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LIBRARY  OF 
WELLESLEY  COLLEGE 


PURCHASED  FROM 
Horsford  Fund 


i 


WORKS 


OF 


JOHxN    KNOX. 


THE    WORKS 


OF 


JOHN     KNOX 


COLLECTED  AND  EDITED  BY 


DAVID     LAING,    LL.D. 


VOLUME   THIRD. 


EDINBURGH: 
JAMES    THIN,    55    SOUTH    BRIDGE. 

MDCCCXCV. 


Ad  Scotos  TRANSEONTiBDS  Primus  occurrit  Magnus  ille  JOANNES 
CNOXUS ;   QUEM  SI  Scotorum  in  vero  Dei  cultd  instadrando,  velut 

AP06TOLUU   QDENDAH   DIXERO,   DIXISSE  ME  QUOD  RES  EST  EXISTIMABO. 

THEOD.  BEZA. 


3 


TABLE    OF    CONTENTS. 


AlWEUTISEMENT,  ....... 

AN  EPISTLE  TO  THE  CONGREGATION  OF  THE  CASTLE 
OF  ST  ANDREWS;  WITH  A  BRIEF  SUMMARY  OF 
BALNAVES  ON  JUSTIFICATION  BY  FAITH,  1548,      . 

A  VINDICATION  OF  THE  I^OCTRINE  THAT  THE  SACRI- 
FICE  OF  THE  MASS  IS  IDOLATRY,  1550, 

A  SUMMARY,  ACCORDING  TO  THE  HOLY  SCRIPTURES, 
OF  THE  SACRAMENT  OF  THE  LORD'S  SUPPER,  1560, 

A  DECLARATION  OF  THE  TRUE  NATURE  AND  OBJECT 
OF  PRAYER,  1553, 

A  Confession  or  Prayer  on  the  Death  of  Edward  VI., 

AN  EXPOSITION  UPON  THE  SIXTH  PSALM  OF  DAVID, 
ADDRESSED  TO  MRS  BOWES,  1554,      . 

A  GODLY  LETTER  OF  WARNING,  OR  ADMONITION  TO 
THE  FAITHFUL  IN  LONDON,  NEWCASTLE,  AND 
BERWICK,  1554,  ...... 

CERTAIN  QUESTIONS  CONCERNING  OBEDIENCE  TO 
LAWFUL  MAGISTRATES,  WITH  ANSWERS  BY 
HENRY  BULLINGER,  1554,  .... 


VAOB 

vii 


29 


71 


77 


111 


167 


217 


VI  TABLE  OF  CONTENTS. 

TWO    COMFORTABLE     EPISTLES    TO    HIS    AFFLICTED 

BRETHREN  IN  ENGLAND,  1554,  .  .  .         227 

A  FAITHFUL  ADMONITION    TO   THE   PROFESSORS   OF 
l-^  GOD'S  TRUTH  IN  ENGLAND,  1554,         .  .  .251 

EPISTLES    TO     MRS     ELIZABETH     BOWES,    AND    HER 
DAUGHTER  MARJORY,  1553-1554, 

Letters  I.  to  XXVI.,      .....        331 

APPENDIX. 

Biographical  Notices  and  Letters  of  Henry  Balnaves 

OF  Halhill,  .....         405 

A  Treatise  by  Balnaves  on  Justification  bv  Faith. 

Revised  by  Knox  in  1548,     ....        431 


ADYERTISEMENT. 


The  first  two  Volumes  of  Knox's  Works,  containing  his 
History  of  the  Reformation  in  Scotland,  were  published 
for  the  Members  of  the  Wodrow  Society,  and  also  for 
the  Bannattne  Club.  According  to  the  plan  which  was 
then  proposed,  of  arranging  his  Miscellaneous  Writings  in 
nearly  chronological  order,  the  present  Volume  forms  the 
commencement  of  the  series;  as  it  contains  the  earliest  of 
his  Works  which  are  known  to  be  preserved,  extending 
from  the  year  1548  to  1554.  The  next,  or  fourth 
Volume,  will  embrace  the  period  of  his  settlement  as 
Minister  of  the  English  Congregation  at  Frankfurt,  and 
afterwards  at  Geneva. 

In  the  prefatory  notice  to  each  separate  tract  or  divi- 
sion, the  several  printed  editions  or  early  manuscripts 
employed  are  carefully  indicated;  and  to  enable  the 
Reader  more  clearly  to  understand  the  position  which  the 
Reformer  occupied  at  the  time,  occasional  incidents  con- 
nected with  his  personal  history  are  introduced. 

Should  the  number  of  Subscribers  be  sufficient  to  en- 
courage  the   Publishers   to   complete   this  series  of  the 


Vin  ADVERTISEMENT. 

Reformer's  Works,  the  Editor  indulges  the  hope  that  he 
may  be  enabled  to  accomplish  his  task  in  three  additional 
Volumes,  to  be  published  successively,  and  as  speedily  as 
the  nature  of  such  an  undertaking  admits.  He  can 
scarcely  anticipate  that  such  encouragement  will  not  be 
afforded  to  the  extent  required,  in  order  to  erect  this 
Literary  Monument  to  the  Reformer's  memory;  and 
some  progress  has  already  been  made  in  printing  the 
fourth  Volume. 


AN  EPISTLE 

TO  THE  CONGREGATION 

OE  THE  CASTLE  OF  ST  ANDREWS, 

PREFIXED  TO  THE  TREATISE 

BY  HENRY  BALNAYES 

ON  JUSTIFICATION  BY  FAITH; 

WITH  A  BRIEF  SUMMARY 

OF  THE  WORK. 

M.D.XLYIII. 


VOL.  Ill- 


In  April  1547,  being  upwards  of  ten  months  subsequent  to  the 
murder  of  Cardinal  Beaton,  Knox,  with  his  three  pupils,  en- 
tered the  Castle  of  St  Andrews,  as  a  temporary  place  of  refuge. 
His  mode  of  catechising,  and  his  private  lectures  on  the  Gospel 
of  St  John,  having  attracted  the  attention  of  Henry  Balnaves 
of  Halhill,  Sir  David  Lyndsay  of  the  Mount,  and  John  Eough, 
he  was  urged  to  undertake  the  office  of  a  preacher;  but  this, 
he  says,  he  utterly  refused,  alleging,  "  He  would  not  run  where 
God  had  not  called  him." 

The  manner  of  his  public  vocation  to  the  ministry  in  the 
Great  Church  of  St  Andrews,  he  has  recorded  in  his  "  History 
of  the  Reformation.""'  At  this  time  he  was  in  the  forty-second 
year  of  his  age ;  and  his  previous  scholastic  studies  may  have 
served  to  qualify  him  for  thus  unexpectedly  being  called  upon 
to  assume  the  ministerial  office.  But  whatever  reluctance  he 
may  have  felt  in  complying  with  this  public  desire  of  the  Con- 
gregation at  St  Andrews,  he  seems  on  no  subsequent  occasion 
to  have  faltered  in  his  resolution,  under  the  greatest  difficul- 
ties or  discouragements.  The  notices  of  his  first  Sermon,  and 
of  his  Disputation  with  Friar  Arbuckle  in  St  Leonard's  Col- 
lege, contained  in  his  History,^  were  probably  extracted  from 
the  account  which  he  transmitted  from  France  to  his  brethren 
who  remained  at  St  Andrews,  and  these  may  be  referred  to  as 
the  earliest  specimens  of  his  literary  composition  that  have 
been  preserved. 

In  the  winter  of  1548,  Balnaves,  who  remained  a  prisoner  in 
the  old  palace  of  Rouen,  had  sent  to  Knox,  while  still  detained  on 

1  Vol.  i.  pp.  186-189.  2  lb.  pp.  193-200. 


[     4     ] 

board  the  French  galley  on  the  Loire,  a  Treatise  which  he  had 
written  on  the  doctrine  of  Justification  by  Faith.'  With  this 
work  Knox  was  so  much  pleased,  that  having  revised  it  care- 
fully, divided  it  into  chapters,  and  added  a  brief  Summary  of 
the  book,  it  was  conveyed  with  the  Author's  permission  to 
Scotland,  probably  for  publication,  with  an  Epistle  by  Knox 
addressed  "  to  his  best  beloved  Brethren  of  the  Congregation 
of  the  Castle  of  St  Andrews.*"  As  the  old  copy  bears  the  title 
of  "  The  Confession  of  Faith,"  and  in  the  following  Epistle, 
he  refers  to  it  by  that  title,  this  work  may  have  been  "  The 
Confession "  to  which  he  elsewhere  alludes  as  having  been  sent 
to  his  friends  in  Scotland,  and  which  is  usually  supposed  to  be 
lost."  Of  Balnaves's  Treatise,  in  1566,  he  remarks,  "how  it 
is  suppressed,  we  know  nott;*"^  but  the  manuscript  was  acci- 
dently  recovered,  some  years  after  his  death,^  and  was  first 
published  at  Edinburgh  in  1584. 

Knox's  Epistle,  and  Brief  Summary  of  the  book,  are  here 
inserted ;  and  as  the  Work  itself  embodies  his  views  on  an  im- 
portant point  of  Christian  doctrine,  it  will  be  reprinted  as  a 
suitable  Appendix  to  the  present  volume,  and  will  be  accom- 
panied with  some  account  of  the  Author. 

1  Vol.  i.  p.  226.  >  lb.  p.  200,  note  4.  »  lb.  p.  227. 

*  See  "  the  Epistle  Dedicatorie,"  prefixed  by  the  Primer  of  the  work,  iu  15S4. 


JOHN  KNOX,  THE  BOUND  Servant  of  Jesus  Christ,  unto 
his  best  beloved  brethren  of  the  congregation  of 
the  Castle  of  St  Andrewes,  and  to  all  Professours 
OP  Christs  true  Evangell,  desireth  grace,  mercy,  and 
peace  from  God  the  Father,  with  perpetuall  conso- 
lation OF  THE  Holy  Spirite. 

Blessed  bee  God,  the  Father  of  our  Lord  Jesus  Christ,  whose 
infinite  goodness  and  incomprehensible  wisdome,  in  every  age, 
so  frustrats  the  purpose,  and  maketh  of  none  effect  the  slight  of 
Sathan,  that  the  same  things,  which  appeare  to  be  extreme 
destruction  to  the  just,  and  damnage  to  the  small  flocke  of 
Jesus  Christ,  by'  all  men's  expectation  (yea,  and  Sathan  him- 
selfe)  by  the  mercy  of  our  good  God,  are  turned  to  the  laude, 
praise,  and  glorie  of  his  own  name,  utilitie  and  singuler  profite 
of  his  Congregation,  and  to  the  pleasure,  confort,  and  advance- 
ment of  them  that  suffer.  How  the  name  of  the  onely  living 
God  hath  beene  magnified  in  all  ages  by  them  which  were  sore 
troubled,  by  persecution  of  tyrants,  exiled  from  their  owne 
countrey,  long  were  to  rehearse.  Yet  one  or  two  principall 
will  wee  touche,  for  probation  of  our  words  foresaid. 

Sathan  moved  the  hatred  of  the  rest  of  his  Brethren  against  a^^  ^^ 
young  Joseph,  to  whom  God  promised  honours,  and  authoritie, 
above  his  brethren  and  parentes.  To  the  impediment  whereof 
Sathan  procured,  he  should  be  sould  as  a  boundman  or  slave, 
caried  in  a  strange  countrie,  where  many  yeares  injustly  hee  suf- 
'  "  By,"  prep,  beyond. 


EPISTLE  TO  THE  CONGREGATION 


8.  REG.  12. 
3.  REO.  13. 
fc  IS. 


ESA.  1. 

JEK.  3. 
4.  REG.  17. 
ET  VLTI.'MO 


fered  imprisonment.  And  Sathan  wrought  this,  to  the  intent 
that  he  which  reproved  the  wickedness  of  his  brethren,  shoukl 
perish  altogether.  For  nothing  is  to  Sathan  more  noysome,  as 
these  men  in  whom  godlines,  and  in  whome  puritie  of  life,  and 
hatred  of  iniquitie,  appeareth,  that  they  should  floorish  in  do- 
minion, or  authoritie.  But  all  his  counsels  were  frustrate,  when 
by  the  singular  mercy  and  prouidence  of  God,  Joseph  was  ex- 
alted in  most  high  honours,  made  principall  governour  of 
Egypt  by  Pharao,  the  potent  king  therof,  who  gave  in  charge, 
that  all  princes  of  his  kingdom  should  obey  his  wil,  and  that  his 
senatours  should  learne  wisedome  at  the  mouth  of  Joseph:  who, 
no  doubt,  with  all  studie  set  foorth  the  true  knowledge,  wor- 
shipping, and  religion  of  the  onely  living  God,  which  in  that 
countrey  was  unknowen  before.  And  after  certaine  yeares, 
hee  receaved  his  Father  and  Brethren  in  this  same  countrey, 
whome  hee  with  all  godlinesse  and  wisedome,  in  the  yeares  of 
hunger,  susteined  and  nourished.  And  so  was  Sathan  frus- 
trate, and  all  his  deceate  turned  to  nought. 

When,  after  this,  God  of  his  great  mercy,  according  to  his 
owne  promise,  sometyme  made  to  Abraham,  had  placed  the 
people  of  Israel  in  the  land  of  Canaan,  Sathan,  to  corrupt 
the  true  religion,  which  they  had  receaved  from  God  by  his 
faithfull  servant  Moyses,  invented  abominations  of  idolatrie, 
under  the  pretext  of  the  true  worshipping  of  God.  And  al- 
beit frequently  they  were  reproved  by  true  prophetes,  yet 
ever  superstition  preuailed ;  while  God,  of  his  righteous  judge- 
ment, was  compelled  to  punish,  first  Israel,  and  thereafter 
Juda,  giving  them  in  the  power  of  their  ennemies,  which 
translated  them  from  their  owne  countreyes;  Salmanaser,  Is- 
rael unto  Assyria,  and  Nebucadnetzar,  Juda  unto  Babylon. 
Then  Sathan  beleeved  the  true  knowledge  and  worshipping  of 
God  to  have  decayed  for  ever.  But  he  was  farre  deceaved ; 
when  first  Nebucadnetzar,  king  of  Babylon,  and  the  mightiest 
prince  in  the  earth,  and  after  him  Darius,  the  potent  king  of 
Media,  receaveth  the  true  knowledge  of  the  Lord  God  by 


OF  THE  CASTLE  OF  ST  ANDREWS.  7 

Daniel  the  prophet,  one  of  the  same  nomber,  whiche  were 
transported  from  their  owne  countrey ;  and  not  only  receaved 
the  kings  (then  having  the  whole  empyre  in  earth)  the  true 
religion  of  God,  but  also  commanded  the  same  to  be  observed 
by  their  subjectes.  For  after  this  manner  it  was  written,  "Then 
Darius  wrote  unto  all  people,  nations,  and  toungs  in  the  univer- 
sal earth,  saying,  Peace  bee  multiplied  with  you.  A  decreite 
is  ordeined  by  mee,  that  in  my  universal  empyre  and  kingdom, 
all  men  shall  feare,  dread,  and  honour  the  God  of  Daniel;  for 
he  is  the  living  and  eternall  God  for  ever.  He  is  a  deliverer, 
and  Saviour,  working  signes  and  wonderfull  thinges  in  heaven 
and  earth ;  which  hath  delivered  Daniel  from  the  denne  of  lions."" 
Secondly,  after  Darius,  the  most  prosperous,  valiant,  and  mighty 
Cyrus,  the  first  monarche  of  the  Persians  and  Medians,  not 
onely  of  the  true  living  God  (by  the  same  Prophete)  obteined 
knowledge,  but  also  for  singuler  affection  which  he  bare  to  the 
true  religion,  restored  unto  libertie  the  people  of  Israeli,  per- 
mitting unto  them  to  build  a  new  temple  of  Solomon,  and  to 
repare  the  walles  of  Jerusalem,  which  by  the  Babylonians  some- 
tyme  were  brought  to  ruine.  And  albeit  that  by  the  perpetuall 
hatred  of  Sathan,  working  by  his  members,  some  years  they 
were  impedite,  yet  at  the  last  (to  the  great  consolation  of  all 
the  people)  was  the  work  finished,  where,  many  years  after, 
God's  true  religion  was  observed. 

Sathan  never  beleeved  his  purpose  rather  to  take  effect,  then 
when,  after  the  death  of  Jesus  Christ,  hee  moved  the  princes  of 
the  priests  (who  then  were  estemed  the  true  church  of  God)  to 
persecute  the  Apostles,  and  other  professours  of  Christ's  Evangel. 
For,  who  beleeved  not  great  damnage  to  foUowe  the  congre- 
gation, when,  after  the  death  of  Steven  (who  was  stoned  to  act.?. 
death)  the  professours  were  dispersed,  banished,  and  exiled 
from  Jerusalem.  But  what  entres  therby  tooke  the  church  of 
God,  the  11.  chap,  of  the  Acts  of  the  Apostles,  showeth  in  these 
wordes :  "  And  they  whiche  were  scattered  abroad,  because  of 
the  affliction  that  arose  about  Steven,  went  through  till  they 


e  EPISTLE  TO  THE  CONGREGATION 

came  unto  Phenice,  and  Cyprus,  and  Antiochia,  preaching 
plainly  the  Evangell  of  Jesus  Christ." 

Of  these,  and  other  testimonies  of  the  Scripture,  we  may  con- 
sider (dearely  beloved  Brethren)  that  the  infinite  goodnesse  of 
our  Father,  turned  the  same  thinges,  whereby  Sathan  and  his 
members  intende  to  destroy  and  oppresse  the  true  religion  of 
God,  to  the  advancement  and  forthsetting  thereof:  And  that 
no  lesse  in  these  latter,  wicked,  and  dangerous  dayes,  than  he 
did  in  any  age  before  us.  Which  thing  shall  openly  declare 
this  godly  Worke  subsequent.  The  counsell  of  Sathan  in  the 
persecution'  of  us,  first,  was  to  stoppe  the  wholesome  winde  of 
Christ's  Evangell  to  blow  upon  the  parts  where  we  converse  and 
dwell;  and  secondlie,  so  to  oppresse  our  selves  by  corporall 
affliction,  and  worldly  calamities,  that  no  place  should  wee  finde 
to  godly  studie.^  But  by  the  great  mercy  and  infinite  goodnesse 
of  God  our  Father,  shall  these  his  counsels  be  frustrate  and 
vaine.  For  in  despite  of  him,  and  all  his  wicked  members, 
shall  yet  that  same  word  (0  Lord !  this  I  speake,  confiding 
in  thy  holy  promisse)  openly  be  proclaimed  in  that  same  coun- 
trey. 

And  how  that  our  mercifull  Father,  amongst  these  tempes- 
tuous stormes,  by  all  men's  expectation,  he  hath  provided  some 
rest  for  us,  as  this  present  Worke  shall  testifie ;  which  was  sent 
to  mee  in  Roane,  lying  in  irons,  and  sore  troubled  by  corporall 
infirmitie,  in  a  galley  named  Nostre  Dame^  by  an  honourable 
man  and  faithfull  Christian  brother,  M.  Henry  Balnaves,  of 
Halhill,  for  the  present  holden  as  prisoner  (though  unjustly) 
in  the  old  Pallaice  of  Roane.  Which  worke,  after  I  had  once 
again  read,  to  the  great  confort  and  consolation  of  my  spirite, 
by  counsell  and  advise  of  the  foresaid  noble  and  faithfull  man, 
authour  of  the  same  Worke,  I  thought  expedient  it  should  be 
digested  in  chapters;  and  to  the  better  memory  of  the  Reader, 

1  In  the  edit.  1584,  "perfection." 

2  This  may  be  explained  by  a  reference  to  Knox's  previous  intention  to  have 
visited  some  of  the  learned  seminaries  in  Germany.     Vol.  i.  p.  185. 


OF  THE  CASTLE  OF  ST  ANDREWS.  9 

the  contents  of  every  chapter  proponed '  briefly  unto  them,  with 
certaine  annotations,  to  the  more  instruction  of  the  simple,  in 
the  margent.  And  also  that  an  Epitome  of  the  same  work 
should  be  shortly  collected,  wee  have  likewise  digested  the  same 
in  chapters,  which  follow  the  worke  in  place  of  a  Table :  Which 
thing  I  have  done,  as  imbecillitie  of  ingine^  and  incommoditie 
of  place  would  permit ;  not  so  much  to  illustrate  the  Worke, 
(which  in  the  self  is  godly  and  perfite)  as,  together  with  the 
foresaid  noble  man  and  faithfuU  Brother,  to  give  my  Confession 
of  the  article  of  Justification  therein  conteined.  And  I  beseech 
you,  beloved  Brethren,  earnestly  to  consider  if  we  deny  any 
thing  presently,  or  yet  conceale  or  hide,  which  any  time  before 
we  professed  in  that  Article. 

And  now  we  have  not  the  Castle  of  St  Andrewes  to  bee  our 
defence,  as  some  of  our  enemies  falsely  accused  us,  saying,  "  If 
we  wanted  our  walls  we  would  not  speak  so  boldly,""  But  we 
pray  the  Eternal  God,  that  the  same  affection,  which  now  and 
then  remained  in  us,  remaine  with  them  eternally.  The  Lorde 
shall  judge  if  all  which  we  spak  was  not  of  pure  heart,  having 
no  respect  either  to  love  or  hatred  of  any  person,  but  onely 
to  the  Word  of  God,  and  veritie  of  his  Scriptures,  as  we  must 
answere  in  the  great  day  of  the  Lorde,  where  no  man  shall 
have  place  to  dissemble.  But  blessed  be  that  Lord,  whose 
infinite  goodnes  and  wisdome  hath  tane  from  us  the  occasion 
of  that  slaunder,  and  hath  showen  unto  us  that  the  Serpent 
hath  power  only  to  stang  the  heele;  that  is,  to  molest  and 
trouble  the  fleshe,  but  not  to  move  the  spirite  from  constant 
adhearing  to  Jesus  Christ,  nor  publick  professing  of  his  true 
Word.  O,  blessed  bee  thou,  Eternall  Father !  which  by  thy  only 
mercy  hast  preserved  us  to  this  day,  and  provided  that  the 
Confession  of  our  Faith,  (which  ever  wee  desired  all  men  to  have 
knowen),  should  by  this  Treatise  come  plainely  to  light.  Continue, 
O  Lord!  and  graunt  unto  us,  that  as  now  with  pen  and  ink, 
so  shortly  wee  may  confesse  with  voice  and  toung,  the  same  be- 
'  In  the  edit.  1584,  "preponed."  *  i.  e.,  genius,  or  knowledge. 


10  EPISTLE  TO  THE  CONGREGATION 

fore  thy  Congregation;  upon  whome  looke,  O  Lord  God,  with 
the  eyes  of  thy  mercy,  and  suffer  no  more  darknes  to  prevaile. 
I  pray  you  pardon  me,  beloved  Brethren,  that  on  this  maner  I 
digresse :  vehemency  of  spirite  (the  Lord  knoweth  I  lye  not) 
compelleth  me  thereto.  The  head  of  Sathan  shall  be  troaden 
down,  when  he  beleeveth  surely  to  triumphe.  Therelbre,  most 
deare  Brethren  (so  call  I  all  professing  Christes  Evangell),  con- 
tinue in  that  purpose  which  yee  have  begunne  godly;  though 
the  battell  appeare  strong,  your  Captaine  is  unexpugnable  :  To 
him  is  given  all  power  in  heaven  and  earth.  Abide,  stand,  and 
call  for  his  support ;  and  so  the  ennemies,  which  now  affraye 
you,  shortly  shal  be  confounded,  and  never  againe  shall  appeare 
to  molest  you. 

Consider,  Brethren,  it  is  no  speculative  Theolog  which  desir- 
eth  to  give  you  courage,  but  even  your  Brother  in  affliction, 
which  partly  hath  experience  what  Sathan's  wrath  may  doe 
against  the  chosen  of  God.  Bejoyse  (yet  I  say)  spiritually,  and 
bee  glad ;  the  time  of  the  battell  is  short,  but  the  reward  is 
eternall.  Victorie  is  sure,  without  yee  list  to  fly  (which  God 
forbid)  from  Christ.  But  that  ye  may  plainly  know  wherby 
are  Sathan  and  the  world  overcome,  and  which  are  the  wea- 
pons against  whome  they  may  not  stand,  yee  shall  reade  dili- 
gently this  Work  following;  which,  I  am  sure,  no  man  having 
the  Spirite  of  God  shal  thinke  tedious,  nor  long,  because  it  con- 
teineth  nothing  except  the  very  Scriptures  of  God,  and  medi- 
tations of  his  Law ;  wherein  is  the  whole  study  of  the  godly 
man,  both  day  and  night,  knowing  that  therein  are  found  onely 
wisedome,  prudence,  libertie,  and  life.  And  therefore,  in  read- . 
ing,  talking,  or  meditation  thereof,  he  is  never  satiate.  But,  as 
for  the  ungodly,  because  their  works  are  wicked,  they  may  not 
abide  the  light.  And  therefore  they  abhore  all  godly  writings, 
thinking  them  tedious,  though  they  conteine  not  the  length  of 
the  Lord's  Prayer.  But  according  to  the  threatning  of  Esay 
the  prophet,  saying,  "  Because  they  contemne  the  law  of  the 
Lord  God,  hee  shall  contemne  them.     Their  harts  shall  be  in- 


OF  THE  CASTLE  OF  ST  ANDREWS.  11 

dured,  in  the  daye  of  anguish  and  trouble  they  shall  dispaire, 
and  curse  the  Lord  God  into  their  harts.  They  shal  be  nom- 
bred  to  the  sword,  and  in  the  slaughter  shall  they  fall.  Then 
shal  they  know  that  their  workes  were  vaine,  and  that  they 
placed  their  refuge  in  lies.  Their  vestiments  of  spiders  webbes 
(which  ar  their  vaine  workes)  shall  not  abide  the  force  of  the 
Lord's  winde ;  but  they  shall  stand  naked,  and  the  workes  of 
iniquitie  in  their  handes,  to  their  extreame  confusion.  And  this  esa.69. 
shall  apprehend  and  overtake  them,  because  they  call  light 
darknes,  and  darknes  light;  that  which  was  sweete  they  called 
bitter,  and  by  the  contrarie,  that  which  was  bitter  they  called 
sweet;  seeking  salvation  where  none  was  to  be  found."  But 
yee,  most  Christian  Brethren,  humbly  I  beseeche,  and  in  the 
bloud  of  Jesus  Christ  I  exhort,  that  ye  reade  diligently  this 
present  Treatise ;  not  onely  with  earnest  prayer,  that  yee  may 
understand  the  same  aright,  but  also  with  humble  and  due 
thankesgiving  unto  our  most  merciful!  Father,  who  of  his  infi- 
nite power  so  hath  strengthned  the  hartes  of  his  Prisoners,  that 
in  despite  of  Sathan,  they  desist  not  yet  to  worke,  but  in  the 
most  vehemency  of  tribulation  seeke  the  utilitie  and  salvation 
of  others. 

It  is  not  my  purpose  to  commend,  or  advance  this  Worke  with 
wordes  (as  commonly  writers  of  prophane  or  humane  science 
do),  seeing  the  verity  by  the  selfe  is  onely  to  be  commended. 
But  one  thing  bouldly  I  dare  affirme,  that  no  man  which  com- 
meth  with  a  godly  hart  hereto,  shall  passe  from  the  same  with- 
out satisfaction.  The  firme  and  weake  shall  find  strength  and 
confort;  the  rude  and  simple,  true  knowledge  and  erudition; 
the  learned  and  godly  humbly  rejoycing,  by  the  omnipotent 
spirite  of  Jesus  Christ,  to  whome  bee  glorie  before  his  congre 
gation.     Amen. 


TO  THE  READER. 

If  it  please  thee,  good  Reader,  of  these  plesant  floures,  amongst 
the  which  thou  hast  walked  at  large,  again  to  take  a  taste'  or 
smelling;  thou  shalt  read  these  short  Abbreviations  subse- 
quent. Exhorting  thee,  that  where  any  obscuritie  appeareth, 
that  thou  make  recourse  unto  the  preceeding  places,  where 
every  thing  is  manifestly  expressed.  Thou  shalt  doe  well,  if 
earnestlie  thou  shalt  pray  that  Lord  onely,  to  whom  the  har- 
vest perteineth,  that  it  would  please  him  send  true  worke- 
men  thereto;  to  the  manifestation  of  his  owne  glorie  before 
his  congregation,  by  Jesus  Christ;  whose  omnipotent  Spirite 
satiate  the  harts  of  them  which  thirst  [after]  ryghteous- 
nesse.     Amen. 

1  It  may  be  necessary  to  mention  that  this  Address,  and  the  following  Summary 
are  subjoined,  not  preyed,  to  the  original  edition  of  Balnavess  Treatise. 


A  BRIEFE  SOMMARIE  OF  THE  WORK  BY 
BALNAVES  ON  JUSTIFICATION. 

The  Sommarie  of  the  First  Chapter. 

Our  whole  study  should  be  to  adhear  unto  God ;  running  to 
him  in  the  time  of  tribulation,  (as  doeth  the  wild  hart  in  the 
birning  heate  to  the  could  river,)  with  sure  hope  of  deliverance 
by  him  allone;  not  inquiring  his  name,  that  is,  the  maner  how 
hee  shall  deliver  vs. 

The  Sommarie  op  the  Second  Chapter. 

By  Faith  have  we  knowledge  of  God,  whom  we  should  seeke 
in  his  Scriptures,  and  receave  him  as  he  is  offered  to  us  there- 
into ;  that  is,  a  Defender,  Protector,  Refuge,  and  Father,  in- 
quiring no  further  speculation  of  him.  For,  Philip  desiring  to 
see  the  Father,  answeared  Christ,  "  Who  hath  seene  me,  hath 
seene  the  Father.""  Meaning  that  the  love,  goodnes,  and  mercy, 
which  God  the  Father  beareth  unto  mankinde,  hee  had  expressed 
in  doctrine  and  workes ;  and  also  should  show  a  most  singular 
token  of  love,  giving  his  owne  life  for  his  ennemies.  And  there- 
fore would  all  men  come  to  him,  to  whome  the  Father  hath 
given  all  power. 

The  Sommarie  of  the  Third  Chapter. 

Tribulations  are  profitable  to  the  faithfull ;  for  thereby  the 
strength  of  the  flesh  somewhat  is  dantoned,  and  ceaseth  to  re- 
bell  against  the  spirite :  and  beginnetli  to  seeke  God,  who  is  a 
peculiar  Father  to  the  faithfull,  delivering  them  from  all  tribu- 
lations, not  for  their  worthynesse,  but  for  his  own  mercie. 
Worldly  tribulations  are  the  signe  and  token  of  God's  love ;. 


14  A  BRIEFE  SOMMiiRIE  OF  THE  WORK 

albeit,  the  wicked  and  unfaithfull  judge  otherwise,  which  in 
tyme  of  tribulation  runne  from  God,  seeking  help  at  man 
(which  is  but  vaine),  whereof  they  being  fi'ustrate  and  deceaved, 
fall  in  desperation. 

The  Sommarie  of  the  Fourth  Chapter. 

The  faithfull  thanke  God  in  tribulation ;  and  albeit  our  wicked 
nature  teacheth  us  to  flye  from  God,  as  did  our  first  parent 
Adam,  after  his  transgression;  yet  Faith  in  Jesus  Christ  leadeth 
us  to  the  throne  of  our  Father's  grace,  where  we  finde  goodnes, 
mercy,  and  justice,  given  to  us  freely  by  Jesus  Christ,  as  they  were 
given  to  Adam;  who,  albeit  fled  from  God;  yet  He,  moved  of 
love  toward  his  own  handy  work,  followed  him:  and  albeit  Adam, 
at  the  voice  of  God,  repented  not,  but  obstinately  excused  his 
sinne;  yet  God  made  to  him  the  promisse  of  salvation,  before 
hee  pronounced  his  wrath  contrary  sinne  (which  of  his  right- 
eous judgement  hee  must  punish.)  And  so  Adam  wrought  no- 
thing which  might  move  God  to  make  this  promisse,  more  then 
hee  wrought  that  of  dust  and  clay,  hee  should  be  made  a  living 
creature,  to  the  image  and  similitude  of  God.  And  to  Abra- 
ham, being  an  idolater,  was  made  the  promisse,  hee  should  be 
the  father  of  many  nations  (which  hee  merited  not),  to  wliiche 
promisse  Abraham  giving  credite,  was  reckoned  just.  By  the 
which  it  is  plaine,  that  the  mercy  of  God,  and  not  our  workes,  is 
the  cause  that  hee  calleth  us  by  his  Worde,  whereto  wee  giving 
credite  are  reckoned  just,  all  our  deservinges  or  merites  being 
excluded. 

The  Sommarie  op  the  Fifth  Chapter. 

Adam,  expelled  forth  of  Paradise,  had  no  consolation,  except 
in  the  blessed  Seede  promissed  ;  by  whom  hee  beleeved  him  to 
stande  in  God's  favour;  for  all  bodily  consolation,  which  hee  had 
of  his  two  sonnes,  was  turned  in  dolour  when  Cain  killed  Abell. 
In  the  which  dolour  Adam  many  yeares  remained,  whill  God 
having  compassion  upon  him,  gave  him  another  sonne  named 


BY  BALNAVES  ON  JUSTIFICATION.  In 

Seth,  of  whome  descended  the  blessed  Seede.  For  this  sonne 
Adam  gave  thankes  unto  God,  taking  all  afflictions  in  patience, 
knowing  himself  worthie  of  greater  punishment ;  by  whose  ex- 
ample we  should  patiently  (with  thankesgiving  unto  God)  suffer 
all  tribulation.  For  none  descending  of  Adam  by  naturall 
propagation,  are  juster  then  hee  was  after  his  fall,  which  all  his 
life  suffered  trouble,  having  no  confort,  but  that  he  should  over- 
come all  worldly  calamitie  (yea,  and  also  the  slightes  of  Sathan, 
which  had  deceaved  him)  by  the  blessed  Seede  promissed.  And 
this  same  should  be  our  confort  in  all  tribulations. 

The  SoMMARiE  of  the  Sixth  Chapter. 

By  bodily  afflictions  our  faith  is  tryed,  as  gold  by  the  fire. 
They  are  also  a  communion  with  the  passions  of  Jesus  Christ. 
And  therefore  in  them  have  we  matter  and  cause  to  rejoyce, 
considering  we  suffer  without  cause,  committed  contrarie  man. 
Notwithstanding,  the  wicked  persecute  the  faithfull  in  all  ages 
as  if  they  had  beene  mischievous  or  evill  doers;  as  may  be  seene 
in  the  persecution  of  the  Prophets,  Apostles,  and  of  Jesus  Christ 
himself.  The  cause  hereof  is  the  neglecting  of  God's  Word,  and 
taking  from  Faith  her  due  office,  whereof  riseth  all  dishonouring 
of  God  ;  for  none  may  or  can  honour  God  except  the  justified 
man.  And  albeit,  in  diverse  men  there  be  diverse  opinions  ol 
Justification;  yet  they  alone,  in  whome  the  Holy  Spirit  work- 
eth  true  Faith  (which  never  wanteth  good  workes)  are  just  be- 
fore God.  The  substance  of  Justification  is,  to  cleave  fast  unto 
God,  by  Jesus  Christ,  and  not  by  our  selfe,  nor  yet  by  our 
workes.  And  this  article  of  Justification  should  be  holden  in 
recent  memorie,  because  without  the  knowledge  thereof,  no 
workes  are  pleasant  before  God 

The  Sommarie  op  the  Sevinth  Chapter. 

As  by  perswasion  of  Sathan,  Adam  and  Eve  seeking  wisv> 
dome  contrarie  God's  commandement,  were  deceaved,  and  fell 
In  extreame  miserie ;  so  they,  seeking  Justification  otherwise 


16  A  BRIEFE  SOMMARIE  OF  THE  WORK 

then  teach  the  Scriptures,  remaine  under  the  wrath  of  God,  fox 
Faith  alone  reconcileth^  man  to  God,  which  the  La  we,  whose 
office  is  onely  to  utter  sinne,  and  trouble  the  conscience,  (as  it 
did  to  Adam  after  his  transgression,)  may  not  doe.  Therefore, 
who  list  to  resist  Sathan,  let  him  cleave  to  Faith,  for  it  is  the 
onely  shield  which  his  dartes  may  not  pearse. 

The  Sommarie  of  the  Eight  Chapter, 

Cain,  a  wicked  hipocrit,  killed  his  brother  Abell,  for  no 
other  cause,  but  that  his  brother's  sacrifice  pleased  God  because 
it  was  offered  into  faith.  And  the  posteritie  of  Cain  pursued 
perpetually  them  which  depended  upon  the  blessed  Seede;  while 
God  was  compelled  to  drown  the  whole  world,  eight  persons 
being  reserved,  amongst  whom  yet  was  keept  the  seed  of  Sathan, 
in  the  third  sonne  of  Noe,  Cham.  From  the  dayes  of  Noe  to 
Abraham,  this  article  of  Justification  altogether  was  obscured, 
idolatry  spreading  over  all.  The  cause  thereof  was,  they 
followed  the  external  works  of  the  holy  Fathers  in  sacrifice, 
but  had  no  respect  to  Faith,  without  the  which  all  sacrifices 
ar  idolatrie. 

The  Sommarie  op  the  Ninth  Chapter. 

God,  of  his  mercy,  providing  that  his  Church  should  not  perish 
altogether,  renewed  to  Abraham  the  promisse  of  the  blessed 
Seede,  made  to  Adam;  whereto  Abraham  giving  credit,  is,  with- 
out his  workes,  reckoned  just.  But  shortly  after,  began  Sathan 
newly  to  pursue  the  just  by  his  members,  stirring  up  Ismaell 
against  Isaac,  Esau  against  Jacob ;  but  the  just,  at  the  end, 
shall  prevaile,  as  hath  done  Jesus  Christ,  whose  brethren  we  ar, 
by  reason  he  is  very  man  of  the  seed  of  Adam;  and  also  be- 
cause in  him  wee  are  adopted,  and  made  the  sonnes  of  God. 
The  fleshly  man  is  ever  deceaved,  judging  the  wicked  to  bee 
the  chosen,  as  Abraham  beleeved  Ismaell,  and  Isaac  beleeved 
Esau,  to  have  beene  their  heires.  But  Faith  judged  righteously, 
1  In  the  edit.  1584,  "  reconciliateth." 


BY  BALNAVES  ON  JUSTIFICATION.  17 

which  caused  Rebecca  to  labour  with  diligence  that  Jacob,  the 
youngest  sonne,  should  be  blessed  by  his  father. 

The  Sommarie  op  the  Tenth  Chapter. 

The  Jewes,  having  a  carnall  opinion  of  the  Seede  promissed, 
(that  their  Messias  should  rule  temporally,  as  did  David,)  re- 
fused Jesus  Christ,  appearing  simple  and  poore.  But  the  cause 
which  moved  Sathan  to  stirre  up  his  members  against  Christ 
was,  that  hee  plainly  taught,  that  by  Faith,  without  all  Workes, 
man  is  reckoned  just.  For  the  wicked,  thinking  to  make  their 
foolishe  workes  a  part  of  their  Justification,  may  never  suffer 
them  to  bee  damned.  And  the  true  preacher  can  never  but 
exclude  themfrom  the  Justification  of  man;  as  did  theProphetes, 
Jesus  Christ  him  selfe,  and  his  Apostles,  for  which  they  suffered 
death ;  leaving  to  us  a  sure  testimonie  for  confirmation  of  this 
Article,  which  after  Chrisfs  death  was  plainly  preached. 

The  Sommarie  of  the  Elevinth  Chapter. 

Sathan,  perceaving  his  crafts,  wherewith  hee  deceaved  Man- 
kinde,  discovered,  and  his  head  troden  downe  by  the  death  of 
Christ,  cled  him  in  a  new  arrayement ;  and  finding  them 
whiche  should  have  truely  preached,  idle,  perswaded  man  to  in- 
vent new  works,  by  the  which  they  should  seeke  Justification, 
neglecting  true  Faith.  Whiche  pestilent  workes  so  hath  abo- 
lished the  efffect  of  perfite  Faith,  that  they  which  are  called 
Bishops  understand  nothing  thereof,  but  pursue  all  them  which 
truely  preache  or  defende  the  same;  by  the  which  they  sliowe 
them  selves  the  Church  Malignant :  For  the  chosen  never  pur- 
sue, but  ever  is  pursued. 

The  Sommarie  op  the  Twelfth  Chapter. 

Justice,  in  generall,  is  an  outward  obedience  or  honestie, 
which  a  man  may  performe  of  his  owne  power :  And  is  devided 
in  the  justice  of  man,  that  is,  which  commeth  of  the  law  which 
man  maketh;  and  in  the  justice  of  the  law  of  God.    The  justice 

vol.  III.  B 


18  A  BRIEFE  SOMMARIE  OF  THE  WORK 

of  man  is  devided  in  politick  and  ceremonial!.  Politicks  jus- 
tice is,  an  obedience  which  the  inferiour  estate  giveth  to  their 
superiour;  which  should  be  keept,  because  it  is  the  command  of 
God  that  Princes  be  obeyed.  Ceremoniall  justice  is,  the  ob- 
serving of  statutes  and  traditions  commanded  by  the  Bishope 
of  Rome,  Counsels,  or  Schoolemaisters;  which  ar  to  be  keept,  so 
that  they  repugn  not  to  the  law  of  God,  nor  yet  that  by  them 
men  seeke  remission  of  sinns.  The  Justice  of  the  law  of  God 
is,  to  fulfill  the  same  as  it  requireth ;  that  is,  to  love,  feare,  serve, 
and  honour  God,  with  all  thy  harte,  and  strength  thereof. 
Which  because  no  creature  in  earth  doeth,  there  is  no  man 
justified  by  the  workes  of  the  Law;  for  in  all  man  (Jesus  Christ 
excepted)  is  found  sinne :  as  prove  the  examples  of  Abraham, 
Moyses,  Noe,  and  others  most  holie  Fathers,  in  whom  all  sinne 
was  found.  For,  by  the  transgression  of  Adam,  all  his  poste- 
ritie  became  rebels  to  the  Lawe,  and  are  compelled  to  pray  with 
David :  "  Enter  not  in  judgement  with  thy  servaunt,  0  Lord; 
for  in  thy  sight  no  living  creature  shal  be  found  just." 

The  Sommarie  op  the  Thirteinth  Chapter. 

Seing  then  our  Forefathers  were  not  just  by  the  Law,  nor 
workes  thereof,  of  necessitie  must  we  seeke  the  Justice  of  an- 
other (that  is,  of  Jesus  Christ),  which  the  Law  may  not  accuse. 
In  whom  if  we  beleeve,  we  ar  receaved  in  the  favour  of  God, 
accepted  as  just  without  our  merits  or  deservinges.  But  here 
objecte  the  wicked  (as  their  use  is,  when  any  thing  trauscendeth 
their  capacitie  in  understanding)  these  questiones :  First, 
Wherefore  gave  God  the  Law,  if  man  may  not  fulfill  the  same  ? 
Secondly,  Wherefore  shuld  we  work  good  works,  seing  by  them 
we  are  not  made  just?  Thirdly,  Whereby  were  the  Fathers 
made  just? 

The  Sommarie  of  the  Fourteinth  Chapter. 

For  understanding  of  the  first  question,  Man  should  learne 
to  know  God  as  hee  is  declared  in  the  Scripture;  That  is,  to 


BY  BALNAVES  ON  JUSTIFICATION.  19. 

know  him  Creator  and  Maker  of  all ;  which  also  made  all  his 
creatures,  in  their  first  creation,  good  and  perfite ;  who  not 
onely  gave  a  law  to  man,  but  also  to  the  rest  of  his  creatures ; 
as  to  beasts,  sunne,  moone,  sea,  and  elements;  that  thereby  he 
might  be  glorified,  and  knowen  Lord.  And  so  to  man  hee  gave 
a  lawe,  to  the  effect  he  should  know  his  Maker,  and  obey  him. 
Which  law  when  Adam  transgressed,  he  lost  his  perfection  and 
righteousnesse.  A  nd  so  the  cause  why  man  may  not  fulfill  the 
Law  is,  that  the  Law  remaineth  in  the  owne  perfection,  in  the 
which  it  was  first  created  by  God.  But  man,  by  his  disobedience 
and  foolishnesse,  fell  from  his  perfection;  and  therefore  should 
he  accuse  him  selfe  and  not  God,  that  he  may  not  fulfill  the 
Law  which  is  perfite. 

The  Sommarie  of  the  Fifteinth  Chapter. 

In  Adam,  after  his  transgression,  remained  a  litle  of  that 
knowledge  and  power,  with  the  which  he  was  indewed  by  God ; 
and  from  him  it  descended  in  his  posteritie ;  whereby  man  may 
worke  the  outward  workes  of  the  Law;  but  the  whole  obedience 
thereto  giveth  no  man.  For  these  wordes  prove  all  men  (Jesus 
Christ  excepted)  to  be  sinners  by  the  Law :  "  Of  the  deeds  of 
the  law  shall  no  fleshe  be  justified  before  God."  Which  wordes 
Sophistes  would  abolish,  saying,  "  Paull  speaketh  of  the  cere- 
moniall  Law,  and  not  of  the  morall  or  law  of  nature."  But  the 
plaine  wordes  of  Paull  prove  them  to  be  lyers ;  he  sayeth, 
"  The  Law  speaketh  to  all  which  are  under  the  Law."  And  all 
men  is  under  the  Law  morall;  and  therefore  Paull  speaketh  of 
the  Lawe  morall,  which  condemneth  al  men,  Jesus  Christ  ex- 
cepted. 

The  Sommarte  op  the  Sixteinth  Chapter. 

The  Justice  which  is  acceptable  before  God  hath  diverse 
names.  First,  it  is  called  the  Justice  of  God,  becaus  it  pro- 
ceedeth  onely  of  the  mercy  of  God.  Secondly,  it  is  called  the 
Justice  of  Faith,  because  Faith  is  the  instrument  whereby  we 


20  A  BRIEFE  SOMMARIE  OF  THE  WORK 

apprehend  the  mercy  of  God.  And  last,  it  is  called  Justice, 
because  by  Faith  in  Christ,  it  is  given  us  freely  without  our 
deservinges.  But  even  as  the  dry  earth  receaveth  the  raiue  but 
all  deservinges  of  the  self;  so  receave  we  the  justice,  which  is 
Df  value  before  God,  without  all  our  workes :  but  yet  we  must 
suffer  God  to  worke  in  us.  And  this  Justice  is  plainly  revealed 
in  the  Evangel,  from  faith  to  faith,  that  is,  wee  should  continue 
in  this  faith  all  our  life.  For  the  just  live  by  faith,  ever  trust- 
ing to  obteine  that  which  is  promissed,  whiche  is  eternall  life, 
promissed  to  us  by  Jesus  Christ. 

The  Sommarie  of  the  Sevinteinth  Chapter. 

The  Faith  of  the  Fathers,  before  Christ's  comming  in  the  flesh, 
and  ours  in  the  New  Testament,  was  and  is  one  thing.  For 
they  beleeved  them  to  stande  in  the  favour  of  God,  by  reason  of 
that  promissed  Seede  which  was  to  come ;  whome  wee  beleeve 
is  come  already,  and  hath  fulfilled  all  which  was  spoken  of  him 
in  the  Law  and  Prophets.  By  this  faith  were  the  Fathers  made 
safe,  without  all  their  works,  as  testifieth  Peter.  And  where 
our  adversaries  aske  them.  What  availed  workes  1  wee  answere. 
That  workes  are  an  outward  testimony  to  Faith,  by  which  only 
man  is  first  made  just,  and  therafter  his  workes  pleas  God, 
because  the  persone  is  acceptable.  And  so  no  godly  man  for- 
biddeth  good  workes,  but  of  necessitie  must  they  bee  excluded 
from  the  justification  of  man.  For  PauU  saith,  "  If  justice  bee 
of  the  lawe,  Christ's  death  is  in  vain."  For  albeit  justice  some- 
time be  ascribeth  to  man,  that  is,  not  because  it  proceedeth  of 
man,  but  because  it  is  given  to  man  freely  by  God.  Like  as  our 
Faith  is  called  the  faith  of  Jesus  Christ,  because  by  him  we  are 
repute  just;  for  he  is  made  to  us  from  God,  wisedome,  justice, 
holynes,  and  redemption.  And  so  al  the  Scripture  testifieth 
us  to  bee  made  just,  freely,  by  the  mercy  of  God,  that  all  glory 
may  be  given  to  him.  And  therefore,  who  maked^  workes  a 
part  of  their  owne  Justification,  spoile  God  of  his  glorie. 
1 "  Who  maked,"  or,  whoever  make^ 


BY  BALNAVES  ON  JUSTIFICATION.  21 


The  Sommarie  of  the  Eighteinth  Chapter. 

God  loveth  us  because  wee  are  his  own  handywork,  created 
unto  good  workes  in  Christ  Jesus;  in  whom  we  remaine  as 
branches  in  the  vine  roote,  bringing  forth  good  fruites,  not  of 
our  owne  strength,  but  of  the  power  of  the  spirite  of  Jesus 
Christ,  remaining  in  us  by  true  faith ;  which  works  the  Law  may 
not  condemn e,  becaus  they  are  the  works  of  Jesus  Christ,  and 
not  ours.  And  so  the  glorie  of  works  is  excluded  by  the  law  of 
faith.  For  in  our  Justification,  wee  onely  receave,  as  did  our 
father  Abraham  (whose  sonnes  wee  are  by  Faith),  which  was 
reakoned  just  before  he  wrought  any  good  works.  The  veritie 
of  the  Scripture  proveth,  that  the  heritage  commeth  not  by  the 
Law;  for  by  the  Law,  Ismaell  and  Esau,  the  eldest  sonnes,  should 
have  succeeded  to  the  heritage,  and  not  Isaac  and  Jacob,  which 
were  yonger.  And  so,  by  the  promise  commeth  the  heritage,  and 
not  by  the  Law;  for  the  Law  ever  accuseth,  and  craveth  more 
of  us  then  we  ar  able  to  pay;  and  therfore,  damnation  abydeth 
us,  without  we  apprehend  Jesus  Christ,  which  payeth  for  us 
tliat  which  the  Lawrequireth.  Forhee  alone  taketh  away  the 
sinnes  of  the  world.  Hee  called  all  to  him  self,  and  sendeth 
none  to  the  Law  to  seek  Justification.  And  therfore,  who  seek- 
eth  any  parte  thereof  by  their  Workes,  spoile  Christ  of  his  office. 

The  Sommarie  of  the  Nineteinth  Chapter. 

As  the  good  tree  beareth  good  fruites,  so  the  just  man  work- 
eth  good  workes  ;  but  neither  maketh  the  fruite  the  tree  good, 
nor  yet  the  workes  the  man  just ;  for  as  the  tree  is  before  the 
fruit,  so  the  man  is  just  before  the  worke  be  good.  We  should 
worke  good  workes,  becaus,  wee,  being  sometime  the  sonnes  of 
Cod's  wrath,  and  subjects  to  Sathan,  are  bought  by  the  blood 
of  Jesus  Christ  to  serve  in  his  kingdome ;  in  the  which  ruled 
faith,  hope,  and  charitie,  ever  working  righteousnes  unto  life. 
By  the  contrarie,  in  the  kingdom  of  the  Devill  rule  incredulitie, 
dispaire,  and  envy,  ever  working  unrighteousnes.     And  so  we 


22  A.  BRIEFE  vSOMMARTE  OF  THE  WORK 

owe  obedience  to  him,  whose  servants  we  ar.  There  be  divers 
princes,  reahnes,  subjects,  and  reward es;  no  man  can  serve 
both,  nor  of  both  the  rewardes  no  man  shall  be  participant : 
but  who  serveth  sinne,  receaveth  eternall  death  for  his  reward; 
and  who  serveth  righteousnes,  receaveth  life  everlasting  by 
Jesus  Christ. 

The  Sommarie  op  the  Twentieth  Chapter. 

WoRKES  are  commended  in  the  Scripture;  not  that  they  jus- 
tifie  before  God,  but  that  they  are  the  fruites  of  a  justified 
man,  wrought  to  testifie  his  true  Faith ;  which  ouely  justifieth, 
without  workes,  either  proceeding  or  following  the  same.  And 
that  proveth  Paull,  saying,  "  Without  faith,  it  is  impossible  to 
please  God: "  and  also,  "  All  which  is  not  of  faith  is  sin."  Where- 
of it  is  plaine,  that  Sophistes  alledging  that  workes  proceeding 
faith  deserve  the  grace  of  God  de  congruo^  say  as  much  as, 
Sin  deserveth  the  grace  of  God:  for  all  workes  proceeding  faith, 
is  sinne.  And  that  workes  following  faith  justifieth  not,  testi- 
fieth  the  same  Apostle,  saying,  "  Not  of  the  works  of  righteous- 
nes which  we  have  wrought,  shall  we  be  safe,  but  acording  to 
his  mercy  God  hath  made  us  safe.*"  And  so  neither  Works  pro- 
ceeding nor  following  Faith  justifie. 

The  Sommarie  of  the  Twentie- First  Chapter. 

The  wicked,  by  works  of  their  own  invention,®  would  be  a  part 
of  their  owne  salvation,  because  thay  seek  their  own  glorie  (as 
did  the  Scribes  and  Pharisies)  and  not  the  glory  of  God.  But, 
seing  the  works  commanded  by  God,  done  without  faith,  to  de- 
serve remission  of  sinnes,  are  abomination  befoi-e  God,  as  testi- 
fieth  Esay  ;  '•  What  shal  be  of  the  vaine  workes  of  man,  set  up 
without  the  command  of  God,  by  which  hypocrites  would  be 
made  just  ?"  And  if  we  should  confesse,  as  commandeth  Jesus 
Christ,  "When  we  have  done  all,  yet  wee  are  but  unprofitable 
servauntes."  Where  is  the  merite  of  the  workes  of  supereroga- 
*  "i'e  congrito,"  from  congruity.  '  In  the  edit.  1584,  "  intention." 


BY  BALNAVES  ON  JUSTIFICATION.  23 

tion,  which  hypocrites  would  sell  to  others?  And  if  Paull, 
which  had  right  excellent  workes,  esteemed  them  al  to  be  but 
filthinesse,  "  that  he  might  winne  Christ,  and  be  found  in  him, 
not  having  his  owne  justice,  which  is  of  the  lawe,  but  the  jus- 
tice which  is  of  the  faith  of  Jesus  Christ;"  if  Paull  (I  say) 
sought  no  justice  in  his  own  workes,  how  shal  we  (whose  workes 
are  on  no  maner  equall  to  the  workes  of  Paull)  be  justified 
thereby  ?  And  therefore,  with  the  Scriptures  and  Apostles  we 
conclude,  That  by  Faith  onely  in  Christ  we  ar  made  just,  without 
all  law  or  workes.  And  after  man  be  made  just  by  Faith,  and 
possesseth  Jesus  Christ  in  his  hart,  then  can  he  not  bee  idle. 
For  with  true  Faith  is  also  given  the  Holie  Spirite,  which  suf- 
fereth  not  man  to  bee  idle,  but  moveth  him  to  al  godly  exercise 
of  good  workes. 

The  Sommarie  of  the  Twentie-Second  Chapter. 

After  the  article  of  Justification,  Christians  should  bee  in- 
structed to  doe  good  Workes;  not  these  which  are  invented  by 
man,  but  which  are  commanded  by  God;  amongst  which  the 
principall  is,  to  rejoyce  in  tribulation,  giving  thankes  to  God  in 
all  things,  with  sure  hope  and  patience,  abyding  his  deliverance; 
knowing  that  the  life  of  man  is  a  perpetuall  battell  upon  earth; 
the  law  of  the  members  ever  rebelling  against  the  law  of  the 
mind.  The  law  of  the  members  wee  call  the  tyrannie  of  the 
Devill,  ever  drawing  us  to  the  lustes  of  the  flesh,  not  onely  in 
externall  works,  but  also  in  the  inwarde  affections  of  the  minde: 
as,  to  doubt  of  the  goodnesse  and  mercy  of  God,  to  be  slought- 
ful,  and  not  to  love  and  feare  him  with  our  whole  hart.  The 
law  of  the  minde,  or  of  the  spirite,  is,  the  motion  of  the  Ho- 
lie Ghost,  stirring  us  up  to  all  justice  and  righteousnes;  which 
we  know  to  bee  good,  and  yet  finde  no  power  in  our  selfe  to 
performe  the  same.  And  this  battell  is  most  vehement  in  the 
most  holy,  as  witnesseth  Paull.  And  therefore,  to  kill  this  out- 
warde  man,  which  is  our  wit,  reason,  and  will,  we  should  offer 
our  bodies  unto  God  in  a  quicke,  lively,  and  holy  sacrifice.    But 


24  A  BRIEFE  SOMMARIE  OF  THE  WORK 

before  this  sacrifice  bee  pleasant  to  God,  must  the  rainde  (which 
is  the  fountaine  of  all  good  workes)  bee  renewed  with  the 
Spirite  of  God,  and  made  cleane;  which  is,  when  we  cast  from 
us  our  wisedome,  righteousnes,  holynes,  and  redemption,  and 
receave  the  same  from  Jesus  Christ.  Some  there  is  which  put 
their  whole  trust  in  their  own  works,  thinking  thereby  to  ob- 
teine  the  eternall  glorie.  And  these  men  go  before  Christ,  and 
are  called  Antichristes.  Others  there  is,  which  thinke  Faith  not 
sufficient,  but  will  have  their  workes  joyned  to  helpe  Christ; 
and  these  goe  astray  from  him.  For  none  of  these  two  kindnes 
suffereth  Jesus  Christ  death;  but  for  them  onely  which  follow 
him,  laying  all  their  sinnes  upon  his  backe. 

The  Sommarie  of  the  Twentie-Third  Chapter. 

The  foolish  reason  of  man  perswadeth  us  to  leave  the  workes 
commanded  by  God;  and  to  set  up  workes  of  our  own  invention, 
thinking  God  to  bee  pleased  therewith,  becaus  they  are  done  of 
good  zeale  and  intention.  The  Scriptures  of  God  showeth  all 
the  thoughtes  and  cogitations  of  man  to  be  evill  at  all  time. 
And  if  so  bee,  what  is  our  good  intention?  But  whether  the 
intent  of  man  bee  good  or  not,  the  fruites  proceeding  therefrom 
shall  testifie.  For,  as  sometime  in  Israeli  abounded  all  idolatrie 
(they  having  gods  according  to  the  multitude  of  their  cieties), 
so  no  we,  amongst  them  which  are  called  Christians,  are  set  up 
carved  images,  defended,  adorned,  and  worshipped,  contrarie 
the  expresse  commandement  of  God.  The  blessed  sacrament 
of  Christ's  body  and  bloud  abused  and  prophaned  before  them. 
And  all  this,  and  much  more  abomination,  proceedeth  from  that 
zeale,  which  wee  call  good.  But  how  good  that  ever  it  appeare 
in  our  sight,  the  adhearers  thereto  shall  receave  the  maledic- 
tion of  God. 

The  Sommarie  op  the  Twentie-Fourth  Chapter. 

No  better  Workes  can  be,  then  John  the  Baptist  taught  to 
the  people;  which  are  the  workes  of  mercy,  and  to  desist  from 


BY  BALNAVES  ON  JUSTIFICATION.  25 

fraude,  injurie,  and  oppression.  And  these  workes  (and  not 
the  vaine  inventions  of  man)  pastours  should  teach  their  flocks, 
instructing  them  first  in  perfite  Faith.  For  Jesus  Christ  (being 
asked  by  the  Jewes,  what  they  shuld  do  that  they  might  worke 
the  workes  of  Grod,  that  is,  that  they  might  please  God)  an- 
swered, "  This  is  the  worke  of  God,  that  yee  beleeve  in  Him 
whome  he  hath  sent."  By  the  which  words  our  Maister  under- 
standeth,  that  without  Faith,  whiche  is  the  worke  of  God,  and 
not  of  man,  no  worke  pleaseth  God. 

The  yoke  of  Christ  is  easie,  and  his  burden  is  light  to  the 
faithfull,  because  they  lay  all  their  sinns  upon  Christ's  backe, 
and  follow  him,  every  man  in  his  owne  vocation.  There  is  two 
maner  of  vocations:  one  immediate  by  God,  as  the  Prophetes 
and  Apostles  were  called  to  be  preachers  without  authoritie  of 
man.  Another  is,  mediate,  as  when  one  man  called  another ; 
as  Paull  called  Timothie  and  Titus  to  be  bishops.  There  is 
a  generall  vocation,  by  which  all  the  chosen  are  called  to  a 
Christian  religion,  having  one  Lorde,  one  Faith,  one  Bap- 
tisme.  In  this  vocation  there  is  no  difference  of  persons,  but 
all  are  equally  loved  by  God  ;  becaus  we  ar  all  the  sonns  of  one 
Father,  and  al  bought  with  one  price ;  all  servaunts  to  one  Lord, 
all  guided  with  one  Spirite,  all  tending  to  one  end,  and  shall 
all  be  participant  of  one  heritage;  that  is,  the  life  eternall 
by  Jesus  Christ,  by  whom  we  are  all  made  priests  and  kings. 
But  let  no  man  herefore  usurpe  the  authoritie  of  a  King 
in  dignitie,  nor  the  office  of  a  Priest  in  administration  of 
God's  word  and  sacraments;  for  that  perteineth  to  a  speciall 
vocation. 

The  Sommarie  op  the  Tvv^entie- Fifth  Chapter. 

All  Estate  of  man  is  conteined  within  one  of  these  four  spe- 
cial vocations:  either  is  he  Prince  or  subject.  Pastor  or  one  of 
the  flocke,  Father  or  sonne.  Lord  or  servaunt.  In  the  Prince  is 
conteined  all  magistrats  having  jurisdiction  in  a  commounweall; 
whose  duety  is.  First,  To  know  God,  and  his  lawe,  which  hath 


26  A  BRIEI'E  SOMMARIE  OF  THE  WORK 

placed  them  in  that  authoritie.  Secondly,  To  guide,  feed,  and 
defend  their  subjects;  knowing  them  selves  to  be  no  better  of 
their  nature  then  is  the  poorest  in  their  realme.  Thirdly,  To 
defend  the  just,  and  punish  the  wicked,  but  respect  of  persona, 
having  their  harts  and  eyes  cleane  and  pure  from  all  avarice. 
They  are  called  the  sonnes  of  God,  and  should  be  obeyed  in  all 
things  not  repugning  to  the  command  of  Grod;  because  they  ar 
ordeined  and  placed  by  God  to  punish  vice  and  mainteine  ver- 
tue:  And  therefore  their  ovvne  life  should  be  pure  and  cleane ; 
first,  because  otherwise  they  can  not  punish  sinne ;  and  se- 
condly, because  the  wickednesse  of  princes  provoketh  their 
subjects  to  the  imitation  thereof;  and  therefore  the  life  of 
princes  shuld  be  pure  and  cleane,  as  a  mirrour  to  their  sub- 
jects; and  should  admitte  into  their  kingdoraes  no  worshipping 
of  God,  except  that  which  is  commanded  in  the  Scriptures. 
For  God,  being  commoved  by  idolatry  and  strange  wor- 
shipping, hath  destroyed  many  kingdomes,  as  all  prophecyings 
witnesse. 

The  Sommarie  op  the  Twenty-Sixt  Chapter. 

The  principall  office  of  a  Bishop  is,  to  preach  the  true  Evan- 
gell  of  Jesus  Christ;  knowing  that  if  the  flocke  perish,  the  bloud 
shal  be  required  at  his  handes;  and  that  he,  neglecting  the 
preaching  of  the  Evangell,  is  no  bishop,  nor  can  doe  no  worke 
plesant  before  God.  And  therefore,  no  bishope  should  mixt 
him  selfe  with  temporall  or  seculer  busines,  for  that  is  contrarie 
his  vocation;  but  continually  should  preache,  reade,  and  exhoi't 
his  flocke  to  seeke  their  spirituall  foode  in  the  Scriptures.  And 
so  the  tyrantes  in  these  dayes,  forbidding  men  to  reade  the 
Scriptures,  declare  them  selves  wolves  and  no  pastors;  whom 
God  shall  shortly  punish  (because  they  have  contemned  his 
command,  attending  altogether  upon  their  owne  vaine  super- 
stitions), as  he  did  Hely  and  his  two  sonnes  under  the  law;  and 
the  whole  priesthood  after  Jesus  Christ. 


BY  BALNAVES  ON  JUSTIFICATION.  27 

The  Sommarie  of  the  Twenty-Sevinth  Chapter. 

The  office  of  the  Father  (under  whom  is  comprehended  al 
householders)  is  to  rule  and  guide  his  children,  family,  and  ser- 
vaunts,  in  all  godlinesse  and  honestie,  instructing  them  in  the 
lawe  and  Worde  of  God.  For  honest  householders,  who  lived 
in  chast  matrimonie,  ruled  and  guided  their  householdes  well, 
nurished  their  children  in  the  feare  and  reverence  of  God,  were 
chosen  to  be  bishoppes  in  the  Primitive  Church.  And  therefore 
they  are  blasphemous  to  the  Holy  Spirite,  which  inhibit  the 
Laickes  (so  style  they  the  chosen  of  God)  learning,  reading,  and 
teaching  of  the  Holy  Scriptures,  wherein  is  conteined  the  foode 
of  the  soule;  whereof  Antichrists  willing  to  deprive  them,  would 
also  kill  the  soule  :  For  the  soule,  without  God*s  Word,  hath  nor 
may  have  no  life.  The  office  of  the  Husband  is,  to  love  and 
defend  his  wife,  giving  to  her  onely  his  body.  The  office  of  the 
Wife  is  likewise,  to  love  and  obey  her  husband e,  usurping  no 
dominion  over  him.  And  the  office  of  them  both  is,  to  instructe 
their  children  in  God's  law;  giving  ever  to  them  example  of 
good  life,  and  holding  them  at  godly  occupations ;  labouring  also 
them  selves  faithfully  for  sustentation  of  their  families. 

The  Sommarie  op  the  Twentie-Eight  Chapter. 

The  office  and  duetie  of  the  Lord  is,  to  pay  unto  his  servaunts 
the  reward  promised.  And  the  office  of  the  Servaunt  is,  to 
worke  faithfully  and  labour,  to  the  profite  and  utility  of  his 
lord,  but  fraude  or  simulation,  as  hee  would  serve  Jesus  Christ. 
The  office  of  the  Subject  is,  to  obey  his  prince  and  rulers  placed 
by  him ;  giving  unto  them  honour,  custome,  and  tribute,  not  re- 
quiring the  cause  why  they  receave  the  same;  for  that  perteineth 
not  to  the  vocation  of  a  subject.  The  office  of  the  Sonne  is,  to 
love,  feare,  and  honour  his  parents;  which  honour  standeth 
not  in  words  only,  but  in  ministring  of  all  thinges  necessary 
unto  them;  which  if  the  Sonne  doe  not  to  the  father  and  mother, 
hee  can  doe  no  good  worke  before  God.    And  therefore,  devilish 


28  A  BRIEFE  SOMMARIE,  ETC. 

doctors  are  they,  which  teach  men  to  found  Soule  Masses  of 
their  substance,  suffering  father  and  mother  to  labour  in  indi- 
gence and  povertie. 

FINIS. 


The  Workes  before  written,  are  they  in  the  which  every  Chris- 
tian should  be  exercised,  to  the  glory  of  God,  and  utilitie  of 
his  neighbour. 


A  VINDICATION 

OE  THE  DOOTEINE 

THAT  THE  SACEIFICE  OE  THE  MASS 

IS  IHOLATBY, 

M.D.I. 


The  exact  time  when  Knox  was  liberated  from  his  confine- 
ment on  board  the  French  galley,  is  somewhat  doubtful.  In  a 
letter,  dated  in  December  1559,  he  refers  to  his  bodily  suffer- 
ings during  the  space  of  nineteen  months,  in  which,  with  the 
other  prisoners  in  the  galleys,  he  was  "  miserably  entreated."" 
As  the  Castle  of  St  Andrews  surrendered  on  the  80th  of  July 
1547,  and  the  French  vessels  sailed,  "  after  certane  days,"  laden 
with  the  spoils,*  this  would  fix  the  period  of  his  release  to  Feb- 
ruary or  March  1548-9.  On  the  other  hand,  he  mentions  his 
having  received  a  letter  from  William  Kirkaldy  of  Grange,  ask- 
ing his  counsel  respecting  some  plan  for  effecting  his  escape 
from  the  fortress  of  Mount  St  Michel.^  This  might  obviously 
have  been  several  months  before  it  was  accomplished;  but 
Knox  expressly  states  that  he  obtained  his  own  release  the 
winter  before  he  met  Kirkaldy  in  England.  Now  it  seems  to 
be  an  ascertained  fact,  that  Kirkaldy,  and  three  of  his  compa- 
nions, succeeded  in  their  bold  attempt  on  the  5th  of  January 
1549-50,^  and  having  separated  for  the  better  chance  of  escaping 
discovery,  he  and  Peter  Carmichael  wandered  about  as  poor 
mariners  for  upwards  of  twelve  weeks  before  they  found  a  vessel 
to  take  them  to  England.*  It  is  therefore  most  probable  that 
Knox,  in  consequence  of  the  entreaty  of  some  of  his  friends,  and 
the  certainty  of  his  having  had  no  concern  in  Cardinal  Beaton's 
murder,  was  set  at  liberty  in  the  earlier  part  of  the  year 

1549.  This  supposition  is  confirmed  by  a  letter  from  Sir  John 
Mason,  English  ambassador  at  the  Court  of  France,  in  June 

1550,  in  which  he  details  his  negotiations  for  the  release  of  "the 
'  Vol,  i.  p.  206.  »  lb.  p.  229.  3  ib.  p.  230,  note  1.  « lb.  p.  231. 


32  INTRODUCTORY  NOTICE. 

Scots  of  St  Andrews,"  at  the  special  instance  of  Edward  the 
Sixth;  and  he  alludes  to  Kirkaldy  having  escaped  from  prison, 
and  to  the  previous  liberation  of  two  others^  (probably  Knox 
himself  and  Alexander  Clerk);  the  rest  of  the  prisoners,  who 
had.  been  detained  in  violation  of  tlie  treaty  with  the  garrison 
in  1547,  being  released  in  the  course  of  that  year,  1550. 

The  state  of  parties  in  Scotland  prevented  Knox  from  re~ 
turning  to  his  native  country,  and  he  proceeded  to  London. 
The  zeal  which  he  had  already  displayed  in  proclaiming  the  Pro- 
testant doctrines,  having  recommended  him  as  a  fit  person  to  be 
employed  in  the  northern  parts  of  England,  where  the  Romish 
services  were  still  continued,  he  was  speedily  nominated  by  the 
Privy  Council,  at  the  suggestion  of  Cranmer,  as  preacher  at 
Berwick.  Dr  Cuthbert  Tonstall,  one  of  the  most  learned  of  the 
Romish  prelates,  still  held  the  See  of  Durham;  and  wishing  to 
curb  Knox*'s  zeal  in  denouncing  the  Idolatry  of  the  Mass,  he 
summoned  him  before  the  Council  of  the  North  for  Public 
Affairs,  in  April  1550.  He  accordingly  presented  himself  at 
Newcastle,  and  on  the  4th  of  that  month  delivered  the  fol- 
lowing Confession  or  Vindication  of  )ii,s  Doctrine  regarding  the 
Sacrifice  of  the  Mass. 

The  text  is  here  given  from  the  manuscript  volume  in  the 
possession  of  the  Rev.  Dr  M'Crie,  compared,  and  in  some 
places  corrected  by  the  old  printed  copy,  without  date,  which  is 
annexed  to  the  first  edition  of  Knox''s  Letter  to  the  Queen 
Regent  in  1556.  On  the  title-page  (of  which  an  exact  copy 
will  afterwards  be  given)  it  bears :  "  Here  is  also  a  notable 
Sermon,  made  by  the  sayde  John  Knox,  wheriu  is  euydentlye 
proued  that  the  Masse  is  and  alwayes  hath  ben  abhominable 
before  God,  and  Idolatrye.*"  It  has  supplied  the  marginal 
notes,  which  are  mostly  omitted  in  the  MS.,  and  also  some 
lines  at  the  top  of  the  pages  too  closely  cut  by  the  binder. 
'  Tytler's  Edward  VI.,  &c.,  vol.  i.  p.  295. 


The  Fourt  of  Apryle,  in  the  yeir  1550,  was  appoyntit 
TO  JoHNE  Knox,  Preacher  of  the  Halie  Euangell 
OF  Jesus  Ohryst,'  to  gif  his  Confesssioun   why  he 

AFFIRMED  THE  MaSSE  IdOLATRIE:  WhILK  DAY,  IN  PRE- 
SENCE OF  THE  CONSALE  AND  CONGREGATIOUN,  AMANGIS 
WHOME  was  ALSO  PRESENT  THE  BlSCHOPE  OF  DUREHAM* 
AND  HIS  DOCTOURIS,  ON  THIS  MANNER  HE  BEGYNNETH  : — 

This  clay  I  do  appeir  in  your  presence.  Honorable  Audience,  to 
gif  a  reasone  why  so  constantlie  I  do  affirme  the  Masse  to  be, 
and  at  all  tymes  to  haif  bene,  Idolatrie,  and  aboininatioun  be- 
foir  God.  And  becaus  men  of  great  eruditioun  in  your  audience 
affirmed  the  contrarie,  most  gladlie  wold  I  that  heir  thai  wer 
present,  ether  in  proper  persone,  or  ellis  by  thair  learnit  men, 
to  ponder  and  wey  the  causis  movyng  me  thairto;  for  unles  I 
evidentlie  prufe  myne  intente  be  Godis  halie^  Scriptures,  I 
will  recant  it  as  wickit  doctrine,  and  confes  my  self  maist  wor- 
thie  of  grevous  punishment. 

How  difficill  it  is  to  pull  furth  of  the  hartes  of  the  pepill  the 
thing  whairin  opinion  of  holynes  standeth,  declareth  the  great 
tumult  and  uprore  moveit  aganis  Paule  by  Demetrius  and  his 
fellowis,  who,  by  Idolatrie,  gat  great  vantage,*  as  oure  preistis 
have  done  be  the  Masse  in  tyme  past.  The  people,  I  say,  heiring 
that  the  honour  of  thair  great  goddes  Diana  stude  in  jeopardie, 

'  In  the  old  black  letter  edition,  the  ^  In  the  old  edit.  "  halie,"  omitted, 

woids  "  Preacher,  &c.,"  are  omitted.  *  In  the  old  edit.  "  advantage." 

2  In  the  MS.  "  Duram." 
VOL.  III.  C 


34  A  VINDICATION  OF  THE  DOCTRINE 

with  furious  voyces  cryed,  "  Great  is  Diana  of  the  Epheseianis  ;" 
As  thai  wold  say,  We  will  not  haif  the  magnificence  of  our 
great  goddes  Diana,  whome  not  onlie  Asia  but  the  haill  warld 
wirschippeth,  called  in  doubt,  cum  in  questioun,  or  contraversie: 
Away  with  all  men  intending  that  impietie.  And  heirunto 
wer  thai  movit  be  lang  custome  and  false  opinioun. 

J  knaw  that  in  the  Masse  hath  not  onlie  bene  estemit  great 
holines  and  honoring  of  God,  but  also  the  ground  and  founda- 
tioun  of  oure  religioun.  So  that,  in  opinioun  of  many,  the 
Masse  takin  away,  thair  resteth  no  trew  wirschipping  nor  ho- 
nouring of  God  in  the  erth.  The  deiper  hath  it  persit  the 
hartis  of  men,  that  it  occupyeth  the  place  of  the  last  and  mis- 
ticall  Supper  of  our  Lord  Jesus.  But  yf  I  sail,  be  plane  and 
evident  Scriptures,  prove  the  Masse,  in  hir  maist  honest  gar- 
ment, to  haif  bene  Idolatrie  befoir  God,  and  blasphemous  to  the 
Death  and  Passioun  of  Chryst,  and  contrarie  to  the  Supper  of 
Jesus  Chryst;  than  gude  hope  have  1,  Honourable  Audience  and 
belovit  Brethrene,  that  the  feir,  love,  and  obedience  of  God,  who, 
in  his  Scripturis,  hath  spokin  all  veritie,  necessarie  for  oure  sal- 
vatioun,  will  have  you  to  gif  place  to  the  same. 

0  Lord  Eternali !  move  and  governe  my  toung  to  speak  the 
veritie,  and  the  hartis  of  thy  pepill  to  understand  and  obey  the 
same. 

That  ye  may  the  better  perceave  and  understand  the  manner 
of  my  doctrine  in  this  my  Confessiouu;  first,  will  I  collect  and 
gather  the  summe  thairof  in  a  breif  and  schort  Si/Uogismus ;  and 
heirefter  explane  the  same  more  largelie. 

The  Masse  is  Idolatrie.  All  wirschipping,  honoring,  or 
service  inventit  by  the  braine  of  man  in  the  religioun  of  God, 
without  his  own  express  commandment,  is  Idolatrie:  The  Masse 
is  inventit  be  the  braine  of  man,  without  any  comniandement 
of  God:  Thairfoir  it  is  Idolatrie. 

For  probation  of  the  First  part,  I  will  adduce  none  of  the 
Gentillis  sacrifices,  in  whilk,  notwithstanding,  was  les  aboraina- 


THAT  THE  MASS  IS  IDOLATRY.  36 

tioun  than  hath  bene  in  our  Masse  :^  but  fui-th  of  Godis  Scrip- 
tures will  I  bring  the  vvitnessis  of  my  wordis.  And,  first,  let  i-  keg.  is. 
us  heir  Samuell  speiking  unto  Saule,  after  that  he  had  sacri- 
ficeit^  unto  the  Lord  upon  Mont  Gilgall,  what  tyme  his  enemyis 
aprochit  aganis  him :  "  Thou  art  becum  foolische,  (sayith  Sa- 
muell,) thou  hast  not  observit  the  preceptes  of  the  Lord,  whilk 
he  commandite  thee*  Trewlie  the  Lord  had  preparit  to  have 
stablissit  this  kingdome  above  Israel  for  ever;  but  now  thy 
kingdome  sail  not  be  sure." 

Let  us  considder  what  was  the  offence  committit  be  Saule. 
His  enemyis  aprocheing,  and  he  considdering  that  the  pepill  de- 
clynit  fra  him,  and  that  he  had  not  consulted  with  the  Lord, 
nor  offerit  sacrifice  for  pacificatioun  of  the  Lordis  wrath,  by  rea- 
son that  Samuell,  the  pi'incipall  Prophet  and  hye  preist,  was 
not  present,  offereth  him  self  brunt  and  peace  offeringis. 

Heir  is  the  ground  of  all  his  iniquitie;  and  of  this  proceideth 
the  cans  of  his  dejection^  from  the  kingdome,  that  he  wald 
honour  God  utherwayes  than  wes  commandit  by  his  express 
word.  For  he,  being  none  of  thetryb  of  Levi,  apoyntit  be  Godis 
commandment  to  mak  sacrifice,  usurpeth  that  ofiice  not  dew 
to  him,  whilk  was  maist  high  abominatioun  befoir  God,  as  by 
the  punisment  apeireth. 

Considder  weill  that  no  excusationis  ar  admittit  by  [God; 
as  that  his]^  enemyes  approchit,  and  his  awn  pepill  departit 
from  him:  he  culd  not  haif  a  lawfull  minister,  and  gladlie  wold 
he  have  bene  reconcilit  to  God,  and  consultit  with  him  of  the 
end  and  chance  of  that  jurney:  and  thairfoir  he,  the  King, 
anoyntit  be  Godis  commandement,  makith  sacrifice.  Bot 
none  of  all  theis  wer  admittit  be  God;  but  Saule  was  pro- 
nunced  fulische  and  vane.  For  no  honoring  knaweth  God,  nor 
will  accept,  without  it  have  the  express  commandement  of  his 
awn  Word  to  be  done  in  all  poyntis.     And  no  commandement 

1  In  the  MS.  "  the  Mase."  *  In  the  old  edit,  "election." 

'  In  the  old  edit,  "made  sacrifice."  ^  These  words  are  not  found  in  the 

*  In  the  old  edit. "  hath  commandit.''       old  copies. 


36  A  VINDICATION  OF  THE  DOCTRINE 

was  gevin  unto  the  King  to  mak  or  offer  unto  God  any  luaner 
of  sacrifice ;  wliilk  becaus  he  tuke  upon  him  to  do,  he  and  his 
posteritie  was  depryvit  frome  all  honouris  in  Israeli. 

Wether  availled  his  pre-eminence;  the  necessitie  whairin  he 
stude;  nor  yit  his  gude  intent.  But  lat  us  heir  mair;  When 
iBBot'M.  15.  commandement  was  gevin  unto  Saule  by  Samuell,  in  Grodis 
name,  to  distroy  Amaleck,  because  that  sumtyme  thai  trubillit 
the  pepill  of  Israeli  passing  up  from  Egypt,  (advert,  ye  that  pre- 
sentlie  persecut  the  pepill  of  God,  albeit  your  painis  be  deferrit, 
yit  ar  thai  alreddie  prepareit  of  God;)  this  pepill  of  Amaleck 
wer  not  immediatlie  efter  the  violence  done  aganis  Israeli  pu- 
nissit ;  but  lang  efter,  thai  wer  commandit  to  be  distroyit  by 
Saule,  man,  woman,  infant,  suckling,  oxin,  cattell,  camellis,  and 
assis;  and  finallie,  all  that  liveit^  in  that  land. 

Terribill  suld  the  rememberance  heirof  be  to  all  sic  as  trubill 
or  molest  sic  as  wold  follow  the  commandement  and  vocatioun 
of  God,  leaving"  spirituall  Egypt,  the  kingdome  of  the  Anti- 
christ, and  the  abominatioun  thairof.  But  Saule  saved  the 
King,  named  Agag,  and  permittit  the  pepill  to  saif  the  best  and 
fattest  of  the  bestiall,  to  the  intent  sacrifice  suld  be  made 
thairof  unto  God,  But  lat  us  heir  how  this  is  acceptit.  Sa- 
muell befoir  admonished  of  his  innobedience,  cuming  unto  Saule 
askit,  "What  voyce  was  it  whilk  he  heard  V  The  King  answer- 
eth,  "  The  pepill  hath  saved  the  fattest  and  best  beastis,  thairof 
to  maksacrifice  unto  thairGod."  Heir  maybe  marked, that  Saule 
had  no  sure  confidence  in  God :  for  he  speikes  as  thought  God 
apertenit'  nothing  unto  him.  Samuell  answereth,  "  Suffer  and 
I  sail  declair  unto  thee  what  the  Lord  hath  spokin  unto  me 
this  nycht."  And  schortlie  he  rebukit  him  maist  scharplie  that 
he  had  not  obeyit  the  voyce  of  the  Lord. 

But  Saule  standing  in  opinioun  that  he  had  not  oH'endit,  be- 
caus he  did  all  of  gud  intent,  sayeth,  "  I  haif  obeyit  the  Lordis 
voce:  I  have  destroyit  the  synnaris  of  Amaleck,  and  onlie  I  have 

"■  In  the  old  edit,  "lyved."  '  In  the  old  edit.  "  He  speaketh  as 

*■  lu  the  MS.  "living."  thoughe  God  apperteyned." 


THAT  THE  MASS  IS  IDOLATRY.  37 

saved  the  King;  and  the  pepill  have  reserved  certane  bestiall  to 
be  offerit  unto  Grod:"  and  so  defendit  he  his  awn  work  to  be 
just  and  rychteous.  But  thairto  answereth  Saniuell,  "  Delyteth 
God  in  brunt  offering,  and  not  rather  that  his  voyce  be  obeyit  V 
The  sin  of  Witchcraft  is  not  to  obey  his  voyce,  and  to  be  stu- 
burne  is  the  sin  of  Idolatrie.  As  Samuell  wald  say,  Thair  is 
nothing  that  God  mair  requyreth  of  man  than  obedience  to  his 
commandement;  yea,  he  preferreth  obedience  to  the  self  same 
sacrifice  ordanit  be  him  self,  and  no  sin  is  more  odius  in  Godis 
presence  than  to  disobey  his  voyce;  for  that  esteameth  God  so 
odius,  that  he  doith  compare  it  to  the  two  synnis  most  abomi- 
nabill,  Incantation  and  Idolatrie:  so  that  disobedience  to  his 
voyce  is  verie  Idolatrie. 

Disobedience  to  Godis  voyce  is  not  onlie  when  man  doith 
wickitlie  contrarie  to  the  preceptis  of  God,  but  also  when  of 
gud  zeall,  or  gud  intent,  as  we  commonlie  speak,  man  doith 
any  thing  to  the  honour  or  service  of  God  not  commandit 
by  the  express  Word  of  God,  as  in  this  matter  plainlie  may 
be  espyit.  For  Saule  transgressit  not  wickitlie  in  murther, 
adulterie,  or  lyke  externall  synnis,  but  saveit  ane  aigeit  and 
impotent  King  (whilk  thing  who  wold  not  call  a  gude  deid  of 
mercie?);  and  permitted  the  pepill,  as  said  is,  to  save  certaine 
bestiall  to  be  offerit  unto  the  Lord;  thinking  that  God  suld 
thairwith  stand  content  and  appleasit,'  becaus  he  and  the 
pepill  did  it  of  gud  intent.  But  boith  theis  callit  Samuell 
Idolatrie :  first,  becaus  thai  wer  done  without  any  commande-  .vota. 
ment  of  God ;  and,  secondlie,  becaus  in  doing  thairof  he  thocht 
him  self  not  to  half  offendit.  And  that  is  principall  Idolatrie 
when  our  awn  inventionis  we  defend  to  be  rychteous  in  the 
sycht  of  God,  becaus  we  think  thame  gude,  laudable,  and  plea- 
sant. We  may  not  think  us  so  frie  nor  wyse,  that  we  may 
do  unto  God,  and  unto  his  honour,  what  we  think  expedient. 
No!  the  contrarie  is  commandit  by  God,  saying,  "Unto  my  deut  *. 
Word  sail  ye  add  nothing;  nothing  sail  ye  deminische  thairfrom, 
1  In  the  MS.  "appeasit." 


88  A  VINDICATION  OF  THE  DOCTRINE 

that  ye  mycht  observe  the  preceptes  of  your  Lord  God:"  Whilk 
wordis  ar  not  to  be  understand  of  the  Decalogue  and  Law 
Morall  onlie,  but  of  statutis,  rytis,  and  ceremonyis  ;  for  equall 
obedience  of  all  his  Lawis  requyreth  God. 

3.  And  in  witnes  thairof,  Nadab  and  Abihu  offirring  strange 
fyre,  whairof  God  had  gevin  unto  thame  na  charge,  war  instantlie 
as  thai  offerit  punissit  to  death  by  fyre.  Strange  fyre  whilk  thai 
offerit  unto  God  was  a  common  fyre,  and  not  of  that  fyre  whilk 
God  had  commandit  to  burne  day  and  nychtTiipon  the  alter  of 
brunt  sacrifice,  whilk  onlie  aught  to  haif  bene  offirit  unto  God. 

O  Bischops!  ye  suld  have  keipit  this  fyre:  at  morne  and  at 
evin  aucht  ye  to  haif  laid  fagottis  thairupon;'your  selves  aught 
to  haif  cleansit  and  careit  away  the  assis;^  but  God  sail  be- 
hald. 

In  the  punisment  of  theis  tuo  afoirsaid  is  to  be  observit,  that 
Nadab  and  Abihu  wer  the  principall  preistis  nixt  to  Aaron, 
thair  father;  and  that  thai  wer  comprehendit  neyther  in  adul- 
terie,^  covetousnes,  nor  desyre  of  warldlie  honour,  but  of  a  gud 
zeall  and  simpill  intent  wer  making  sacrifice;  desyreing  no  pro- 
fit of  the  pepill  thairby,  but  to  honour  God  and  to  mitigat  his 
wraith.  And  yit  in  the  doing  of  this  self  same  act  and  sacrifice 
wer  thai  consumed  away  with  fyre.  Whairof  it  is  plane,  that 
nether  the  pre-eminence  of  the  persone  or  man  that  niaketh  or 
setteth  up  any  religioun,  without  the  express  commandement  of 
God,  nor  yit  the  intent  whairof  he  doith  the  same,  is  acceptit 
befoir  God.  For  nothing  in  his  religioun  will  he  admit  without 
his  awn  Word ;  but  all  that  is  addit  thairto  doith  he  abhoir, 
and  punisseth  the  inventouris  and  doeris  thairof,  as  ye  haif 
hard  in  Nadab  and  Abihu,  by  Gedion  and  dyvers  uthiris  Israel- 
lites  setting  up  sumthing  to  honour  God,  whairof  thai  had  no 
express  commandement. 

4.  A  storie,  whilk  is  recytit  in  the  Popes  Cronicles,  will  I  recyt, 
whilk  differeth  nothing  fra  the  punissment  of  Nadab,  &c.  Gre- 
gorius  Magnus,  in  the  tyme  of  the  niaist  contagious  pestilence 

'  In  the  old  edit,  "asches."  *  In  the  old  edit,  "aduoutry." 


THAT  THE  MASS  IS  IDOLATRY. 


39 


whairwith  God  punissit  the  iniquitie  of  Rome,  (for  now  was  the 
wickit  houre  that  Antichryst  sprun|2:  "P  and  set  in  authoritie); 
in  this  tyme,  I  say,  Gregorie  the  Pope  divysit  a  new  honoring  of 
God,  the  Invocation  of  Sanctis  callit  the  Letanie,^  whairof  in  the 
Scripturis  nether  is  thair  autoritie  nor  commandement.  Upon 
whilk  sacriledge  and  idolatrie  God  declareit  his  wraith,  evin  as 
he  did  upon  Nadab  and  Abihii ;  for  in  the  instant  hour  when 
first  the  Letanie^  was  recytit  in  opin  processioun  (as  thai  call  it), 
four  scoir  of  the  principall  men  that  recytit  the  same,  horribillie 
wer  strikin  by  the  plaige  of  God  to  death,  all  in  ane  hour.  The 
Papistis  attributit  this  to  the  contagious  aire  and  vehemencie 
of  the  plague;'  but  it  was  no  other  thing  but  a  manifest  de- 


1  Knox  here  refers  to  "  the  Greater 
Litan}'"  of  the  Church  of  Rome,  con- 
taining invocation  to  saints,  and  as- 
cribed by  that  Church  to  Pope  Gre- 
gory the  First.  Basnage,  a  divine  of 
the  Reformed  Church,  in  his  Eccle- 
siastical History,  has  noticed  very 
fully  the  subject  of  the  ancient  Lita- 
nies; and  states,  that  the  earliest 
Litanies  now  extant,  which  contain 
addresses  to  saints,  were  not  written 
before  the  conclusion  of  the  eighth 
or  the  beginning  of  the  ninth  century. 
The  Litanies,  when  regularly  cele- 
brated, were  recited  in  Ascension 
week;  persons  walked  in  the  proces- 
sions barefooted  and  fasting.  Such 
invocations  were  added  to  the  earlier 
Litanies  in  more  corrupt  times;  and 
the  names  of  saints  to  whom  prayers 
for  intercession  were  offered,  were  fre- 
quently changed  at  different  periods. 
The  variety  of  formularies  used  in  the 
Church  of  Rome  was  a  subject  which 
came  under  the  notice  of  the  Council 
of  Trent.  The  revisal  of  the  Service- 
book  was  committed  to  Pope  Pius  V.; 
and  the  Roman  Litany  now  contains 
direct  invocations  onlj'  to  forty-three 
saints. — {Note  abridged  from  the  British 
Reformers,  Knox,  p.  187.) 


2  "  Gregorie,  in  the  tyme  of  a  com- 
mon pestilence,  ordeyned  this  service, 
called  Letant,  whiche  is  a  Greeke 
worde,  and  as  moch  in  Englyshe  to 
say,  as  Supplication  or  Prayer."  (The 
Prymer  in  Englyshe,  m.d.xxxviii., 
sign  I  ij.)  In  this  edition,  the  Litany 
contains  eighty-three  distinct  Invoca- 
tions. 

'  I'he  historical  event  referred  to 
by  Knox,  is  thus  related  by  the  ear- 
liest biographers  of  Pope  Gregory  I. 
In  590,  Rome  suffered  very  severely 
from  an  infectious  distemper,  when 
Gregory,  not  then  installed  in  the 
Popedom,  preached  a  sermon,  ear- 
nestly calling  upon  the  people  to  re- 
pent. The  conclusion  is  preserved  in 
his  works,  and  contains  an  exhorta- 
tion to  the  people  to  unite  publicly  in 
supplication  to  God,  appointing  that 
they  should  meet  at  day-break  in 
seven  different  companies,  according 
to  their  several  ages,  sex,  and  stations, 
and  walk  in  seven  processions,  recit- 
ing Litanies  or  Supplications,  till  they 
all  met  at  one  place.  They  did  so, 
and  proceeded  singing  and  uttering 
the  words, "  Kyrie  eleison,"  or  "  Lord, 
have  mercy  upon  us."  In  the  space  of 
one  hour,  while  thus  engaged,  eighty 


40  A  VINDICATION  OF  THE  DOCTRINE 

•  claration  of  Godis  wraith  for  inventing  and  bringing  in  into  the 
Kirk  a  false  and  diabolicall  religion.  For  while  we  desyre 
Sanctis  to  mak  intercessioun  and  to  pray  for  us,  what  othir 
thing  do  we  then  esteme  the  advocatioun  of  Jesus  Chryst  not 
to  be  sufficient  for  us  ?     And  what  can  be  more  devillische  ? 

Of  theis  presidentis,it  is  plane  that  na  man  in  earth  hath  power 
nor  autoritie  to  statute  any  thing  to  the  honour  of  God  not 
comraandit  be  his  awn  Word. 
oBjECTiouN.  5.  It  profiteth  nothing  to  say  the  Kirk  hath  power  to  set 
up,  devyse,  or  invent  honoring  of  God,  as  it  thinketh  maist  ex- 
pedient for  the  glorie  of  God.  This  is  the  continewall  crying 
of  the  Papistis,  The  Kirk,  the  Kirk  hath  all  power;  it  can  not 
err,  for  Chryst  sayeth,  "  I  wil  be  with  you  to  the  end  of  the 
warld."  "  Whairsoevir  is  two  or  three  gatherit  in  my  name, 
thair  am  I  in  the  middis  of  thame."  Off  this  falslie  conclude  thai, 
the  Kirk  may  do  all  that  semeth  gude  for  the  glorie  of  God; 
[and  whatsoever  the  Church^  doeth,  that  accepteth  and  ap- 
proveth  God.]^ 

6.  I  culd  evidentlie  prufe  that  whilk  thai  call  the  Kirk,  not 
to  be  the  Kirk  and  immaculat  spouse  of  Jesus  Chryst,  whilk 
doith  not  err;  but  presentlie  I  ask,  yf  the  Kirk  of  God  be  bound 
to  this  perpetuall  precept?  "Not  that  thing  whilk  apeireth 
ryghteous  in  thyne  awn  eis  that  sail  thow  do,  but  what  God 
hath  commandit,  that  observe  and  kcip."  And  yf  thai  will 
deny,  I  desyre  to  be  certifeit  wha  hath  abrogatit  and  maid  the 
same  of  none  effect  ?  In  my  judgement  Jesus  Chryst  confirmeth 
the  same,  saying,  "  My  scheip  heir  my  voyce,  and  a  stranger 

l)ersonsfelltotheground,andbreathed  ready  infected    by  it.     Such    deaths 

their  last.     (Vit.  Gregor.  a  Jo.  Dia-  occurred  in  the  congregation  assem- 

con.  xlii.  et  seq.    See  also  Fleury,  liv.  bled  in  London  during  the  plague  of 

36,  §  1.      Baron.  Annal.  590,  p.  6.)  1666."— (Pari  of  a  Note  by  the  Editor 

Baronius  relates,  that  Gregory  caused  of  the  Brithh  Reformers,  p.  187.) 

an  Image  of  the  Virgin  to  be  carried  '  In  the  old  black  letter  edit,  "the 

on  this  occasion.    With  regard  to  the  Churche,"  is  uniformly  employed  in 

persons  who  died  while  thus  engaged,  place  of  "the  Kirk." 

we  may  remember,  that  the  plague  -  The  words  inclosed  within  brac- 

then    raged    fiercely,    and    doubtless  kets,  supplied   fiom  the  old  edit.,  are 

many   had   assembled   who  were  al-  omitted  in  the  MS. 


THAT  THE  MASS  IS  IDOLATRY.  41 

thai  will  not  heir,  but  flie  fronie  hiin."  To  heir  his  voce  (whilk 
is  also  the  voce  of  God  the  Father),  is  to  understand  and  obey 
the  same;  and  to  flie  from  a  stranger,  is  to  admit  none  uthir 
doctrine,  worschipping,  nor  honoring  of  God  than  hath  pro- 
ceidit  furth  of  his  awne  mouth;  as  he  him  self  testifieth,  saying, 
"  All  that  is  of  the  veritie,  heir  my  voyce."  And  Paule  sayith, 
''  The  Kirk  is  foundit  upon  the  fundatioun  of  the  Prophettis  and 
Apostillis; "  whilk  fundatioun,  no  doubt,  is  the  Law  and  the  Evan- 
gile.  So  that  it  may  command  nothing  that  is  not  contanit  in 
ane  of  the  two;  for  yf  so  it  doith,  it  is  removit  from  the  onlie 
fundatioun,  and  so  ceasseth  to  be  the  trew  Kirk  of  Chryst. 

7.  Secondlie,  I  wold  aske,  yf  that  Jesus  Chryst  be  not  King 
and  Heid  of  his  Kirk  ?  This  will  no  man  deny.  Yf  he  be  King, 
then  must  he  do  the  office  of  a  King;  whilk  is  not  onlie  to  gyd, 
reule,  and  defend  his  subjectis,  but  also  to  mak  and  statute  lawis, 
whilk  lawis  onlie,  ar  his  subjectis  bound  to  obey,  and  not  the 
lawis  of  any  Forrane  Princes.  Then  it  becumeth  the  Kirk  of 
Jesus  Chryst  to  advert  what  he  speiketh,  to  receave  and  im- 
brace  his  lawis,  and  whair  he  maketh  end  of  speiking  or  law 
giving  Qhere  to  rest;]^  so  that  all  the  power  of  the  Kirk  is  sub- 
ject to  Godis  Word.  And  that  is  maist  evident  by  the  com- 
mandement  gevin  of  God  unto  Josua,  his  chosin  captane  and 
leidder  of  his  pepill,  in  theis  wordis,  "  Be  strong  and  valiant 
that  thai  may  do  according  to  the  holie  law,  whilk  my  servand, 
Moses  commandit  unto  thee.  Declyne  not  frome  it,  nether  to 
the  ryght  hand  nor  to  the  left,  fcc."  "  Let  not  the  buke  of 
the  Law  depart  from  thi  mouth,  but  meditate  in  it  boith  day 
and  nyght  that  you  may  keip  and  do,  in  all  thingis,  according 
to  that  whilk  is  writtin  thairin,"  &c.  Heir  was  it  not  permittit 
to  Josua  to  alter  one  jote,  ceremonie,  or  statute  in  all  the  Law 
of  God,  nor  yet  for  to  add  thairunto,  but  diligentlie  for  to  ob- 
serve that  whilk  was  commandit.  No  les  obedience  requyreth 
God  of  us  than  he  did  of  Josua,  his  servand.     For  He  will  haif 

1  These  woids  omitted  in  the  MS.       margin  of  a  copy  of  the  black  letter 
are  supplied  in  an  old  hand  on  the       edition. 


42  A  VINDICATION  OF  THE  DOCTRINE 

the  religion  ordeanit  be  His  onlie  son,  Jesus  Chryst,  most  strait- 
lie  observit,  and  not  to  be  violatit  in  any  part. 

8.  For  that  I  find  gevin  in  charge  to  the  Congregatioim  of 
Thiatira  in  theis  wordes :  "  I  say  unto  you,  and  unto  the  rest 
tliat  ar  in  Thiatira,  who  that  hath  not  the  doctrine  (meanyng 
of  the  diabolicall  doctrine  befoir  rehersit),  and  who  that  knaw- 
eth  not  the  deipnes  of  Sathan ;  I  will  put  upon  you  none  uther 
burdene  but  that  whilk  ye  have.  Hold  till  I  cum."  Mark 
weill,  the  Spreit  of  God  calleth  all  whilk  is  addit  to  Ohrystis 
religioun,  the  doctrine  of  the  Devill,  and  deip  inventioun  of  the 
adversarie  Sathan.  As  also  did  Paule  wrytting  to  Timothie. 
And  Jesus  Chryst  sayeth,  "  I  will  lay  upon  you  none  uther  bur- 
dene  than  I  haif  alredie;  and  that  whilk  ye  haif,  observe  dili- 
gentlie.'* 

0  God  Eternall !  hast  thovi  laid  none  uther  burdene  upon  our 
backis  than  Jesus  Chryst  laid  be  his  Word  ?  Then  who  hath 
burdenit  us  with  all  theis  Ceremonyis,  prescrybed  Fasting, 
compellit  Chistitie,  unlawfull  Vowis,  Invocatioun  of  Sanctis, 
and  with  the  Idolatrie  of  the  Masse  I  The  Divill,  the  Divill, 
Brethrene,  inventit  all  theis  burdenis  to  depress  imprudent 
men  to  perditioun. 

9.  Paule  wryting  of  the  Lordis  Supper,  sayith,  A'go  accept  a 
Domino  quod  et  iradidi  vobis,  "  I  have  ressavit  and  learnit  of  the 
Lord  that  whilk  I  have  taught  you."  And  consider  yf  one  cere- 
mony he  addeth  or  permitteth  to  be  usit  other  than  Chryst  did 
use  him  self;  but  commandeth  thame  to  use  with  reverence 
the  Lordis  institutioun  untill  his  returnyng  to  judgement. 

10.  Albeit  Moses  wes  replenissit  with  the  Spreit  of  wisdom, 
and  was  more  familiar  with  God  than  ever  was  any  mortall 
man ;  yit  was  thair  not  of  all  the  ceremonies  referrit  to  his 
wisdome  one  jote.  But  all  was  commandit  to  him,  to  be  maid 
according  to  the  similitude  schawin  unto  him,  and  according  as 
the  word  expresseth.  Of  the  whilk  presidentis  I  think  it  is 
plane,  that  all  whilk  is  addit  to  the  religioun  of  God,  without  his 
awn  express  Word,  is  Idolatrie. 


THAT  THE  MASS  IS  mOLATRT?  43 

11.   Yit  must  I  answer  to  ane  objectioun,  objectit  be  the  Pa-  objectioun 
pistis;   for  never  may  thai  abyd  to  be  subject  unto  Godis  Word. 
The  Apostilhs  (say  they),  in  the  Consall  haldin  at  Jerusalem, 
set  up  a  religioun,  and  maid  lawis  whairof  na  jote  was  conteanit 
in  Grodis  Word :   Thairfoir  the  Kirk  may  do  the  same. 

That  thair  was  any  religion  (that  is  honoring  of  God,  whairby 
thai  myght  merit,  as  ye  call  it,  any  thing  befoir  God)  inventit 
in  that  Consall,  ye  never  ar  abill  to  prove.  Preceptis  wer 
gevin,  but  nether  suche,  nor  to  that  intent  that  ye  alledge: 
All  preceptis  gevin  in  that  Consall  had  the  commandement  of  ^*|^eptw_^ 
God,  as  efter  sal  be  heard. 

First,  lat  us  heir  the  cause  of  the  Consall,  Paule  and  Bar-  J"  the"*"^ 
nabas  had  taught  amangis  the  Gentillis  that  onlie  Faith  in  Jerusalem. 
Ohrystis  blude  justifieth;  and  a  great  multitude  of  Gentillis 
by  thair  doctrine  embraceit  Jesus  Chryst,  and  by  him  trewlie 
wirschippit  God.  Unto  Antiochia  from  Judea  came  certane 
fals  teacheris,  affirming,  That  unless  thai  wer  circumcisit  accord- 
ing to  Moses  law,  thai  culd  not  be  saveit:  As  our  Papistis  say 
this  day,  that  trew  fayth  in  Chrystis  blude  is  not  sufficient  pur- 
gatioun  for  oure  synnis,  onless  also  we  bye  thair  mumbled 
Masses.^  This  contraversie  trubillit  the  hartis  and  consciences 
of  the  brethrene,  in  so  muche  that  Paule  and  Barnabas  wer 
compellit  to  go  unto  Jerusalem  unto  Petir  and  James,  and 
otheris,  I  think,  of  the  Apostillis ;  whair  a  Conventioun  had,' 
the  question  was  proponit.  Whether  the  Gentillis  suld  be  sub- 
ject to  the  observatioun  of  Moses  law  or  not  ?  That  is,  whether 
onlie  Faith  in  Jesus  Chryst  did  justifie,  or  necessarie  was  also 
to  justificatioun  the  Law  observit.^  Efter  great  contentioun, 
Petir  expoundit.  How  that  the  house  of  Cornelius,  being  all  corneuos. 
Gentillis,  had,  by  his  preaching,  receaved  Jesus  Chryst,  and  wer 
declarit  in  his  presence  just  and  ryghteous  befoir  God.  For  thai 
did  receave  the  Haiie  Gaist  visibillie,  not  onlie  without  obser- 
vatioun of  Moses  law,  but  also  befoir  thai  had  ressavit  any 

'  Meaning,  private  masses.  '  "  The  Law  observit;"  that  is,  the 

'  "  Had,"  or,  being  held.  observance  of  the  Ceremonial  I^w. 


44 


A  VINDICATION  OF  THE  DOCTRINE 


sacramentall  signe  of  Chrystis  religion.  Petir  concludeth,  that 
to  put  a  yok  upon  the  brethrenis  neckis,  whilk  yok  myght  none 
of  the  Jewis  beir  thame  selfis,  was  nothing  but  to  tempt  Goci; 
that  is,  to  prove  yf  God  wold  be  pleasit  with  such  lawis  and 
ordinances  as  thai  wold  lay  upon  the  neckis  of  men,  without  his 
awn  Word,  whilk  war  niaist  extreame  impietie :  And  sa  con- 
cludeth he,  that  the  Gentillis  aught  not  to  be  burdenit  with  the 
Law.  Heirefter  declared  Paule  and  Barnabas  what  wonderous 
workis  God  had  schewed  by  thame  amangis  the  Gentillis,  who 
nevir  obscrvit  INIoses  law.  And  last,  James,  who  appeareth 
unto  me  Principall  in  that  Consall,  (for  he  collecteth  the 
Scriptures  and  pronunceth  the  finall  sentence,  as  ye  sail  heir 
planelie,)  declareth  that  the  vocatioun  of  the  Gentillis  was 
prophesied  befoir,  and  that  thai  suld  be  acceptit  and  accomptit 
to  be  the  pepill  of  God  without  observatioun  of  Moses  law; 
adding,  that  no  man  aught  to  inquyre  a  cause  of  Godis  work. 
And  so  pronunceth  he  the  sentence,  that  thair  libertie  suld  not 
be  diminissit. 

Advert  now  the  cause,  the  process,  and  determinatioun  of 
this  Consall.  The  cause  was,  to  inquyre  the  veritie  of  certane 
doctrine;  that  is.  Whether  the  Gentillis  suld  be  chargeit  with 
the  observatioun  of  Moses  law,  as  was  affirmed  and  taught  by 
sum.  In  this  mattir  thai  procedit  be  exampill  of  Godis  workes; 
finding  that  his  gracious  Majestie  had'  acceptit  the  Gentillis, 
without  any  thraldome  or  ceremony  observit.  Last  ar  pro- 
duceit  Scriptures,  declareing  so  to  be  foirspokin;  and  accord- 
ing to  all  this  it  is  concludit  and  defynit,  that  the  Gentillis  sail 
not  be  burdenit  with  the  Law.  What  congruence,  I  pray  you, 
hath  the  Antichrystis  Consallis  with  this  Consall  of  the  Apos- 
tillis  ?  The  Apostillis  gatherit  to  consult  upon  the  veritie.  The 
Papisticall  Consallis  ar  gatherit  for  privat  commoditie,  upset- 
tmg  of  idolatrie,  and  all  abominatioun,  as  thair  deterrainationis 
manifestlie  prove.  The  Apostillis  proceidit  in  thair  Consallis, 
be  consideratioun  of  Godis  workes,  and  applying  of  thame  to  the 

'  In  the  old  edit.  "  findins:  that  he  had.'  &c. 


THAT  THE  MASS  IS  IDOLATRY.  45 

present  cause,  whairupon  deliberatioun  was  to  be  tackin  and 
determined  as  Godis  Scriptures  commandit.  But  the  Pa- 
distis  in  thair  OonsalHs  proceid  according  as  thair  wisdonie 
and  folische  braine  thinkis  gude  and  expedient,  and  conclud- 
ing not  onlie  without  authoritie  of  Godis  Scriptures,  but  also 
manifestlie  contrarie  to  the  same.  And  that  I  offir  me  most 
cleirlie  for  to  prufe,  yf  any  wold  deny  or  alledge  that  so  it 
is  not. 

But  yit,  say  thai,  the  Apostillis  commandit  the  Gentillis  to  objecmcum 
absteane  from  certane  thingis,  whairof  thai  had  no  commande- 
ment  of  God.  Let  us  heir  the  thingis  inhibitit :  "  Ye  sail  ab- 
steane (sayeth  the  Apostill  sent  to  Antiochia)  frome  fornica- 
tioun."  This  is  the  commandement  of  God.  So,  althocht  the 
Gentillis  estemit  it  to  be  no  sin,  yit  is  it  expreslie  forbiddin  in 
Godis  Law.  But  it  followeth,  "Frome  thingis  offerit  unto  idollis, 
from  strangillit,  and  frome  blude,  sail  ye  absteane."  Yf  the 
caussis  moving  the  Apostillis  to  forbid  theis  thingis  be  weill 
considderit,  it  sal  be  found  that  thai  had  the  express  com- 
mandement of  Jesus  Ohryst  so  to  do.  The  Spreit  of  treuth  and 
knowledge  working  in  the  Apostillis  with  all  abundance, 
schewit  unto  thame,  that  nothing  was  mair  profitabill,  and  mair 
myght  avance  the  glorie  of  God,  and  incresse  the  Kirk  of  Chryst, 
than  that  the  Jewis  and  Gentillis  suld  use  together  in  familia- 
ritie  and  daylie  conversatioun,  that  by  mutuall  company,  love 
mycht  increase.  One  thing  was  easie  to  be  espyit,  that  the 
Jewis  culd  not  haistelie  be  persuadit  that  the  eatting  of  meattis 
forbiddin  in  Moses  Law  was  no  sin  befoir  God.  For  difficill  it 
is  to  pull  furth  of  the  hairt  that  whilk  is  plantit  by  Godis  awn 
Word ;  so  that  the  Jewis  wold  have  abhorrit  the  company  of 
the  Gentillis  yf  thai  had  eattin  in  thair  presence  such  meattis, 
as  was  forbiddin  in  the  Law.  The  Apostillis  considderit  that 
the  absteanyng  frome  suche  thingis  was  nothing  prejudiciall  to 
the  libertie  of  Ohristianis;  for  with  the  tyme,  and  as  the  Jewis 
grew  more  Strang,  and  wer  better  instructit,  thai  wold  be  no- 
thing offendit  for  suche  matter!  s;  and  thairfoir  commandit  thai 


46  A  VINDICATION  OF  THE  DOCTRINE 

the  GentilHs  to  absteane  for  a  time.  For  that  it  vver  not  a  per- 
petuall  precept  declareth  this  clay,  when  no  man  holdeth  x.i\e 
eatting  of  suche  thingis  sin. 

But  what  precept  had  thai  so  to  do  ?  The  last  and  new  pre- 
cept gevin  by  Jesus  Chryst  to  his  Discipillis,  "  That  everie  ana 
love  another,  as  he  hath  loved  us.*"  May  not  Christian  love 
command,  that  none  of  us  do  in  the  sycht  of  uther  that  whilk 
may  offend  or  trubill  the  conscience  of  the  infirme  and  weake  ? 
So  witnesseth  Paule,  affirmyng,  "  that  yf  a  man  eat  with  offence 
he  synneth.""  And  by  vertew  of  this  same  precept,  the  Apostillis 
forbid  that  the  Gentillis  sail  eat  thingis  offerit  unto  idollis,  &c., 
that  beiring  sum  part  with  the  infirmitie  of  the  Jewi.s,  thai  mycht 
grow  togethir  in  mutuall  amitie  and  Christian  love.  And  theis 
ar  the  traditionis  of  the  Seniouris^  whilk  Paule  commandit  to  be 
observit.  I  pray  you,  what  similitude  hath  oure  Papisticall 
lawis  with  this  precept  of  the  Apostillis  ? 

But  greatlie  it  is  to  be  mervalit  that  men  do  not  advert 
that  the  buke  of  Godis  Law,  that  is,  of  all  his  Ordinances,  Tes- 
tament, Promeis,  and  exhibitioun  thairof,  was  seallit  and  con- 
fermit  in  the  dayis  of  the  Apostillis;  the  effect  and  contentis 
thairof  promulgat  and  publischit;  so  that  maist  extreame  im- 
pietie  it  is  to  mak  any  alteratioun  thairin;  yea,  and  the  wraith 
and  feirfull  maledictioun  of  God  is  denuncit  to  fall  upon  all 
thame  that  dar  attempt  to  add  or  diminische  any  thing  in  his 
religioun,  confirmit  and  proclamit  by  his  own  voyce.  0  Papistisi 
whair  sail  ye  hyd  yow  frome  the  presence  of  the  Lord  ?  Ye 
haif  pervertit  his  Law,  ye  haif  takin  away  his  Ordinances,  ye 
haif  placeit  up^  your  awn  Statutis  insteid  of  his  :  Wo  and  damp- 
natioun  abydeth  you!  Albeit  that  the  Apostillis  had  made 
lawis  other  than  the  express  word  commandit,  what  aperteneth 
that  to  you?  Have  ye  the  Spreit  of  treuth  and  knowledge  in 
aboundance  as  thai  had  ?  Was  the  Kirk  of  Chryst  left  imper- 
fyt  efter  the  Apostillis  dayis  ?     Bring  your  selves  to  mynd,  and 

'  The   Seniors,   or   Elders   of    the  *  That  is,  set  up,  or,  substituted. 

CJhurch. 


THAT  THE  MASS  IS  IDOLATRY.  47 

be  aschamit  of  your  vanitie.  For  all  men,  vvliais  eis  Sathan 
hath  not  blindit,  may  espy,  that  nether  wisdome  nor  autoritie  of 
man  may  change  or  set  up  any  thing  in  the  religioun  of  God, 
without  his  awn  express  commandement  and  word. 

And  thus,  I  think,  the  First  part  of  my  Argument  sufficientlie 
proved ;  whilk  is,  That  all  wirschipping,  honoring,  or  service  of 
God  inventit  be  the  braine  of  man,  in  the  religion  of  God,  with- 
out his  awn  express  commandement,  is  Idolatrie. 

But  in  vane,  will  sum  think,  that  all  this  labour  I  have  takin; 
for  na  man  of  haill  judgement  any  part  of  this  wold  haif  denyit; 
nor  yit  doith  it  prove  any  thing  of  myne  intent :  for  the  Masse 
is  not  the  inventioun  of  man,  but  the  verie  ordinance  of  God. 
Then  discend  I  to  prove  the  Masse  to  be  the  meir  inventioun  of 
man,  set  up  without  all  commandement  of  God. 

And  first,  of  this  name  MissA,  whilk  we  call  The  Masse,  wold 
I  ask  at  suche  as  wold  defend  that  Papisticall  aboniinatioun, 
Of  what  spreit  is  it  inventit  that  Missa^  sail  signifie  a  Sacri- 
fice for  the  synnis  of  the  quick  and  the  deid  ?  Of  the  Spreit  of 
God  ?  or  of  the  spreit  of  man  ?  Or  of  what  originall  is  it  dis- 
cendit  I  Sum  will  answer,  from  the  Hebrew  dictioun,  3Iissah, 
whilk,  eftir  sum,  doith  signifie  ane  oblatioun  or  a  gift;  lyke  as 
tribut  whilk  the  Inferiour  offereth  or  payeth  to  the  Superiour. 
In  the  Hebrew  toung  I  confes  my  self  ignorant,  but  have  (as 
God  knaweth)  fervent  thrist  to  have  sum  entrance  thairin :  and 
sa  of  the  Hebrew  dictioun  can  not  contend.  But  men  of  great 
judgement  in  the  same  toung  say.  That  na  whair  in  Scriptures 
Missah  betokeneth  ane  oblatioun.  But  admitting  that  so  it  did. 
What  sail  thai  be  abill  to  prove  thairby  ?  My  question  is,  Yf 
the  Spreit  of  God  hath  inventit  and  pronunceit  this  dictioun 
Missa  to  signifie  a  sacrifice  for  the  synnis  of  the  quick  and  the 
deid?  Whilk  yf  thai  be  not  abill  to  prove,  then  must  thai 
neidis  confes  that  it  is  of  manis  inventioun,  and  not  of  Godis 
impositioun.  I  culd  gif  unto  thame  a  moir  apperand  cause  and 
'  The  Latin  name  for  the  Mass. 


48 


A  VINDICATION  OF  THE  DOCTRINE 


PAF.S  QUI 
MISS  AM   IX- 
STITUER. 
VNI. 


derivatioun  of  that  dictioun  Missa ;  but  of  the  name  I  am  not 
greatlie  sollist. 

Secundly,  I  desyre  to  be  certifeit  what  thai  call  thair  Masse? 
Whether  the  haill  actioun,  with  all  ceremonies,  useit  now  of  oldo, 
or  a  part  thairof  ?  It  will  not  satisfie  the  hairtis  of  all  godlie  to 
say.  St  James  and  St  Petir  celebrated  the  first  Masse  in  Jeru- 
salem or  Antiochia.  Yf  it  so  wer,  one  of  the  two  celebratit 
first,  and  the  other  eftir ;  but  nether  of  the  two  can  be  proved 
be  Scripture.  Great  mervale  it  is  that  sa  manifestlie  men 
schame  not  to  lie!  Petir  and  James  (say  the  Papistis)  cele- 
bratit the  first  Masse.  But  I  sail  prove  that  Pope  Sixtus  was 
the  first  that  did  institut  the  aulteris.  Felix,  the  first  of  that 
name,  did  consecrat  thame  and  the  tempillis  boith.  Bonifacius 
commandit  the  aulteris  to  be  coverit  with  cleane  clothis.  Grc- 
gorius  Magnus  commandit  the  candellis  to  be  lychtit  at  the 
Evangile;  and  did  institute  certane  clothis.  Pontianus  com- 
mandit Oonfiteor^  to  be  said.  And  wharfoir  suld  I  trubill  you 
and  my  self  boith,  in  recyting  what  everie  Pope  addit.  Ye  may 
for  two-pence^  have  the  knawledge  what  everie  Pope  addit,  un- 
till  at  last  wes  compact  and  set  up  the  haill  bodie  of  the  blas- 
phemous Ydoll.  And  yit  eschame  thai  not  to  say,  St  Petir 
said  the  first  Masse,  althocht  that  many  hundreth  yeiris  eftir 
him  na  sic  abominable  ceremonyis  wer  inventit. 

But  thai  say.  All  theis  ceremonies  ar  not  of  the  substance  of 
the  Masse,  but  ar  addit  for  gude  caussis.  What  commandement 
haif  thai  ressavit  to  add  any  thing  to  the  ordinance  of  God,  for 
any  cause  apeiring  to  thame  ?  But  lat  thame  certifie  me  what 
is  the  Masse.    The  Canon,^  will  thai  answer,  with  the  wordes  of 


*  That  is,  the  general  Confession  in 
the  Ordinary  of  the  Mass,  beginning, 
"Confiteor  Deo  omiiipotenti,  heatae 
Marias  semper  Yirgiui,beato  ISIicIiaeli 
archangelo,"  &c. 

2  The  price  of  many  of  the  smaller 
tracts  published  at  this  time.  In  an 
account  given  by  Foxe  tlie  Martyro- 


logist  of  the  troubles  of  Gertrude  Cro- 
key,  we  find  that  Dr  Mallet,  tlie  Rom- 
ish master  of  St  Katherine's,  London, 
told  hei-,  she  was  deceived  by  "little 
new-fangled  two-penny  books." 

*  The  ritual  or  service  of  tlie  Ro- 
mish Sacrament  of  the  Altar  is  called 
Canon  Mistce,  the  Canon  of  tiie  Mas.s. 


THAT  THE  MASS  IS  IDOLATRY.  49 

consecration.  Who  is  author  of  the  Canon,  can  thai  precislie 
tell  ?  Be  Weill  avysit  befoir  ye  answer,  lest  by  neglecting  your 
self  ye  be  proved  lyaris.  Will  ye  say  that  the  Apostillis  usit 
your  Canon  ?  So  ye  haif  affirmit  in  tymes  past.  Yf  the 
Canon  discendit  frome  the  Apostillis  to  the  Popes,  bold  and  improbation 

'  *  OF  THE 

maleperte  impietie  it  had  bene  to  haif  addit  any  thing  thairto;  '^'^'^°'' 
for  a  Canon  is  a  full  and  sufficient  reule,  whilk  in  all  partes 
and  poyntis  is  perfyte.  But  I  will  prove  dyverse  Popes  to 
haif  addit  thair  portionis  to  this  halie  Canon.  Yf  thai  will 
deny,  advyse  what  addit  Sergius;  and  what  addit  Leo;'  and 
what  addit  the  two  Alexanderis,  for  I  may  not  abyd  present- 
lie  to  recyte  all;  but  yf  thai  doubt,  thair  awn  law  sail  certifie 
thame. 

Secundlie,  the  rememberance  of  the  names  of  suche  men,  wha 
wer  not  borne  many  hundred  yeiris  eftir  the  dayes  of  the  Apos- 
tillis, declaireth  the  Canon  not  to  have  bene  inventit  many 
yeiris  eftir  the  Apostillis.  For  who  useit  to  mak  mentioun  of 
a  man  in  his  prayeris  befoir  he  be  borne  ?  And  masteris  me- 
niorie^  is  maid  in  the  Canon  of  suche  men  and  women  of  whois 
halines  and  godlie  lyfe  credibill  histories  mak  litill  mentioun, 
whilk  is  ane  evident  testimony  that  your  halie  Canon  is  vane 
and  of  none  effect.  And  yf  any  will  tak  upon  him  to  defend 
the  same,  T  will  prove  that  thairin  is  indigest,  barbarous,  ful- 
ische  congestioun^  of  wordis,  imperfection n  of  sentences,  ungod- 
lie  invocationis,  and  diabolicall  conjurationis.  And  this  is  that 
halie  Canon  whois  authoritie  precelleth  all  Scripture.  0!  it 
was  so  holie,  it  mycht  not  be  spokin  planelie  as  the  rest,  but 
secretlie  it  behoved  to  be  whisperit!^  That  was  not  evill  devysit, 
for  yf  all  men  had  hard  it,  men  wold  have  espyit  the  vanitio 
thairof. 

'  lu  both  the  IMS.  and  the  old  edi-       Cliurch,  is   unusual,  and  is   perhaps 
tion,  the  words,  "  what  Leo,"  are  use-       incorrectly  given, 
lessly  repeated.  ^  Heaping  together. 

-  So  in  the  old  edition  as  well  as  the  *  That  is,  some  parts  of  tiie  Mass 

JNIS     The  phrase"  masteris  memorie,"       are  repeated  by  the  priest  in  atone 
referring    to   the  commemoration   of      inaudible  to  the  people, 
holy  men  in  the  Ritual  of  the  Romish 

VOL.  III.  D 


60  A  VINDICATION  OF  THE  DOCTRINE 

But  to  the  wordis  of  Consecration:    By  whomo  haif  thai  that 

name,  I  desyre  to  know?    By  Jesus  Chi'yst,  will  thai  say?    But 

no  whair  ar  thai  abill  to  prove  that  the  wordis  whilk  he  pro- 

nuncit  in  his  last  Supper,  callit  he,  or  any  of  his  Apostillis  after 

hira,  "wordis  of  Consecration,""    And  so  have  thai  ressaveit  the 

name  by  authoritie  of  man.     Whilk  ar  the  wordis?  Lat  us  heir. 

Accipife  et  manducafe  ex  hoc  omnes.     Hoc  est  enim  corpus  meum. 

Similiter  et  calicem post  quam  coenavit,  dicens,  &c.'  Let  us  inquyre 

yf  any  thing  be  heir  addit  to  Chrystis  wordis,  or  yf  any  thing  be 

changeit  or  alterit  thairin.     First,  in  whilk  of  the  Evangelistis 

ar  theis  wordis,  ex  hoc  omnes,^  spoken  of  the  breid  ?  Jesus  Chryst 

did  speik  thame  of  the  cuppe,  but  not  of  the  breid.    O  Papistis ! 

ye  have  maid  alteration,  not  so  mekill  in  w^ordis  as  in  deid; 

and  of  the  self  same  action  command  it  to  be  usit  be  him:  ye 

permittit  all  to  eat  of  the  bread;  but  of  the  cuppe  ye  reservit  to 

yow,  clippit  in  the  crounis  and  annoyntit  upon  the  fingeris;'' 

and  in  pane  of  your  great  Anathematization,  of  your  great 

Cursing,  ye  forbad  that  any  layit*  presumit  to  drink  thairof. 

But  tell  me,  Papistis,  wer  the  Apostillis  clippit  and  smeirit' 

as  yow  be  ?    or  will  ye  than  say,  that  the  Congregation  of 

the  Corinthianis    wer   Papist   preistis?    I    think   ye   will    not. 

And  yit  thai  all  drank  of  the  cuppe,  lyke  as  thai  eate  of  the 

bread.     Mark,   Brethren,  that  of  Chrystis  own   wordis  thai 

mak  alteration. 

But  let  us  proceid.  Thay  say,  Hoc  est  enim  corpus  meum. 
I  pray  thame,  schew  whair  find  thay  enim^  Is  not  this  thair 
awn  inventioun,  and  addit  of  thair  awn  braine?  O!  heir  mak 
thai  a  great  matter,  and  heir  lyeth  a  secreit  misterie  and  hid 
operatioun;  for  in  fyve  wordis  conceaved  the  Virgin  Marie,  say 
thay  when  sche  conceavit  the  Sone  of  God.  What  yf  sche 
had  spokin  seven,  ten,  or  tuentie  wordis  ?  or  what  yf  sche  had 
not  spokin  thrie?     Suld  thairby  the  determinat  consalle  bene 

1 "  Take  aud  eat  ye  all  of  this,  for  *  The  Romish  Priests, 

this  is  my  body.     In  like  manner  he  *In  theold  edit,  "layed,"  any  layman- 

took  the  cup  after  supper,  saying,"  &c.  *  Clipped,  or  shorn,  and  besmeared. 

»  "  All  of  this."  6  "  Foi-  this  is  my  body." 


THAT  THE  MASS  IS  IDOLATRY.  61 

impedit?  But,  0  Papistis!  is  God  a  juglar  ?  Useth  he  cer- 
tane  nomber  of  wordis  in  performing  his  intent?  But  whairto 
ar  ye  ascendit,  to  be  exaltit  in  knawledge  and  wisdome  above 
Jesus  Ohiyst.  He  sayeth  onlie,  Hoc  est  corpus  meam.  But  ye, 
as  thocht  thair  lackit  sumthing  necessarie  requysite,  have 
addit  enim^  saying,  Hoc  est  enim  corpus  meum.  So  that  your 
affirmatioun  makith  all  perfyte. 

Considder,  I  exhort  you,  belovit  Brethrene,  yf  thai  haif  not 
addit  heir  of  thair  awn  inventioun  to  Clirystis  wordis.  And  as 
thai  add,  so  steall  thai  frome  thame.  Chryst  sayith,  Hoc  est 
corpus  meuni,  quod  pro  vobis  clatiir,  or  frangitur.  ''"This  is  my  body 
whilk  is  gevin  for  yovv,  or  whilk  is  brokin  for  yow.'"  Theis  last 
wordis,  whalrin  standis  our  haill  comfort,  omit  thai,  and  mak 
no  mentioun  of  thame.  And  wliat  can  be  judgeit  more  bold  or 
wickit  than  to  alter  Ohrystis  wordis,  to  add  unto  thame,  and 
to  diminische  frome  thame  ?  Had  it  not  bene  convenient,  that 
eftir  thai  had  introduceit  Jesus  Chryst  speiking,  that  his  awn 
wordis  had  bene  recytit,  notliing  interchangeit,  addit,  or  dirai- 
nischit;  whilk  seing  thai  haif  not  done,  but  haif  done  the  ex- 
press contrarie,  as  befoir  is  proved. 

In  vain  I  think  it  is  further  to  labour  to  prove  the  rest  of 
this  abominabill  action  to  be  inventit  and  devysit  by  the  folische 
braine  of  man,  and  sa  can  it  not  be  denyit  to  be  Idolatrie.  It 
sail  not  profit  thame  to  say,  The  Epistill  and  Evangile  is  in 
the  Masse,  heirunto  is  no  thing  addit.  What  sail  they  prove 
thairby?  For  the  Epistill  and  Evangile,  as  thame  selves  do 
confess,  are  not  of  the  substance  of  the  Masse.  And  althocht 
thai  wer,  it  did  no  thing  excuse  the  rest  of  that  Idolatrie.  For 
the  Devill  may  speik  the  wordis  of  God,  and  his  false  Prophetis 
also,  and  yit  thairby  ar  thai  nether  better  nor  mair  lialie. 
The  Epistill  and  Evangile  ar  Godis  wordis,  I  confess,  but  thair 
ar  thai  spokin  for  no  edification  of  the  peple,  but  for  to  be  a 
clok  unto  the  bodie  of  that  mischevous  Idolatrie.     All  the  ac- 

'  "For  :''    the  Editor  of  the  British       which  Knox  makes  here,  is,  liowever, 
Reforuiers  remarks,  "The  distinction       hardly  to  be  considered  of  moment." 


52  A  VINDICATION  OF  THE  DOCTRINE 

tion  is  abominable,  becaus  it  is  the  inventioun  of  man;  and  so 
a  few  or  certane  gud  wordis  can  not  sanctifie  that  haill  Mass 
and  bodie  of  abominatioun.  But  what  yf  I  sail  admit  to  the 
Papistis,  that  the  haill  action  of  the  Masse  wer  the  institutioun 
and  verie  ordinance  of  God,  and  never  one  jote  of  manis  inven- 
tioun thairin  r  [if]  I  admit  it  be  the  ordinance  of  God  (as  it  is 
not),  yet  will  T  prufe  it  abominatioun  befoir  God. 

The  Second  Syllogisme. 

All  honoring  or  service  of  God,  whairunto  is  addit  a  wickit 
opinioun,  is  abominatioun.  Unto  the  Masse  is  addit  a  wickit 
opinioun.     Thairfoir  it  is  abominatioun. 

The  first  part,  I  think,  no  godlie  man  will  deny;  and  yf  any 
wold,  I  ask,  What  maid  the  self  same  sacrifice,  institute  and  or- 
deanit  to  be  useit  be  Godis  express  commandement,  odious  and 
ESAvr  abominabill  in  his  sycht?  As  it  is  writtin,  "  Bring  unto  me  no 
more  your  vane  sacrifices,  your  brunt  offeringis  is  abominatioun, 
your  new  moones,  Sabbothis,  and  conventionis  I  may  not  abyd; 
your  solemne  feastis,  I  hate  thame  from  the  hart."  And  also, 
'  "  Who  slayith  ane  oxe  in  sacrifice,  killeth  a  man;""  that  is,  doth 
me  no  les  dishonour  than  yf  he  killed  a  man:  "Who  slayith  a 
scheip  (sayetli  he)  choketh  a  dog :  Who  brocht  meat  offeringis 
unto  me,  doith  offer  swynis  blude."  Theis  two  beastis,  the  dog 
and  swyne,  wer  abominabill  to  be  offerit  in  sacrifice,  the  ane  for 
the  crueltie,  the  other  for  filthines.  But,  0  Preistis!  your 
sacrifices  ar  mixt  with  the  blude  of  dogis  and  swyne;  whill 
that  on  the  ane  part,  most  cruellie  ye  do  persecut  the  profes- 
souris  of  Ohrystis  word  ^  upon  the  other  part,  your  selves  live 
most  filthilie.  The  Prophet  proceideth ;  "  Who  makith  a  memo- 
riall  of  incense,  praiseth  the  thing  that  is  vane."  Amos  says, 
AMOS  THE  6.  "  I  halt  aud  detest  your  solemne  feastis.  I  will  not  accept  your  in- 
cense ,  your  brunt  offeringis  aud  meat  offeringis  ar  not  thankfull 
befoir  me."  And  why  all  this?  Becaus,  sayith  the  Prophet  Esay, 
ESAY68.  "They  have  chosin  theis  in  thair  awin  wayis,  and  thair  own 
hartis  haif  delytit  in  thair  abominations."    And  plane  it  is,  that 


THAT  THE  MASS  IS  IDOLATRY.  63 

thair  foirsaid  sacrifices  wer  commandit  to  be  done  bo  God,  and 
wer  not  invent! t,  no,  not  one  jote  thairof,  by  manis  wisdome. 
Read  the  bukis  of  Moses,  Exodus,  and  Leviticus,  and  thow  sail 
perceave  thame  to  be  verie'  commandements  of  God.  And  yit 
sayith  the  Prophet,  "  Thai  half  chosin  tharae  in  thair  awn 
vvayis."  Whairby  the  Prophet  meant  and  understude,  that  thai 
had  addit  unto  thame  anc  opinioun,  whilk  maid  thame  to  be 
abominable  befoir  God. 

This  opinioun  was,  as  in  the  same  Prophet  and  diverse 
uthiris  may  be  spyit,  That  be  working  of  the  externall  work, 
thai  mycht  purchese  the  favour  of  God,  and  mak  satisfactioun 
for  thair  synnis  by  the  same  sacrifices.  And  that  I  collect  of 
Jeremie  saying,  "  Ye  beleif  fals  wordis  whilk  sail  not  profit  you:  jerem.t. 
For  when  ye  haif  stollin,  murtherit,  committit  adulterie,  and 
perjurie,  &c.,  then  ye  cum  and  stand  befoir  me  in  this  house, 
whilk  hath  my  name  gevin  unto  it;  and  ye  say,  We  ar  delyvered 
or  absolved,  albeit  we  haif  done  all  theis  abominations."  Thay 
thocht  and  verelie  belevit  thair  synnis  to  have  bene  remittit  by 
vertew  of  thair  sacrifice  oiferit.  But  Esay  asketh  of  thame,  es^v  &&. 
"Why  spend  ye  silver  for  that  whilk  is  not  sure,  and  consume 
labour  for  that  whilk  dois  not  saciate  ? ""  "  Ye  do  hyd  your 
selves  with  lies^  (but  thai  estemit  thame  to  have  bene  vei-ities) 
and  ye  mak  a  band  or  covenant  with  death,  but  it  sail  not 
stand,  for  when  distructioun  cumeth  it  sail  overwhelme  you."" 
Thair  fals  prophetis  had  taught  thame  to  cry.  Peace,  peace, 
when  yit  thair  was  no  peace  in  thair  consciences.  For  thai 
whilk  did  eat  the  sin  of  the  pepill,  (as  our  Preistis  have  lang 
done,)  for  the  mair  wickit  men  wer,  the  mair  desyre  thai  had 
of  the  Masse,  thinking  be  vertew  thairof  all  was  purgeit.  The 
pestilent  preistis  of  Moses  law,  as  witnesseth  the  Prophetis,  ^^Hg^ 
causit  the  pepill  to  beleive,  that  by  oblatioun  of  the  sacrifice 
thai  wer  just  and  innocent;  and  durst  desyre,  for  sic  offferingis, 
plage,  and  the  wraith  of  God^  to  be  reraovit.    But  it  is  answerit 

1  "  Verie,"  or,  the  true.  '  In  the  old  edit.  "  plague  and  the 

*  In  the  old  edit.  "  leasinges."  furor  of  God." 


54 


A  VINDICATION  OF  THE  DOCTRINE 


unto  thame  be  the  Prophet  Michas,  "  Sail  I  cum  in  his  pre- 
sence with  brunt  offeringis,  and  yeirlie  lambis?  Or  doith  a  thou- 
sand rammes  please  him,  or  ten  thousand  boit'  of  oyle?  Sail  I 
gif  my  first-borne  sone  for  expiation  of  myne  iniquitie ;  or  the 
frute  of  my  wombe  a  sin  offering  for  my  saule?'"  Heir  the  Pro- 
phet planlie  witnesseth  that  no  externall  work,  how  excellent 
that  ever  it  be,  doith  purge  or  mak  satisfaction  for  sin;  and  sa, 
of  the  presidentis,^  it  is  playn,  that  a  wickit  opinioun  addit  to 
the  verie  work,  sacrifice,  or  ceremony  commandit  to  be  done 
and  usit  by  God,  makith  it  abomination  and  ydolatrie.  For 
Idolatrie  is  not  onely  to  wirschip  the  thing  whilk  is  not  God,  but 
also  to  trust  or  leane  unto  that  thing  whilk  is  not  God,  and  hath 
not  in  it  self  all  sufficiencie.  And  thairfoir  Paule  calleth  cove- 
tous men  idolatouris,  becaus  thair  confidence  and  trust  is  in 
thair  ryches;  much  more  wald  he  call  him  ane  ydolater  whois 
hart  beleveth  remissioun  of  synnis  by  a  vane  work,  done  by  him 
self  or  by  any  utliir  in  his  name. 

But  now  let  us  heir  yf  unto  the  Masse  be  joynit  a  wickit  opi- 
nioun. It  hath  bene  haldin  in  commoun  opinioun.  It  planelie 
hath  bene  taught,  by  law  it  is  decreit,  and  in  the  wordis  of  the 
Masse  it  is  expressit.  That  the  Masse  is  a  Sacrifice  and  oblatioun 
for  the  synnis  of  the  quick  and  the  deid  :  so  that  remissioun  of 
synnis  undoubtedlie  was  belevit  by  that  same  actioun  and 
work  presentlie  done  by  the  Preist.  Sufficient  it  wer  for  me,  by 
the  plane  wordis  of  the  foirsaid  Prophetis,  heirfor  to  conclude 
it  abominatioun ;  seing  thai  planelie  schaw  that  remissioun  of 
synnis  cumeth  onlie  of  the  meir  mercie  of  God,  without  all  de- 
serving of  us,  or  of  our  work  proceiding  of  oure  selves;  as  Esay 
wrytteth  saying  ''•  I  am  he  whilk  removeth  thyne  iniquitie, 
and  that  for  my  awn  sake." 

But  yf  I  sail  prove  this  foirsaid  opinion  which  hath  bene 
haldin  of  the  Masse  to  be  fals,  deceavable,  and  vane,  and  that 
it  is  no  sacrifice  for  sin,  sail  than  either  consuetude,  lang  pro- 
cess of  tyrae,  or  multitude  of  Papisticall  patronis,  defend  that 

'  In  the  old  edit.  "  boyt,"  casks  or  butts.  ^  lb.  "  precedeutes." 


THAT  THE  MASS  IS  IDOLATRY.  65 

it  is  not  abomination  and  Idolatrie?  And  first  I  ask,  Who 
offerith  this  sacrifice,  and  what  is  offerit  ?  The  Preist  (sayeth 
the  Papistis)  offerith  Jesus  Ohryst  unto  the  Father.  Then  de- 
mand I,  Yf  a  man  can  offer  unto  God  a  more  pretious  thing 
than  him  self?  And  it  appeireth  that  not,  for  Paule  commandith 
that  "  We  offer  unto  God  a  holie,  lyvelie,  and  reasonable  Sa- 
crifice," whilk  he  calleth  oure  awn  bodies.  And  Jesus  Ohryst, 
having  nothing  more  pretious  than  him  self,  did  offer  up  him 
self.  Yf  Paule  had  knawin  any  other  sacrifice,  efter  the  death 
of  Jesus  Ohryst,  (that  is  in  all  the  tymes  of  the  New  Testament) 
more  acceptabill  unto  God  than  the  mortificatioun  of  our  awn 
bodies,  wold  he  not  have  advertisit  us  thairof  ?  Yf  thair  was  nota. 
any  other  sacrifice,  and  he  did  not  knaw  thairof,  then  led  not 
the  Spreit  him  in  to  all  veritie,  whilk  to  say  wer  blasphemie. 
If  he  knew  it,  and  yit  did  not  advertise  us  thairof,  than  did  he 
not  the  deutie  and  office  of  a  trew  preacher,  and  that  to  affirme 
wer  lyk  impietie.  If  any  man  mycht  have  offerit  Jesus  Ohryst 
but  him  self  onlie,  in  vaine  had  it  bene  to  him  to  haif  sufferit 
so  cruell  torment  in  his  awn  persone  by  oblatioun  of  him  self. 
And  so  to  affirme  that  mortall  man  may  offer  him  who  is  im- 
mortall  God,  in  my  opinioun  is  malapert^  proudnes. 

But  let  us  heir  more.  Paule  sayeth,  "  By  one  Oblatioun  hath  hbbrb. 
he  made  perfyt  for  evir  thame  whilk  ar  sanctifeit;"  and  also,"Re- 
missioun  of  synnis  anis  gotten,  thair  resteth  na  mair  Sacrifice."" 
Thay  will  not  avoyd  Paullis  wordis,  althooht  thai  say  Paule 
speiketh  of  the  Leviticall  sacrifice.  No,  Papistis!  he  excludeth 
all  maner  of  sacrifice,  saying.  Nulla  amplius  restat  Oblatio,  "No 
more  Sacrifice  resteth.""  And  thairto  testifieth  Jesus  Ohryst 
him  self  upon  the  cross,  saying,  Consummatum  est  ;^  that  is, 
what  ever  is  requyrit  for  pacifeing  my  Fatheris  wraith  justlie 
moveit  aganis  sin;  what  ever  is  necessarie  for  reconciliatioun  of 
mankynd  to  the  favour  of  my  Eternall  Father;  and  what  ever 
the  purgation  of  the  synnis  of  the  haill  warld  requyrit,  is  now 
compleit  and  endit,  so  that  no  further  sacrifice  resteth  for  sin. 
»  Impudent.  2  "  It  is  finished." 


56  A  VINDICATION  OF  THE  DOCTRINE 

Heir,  ye  Papistis !  tuo  Witness  speik  agains  yow.  How  can 
ye  deny  the  opinion  of  your  Masse  to  be  false  and  vaine  ?  Ye 
say  it  is  a  sacrifice  for  sin,  but  Jesus  Chryst  and  Paule  say, 
The  onlie  death  of  Ohryst  was  sufficient  for  sin,  and  efter  it 
resteth  none  uther  sacrifice :  Speak !  or  els  ye  ar  lyke  to  be 
condempnit.  I  knaw  ye  will  say,  it  is  none  uther  sacrifice,  but 
the  self  same,  save  that  it  is  iteratit  ^  and  renewit.  But  the 
wordis  of  Paule  bind  you  more  straitly  than  that  so  ye  may 
eschaip:  for  in  his  haill  disputation,  contendeth  he  not  onlie 
that  thair  is  no  uther  sacrifice  for  sin,  but  also  that  the  self 
same  sacrifice,  anis  offerit,  is  sufficient,  and  nevir  may  be  offerit 
againe.  For  uthirwayis  of  no  greatter  pryce,  value,  nor  ex- 
tenuation, suld  the  death  of  Chryst  be,  then  the  death  of  thois 
beastis  whilk  wer  offerit  under  the  Law:  whilk  ar  proved  to  be 
of  none  effect,  nor  strenth,  becaus  it  behoveth  thame  often 
tymes  to  be  iterit.^ 

The  Apostle,  be  comparing  Jesus  Chryst  to  the  Leviticall 
preistis,  and  his  sacrifice  unto  thairis,  maketh  the  matter  plane 
that  Chryst  mycht  be  off'erit  but  anis.  First,  the  Leviticall 
preistis  wer  mortall,  and  thairfoir  it  behoved  thame  to  haif 
successouris  :  But  Chryst  is  ane  eternall  Preist,  and  thairfoir  is 
allone,  and  neideth  no  successour.  The  Leviticall  preistis  of- 
ferit the  blude  of  beistis:  But  Jesus  Chryst  offerit  his  awn  bodie 
and  blude.  The  Leviticall  preistis,  for  impotence  of  thair  sa- 
crifice, did  iterat  the  same:  But  the  sacrifice  of  Jesus  Chryst, 
having  in  it  self  all  perfectioun,  neideth  not  to  be  iterat;  yea, 
to  affirme  that  it  ought  (or  may  be)  iterat,  is  extreme  blasphe- 
mie;  for  that  wer  to  impute  imperfection  thairupon,  contrarie 
to  the  haill  religioun,  and  the  plaine  wordis  of  Paule,  saying, 
"Suche  is  our  High  Preist,  holie,  just,  unpolute,  seperate  from 
synneris,  and  higher  than  the  heavinis;  to  whome  it  is  not 
necessarie  everie  day  to  offer,  as  did  thois  preistis  first  offer 
for  thair  awn  synnis,  and  than  for  the  synnis  of  the  pepill :  For 
that  he  hath  done  anis,  when  ho  offerit  him  self.""  What  wordis 
'  I&  the  old  edit.  '•  iterated,"  repealed.  *  £b.  "  iterate." 


THAT  THE  MASS  IS  IDOLATRY.  m 

can  be  more  plaine?  Heir  Paule  scheweth  all  caussis,  whalrfore 
it  neideth  not  Ohryst  to  be  offerit  agane;  and  wold  conclude, 
that  lie  may  not  be  offerit  agane. 

Yit  say  thay,  it  repugneth  nothing  that  we  offer  Chryst,  so  5^.^;|y^ 
that  he  offer  not  him  self.     The  text  sayeth  planelie,  as  befoir 
is  schevvit,  that  Chryst  onlie  mycht  offer  him  self;  whilk  sacri- 
fice is  sufficient,  and  never  may  be  offerit  agane:  "For  yf  it  had 
behoved  him  to  have  bene  oftener  offerit  than  anis,  he  suld 
have  sufferit  often  tymes  from  the  begynning  of  the  warld.    But  hebr.9. 
anis  hath  he  appeired  for  the  away  taking  of  sin,  offering  him 
self;*'"  that  is  of  his  awn  bodie,  anis  slane,  now  lyving,  and  may 
suffer  death  no  more:  "For  by  his  onlie  ane  sacrifice  hath  he  HEBMa 
maid  us  perfyte,  and  sanctifeit  for  evir."" 

Heir  is  answerit  to  that  objectioun,  that  sum  object ;  Men  not  a. 
everie  day  sin:  thairfoir  it  is  necessarie  that  everie  day  be  sa- 
crifice maid  for  sin.  Paule  sayeth,  "Be  ane  sacrifice  hath  he 
consummat  us  for  ever;"  for  uthirvvayis  his  death  wer  not  the 
onlie  and  sufficient  sacrifice  for  oure  synnis;  whilk  to  affirme  wer 
blasphemie.  And  so  tliair  resteth  of  ourc  haill  redemption  no- 
thing but  his  secund  cuming,  whilk  salbe  to  judgement;  whair 
we,  depending  upon  him,  sail  ressave  glorie  and  honour;  but 
his  enemyis  salbe  maid  a  futstule  to  his  feit.  Not  that  I  meane 
that  his  death  ought  not  to  be  preachit,  and  the  remembrance 
thairof  extollit  and  praisit  in  the  rycht  ministration  of  his  Sup- 
per; but  none  of  theis  tuo  be  sacrifice  for  sin.  What  will  ye  questiom. 
answer  to  this,  whilk  Paide  produccth  aganis  your  Masse  ?  He 
planelie  sayeth,  Thair  is  no  sacrifice  for  sin,  but  Chrystis  death 
onlie,  &c. ;  and  that  neither  may  ye  offer  him,  nor  yit  that  he 
may  offer  him  self  any  more. 

Ye  will  say.  It  is  a  memoriall  sacrifice,  under  the  whilk  Jesus  pamstw 
Chryst  is  offerit  unto  the  presence  of  God  the  Father  by  the 
Kirk,'  under  the  apeirance  of  bread  and  wyne,  for  remissioun  of 
synnis.      T  answer  with  Paule,  Apparet  nunc  in   conspectu  Dei  evasion. 
pro  nobis,  "  He  apeireth  now  in  the  presence  of  God  for  us." 
'  In  the  old  edit,  "the  Church." 


58  A  VINDICATION  OF  THE  DOCTRINE 

So  that  it  is  not  requisit  that  any  man  offer  or  represent  him  to 
the  Father ;  for  that  he  doith  him  self,  making  eontinewall 
intercession  for  us. 

But  let  us  considder  this  Doctrine  mair  deiplie.  The  Kirk,' 
say  they,  offered  Jesus  Ohryst  unto  God  the  Father  for  a  memo- 
nail  sacrifice,  or  in  a  memoriall  sacrifice.  Is  thair  any  oblivion 
or  forgetfulnes  fallin  on  God  the  Father  ?  Hath  he  forgottin  the 
Death  and  Passion  of  Jesus  Ohryst,  sa  that  he  neideth  to  be 
brocht  in  memorie  thairof  be  any  mortall  man  ?  Behold,  Breth- 
ren, how  that  impietie  discloseth  and  declareth  it  self !  Can 
thair  be  any  greatter  blasphemie  than  for  to  say,  God  the  Fa- 
ther hath  forgotten  the  benefittis  whilk  he  gave  to  mankynd  in 
his  onlie  Son  Jesus  !  And  who  that  ever  will  say,  that  thai 
offer  any  memoriall  sacrifice  or  rememberance  thairof  unto 
God,  doith  plainlie  say  that  God  hath  forgottin  thame.  For 
uthirwayis,  what  neideth  a  representation  or  rememberance  ? 

Advert,  Papistis,  and  considder  how  Sathan  hath  blinded 
you ;  ye  do  manifestlie  lie,  and  do  not  espy  the  same.  Ye  do 
blaspheme  God  at  everie  word,  and  can  ye  not  repent  ?  Thay 
say  it  is  Sacrijicium  speaking  here ;  for  a  memoriall  sacrifice  it 
can  not  be.  Thay  say  it  is  Sacrijicium  ajypliccdorium,^  a  sacri- 
fice whairby  thai  do  and  may^  apply  the  merittis  of  Ohryst  is 
passion  unto  synneris.  Thay  will  be  layaris  to  of  plaisteris! 
but  I  feir  the  wound  be  not  weill  rypit,  and  thairfoir  that  the 
plaisteris  be  unprofitable.  Ye  say  ye  may  apply  the  merittis 
of  Ohrystis  Passioun  to  whome  ye  list.  This  is  proudlie  spokin. 
Then  may  ye  mak  peace  with  God  at  your  pleasure.  But  the 
contrarie  speikith  he  in  theis  wordis,  "Who  may  make.""  Heir 
God  sayeth,  that  as  none  may  move  his  wraith  aganis  his  chosin, 
(and  heirof  aught  ye  to  rejoise,  Brethren:  the  Pope,  nor  his 
Preistis,  nor  Bischopis  whatsomever  may  not  cause  God  to  be 
angrie  aganis  yow,  albeit  thai  Curse  yow  with  cross,  bell,  and 
candilV)  so  may  no  man  compell  him  to  love  or  receave  in  fa- 

'  In  the  old  edit.  "  the  Church."  3  j,,  the  old  edit.  "  may  and  do." 

*  All  applicatory  Sacrifice.  ♦  Tlie  Romish  form  of  Cursing. 


THAT  THE  MASS  IS  IDOLATRY.  59 

vour  but  whome  it  pleaseth  his  infinit  gudnes.  Moses,  I  confess, 
prayit  for  the  pepill  when  God  was  displeasit  with  thame.  But 
he  speiketh  not  so  proudlie  as  yow  do,  but  either  desyreth  God 
to  remit  the  offence  of  the  pepill,  or  els  to  distroy  him  alto- 
gether with  thame.  I  feir  that  your  love  be  not  so  fervent. 
He  obteyned  his  petition  of  God. 

But  will  ye  say,  So  it  was'  determinat  befoir  in  the  counsall 
of  God  ?  Avyse  yow  weill.  The  nature  of  God  is  to  be  frie, 
and  thrall  unto  nothing.  For  althocht  he  is  bond  and  oblis- 
sit  to  fulfill  all  that  his  Word  promissis  to  the  faithfull  be- 
leiveris,  yit  is  that  neither  subjection  nor  thraldom;  for  frielie 
he  maid  his  promeis,  and  frielie  he  doth  fulfill  the  same.  I 
desyre  to  be  certifeit  whair  God  maid  his  promeis  unto  yow 
Papist  preistis,  that  ye  suld  have  power  to  apply  (as  ye 
speik)  the  merittis  of  Chrystis  passion  to  all  and  sindrie  who 
told  or  numbered  money  to  yow  for  that  purpois?  Taketh 
God  any  part  of  the  profit  that  ye  ressave  ?  Allace,  I  have 
compassion  upon  your  vanitie,  but  moir  upon  the  simpill 
pepill  that  half  bene  disceavit  be  yow  and  your  fals  doctrine. 
Ar  ye  better  heard  with  God  than  Samuell  was?  He  prayit 
for  King  Saule,  and  that  maist  ferventlie,  and  yit  obteanit  not 
his  petition,  nor  mycht  not  apply  any  merittis  or  holines  unto 
him.  And  it  is  said  to  Jeremie,  "  Pray  thow  not  for  this  pepill,  jkrb  \*. 
for  my  hart  is  not  towardis  it;  no,  thocht  Moses  and  Helias 
suld  pray  for  thame,  yit  wold  I  not  heir  thame,  for  thai  love  to 
go  wrong,  and  do  not  absteane  frome  iniquitie.  Albeit  thei 
fast  and  cry,  yit  will  I  not  heir  thame ;  and  althocht  thai  offer 
brunt  sacrifice,  I  tak  no  pleasure  in  it.  And  thairfoir  pray  not 
for  this  pepill,  nor  yit  mak  any  intercessioun  for  thame,  for  I 
will  not  heir  thee." 

What  say  yow  to  tlieis  wordis,  Papistis  ?  The  Prophet  is 
forbiddin  to  pray,  for  God  sayeth,  he  neither  will  heir  him  nor 
yit  the  pepill :   He  will  accept  none  of  thair  sacrifices;  and  that 

1  In  the  margin  of  a  copy  of  the  old  edit.,  corrected,  in  an  old   hand,  "So  it 
was  not." 


60  A  VINDICATION  OF  THE  DOCTRINE 

becaus  the  pepill  manifestlie  rebellit  aganis  God,  rejoiseit  in  ini 
quitie,  coinniittit  idolatrie  and  abomination.  And  he  manifest- 
lie  sehewith,  that  nothing  may  appease  him  but  trew  repentance 
and  conversioun  agane  unto  God.  0  Preistis!  hath  thair  not 
as  great  iniquitie  aboundit  in  your  dayis  as  ever  did  from  the 
beginning  ?  Have  ye  not  bene  intyseris  and  leidaris  of  the  pe- 
pill to  all  idolatrie  I  Yea,  hath  not  the  miseheivous  exampill 
of  your  abominabill  lyves  provokit  thousandis  unto  iniquitie? 
And  yit  do  ye  say,  that  ye  may  apply  the  merittis  of  Chrystis 
Passion  to  whome  ye  list!  Heir  ye  not  that  Giod  never  will 
accept  prayeris  nor  sacrifice  vvhillis  trew  repentance  wer  fovmd? 
Of  that  ye  wer  dum,  and  alwayis  keipit  silence.  Your  clamour 
and  crying  was,  ''Cum,  cum  to  the  Mass;  buy  with  money,  sub- 
stance, and  possessionis,  remissioun  of  your  synnis:  We  have  the 
merittis  of  Chrystis  Passioun:  We  may  offer  Jesus  Ohryst 
unto  the  Father,  whome  he  must  neidis  receave  for  an  accepta- 
bill  sacrifice  and  satisfactioun  of  all  your  synnis."  Think  not, 
Brethrene,  that  I  alledge  any  thing  upon  thame  whilk  thai 
thame  selves  do  not  speik,  as  thair  awn  Law  and  Masse  sail 
testifie. 

In  the  beginning  of  the  Canon,^  the  proude  Preist,  lifting 
up  his  eis,  as  that  he  had  God  evin  always  bound  to  his  com- 
mandement,  sayeth,  "  We  beseche  thee,  maist  mercifull 
Father,  by  Jesus  Cliryst  our  Lord,  that  you  ressave  and 
bliss  this  untaistit  Sacrifice  (unsavourie  Sacrifice,  trewlie  he 
mycht  have  said)  whilk  we  offer  to  thee  for  tliyne  Universall 
Kirk." 

0  proude  and  pcrvers  Prelatis^  and  Preistis!  who  gave  you 
that  authoritie  l  Is  it  not  expreslie  forbidden  by  the  Apostill 
Paule  that  any  man  suld  usurpe  the  honour  to  mak  sacrifice, 
except  he  be  callit  by  God,  as  was  Aaron  ?  Have  ye  the  same 
commandement  whilk  was  gevin  to  Aaron  I  His  sacrifices  ar 
abrogatit  by  Chryst.  Let  us  heir  whair  ye  ar  commandit  to 
mak  sacrifices.    Searche  the  Scriptures,  but  searche  thame  with 

*  The  Service  of  the  Mass.  '^  In  the  old  edit.  "Papist  Prelates." 


THAT  THE  MASS  IS  mOLATRY.  61 

judgement.  It  will  not  be,  Hoc  fac'ite^  for  that  is  spokin  of 
catting,  drinking,  and  thankisgeving,  and  not  of  sacrifice  mak- 
ing. Nor  yit  with  the  ordour  of  Melchizedeck,  nor  the  text  of 
Malachie  prove  yow  Preistis  to  mak  sacrifice.  Advyse  with 
others  that  have  more  appearance  to  prove  your  intent;  for  yf 
theis  be  weill  ponderit,  the  wecht  of  thame  will  depress  the 
proudnes  of  your  Papisticall  Preisthoode. 

Now  will  I  collect  schortlie,  all  that  is  said  for  probatioun, 
that  the  Masse  is  no  sacrifice  for  synne.  Advert:  The  New  Tes- 
tament is  eternall,  that  is,  anis  maid,  can  never  be  dissolved,  and  e^ay  9. 
thairfoir  the  blude  whairwith  this  Testament  is  confirmed  is 
eternall :    For  it  is  the  blude  of  the  Eternall  Sone  of  God. 
Onlie  the  blude  of  Jesus  Ohryst  takith  away  oure  synnis ;   for 
it  is  he  allone  that  takith  away  the  synnis  of  the  warld;   and 
who  by  his  awn  blude  hath  reconcilit  all.     For  yf  uthirwayis 
sin  mycht  have  bene  takin  away,  than  Chryst  had  died  in  vane,  coixos.  \. 
And  yf  full  admission  stude  not  in  him  alone,  than  thai  thatNOTA 
eat  him  yet  hungerit,  and  thay  that  drank  him  yet  thrystit; 
and  that  wer  contrarie  to  his  own  wordis:  "The  blude  of  Chryst  johnka 
is  anis  offerit,"  and.  is  sufficient,  for  it  is  the  eternall  blude  of  the 
eternall  Son  of  God;  and  "by  his  awn  blude  hath  he  anis  enterit 
into  the  halie  place."    Thairfoir  the  blude  of  Ohryst  anis  offerit 
remaneth  for  ever,  for  purgatioun  of  all  synis;  and  sa  resteth 
thai  na  sacrifice  in  the  Masse.  Advert  theis  reasonis  president'^ 
and  gif  place  to  the  veritie  :    For  whill  the  Scriptures  of  God 
salbe  haldin  of  autoritie,  never  ar  ye  abill  to  resolve  theis  argu- 
ment! s. 

Considder  now,  Brethrene,  yf  the  opinioun  of  the  Masse  be  not 
vane,  fals,  and  deceavabill?  Causit  thai  not  you  to  beleive  it  was 
a  Sacrifice,  wheirby  remissioun  of  synnis  was  obteynit?  And  ye 
may  planelie  perceave  that  na  sacrifice  thair  is,  nor  at  any  time 
was,  for  synnis,  but  the  death  of  Jesus  Chryst  onlie.  For  the 
sacrifice  of  the  Aid  Law  were  onlie  fio-ures  of  that  verie  and  trew 
sacrifice  anis  offerit  by  Jesus  Chryst.  And  in  thame  was  com- 
^  "  Do  this."  2  In  the  old  edit.  "  precedent." 


62  A  VINDICATION  OF  THE  DOCTRINE 

memoration  of  synnis  maid,  but  nether  was  remission  of  synnis 
obteanit,  nor  purgation  maid  by  any  suche  sacrifice.  What 
will  ye  do,  Papist  Preistis  I  Thair  resteth  no  sacrifice  to  be 
offerit  for  sin  by  yow,  nor  by  any  mortall  man.  Theis  ar  dolo- 
rous tydingis  unto  your  hartis,  and  no  marvale;  for  by  that 
vane  oppinioun  that  the  Masse  was  a  sacrifice  for  sin,  have  ye 
so  quyetlie  restit  into  that  flude  of  Euphrates,^  that  is,  in  all 
warldlie  felicitie,  whilk  flowit  unto  yow  as  a  continuall  flude. 
But  the  Masse  knawin  not  onlie  to  be  no  sacrifice,  but  also  to  be 
idolatrie,  the  watteris  appeir  to  dry  up ;  and  it  is  lyke  that 
ye  lack  sum  licour  to  refresche  your  tungis,  being  cruciat  with 
drought  and  heat  intollerabill. 

Wold  ye  then  hear  glad  tydingis  ?  What,  yf  that  I  suld  per- 
mit unto  you  (as  one  willing  to  play  the  gude  fellow,  and  not  to 
be  stifneckit)  that  the  Masse  wer  a  sacrifice  for  sin,  and  that 
ye  did  offer  Jesus  Chryst  for  sin,  wold  ye  be  content  that  this 
wer  permittit  unto  yow?  I  think  ye  wold,  for  thairfoir  have 
ye  lang  contendit.  Than  let  us  considder,  what  suld  subse- 
quentlie  follow  thairupon. 

A  sacrifice  for  sin  was  never  perfyt  untill  that  the  beast  of- 
ferit  was  slane.  If  in  your  Masse  ye  offer  Jesus  Chryst  for  sin, 
than  necessarilie  in  your  Masse  must  ye  neidis  kill  Jesus  Chryst. 
Do  not  esteme,  Belovit  Brethrene,  these  wordis  schortlie  spokin, 
to  be  vane  or  of  small  effect.  Thay  ar  coUectit  of  the  verie 
ground  of  Scriptures,  for  thay  planelie  testifie  that  Chryst  to 
be  offerit,  Chryst  to  suffer,  and  Chryst  to  sched  his  blude  or  die, 
ar  all  one  thing.  Paule,  in  the  Epistill  to  the  Hebrews,  sayith, 
"  He  appeirith  now  in  the  presence  of  God  for  us,  not  to  offer 
him  self  often  tymes  for  us,  for  uthirwayis  it  behoved  him  to 
have  sufferit  often  tymes,  from  the  begynning  of  the  warld."" 
Mark  weill,  that  Paule  maketh  to  offer  and  suffer  both  one 
thing,  and  thairfoir  proveth  he  that  Chryst  maid  but  one  Sa- 
crifice, becaus  he  anis  did  suffer  the  death.  Jesus  Chryst  say- 
ith, as  it  is  writtin  in  Mathew,   "  This  is  my  blude  of  the  New 

'  The  waters  of  Babylon. 


THAT  TPIE  MASS  IS  IDOLATRY.  63 

Testament,  whilk  salbe  sched  for  yow  and  for  many,  in  remis- 
sioiin  of  synnis."  Mark,  that  remissioun  of  synnis  is  attributit  to 
the  schedding  of  Chrystis  blude.  And  Paule  sayeth,  "  Ohryst 
is  deid  for  our  synnis;"  and  in  another  place,  "By  one  oblatioun 
or  sacrifice  hath  he  made  us  perfyt  for  ever.""  Considder  dili- 
gentlie  that  remissioun  of  synnis  is  attributit  sumtyme  to  the 
schedding  of  Chrystis  bhide,  sumtyme  to  his  death,  and  sum- 
tyme to  the  haill  sacrifice  wliilk  he  maid  in  suffering  all  pane. 
And  why  is  this  ?  Whether  yf  thair  be  dy vers  maneris  to  ob- 
tene  remissioun  of  synnis  ?  No,  but  becaus  everie  ane  of  theis 
thrie  necessarilie  followeth  other.  Remissioun  of  synnis  is  com- 
monlie  ascrybit  to  any  of  thame,  for  whair  so  that  ever  Chryst 
is  offerit,  thair  is  his  blude  sched,  and  his  death  subsequentlie 
followeth. 

And  so  Papistis,  yf  ye  offer  Chryst  in  sacrifice  for  sin,  ye 
sched  his  blude,  and  thus  newlie  slay  him.  Advert  to  what  fyne' 
your  awn  desire  sail  bring  yow,  evin  to  be  slayeris^  of  Jesus 
Chryst.  Ye  will  say,  ye  never  pretendit  sic  abominatioun.  1 
disput  not  what  ye  intendit;  but  I  onlie  schaw  what  absurditie 
doith  follow  upon  your  awne  doctrine.  For  necessarilie  yf  ye 
do  offer  Chryst  for  sin,  as  ye  confess,  and  your  Law  doith  teache, 
ye  cruellie  sched  his  blude,  and  finallie  do  slay  him. 

But  now  will  I  releif  yow  of  this  anguische :  dolorous  it  wer 
daily  to  commit  manslaughter,  and  oftentymes  to  crucifie  the 
King  of  glorie.  Be  not  affrayit;  ye  do  it  not:  For  Jesus 
Chryst  may  suffer  no  more,  sched  his  blude  no  more,  nor  dye 
no  more.  For  that  he  hath  dyed,  he  sa  dyed  for  sin,  and  that 
anis;  and  now  he  liveth,  and  death  may  not  prevaile  aganis  him. 
And  sa  do  ye  not  slay  Chryst,  for  no  power  ye  have  to  do  the 
same.  Onlie  ye  haif  deceavit  the  pepill,  causing  thame  beleive 
that  ye  offerit  Jesus  Chryst  in  sacrifice  for  sin  in  your  Masse; 
whilk  is  frivole  and  false;  for  Jesus  Chryst  may  not  be  offerit 
because  he  may  not  die. 

I  maist  gentillie  exhort  all  desyreing  to  object  aganis  theis 

'  "  Wl.at  I'yne,"  what  end.  2  Jq  the  old  edit.  "  kyllers." 


64  A  VINDICATION  OF  THE  DOCTRINE 

precedentis,  ryplie  to  considder  the  ground  thairof,  whilk  stand- 
eth  not  upon  the  opinion  of  man,  but  upon  the  infallibill  Word 
of  God ;  and  to  resume  everio  part  of  their  argumentis  and  lay 
thame  to  the  haill  bodie  of  Godis  Scriptures;  and  then,  I  dout 
not,  but  all  men  whois  sensis  the  Prince  of  Darknes  and  of  this 
Warlde  hath  not  execatit,'  sail  confesse  with  me,  that  in  the 
Masse  can  be  no  Sacrifice  for  sin.  And  yit,  to  the  great  blas- 
phemy of  Chrystis  death,  and  opin  denyall  of  his  Passion,  hath 
it  bene  affirmit,  taught,  and  beleivit,  that  the  Masse  was  a  Sacri- 
fice for  the  synnis  of  the  quick  and  the  dead:  whilk  opinioun  is 
maist  false,  vane,  and  wickit.  And  so,  I  think,  the  Masse  to  be 
abominabill  and  Idolatrie  no  man  of  indifferent  judgement  will 
deny. 
^^  Let  no  man  intend  to  excuse  the  Masse  with  the  pretext  of 
the  Lordis  Supper.  For  now  will  I  prove  that  thairwith  it  hath 
no  congruence,"^  but  is  express  contrarie  to  it ;  and  hath  tackin 
the  rememberance  of  the  same  out  of  mynd.  And  farther,  it  is 
blasphemous  to  the  death  of  Jesus  Chryst.  First,  Thai  ar  con- 
trarie in  institutioun;  for  the  Lordis  Supper  was  institutit  to  be 
a  perpetuall  memorie  of  theis  benefittis  whilk  we  half  ressavit 
be  Jesus  Chryst,  and  be  his  death.  And  first  we  suld  call  to 
mynd  in  what  estait  we  stude  in  the  loynis  of  Adam,  when 
that  we  all  blasphemit  the  majestie  of  God  in  his  face.  Se- 
cundlie,  that  his  awne  incomprehensibill  gudnes  moveit  him 
to  love  us,  maist  wreachit  and  miserabill,  yea  maist  wickit 
and  blasphemous;  and  love  most  perfyte  corapellit  him  to 
sehaw  mercie.  And  mercie  pronuncit  the  sentence,  whilk 
was,  that  his  onlie  Sone  suld  pay  the  pryce  of  oure  redemp- 
tioun.  Whilk  thing  being  rychtlie  callit  to  memorie  in  the 
present  actioun  of  the  Supper,  culd  not  but  move  us  to  un- 
feaned  thankisgeving  unto  God  the  Father,  and  to  his  onlie 
Sone  Jesus,  who  hath  restorit  us  agane  to  libertie  and  lyfe,  and 
this  is  it  whilk  Paule  Gommandeth,  saying,  "  As  oft  as  ye  sail 
eat  of  this  bread,  and  drink  of  this  cup,  ye  sail  declair  the 
'  In  the  old  edit.  "  execated,"  blinded.  ^  Agreement. 


THAT  THE  MASS  IS  IDOLATRY.  66 

Lordis  death  till  he  cum."  That  is,  ye  sail  laude,  magnifie,  and 
extoll  the  liberall  kyndnes  of  God  the  Father,  and  the  infinit 
benefittis  whilk  ye  haif  ressaveit  by  Chrystis  death. 

But  the  Masse  is  instituted,^  as  the  plane  wordis  thairof,  and 
thair  awn  lawis  do  witness,  to  be  a  Sacrifice  for  the  synnis  of  the 
quick  and  the  dead :  for  doing  of  the  whilk  Sacrifice,  God  is 
bound  not  onlie  to  remit  our  synnis,  but  also  to  gif  unto  us  what 
ever  we  will  ask.  And  that  sail  testifie  dyvers  Massis  celebratit 
for  dyvers  caussis:  sum  for  peace  in  tyrae  of  war;  sum  for  raine; 
sum  for  fair  weather;  yea,  and  (allace,  my  hart  abhorreth  sic 
abominatioun !)  sum  for  sicknes  of  bestiall.^  Thay  will  say,  thay 
severallie  take  prayeris  for  obteanyng  sic  thingis;  and  that  is  all 
whilk  I  desyre  thay  say;  for  the  obteanyng  sic  vane  triffillis,  des- 
tinat  thay  thair  haill  purpoise,  and  so  prophane  the  Sacrament  of 
Chrystis  bodie  and  blude,  (yf  that  wer  any  Sacrament  whilk  thai 
abusit  so,)  whilk  suld  never  be  usit  but  in  memorie  of  Chrystis 
death.  Then  suld  it  not  be  useit  to  pray  that  the  tuthe-acke 
be  takin  away  from  us;  that  oure  oxen  suld  not  tak  the  lowing 
ill,  oure  horse  the  spavin  or  fersie,^  and  so  of  all  maner  diseassis 
for  oure  cattell.  Yea,  what  was  it  whairfoir  ye  wald  not  say 
Masse,  perversit  Preistis  ?    But  lat  us  heir  more. 

The  Supper  of  the  Lord  is  the  gift  of  Jesus  Chryst,  in  wliilk 
we  suld  laude  the  infinite  mercie  of  God.  The  Masse  is  a  Sa- 
crifice whilk  we  offer  unto  God,  for  doing  whairof  we  alledge 
God  suld  love  and  commend  us. 

In  the  Supper  of  the  Lord,  confes  we  our  selves  redeamit  from 
sin  by  the  death  and  blud  of  Jesus  Chryst  onlie.  In  the  Masse, 
crave  we  remissioun  of  sinnes,  yea,  and  whatsoever  thing  we  list, 
by  working  of  that  same  work,  whilk  we  presentlie  do  our  self. 
And  heirin  is  the  Masse  blasphemous  unto  Chryst  and  his  Pas- 
sioun.  For  in  so  far  as  it  offereth  or  permitteth  remissioun  of 
synnis,  it  imputeth  imperfectioun  upon  Chryst  and  his  sacrifice; 
affirmyng  that  all  synnis  wer  not  remittit  by  his  death,  but  that 

^  lu  the  MS.  "  institute."  '  In  the  old  edit,  "spaven  oi-  farsye." 

'  Cattle.  —  Distempers  incident  to  cattle. 

VOL.  III.  E 


66  A  VINDICATION  OF  THE  DOCTRINE 

a  great  part  ar  reservit  to  be  purgeit  by  vertew  and  the  value 
of  the  Masse.  And  also  it  is  injurious  unto  Chryst  Jesus,  and 
not  onlie  speiking  most  falslie  of  him,  but  also  usurping  to  it 
self  that  whilk  is  propir  to  him  allone.  For  he  affirmeth  that 
he  allone  hath,  by  his  awn  death,  purged  the  synnis  of  the  warld; 
and  that  no  part  resteth  to  be  changed  by  any  other  meanis. 
But  the  Masse  singeth  ane  other  song,  whilk  is,  that  everie  day, 
by  that  oblatioun  offerit  by  the  Preistis,  is  sin  purgeit  and  re- 
mission obteanit.  Considder,  Papistis,  what  honour  your  Masse 
giveth  unto  Chryst  Jesus  ! 

Last,  in  the  Supper  of  the  Lord,  we  grant'  our  selves  eternall 
dettouris  to  God,  and  unabill  any  way  to  mak  satisfactioun  for 
his  infinit  benefittis  whilk  we  haif  ressaveit.  But  in  the  Masse, 
alledge  we  God  to  be  a  dettour  unto  us  for  oblatioun  of  that 
Sacrifice,  whilk  we  thair  presentlie  offer,  and  dar  affirme  that 
we  thair  mak  satisfactioun  by  doing  thairof,  for  the  synnis  of 
oure  self  and  of  othiris. 

Yf  theis  precedentis  be  not  contrarie,  lat  men  judge  with  in- 
differencie.^  Thay  differ  in  use;  for  in  the  Lordis  Supper,  the 
Minister  and  the  Oongregatioun  sat  boith  at  ane  tabill ;  no  dif- 
ference betuix  thame  in  pre-eminence  nor  habit,  as  witnesseth 
Jesus  Chryst  with  his  Discipillis,  and  the  practise  of  the  Apos- 
tillis  efter  his  death.  But  in  the  Papisticall  Masse,  the  Preistis 
(so  will  thai  be  styllit)  ar  placeit  by  thame  selves  at  ane  altar. 
And  I  wold  ask  of  the  autoritie  thairof,  and  what  Scripture 
commandeth  so  to  be  done.  Thay  must  be  cled  in  a  sevei*all 
habit,^  whairof  no  mentioun  is  maid  in  the  New  Testament.  It 
will  not  excuse  thame  to  say,  Paule  commandit  all  to  be  done 
with  ordour  and  decentlie.  Dar  thai  be  so  bold  as  to  affirme, 
that  the  Supper  of  Jesus  Chryst  was  done  without  ordour  and 
undecentlie,  whairin  wer  sene  no  suche  disagysit  vestamentis? 

1  Confess.  of  their  works  of  devotion.     The  co- 

2  Impartiality.  lours  of  the  priestly  ornaments  used 
'  Knox  here  refers  to  the  dresses       in  the  Romish  church  service  vary  at 

worn  by  the  Romish  priests  while  say-       different  seasons;  and  to  each  colour 
ing  Mass,  as  they  are  described  in  some      a  mystical  meaning  is  attached. 


THAT  THE  MASS  IS  IDOLATRY.  67 

Or  will  thai  set  up  to  us  agane  the  Leviticall  Preistheid  ?  Suld 
not  all  be  taught  by  the  plane  Word  1 

Prelattis  or  Preistis,  I  aske  one  questioun  :  Ye  wald  be  lyke 
to  the  vestamentis  of  Aaron  in  all  thingis.  Aaron  had  affixed 
unto  his  garmentis  certane  bellis,  whilk  wer  commandit  to  ring, 
and  to  mak  sound,  as  oft  as  he  was  cled  thairwith.  But,  Preistis, 
your  bellis  want^  toungis,  thai  ring  not,  thai  sound  of  nothing 
but  of  the  Earth.  Nothing  understandeth  the  pepill  of  all  your 
ceremonyis.  Feir  ye  not  the  wraith  of  God?  It  was  com- 
mandit Aaron,  that  the  sound  of  the  bellis  suld  be  heard,  that 
he  died  not. 

Advyse  with  this,  for  the  matter^  apperteaneth  unto  yow. 

In  the  Supper  of  the  Lord  all  wer  equallie  participant :  The 
bread  being  broken,  and  the  cup  being  distributit  amangis  all, 
according  to  his  holie  commandement.  In  the  Papisticall 
Masse,  the  congregation  getteth  nothing  except  the  beholding 
of  your  jukingis,^  noddingis,  crossingis,  turnyng,  uplifting,  whilk 
all  ar  nothing  but  a  diabolicall  prophanation  of  Chrystis  Sup- 
per. Now,  juke,'*  cross,  and  nod  as  ye  list,  thai  ar  but  your 
awn  inventionis.  And  finallie,  Bi'ethrene,  ye  gat  nothing,  but 
gaseit^  and  beheld  whill  that  one  did  eat  and  drink  all. 

It  sail  not  excuse  you  to  say,  the  Congregatioun  is  partici- 
pant spirituallie.  0,  wickit  Antichrystis!  sayeth  not  Jesus 
Chryst,  "Eat  of  this,  and  drink  of  this,  all  do  this  in  remem- 
bcrance  of  me?"  Chryst  commandeth  not  that  one  suld  gase 
upon  it,  bow,  juke,"  and  beck  thairto,  but  that  we  suld  eat  and 
drink  thairof  our  selves;  and  not  that  we  suld  behold  utheris  do 
the  same;  unles  we  wold  confes  the  death  of  Jesus  Chryst  to 
aporteane  nothing  to  us.  For  when  I  eat  and  drink  at  that 
tabill,  I  opinlie  confes  the  frute  and  vertew  of  Chrystis  bodie, 
of  his  blude  and  passion,  to  aperteane  to  my  self;  and  that  I 
am  a  member  of  his  misticall  bodie;  and  that  God  the  Father 

'  In  the  old  edit.  "lacke."  *  lb.  "gased,"  gazed, 

''lb.  "Advyse   herewith,  for  thys  ^  lb.    "ducke."'— The  phrase,   "to 

matter."  juke,"    or    "to    douk,"    signifies    to 

^  lb.  "duckings."  make  obeisance. 
*  lb.  "ducke." 


68  A  VINDICATION  OF  THE  DOCTRINE 

is  appeasit  with  me,  notwithstanding  my  first  corruptioun  and 
present  infirmities. 

Judge,  Brethrene,  what  comfort  hath  this  takin  frome  us, 
whilk  will  that  the  sycht  thairof  salbe  sufficient.  I  wald  ask, 
first,  yf  the  sycht  of  corporall  meat  or  drink  doith  feid  or  nu- 
rische  the  bodie?  I  think  thai  will  say,  Nay.  And  I  affirme, 
that  na  niair  profit  receaveth  the  saule  in  beholding  ane  other 
eat  and  drink  tlie  Lordis  verie  Supper,  (as  for  tlieir  Idolatrie, 
it  is  alwayis  dampnable)  than  the  bodie  doith  in  behalding  ane 
other  eate  and  drink,  and  thow  receaving  no  part  thairof. 

But  now  brieflie,  lat  this  contraritie  be  collectit.'  In  the 
Lordis  Supper  ar  ofierit  thankis  for  the  benefittis  whilk  we  haif 
receaved  of  God.  In  the  Masse,  will  the  Papist  compell  God  to 
grant  all  that  he  asketh  of  him,  be  vertew  of  that  Sacrifice; 
and  sa  alledgeth,  that  God  suld  refer  thankis  unto  him  that 
doith  Masse. 

In  the  Supper  of  the  Lord,  the  actouris  humillie  doith  con- 
fes  thanie  selfes  redemit  onlie  by  Chrystis  blude,  whilk  anis  was 
sched.  In  the  Masse,  the  Preist  vanteth  him  self  to  mak  a 
Sacrifice  for  the  synnis  of  the  quick  and  the  deid. 

In  the  Lordis  Supper,  all  the  partakeris  at  that  tabill  grant- 
eth  and  confesseth  thameselves  dettouris  unto  God,-  unabill  to 
refer  thankis  for  the  benefittis  whilk  we  haif  receavit  of  his 
liberalitie.  In  the  Papisticall  Masse,  alledgeth  the  Preist  that 
God  is  a  dettour  to  him,  and  unto  all  thame  for  whome  he 
maketh  that  Sacrifice.  For  he  doith  affirme  remissioun  of 
synnis  to  be  obteanit  thairby:  And  in  that  the  Masse  is  blas- 
phemous to  Chrystis  death. 

In  the  Lordis  Supper,  all  sit  at  ane  tabill;  na  difference  in 
habit  nor  vestament  betuene  the  Minister  and  the  Congrega- 
tioun.  In  the  Papisticall  Masse,  the  Preistis  ar  plaeeit  by 
thameselves  at  ane  Alter  (as  thai  call  it) ;  and  ar  cled  in  dis- 
agysit  garmentis. 

In  the  Lordis  Supper,  finallie,  all  dois  eat  of  ane  bread  and 
'  That  is.  Let  these  contradictions  be  examined. 


THAT  THE  MASS  IS  IDOLATRY.  (59 

drink  of  ane  cupe.     But  in  the  mischevous  Masse,  ane  man 
did  eat  and  drink  all. 

Oonsidder  now,  belovit  Brethrene,  what  hath  the  tVutis  of  the 
Masse  bene,  evin  in  hir  greatest  puritie.  The  Masse  is  nothing; 
but  the  inventioun  of  man,  set  up  without  all  autoritie  of  Godis 
Word,  for  honoring  of  God;  and  thairfoir  it  is  Idolatrie.  Unto 
it  is  addit  a  vane,  fals,  deceavable,  and  maist  wickit  opinioun; 
that  is,  that  by  it  is  obteanit  remissioun  of  synnis:  And  thairfoir 
it  is  abominatioun  befoir  God.  It  is  contrarious  unto  the  Sup- 
per of  Jesus  Chryst,  and  hath  takin  away  boith  the  rycht  use 
and  rememberance  thairof,  and  thairfoir  it  is  blasphemous  to 
Chrystis  death.  Manteane  or  defend  the  Papisticall  Masse  who 
so  list,  this  honour  and  service  did  all  vvhilk  useit  the  same. 
And  heir  I  speik  not  of  the  maist  abominabill  abussis,  as  of 
bying  and  selling,  useit  now  of  lait  by  the  mischevous  Preistis; 
but  of  the  Masse  in  hir  maist  hie  degree,  and  maist  honest 
garment ;  yea,  even  of  the  great  Gaudeamus^  song  or  said  by 
Gregorie  the  Great,  as  Papistis  do  call  him. 

Let  no  man  think,  that  because  I  am  in  the  Realme  of  Ing- 
land,  that  thairfoir  so  boldlie  I  speak  aganis  this  abominatioun. 
Naye,  God  hath  takin  that  suspicioun  frome  me,  for  this  bodie 
lying  in  maist  panefuU  bandis,  amangis  the  middis  of  cruell 
tyrantis,^  his  mercie  and  gudnes  provydit  that  the  hand  suld 
wryt,  and  beir  witness  to  the  confessioun  of  the  heart  more 
aboundantlie  than  ever  yet  the  toung  spoke. 

And  heir  I  call  my  God  to  recorde,  that  neither  profit  to  my 
self,  hatred  of  any  persone  or  personis,  nor  affectioun  or  favour 
that  I  beir  towardis  any  privat  man,  causeth  me  this  day  to  „^^ 
speak  as  ye  half  heard;  but  onlie  the  obedience  whilk  1  aucht^ 
unto  God  in  ministratioun,  schawing  of  his  Word,  and  the  com- 
mon love  whilk  I  beir  to  the  salvatioun  of  all  men.*  For  so 
odious  and  abominable  I  knaw  the  Masse  to  be  in  Godis  pre- 

'  "  Gaudeamus  omnes  in  Domino"  &c.,  ^  During  his  imprisonment  on  board 

sung  in  the  Mass  on  the  festival  of  the  the  French  gallies.   See  supra,  page  9. 

Assumption  of  the  Virgin. — (Mlssale  '  In  the  old  edit.  "  I  owe." 

Romanu7n.)  *  lb.  "  I  bear  to  your  salvation." 


70  A  VINDICATION  OF  THE  DOCTRINE,  ETC. 

sence,  that  unles  ye  declyne  from  the  same,  to  lyfe  can  ye  never 
g5p-  atteane.  And  thairfoir,  Brethrene,  flie  from  that  Idolatrie,  ra- 
ther than  from  the  present  death. 

Heir  wold  I  haif  spokin  of  the  diversitie  of  Sacrifice,  but 
neither  doeth  tyme  nor  the  wickednesse^  of  myne  owne  flesh  per- 
mit that  so  I  do.  I  will  ye  observe,^  that  whair  I  say  thair 
resteth  no  sacrifice,  nor  yit  is  thair  any  preistis;  that  I  meane, 
thair  resteth  no  sacrifice  to  be  offerit  for  sin,  nor  yit  is  thair 
any  preistis  haveing  power  to  offer  sic  oblationis.  Otherwyse, 
I  do  knaw  that  all  trew  Christianis  ar  kingis  and  preistis,  and 
do  daylie  offer  unto  God  a  sacrifice  most  acceptabill;  the  morti- 
ficatioun  of  thair  affectionis,  as  Paule  comraandit  the  Romanis. 
But  heirof  may  not  I  remayne  to  speak  presentlie. 

Such  Doctrine  as  was  taught  in  your  audience,  upon  Sunday 
bef'oir  none,  I  will  prove,  as  opportunitie  sail  permit,  by  Godis 
Scriptures,  not  onlie  unprofitabill,  but  also  erronious  and  dis- 
savabill.  But  first,  according  to  my  promeis,  I  will  send  unto 
the  Teacher,  the  extract  thairof,  to  add  or  diminische,  as  by  his 
wisdome  salbe  thocht  raaist  expedient.  For  God  knowith  my 
mynd  is  not  captiouslie  to  trappe^  men  in  wordis;  but,  my  onlie 
desyre  being,  that  ye,  my  Audience,  be  instructit  in  the  veritie; 
whairfrom  dissenteth  sum  doctrine  taught  yow,  (yf  trewlie  I  haif 
collectit),  moveth  me  to  speik  aganis  all  that  may  have  appeir- 
ance  of  lies  and  superstitioun. 

And  pray  with  me,  Brethrene,  that  the  Spreit  may  be  mi- 
nisterit  unto  me  in  aboundance,  to  speik  at  all  tymes  as  it 
becumeth  a  trew  messinger.  And  I  will  lykewyse  pray,  that 
ye  may  heir,  understand,  and  obey  with  all  reverence,  the  gud 
will  of  God,  declaired  unto  the  Warld  by  Jesus  Chryst,  whois 
omnipotent  Spreit  remayne  with  yow  for  ever.     Amen.^ 

Gif  the  glorie  to  God  alone. 

JoHNE  Knox. 

1  The  feebleness  or  frailty.  *  The  words  that  follow,  are  omitted 

*  I  will  you  should  observe.  in  the  old  edition. 

'  In  the  old  edit.  "  to  tryppe." 


A  SUMMARY, 

ACCOEDING  TO  THE  HOLY  SCEIPTURES, 

OF  THE  SACRAMENT  OF 

THE  LOED'S  SUPPEE. 

M.D.L. 


This  brief  statement  respecting  the  Sacrament  of  the  Lord's 
Supper  has  no  date,  but  it  may  be  assigned  to  the  year  1550, 
as  it  is  annexed  to  the  previous  Vindication,  both  in  the  old 
printed  copy,  and  in  Dr  M'Orie''s  manuscript  volume. 

It  may  here  be  noticed,  that  in  the  several  articles  printed 
from  that  Manuscript,  a  few  peculiarities  of  orthography,  which 
are  calculated  to  mislead  the  reader,  have  been  corrected,  such 
as  Masse,  Aaron,  Egi/pt^  Jie^  heard,  voyce,  voyces,  written  some- 
times Mess  and  Mase^  Aron  and  Aharon^  Igept  and  Igipt,  hie^ 
hard,  voce^  voces,  &c. 


Heir  is  breiflie  declarit  in  a  Summe,  according  to  the 
HoLiE  Scriptures,  what  opinioun  we  Christians  haip 
OF  the  Lordis  Supper,  callit  The  Sacrament  of  the 
Bodie  and  Blude  of  our  Savioure  Jesus  Chryst. 

First,  We  confess  that  it  is  ane  holie  actioun,  ordaynit  of  God, 
in  the  whilk  the  Lord  Jesus,  by  earthlie  and  visibill  thingis 
sette  befoir  us,  lifteth  us  up  unto  hevinlie  and  invisibill  thingis. 
And  that  when  he  had  prepareit  his  spirituall  banket,  he  wit- 
nessit  that  he  him  self  was  the  lyvelie  bread,  whairwith  our 
saulhs  be  fed  unto  everlasting  lyfe. 

And  thairfoir,  in  setting  furth  bread  and  wyne  to  eat  and 
drink,  he  confirmeth  and  sealleth  up  to  us  his  promeis  and 
communioun,  (that  is,  that  we  salbe  partakeris  with  him  in  his 
kingdome);  and  representeth  unto  us,  and  maketh  plane  to 
our  sensis,  his  hevinlie  giftis;  and  also  giveth  unto  us  him  self, 
to  be  receaveit  with  faith,  and  not  with  mouth,  nor  yit  by  trans- 
fusioun  of  substance.  But  so  through  the  vertew^  of  the  Halie 
Gaist,  that  we,  being  fed  with  his  flesche,  and  refrescheit  with 
his  blude,  may  be  renewit  both  unto  trew  godlines  and  to  im- 
mortalitie. 

And  also  that  heirwith  the  Lord  Jesus  gathereth  us  unto 
ane  visibill  bodie,  so  that  we  be  memberis  ane  of  another,  and 
mak  altogether  one  bodie,  whairof  Jesus  Chryst  is  onlie  heid. 
And  final! ie  that  by  the  same  Sacrament,  the  Lord  calleth  us 
to  rememberance  of  his  Death  and  Passioun,  to  steir^  up  our 
hartis  to  prais  his  niaist  holie  name. 

'  The  power.  *  In  the  old  edit,  "to  styrre." 


74  OF  THE  SACRAMENT 

Farther  more,  we  acknowledge  that  this  Sacrament  aught  to 
be  cum  unto  reverenthe,  considering  thair  is  exhibited  and  gevin 
a  testimony  of  the  wonderfull  societie  and  knytting  togidder  of 
the  Lord  Jesus  and  of  the  receaveris;  and  also,  that  thair  is 
included  and  conteanit  in  this  Sacrament,  that  he  will  preserve 
his  Kirk.  For  heirin  we  be  commandit  to  schaw  the  Lordis 
death  untill  he  cum. 

Also,  we  beleive  that  it  is  a  Confessioun,  whairin  we  schaw 
what  kynd  of  doctrine  we  profess;  and  what  Congregatioun  we 
joyne  our  selves  unto;  and  lykwyse,  that  it  is  a  band  of  mutuall 
love  amangis  us.  And  finallie,  we  beleive  that  all  the  cum- 
meris  unto  this  holie  Supper  must  bring  with  thame  thair  con- 
versioun  unto  the  Lord,  by  unfeaned  repentance  in  Faith;  and 
in  this  Sacrament  receave  the  seallis  and  confirmatioun  of  thair 
faith;  and  yit  must  in  no  wyse  think,  that  for  this  workis  sake 
thair  synnis  be  forgevin. 

And  as  concerning  theis  wordis,  Hoc  est  corpus  meum^  "  This  is 
my  bodie,""  on  whilk  the  Papistis  dependis  so  much,  saying,  That 
we  must  neidis  beleive  that  the  breid  and  wyne  be  transub- 
stantiated into  Chrystis  bodie  and  blude;  We  acknavvledge 
that  it  is  no  artikill  of  our  faith  whilk  can  saif  us,  nor  whilk  we 
ar  bound  to  beleive  upon  pane  of  eternall  dampnatioun.  For 
yf  we  suld  beleive  that  his  verie  naturall  bodie,  both  flesche  and 
blude,  wer  naturallie  in  the  bread  and  wyne,  that  suld  not  save 
us,  seing  many  beleif  that,  and  yit  receave  it  to  thair  dampna- 
tioun. For  it  is  not  his  presence  in  the  bread  that  can  save 
i  us,  but  his  presence  in  our  hartis  through  faith  in  his  blude, 
;  whilk  hath  waschit  out  our  synnis,  and  pacifeit  his  Fatheris 
wraith  towardis  us.  And  again,  yf  we  do  not  beleive  his  bodi- 
lie  presence  in  the  bread  and  wyne,  that  sail  not  dampn  us,  but 
the  absence  out  of  our  hart  throw  unbeleif. 

Now,  yf  thai  wald  heir  object,  that  though  it  be  trewth,  that 
the  absence  out  of  the  breid  culd  not  dampn  us,  yit  ar  we 
bound  to  beleive  it  because  of  Godis  Word,  saying,  "  This  is  my 
bodie,"  whilk  who  beleiveth  not  as  muche  as  in  him  lyith,  mak- 


OF  THE  LORD'S  SUPPER.  7B 

etli  God  a  lier:  and  thairfoir,  of  ane  obstinat  mynd  not  to  beleive 
his  Word,  may  be  oure  dampnatioun.  To  this  we  answer,  That  answkr. 
we  beleive  Godis  Word,  and  confess  that  it  is  trew,  but  not  so  to 
be  understand  as  the  Papistis  grosslie  affirme.  For  in  the  Sa- 
crament we  receave  Jesus  Chryst  spirituallie,  as  did  the  Fatheris  i  cor.  u. 
of  the  Old  Testament,  according  to  St  Paulis  saying.  And  yf 
men  wald  weill  wey,  how  that  Chryst,  ordeyning  this  Halie 
Sacrament  of  his  bodie  and  blude,  spak  theis  wordis  Sacra- 
mentallie,  doutless  thai  wold  never  so  grosslie  and  foolischlie 
understand  thame,  contrary  to  all  the  Scriptures,  and  to  the 
expositioun  of  St  Augustine,  St  Hieromo,  Fulgentius,  Vigiliua, 
Origines,  and  many  other  godlie  wrytteria. 


A  DECLARATION 

OF  THE  TRUE  NATURE 
AND  OBJECT  OF  PRAYER. 

M.D.LTII 


In  a  previous  sheet,  reference  is  made  to  the  conflicting  state- 
ments regarding  the  precise  time  when  Knox  obtained  his  re- 
lease from  the  French  galleys.  The  following  extract  from  the 
Records  of  the  Privy  Council  of  England/  confirms  the  infer- 
ence to  be  drawn  from  his  own  statement  of  the  duration  of  his 
captivity,^  that  he  was  liberated  in  February  or  March  1549, 
according  to  the  present  mode  of  reckoning: — 
"  Sunday^  the  1th  of  Aprill  1549. 

"  Warrant  to  the  Receivour  of  the  Duchy  for  5  lib.  to  John 
Knock,  preacher,  by  way  of  reward." 

His  first  employment,  as  already  noticed,  was  at  Berwick; 
and  towards  the  close  of  the  year  1550,  he  was  removed  to 
Newcastle,  as  a  wider  sphere  of  usefulness.  Twelve  months 
later,  in  order  to  mark  the  estimation  in  which  he  was  held, 
Knox  was  appointed  by  the  Privy  Council  one  of  six  Chaplains 
in  Ordinary  at  the  Court  of  Edward  the  Sixth;  of  whom  two 
in  succession  should  always  be  resident,  the  others,  in  their 
turn,  to  serve  as  itinerary  preachers  in  destitute  parts  of  the 
country.  This  was  in  December  1551;  and  the  annual  salary 
of  ^40  was  allotted  to  each  of  the  persons  thus  nominated. 

While  holding  this  appointment,  Knox  was  consulted  in  the 
preparation  of  the  Formularies  of  the  Church  of  P^ngland. 
Having  always  evinced  a  strong  aversion  to  the  English  Ser- 
vice-Book,  and  as  he  refers  with  some  satisfaction,  in  his 
"Admonition  to  the  Professors  of  God's  Truth  in  England '''' 

1  Obligin(];ly   communicated,   along       Robert  Lemon,  Esq.  F.S.A.,    of  the 
with  two  subsequent  extracts,  by  I\Ir       State  Paper  Office. 
Lemon,  junior,   through    his    father,  ^  Jq  tiijg  volume,  supra,  p.  31. 


[     80     ] 

to  his  having  obtained  an  important  change  to  be  made  in  the 
communion  service,  this  circumstance  is  worthy  of  notice. 

The  First  Liturgy  of  Edward  the  Sixth  was  published  in 
March  1548-9;  in  this  the  Popish  doctrine  of  the  real  and 
corporal  presence  in  the  elements  of  communion  remained  un- 
altered. The  Second,  or  revised  Book  of  Common  Prayer,  was 
completed  at  press  in  August  1552,  but  the  printer  was 
directed  not  to  publish  it  until  some  corrections  or  additions  con- 
cerning the  posture  of  kneeling  at  the  communion  should  be  in- 
serted.^ Towards  the  end  of  October,  the  Council  had  ordered 
this  addition;  and,  on  the  1st  of  November,  the  Prayer  Book 
came  into  general  use.  This  addition  appears  in  the  form  of 
a  rubric,  inserted  in  some  copies  of  the  earliest  edition  as  an 
extra  single  leaf,  explaining,  that  by  the  act  of  kneeling  no 
adoration  of  the  sacramental  bread  or  wine  was  meant,  "  for 
that  were  idolatry,  to  be  abhorred  of  all  faithfull  Christians."^ 
There  can  be  no  doubt,  therefore,  that  in  the  Disputation  with 
Latimer  at  Oxford,  in  April  1554,  it  was  Knox  to  whom  Dr 
Weston  the  Prolocutor  alluded,  when  he  said,  "  A  runnagate 
Scot  dyd  take  avvaye  the  adoration  or  worshipping  of  Christe 
in  the  Sacrament;  by  whose  procurement  that  heresie  was  put 
into  the  last  Communion  Booke:  so  mxicJi  prevailed  that  one 
mans  authoritle  at  that  tyme.  You  never  agreed  with  the  Ty- 
gurines,  or  Germanes,  or  with  the  Churche,  or  with  yourselfe."* 
This  rubric  is  in  substance  still  retained  in  the  Book  of  Com- 
mon Prayer. 

During  the  same  year,  the  King  and  Privy  Council  had 
directed  Archbishop  Cranmer  to  form  a  Book  of  Articles  of 
Religion,  to  be  subscribed  by  all  such  as  should  be  admitted  to 

'  Strype's  Ecclesiastical  Memorials,  Books   of  Common    Prayer,   &c.,  p. 

vol.  ii.  p.  366.     Todd's  Life  of  Cran-  317,  Oxford,  1838,  8vo,  no  mention 

mer,  vol.  ii.  j).  272.  is  made  of  tiiis  addition  ;  but  he  re- 

-  See  the  Parker  Society  edition  of  fers  to  it  in  his  second  edition,  1844, 

the  Liturgies   of  King  Edward   the  as   quoted    in    the   Parker    Society's 

Sixth,   edited    by    the    Rev.    Joseph  volume. 

Ketley,  p.  285,  Cambridge,  1844,  Svo.  ^  Foxe's  Acts  and  Monuments,  vol. 

In  Dr  Cardwell's  edition  of  the  Two  ii.  p.  1388,  edit.  1576. 


[     8l»     ] 

be  preachers  or  ministers,  with  the  view  of  preserving  and 
maintaining  peace  and  unity  of  doctrine  in  the  church.  These 
Articles,  partly  founded  upon  the  Augsburg  Confession,  after 
being  revised  "  by  the  Bishops  and  other  godly  men,"  were 
presented  to  the  King,  on  the  2d  of  October,  and  they  were 
delivered  to  the  six  Royal  Chaplains,  Harley,  Bill,  Horn,  Grin- 
dall,  Perne,  and  Knox,  who  were  enjoined  "to  make  report  of 
their  opinion  touching  the  same."^  The  Articles  were  sent  to 
the  Archbishop  for  "the  last  corrections  of  his  judgment  and 
pen,"  in  November,  but  they  were  not  published,  with  the 
King's  mandate,  till  after  an  interval  of  six  months,  or  within  a 
few  days  of  his  death.^  These  Articles,  in  the  5th  of  Queen 
Elizabeth,  were  reduced  to  thirty-nine,  their  present  number. 

Knox"'s  individual  share  in  this  matter  was  probably  of  no 
great  importance,  but  such  occupation  recommended  him  for 
higher  preferment  in  the  Church.  The  following  letter  from 
the  Duke  of  Northumberland  to  Secretary  Cecil,  first  published 
by  Mr  Tytler,^  shows  that  he  was  recommended  to  fill  the  See 
of  Rochester.  He  had  at  this  time  (27th  of  October)  been 
sent  to  the  North ;  and  a  warrant  was  addressed  to  four  gentle- 
men, to  pay  to  him,  "as  preacher  in  the  North,""  the  sum  of 

"I  WOULD  to  God  it  might  please  the  King's  Majesty  to  ap- 
point Mr  Knocks  to  the  office  of  Rochester  Bishoprick;  which, 
for  three  purposes,  should  do  very  well.  The  first,  he  would 
not  only  be  a  whetstone,  to  quicken  and  sharp  the  Bishop  of 
Oanterbury,  whereof  he  hath  need;  but  also  he  would  be  a 
great  confounder  of  the  Anabaptists  lately  sprung  up  in  Kent. 
Secondly,  he  should  not  continue  the  ministration  in  the 
North  contrary  to  this*  set  forth  here.  Thirdly,  the  family  of 
the  Scots,  now  inhabiting  in  Newcastle  chiefly  for  his  fellow- 

'  In  Todd's  Life  of  Cranmer,  vol.  ii.  *  Todd's  Cranmer,  vol.  ii.  p.  290. 

p.  288,  it  is  mentioned  that  a  copy  of  ^  Tytler's  Edward  VI.,  &c.,  vol.  ii. 

the  Articles,  in  Latin,  as  it  was  sub-       p.  142. 

scribed  by  the  six  chaplains,  is  pre-  *  That  is,  not  conforming   to   the 

served  in  the  State  Paper  Office.  usual  form  prescribed  at  this  time. 

VOL.  III.  E* 


[     82*     ] 

ship,   would  not  continue  there,   wherein  many  resorts  unto 
them  out  of  Scotland,  which  is  not  requisite. 

"  Herein  I  pray  you  desire  my  Lord  Chamberlain  and  Mr 
Vice-Chamberlain  to  help  towards  this  good  act,  both  for  God's 
service  and  the  King's. 

"  And  then  for  the  North,  if  his  Majesty  make  the  Dean  of 
Durham^  Bishop  of  that  See,  and  appoint  him  one  thousand 
marks  more  to  that  which  he  hath  in  his  deanery,  and  the 
same  houses  which  he  now  hath,  as  well  in  the  city  as  in  the 
country,  will  serve  him  right  honourably,  so  may  his  Majesty 
receive  both  the  castle,  which  hath  a  princely  site,  and  the 
other  stately  houses  which  the  Bishop  had  in  the  country,  to 
his  Highness;  and  the  Chancellor's  living  to  be  converted  to 
the  deanery,  and  an  honest  man  to  be  placed  in  it;  the  Vice- 
Chancellor  to  be  turned  into  the  Chancellor;  and  the  Suffra- 
gan, who  is  placed  without  the  King's  Majesty's  authority,  and 
also  hath  a  great  living,  not  worthy  of  it,  may  be  removed, 
being  neither  preacher,  learned,  nor  honest  man;  and  the  same 
living,  with  a  little  more  to  the  value  of  it,  a  hundred  marks, 
will  serve  to  the  erection  of  a  Bishop  within  Newcastle.  The 
said  Suffragan  is  so  pernicious  a  man,  and  of  so  evil  qualities, 
that  the  country  abhors  him.  He  is  most  meet  to  be  removed 
from  that  office  and  from  those  parts. 

"  Thus  may  his  Majesty  place  godly  ministers  in  these  offices 
as  is  aforesaid,  and  receive  to  his  crown  2000  lib.  a  year  of  the 
best  lands  within  the  North  parts  of  his  realm.  Yea,  I  doubt 
not  it  will  be  iiii™  marks  a  year  of  as  good  revenue  as  any  is 
within  the  realm;  and  all  places  better  and  more  godly  fur- 
nished than  ever  it  was  from  the  beginning  to  this  day. 

"  Scribbled  in  my  bed,  as  ill  at  ease  as  I  have  been  much  in 
all  my  life. — Your  assured  friend, 

"  Northumberland." 

'  The  Deau  of  Durham,  here  re-      promoted  by  Queen  Elizabeth  to  the 
ferred  to,  was  Robert  Home,  one  of      Bishopric  of  Winchester, 
the  King's  chaplains,  and  afterwards 


[     83»     ] 

In  a  letter  to  the  King's  two  principal  Secretaries,  on  the 
23d  of  November,  the  Duke  writes:  "And  forder,  I  have 
thought  good  to  putt  you,  and  so  my  Lordes,  in  memory,  that 
some  order  be  taken  for  Knokks,  otherwys  you  shall  not  avoyd 
the  Scottes  from  out  of  Newcastell,  which,  all  things  cons}'- 
deryd,  my  thinke,  should  not  be  forgotten.""^  It  appears,  how- 
ever, from  a  subsequent  letter,  dated  on  the  7th  of  December, 
and  brought  to  light  by  Mr  Tytler's  researches,  that  Knox  had 
neither  eagerly  grasped  at  such  promotion,  nor  expressed  himself 
sufficiently  grateful  for  the  Duke's  solicitations  in  his  behalf. 

"  Master  Knox's  being  here  to  speak  with  me,  saying  that 
he  was  so  willed  by  you,  I  do  return  him  again,  because  I  love 
not  to  have  to  do  with  men  which  be  neither  grateful  nor 
ploasable.  I  assure  you  I  mind  to  have  no  more  to  do  with 
him  but  to  wish  him  well;  neither  also  with  the  Dean  of  Dur- 
ham, because,  under  the  colour  of  a  false  conscience,  he  can 
prettily  malign  and  judge  of  others  against  good  charity  upon 
a  froward  judgment.  And  this  manner  you  might  see  in  his 
letter,  that  he  cannot  tell  whether  I  be  a  dissembler  in  religion 
or  not:  but  I  have  for  twenty  years  stand  [stood]  to  one  kind 
of  religion,  in  the  same  which  I  do  now  profess;  and  have,  I 
thank  the  Lord,  past  no  small  dangers  for  it."  Two  days  later 
(on  the  9th  of  December)  a  letter  in  Knox's  favour  was  ad- 
dressed to  Lord  Wharton,  Lord  Warden  in  the  Northern 
Borders.^ 

Another  letter,  first  published  by  Mr  Tytler,  may  also  be 
quoted,  as  illustrating  this  period  of  Knox's  life.  On  his  re- 
turn to  Newcastle,  his  custom  of  alluding  in  the  pulpit  to  affairs 
of  state  raised  up  many  enemies,  among  whom  was  Lord 
Wharton,  the  most  powerful  man  in  that  quarter,  and  also  Sir 
Robert  Brandling,  Mayor  of  Newcastle,  who  preferred  new 
accusations,  which,  as  Mr  Tytler  remarks,  "embittered  Knox's 
life,  and  drew  from  him  a  letter  to  this  nobleman  (the  Duke 

'  Haynes's  Burghley  State  Papers,  ^  Council   Register,  as   quoted   by 

p.  127,  Lond.  1740,  folio.  Strype.     Life  of  Cranmer,  p.  292. 


[    8-^*    ] 

of  Northumberland),  which,  from  the  manner  in  which  he 
alkides  to  its  contents,  must  have  been  desponding  and  me- 
lancholy, a  tone  very  different  from  that  in  which  he  generally 
expressed  himself:  it  is  much  to  be  regretted  that  this  letter 
of  Knox,  which  was  sent  enclosed  by  Northumberland  to  Cecil, 
is  not  to  be  found."^  It  is  somewhat  unexpected,  so  soon  after 
the  date  of  his  former  letter,  to  find  the  Duke  expressing  so 
much  commiseration  in  behalf  of  "  poor  Knoxe,"  when  annoyed 
by  malicious  accusers. 

"  After  my  right  hearty  commendations — Herewith  1  do  re- 
turn unto  you  as  well  Mr  Morison''s  letters  as  also  the  Lord 
Wharton"'s,  and  do  also  send  with  the  same  such  letters  as  I 
have  received  from  the  said  Lord  Wharton  of  the  2d  and  3d  of 
this  instant,  with  also  one  letter  from  poor  Knoxe,  by  the 
which  you  may  perceive  what  perplexity  the  poor  soul  remain- 
eth  in  at  this  present;  the  which,  in  my  poor  opinion,  should 
not  do  amiss  to  be  remembered  to  the  rest  of  my  Lords,  that 
some  order  might  be  taken  by  their  wisdoms  for  his  recomfort. 
And  as  I  would  not  wish  his  abode  should  be  of  great  conti- 
nuance in  those  parts,  but  to  come  and  to  go  as  shall  please 
the  King''s  Majesty  and  my  Lords  to  appoint  him,  so  do  I  think 
it  very  expedient  that  his  Highness  pleasure  should  be  known, 
as  well  to  the  Lord  Wharton  as  to  those  of  Newcastle,  that  his 
Highness  hath  the  poor  man  and  his  doings  in  gracious  favour; 
otherwise  some  hindrance  in  the  matters  of  religion  may  rise 
and  grow  amongst  the  people,  being  inclined  of  nature  to  great 
inconstancy  and  mutations.  And  the  rather  do  I  think  this 
meet  to  be  done,  for  that  it  seemeth  to  me  that  the  Lord 
Wharton  himself  is  not  altogether  without  suspicion  how  the 
said  Knox's  doings  hath  been  here  taken:  wherefore  I  pray 
you  that  something  may  be  done  whereby  the  King's  Majesty's 
pleasure  to  my  Lords  may  be  indelayedly  certified  to  the  said 

'  Tytler's  England  under  the  Reigns      is   addressed,   "To   ray  very   loving 
of  Edward  and  Mary,  vol.  ii.  p,  158.      friend,  Sir  William  Cecil,  Knight." 
Load.  1839,  2  vols.  8vo.— The  letter 


[     85*     ] 

Lord  Wharton,  of  the  King"'s  Majesty's  good  contentation  to- 
wards the  poor  man  and  his  proceedings,  with  commandment 
that  no  man  shall  be  so  hardy  to  vex  him  or  trouble  him  for 
setting  forth  the  King's  Majesty's  most  godly  proceedings,  or 
[what  he]  hereafter  by  his  Majesty's  commandment  shall  do; 
for  that  his  Majesty  mindeth  to  employ  the  man  and  his  talent 
from  time  to  time  in  those  parts,  and  elsewhere,  as  shall  seem 
gt/^  to  his  Highness  for  the  edifying  of  his  people  in  the  fear 
of  God.  And  that  something  might  be  written  to  the  Mayor 
lor  his  greedy  accusation  of  the  poor  man,  wherein  he  hath,  in 
my  poor  opinion,  uttered  his  malicious  stomach  towards  the 
King's  proceedings  if  he  might  see  a  time  to  serve  his  purpose; 
as  knoweth  God,  to  whose  infinite  goodness  let  us  pray  that  all 
things  may  prosper,  to  his  glory,  and  to  the  honour  and  surety 
of  the  King's  Majesty. 

"  From  Chelsey,  this  9th  of  January  1552. 
"  Your  assured  loving  friend, 

"  Northumberland." 

Another  preferment  was  placed  at  this  time  within  Knox's 
reach,  but  was  also  declined.  On  the  2d  of  February  1 552-3, 
a  letter  was  addressed  to  Archbishop  Oranmer,  to  collate  him 
to  the  Church  of  Allhallows,  London,  which  had  become  va- 
cant by  the  advancement  of  Thomas  Sampson  to  the  Deanery 
of  Chichester. 

'''At  Westminstre,  the  seconde  of  February  1552. 

"  A  lettre  to  the  Archebusshop  of  Caunterbury  in  favour  of 
Mr  Knokes,  to  be  presented  to  the  Vicaredge  or  Personage  of 
Allhallowes,  in  Bredstrete,  in  his  Lordship's  disposition,  by  the 
preferment  of  Thomas  Sampson  to  the  Deanry  of  Chichester."^ 

Knox's  refusal  of  this  living  was  one  of  the  grounds  upon 
which  he  was  summoned  to  appear  before  the  Privy  Council,  as 
we  learn  from  a  letter  written  by  him  in  April  1553.  The 
letter  itself  has  not  been  discovered;  but  Calderwood  has  pre- 

'  Counc.  Register,  Edward  VI.,  vol.  iii. 


[     86-     ] 

served  what  seems  to  be  a  full  abstract  of  it,  in  his  larger  Ma- 
nuscript History/  in  connection  with  some  exti'acts  from  his 
"  Admonition,"  which  was  written  and  published  in  the  follow- 
ing year.  "  These  passages  of  the  Admonition,  printed  anno 
1554,  (he  says)  lett  us  see  how  painfuUie  and  powerfully  Mr  Knox 
taught  in  England  the  three  yeeres  preceding,  the  libertie  and 
boldnes  of  his  spirit,  and  fidelitie  in  delivering  the  word,  in 
what  account  he  was  before  publick  reformation  in  Scotland."" 
Strype  also  mentions  Knox's  examination  before  the  Privy 
Council,  and  quotes  nearly  the  same  words,  simply  stating  that 
such  "  were  collected  from  a  letter  of  Knox's  own  writing."""^ 

"  In  a  letter,  dated  the  14th  of  April  1553,  and  written  with 
his  own  hand,  I  find  (says  Calderwood)  that  he  was  called  be- 
fore the  Council  of  England  for  kneeling,  who  demanded  of  him 
three  questions.  First,  Why  he  refused  the  benefice  provided 
for  him?  Secondly,  Whether  he  thought  that  no  Christian 
might  serve  in  the  ecclesiastical  ministration  according  to  the 
rites  and  lawes  of  the  realme  of  England?  Thirdly,  If  kneeling 
at  the  Lord's  Table  was  not  indifferent  ? 

"  To  the  first  he  answered.  That  his  conscience  did  witness 
that  he  might  profit  more  in  some  other  place  than  in  London; 
and  therefore  had  no  pleasure  to  accept  any  office  in  the  same. 
Howbeit  he  might  have  answered  otherwise,  that  he  refused 
that  parsonage  because  of  ray  Lord  of  Northumberland's  com- 
mand. To  the  second,  That  many  things  were  worthy  of  re- 
formation in  the  ministry  of  England;  without  the  reforma- 
tion whereof,  no  minister  did  discharge  or  could  discharge  his 
conscience  before  God;  for  no  minister  in  England  had  autho- 
rity to  divide  and  separate  the  lepers  from  the  heal,^  which 
was  a  chief  point  of  his  office;  yet  did  he  not  refuse  such  office 
as  might  appear  to  promote  God's  glory  in  utterance  of  Christ's 

'  Addit.  MSS.  in  the  British  Mu-  ^  Strype's  Ecclesiastical  Memorials, 

seum,  No.  4734,  p.  196,  collated  with  vol.  ii.  p.  400. 

tlie   MS.   of    Calderwood's    History,  ^  The  whole,  or  sound. 
1636,  in  the  Advocates  Library. 


[     87^     ] 

gospel  in  a  mean  degree,  where  more  he  might  edify  by  preach- 
ing of  the  true  Word  than  hinder  by  sufferance  of  manifest 
iniquity,  seeing  that  reformation  of  manners  did  not  appertain 
to  all  ministers.  To  the  third  he  answered,  That  Christ's 
action  in  itself  was  most  perfect,  and  Christ's  action  was  done 
without  kneeling;  that  kneeling  was  man's  addition  or  imagi- 
nation ;  that  it  was  most  sure  to  follow  the  example  of  Christ, 
whose  action  was  done  sitting  and  not  kneeling." 

In  this  last  question  there  was  great  contention  betwixt 
the  whole  table  of  the  Lords  and  him.^  There  were  present 
there  the  Bishops  of  Canterbury,  and  Ely,  my  Lord  Trea- 
surer, the  Marquis  of  Northampton,  the  Earl  of  Bedford,  the 
Earl  of  Shrewsbury,  Master  Comptroller,  my  Lord  Chamber- 
lain, both  the  Secretaries,  and  other  inferior  Lords.  After 
long  reasoning,  it  was  said  unto  him,  that  he  was  not  called  of 
any  evil  mind;  they  were  sorry  to  know  him  of  a  contrary  mind 
to  the  common  Order.  He  answered,  that  he  was  more  sorry 
that  a  common  Order  should  be  contrary  to  Christ's  institution. 
With  some  gentle  speeches  he  was  dismissed,  and  willed  to  ad- 
vise with  himself  if  he  would  communicate  after  that  Order." 

In  the  ensuing  month  of  June,  Knox  was  sent  as  one  of  the 
itinerary  preachers  into  Buckinghamshire. 

"  At  Grenewich,  the  2d  of  June  1553. 

"  A  Letter  to  the  Lord  Russell,  Lord  Windesour,  the  Jus- 
tices of  Peace,  and  the  rest  of  the  Gentlemen  within  the 
countie  of  Buckingham,  in  favour  of  Mr  Knockes  the  preacher, 
according  to  the  minute.'"' 

Edward  the  Sixth  died  on  the  6th  of  July  1553,  in  the  six- 
teenth year  of  his  age.  For  a  few  months  his  successor,  Queen 
Mary,  tolerated  the  Protestant  ministers,  and  Knox  availed  him- 
self of  this  interval  to  resume  his  labours  in  Buckinghamshire 
and  Kent.    "  Wherever  he  went,  he  earnestly  exhorted  the  peo- 

'■  In  MS.  1636,  "betwixt  the  Lords  'Council  Register,  Edward   VL, 

of  the  English  Council  and  him."  vol.  iii. 


L     88*     ] 

pie  to  repentance  under  the  tokens  of  Divine  displeasure,  and  to 
a  steady  adherence  to  the  faith  which  they  had  embraced."  He 
was  attended  by  large  congregations,  and  he  continued  preach- 
ing until  the  end  of  October.  It  seems  to  have  been  at  this 
time,  as  Dr  M'Crie  remarks,  "  that  he  composed  the  Confession 
and  Prayer,  commonly  used  by  him  in  the  congregations  to 
which  he  preached,  in  which  he  prayed  for  Queen  Mary  by 
name,  and  for  the  suppression  of  such  as  meditated  rebellion."^ 

The  following  Treatise  on  Prayer  is  contained  in  Dr  M'Crie's 
MS.  volume,  and  was  published  after  Knox  had  left  England, 
under  the  fictitious  imprint,  "  At  Rome,  before  the  Castle  of 
St  Aungel,  at  the  signe  of  Sainct  Peter,"^  in  July  1554.  It 
has  been  conjectured,  that  the  alterations  which  appear  on  col- 
lation with  the  manuscript,  were  made  by  the  autlior  while  it 
was  passing  through  the  press.  His  "  Godly  Letter  to  the 
Faithful!,"  was  published  at  the  same  time;  and  from  the  small 
woodcut  device,  in  the  last  page  of  both  tracts,  we  may  con- 
clude that  the  printer  was  Hugh  Singleton.^  An  exact  copy  of 
the  title-page  is  given  on  the  following  leaf.  It  will  be  ob- 
served, that  this  title  chiefly  bears  a  reference  to  the  concluding 
Prayer,^  in  which  Knox  so  pathetically  laments  the  death  of 
the  young  and  pious  Monarch,  as  being  a  judgment  upon  the 
sins  of  the  nation,  as  well  as  of  himself  as  an  individual.  This 
Prayer  is  not  contained  in  Dr  M'Crie's  Manuscript,  which  also 
omits  most  of  the  titles  to  the  several  paragraphs,  and  the 
Table  at  the  end  of  the  Treatise. 

'  Life  of  Knox,  vol.  i.  p.  113.  is  given  a  list  of  the  works  printed 

'It  contains   signatures  A  to  C3,  by  Singleton  between  1553  and  1588; 

in  eights,  (or  19  leaves,)  in  small  8vo,  also  of  those  without  date,  some  of 

not  paged.  them    distinguished    by   his   device, 

^  In  Ames's   Typographical  Anti-  others  with  his  name,  as  dwelling  "at 

quities,  by  Herbert  (vol.  ii.  p.  740),  the  signe  of  the  gylden  tunne." 

and  Dibdin   (vol.  iv.  p.  289),  there  ♦  Infra,  p.  106. 


iiticdaratio  of  praters  abbeb  tl)cr- 

l)nto/i)i?  Jffjon  3:^ttOA;/miiufter  of  CfjnCtes  moft 

facrcU  ^uangcIj)/bpon  tlje  Oeatfj  of  tfjat  moftc 

ijftteotts  antJ  moftc  famous  iung/Edward  the 

VI.  femige  of  C^nglanUe/jFraimcf  anti  IvflanU/ 

tn  Ujljtcije  coufcffiott  /  ti)t  fagUe  .frijon  i5otfj  ac* 

cufo  no  Icffc  fjts  oiijne  offences /ti^en  tlje 

offences  of  ot!jers/to  he  tije  caute 

of  tiie  atoapc  taUinge/  of  tfjat 

mofte  goUlg  prmee/noU)e 

vaininge  bjitij  (Tfjnit 

bjijgle  lue  abgtfc 

jjlagues  for 

om  bnti^a 

fulnrffe. 


Caftel  of  i.  ^ungel/at  tije  iigue  of  Unut 

IJeter.    $n  t^e  monetJj  of  JTulg  ^  in 

tfje  geaic  of  our  HoiUc. 


VOL.  III. 


In  small  8vo,  black  letter,  A  to  C  iii,  in  eights, 
(or  19  leaves),  not  paged.  It  was  printed  in  con- 
nection with  his  "  Godly  Letter  to  the  Faithfull  in 
London,"  &c.     (See  page  163.) 


A  Declaratioun  what  trew  Prayer  is,  how  we  suld  Pray, 

AND   FOR   what   WE   SULD   PrAY.      SeT    FURTH   BE   JOHNE 

Knox,  Preacher  of  Godis  holie  word: 

Vnto  the  small  and  dispersit  flock  of  Jesus  Chryst. 

How  necessarie  is  the  ryclit  Invocatioun  of  Godis  name  (other- 
wyse  called  perfyt  Prayer)  becumeth  no  Christian  to  misknaw;^ 
seiner  it  is  the  verie  branche  whilk  spring^eth  furth  of  trew  Faith,  prayer 

^  1  O  SPIIINOKTH 

whairof  yf  any  man  be  destitute,  notwithstandino^  he  be  indewit  trIwfaith 

•'  *'  ®  ROM.  10. 

with  whatsoever  other  vertewis,  yit  in  the  presence  of  God  is 
he  reputit  for  no  Christiane  at  all.  Thairfoir  a  manifest  signe 
it  is,  that  sic  as  in  prayer  alwayis  ar  negligent,  do  understand 
nothing  of  perfyt  Faith :  For  yf  the  fyre  be  without  heit,  or 
the  burnyng  lamp  without  lycht,  then  trew  Faith  may  be  with-  not^pmi. 
out  fervent  Prayer.  But  because,  in  tymis  past  was  (and  yit  ''^^th. 
allace!  with  no  small  number  is)  that  raconit^  to  be  Prayer  whilk 
in  the  sycht  of  God  was  and  is  nothing  less,  I  intend  schortlie 
to  touche  the  circumstances  thairof. 

What  Prayer  is. —  Who  will  pray,  must  knovve  and  under- 
stand that  Prayer  is  ane  earnest  and  familiar  talking  with  God, 
to  whome  we  declair  oure  misereis,  whois  support  and  help  we 
implore  and  desyre  in  our  adversiteis,  and  whome  we  laude  and 
prais  for  oure  benefittis  receaved.  So  that  Prayer  conteaneth 
the  expositioun  of  our  dolouris,^  the  desyre  of  Godis  defence,  and 
the  praising  of  his  magnificent  name,  as  the  Psalmis  of  David 
cleirlie  do  teache. 

'  To  be  ignorant  or  mistaken.  -  Reckoned.  '  Troubles,  sovrovvo. 


MEM  NKGM- 
OENT  IN 
PRAYER   ARK 


84  A  DECLARATION  OF  THE  TRUE  NATURE 


WHAT 
PRAVKR  CON 

TKANK'ia 


What  is  to  be  Observit  in  Prayer. — That  this  be  maist 
reverentHe  done,  suld  provock  us  the  considcratioun  in  whois 
presence  we  stand,  to  whome  we  speik,  and  what  we  desyre; 
standing  in  the  presence  of  the  Omnipotent  Creatour  of  heavin 
and  earth,  and  of  all  the  contentis  thairof ;  to  whome  assist  and 
serve  a  thousand  thousand  of  angellis,  giving  obedience  to  his 
eternall  Majestie ;  and  speiking  unto  Him  who  knawith  the 
secreittis  of  oure  hartis,  befoir  whome  dissimulatioun  and  lies 
ar  alwayis  odius  and  haitfull,  and  asking  that  thing  whilk  may 
be  maist  to  his  glorie,  and  to  the  confort  of  our  conscience. 
But  diligentlie  suld  we  attend,  that  sic  thingis  as  may  offend 
his  godlie  presence,  to  the  uttermaist  of  our  power,  may  be 
removeit.  And  first,  that  warldlie  caris  and  fleschlie  cogita- 
tionis  (sic  as  draw  us  frome  contemplatioun  of  our  God),  be 
expellit  frome  us,  that  we  may  frelie,  without  interruptioun, 
call  upon  God.  But,  how  difficill  and  harde  is  this  one  thing  in 
Prayer  to  performe,  knawith  nane  better  than  sic  as  in  thair 
prayeris  ar  not  content  to  remane  within  the  bandis  of  thair 
awn  vanitie,  but,  as  it  wer  ravischit,  do  intend^  to  a  puritie, 
allowit  of  God;  asking  not  sic  thingis  as  the  fulische  reasone  of 
man  desyreth,  but  whilk  may  be  pleasand  and  acceptabill  in 
Godis  presence.  Oure  adversarie,  Sathan,  at  all  tymis  com- 
passing us  about,  is  never  more  busie  than  when  we  adress  and 
bend  our  selves  to  Prayer.  O!  how  secreitlie  and  subtelie 
creipeth  he  into  our  breistis,  and  calling  us  back  frome  God, 
causeth  us  to  forget  what  we  have  to  do;  so  that  frequentlie 
Sart.^^"*  when  we  (with  all  reverence)  suld  speik  to  God,  we  find  our 
hartis  talking  with  the  vaniteis  of  the  warld,  or  with  the 
fulische  imaginationis  of  our  awn  conceat. 

How  THE   SpREIT   MAKETIT   INTERCESSIOUN   FOR  US. Sa  that 

without  the  Spreit  of  God  supporting  our  infirmiteis  (mychtelie 
making  intercessioun  for  us  with  incessibilP  groanis,  whilk  can 
not  be  expressit  with  toung),  thair  is  no  hoip  that  any  thing 
we  can  desyre  according  to  Godis  will.  I  meane  not  that  the 
'  Do  strive  to  attain.  ^  Unceasinff. 


LET  KVERIE 
MAN  JUDOE 


AND  OBJECT  OF  PRAYER.  86 

Halie  Gaist  doith  nuirne  or  pray,  but  that  he  steireth  up  our 
niyndis,  giving  unto  us  a  desyre  or  boldnes  for  to  pray,  and 
causeth  us  to  murne  when  we  ar  extractit  or  pullit  thairfra. 
Whilk  thingis  to  conceave,  no  strenth  of  man  suffiseth,  nether 
is  abill  of  it  self;  but  heirof  it  is  plane,  that  suche  as  understand 
not  what  thai  pray,  or  expound  not,  or  declar  not  the  desyre  who  prav- 

r         •'  '  1  '  J  EXH   NOT. 

of  thair  hartis  cleirlie  in  Godis  presence,  and  in  tyme  of  prayer 
(to  thair  possibilitie)  do  not  expell  vane  cogitationis  frome 
thair  myndis,  profit  nothing  in  prayer. 

Why  we  suld  Pray,  and  also  understand  what  wk  do 
Pray. — But  men  will  object  and  say.  Albeit  we  understand  oujkction 
not  what  we  pray,  yit  God  understandeth,  who  knawitli  the 
secreitis  of  oure  hartis;  he  knawith  also  what  we  neid,  althocht 
we  expone  not,  or  declair  not,  our  necessiteis  unto  him.  Sic  answer. 
men  verelie  declair  thame  selves  never  to  have  understanding 
what  perfyt  Prayer  meant,  nor  to  what  end  Jesus  Ohryst  com- 
mandeth  us  to  pray;  whilk  is,  First,  That  our  hartis  may  be  in- 
flamit  with  continewall  feir,  honour,  and  love  of  God,  to  whome 
we  run  for  support  and  help  whensoever  danger  or  necessitie 
requyreth ;  that  we,  so  learnyng  to  notifie  oure  desyres  in  his 
presence,  he  may  teache  us  what  is  to  be  desyrit,  and  what  not. 
Secundlie,  That  we,  knawing  our  petitionis  to  be  grantit  by  God 
allone,  to  him  oilie  we  must  rendir  and  gif  laud  and  prais,  and 
that  we  ever  having  his  infinit  gudnes  fixit  in  our  myndis,  may 
constantlie  abyd  to  receave  that  whilk  with  fervent  prayer  we 
desyre. 

Why  God  deferreth  to  grant  our  Prayer. — For  sum 
tyme  God  deferreth  or  prolongeth  to  grant  our  petitionis,  for 
the  exercise  and  tryell  of  our  faith,  and  not  that  he  sleipeth  or 
is  absent  frome  us  at  any  tyme,  but  that  with  more  gladnes  we 
mycht  receave  that  whilk  with  lang  expectatioun  we  haif  abid- 
din;  that  thairby  we  assureit  of  his  eternall  providence  (sa  fer 
as  the  infirmitie  of  our  corrupt  and  maist  weak  nature  will  per- 
mit), dout  not  but  his  mercifull  hand  sail  releif  us,  in  maist 
urgent  necessitie,   and   extreame  tribulatioun.     Thairfoir,  sic 


86  A  DECLARATION  OF  THE  TRUE  NATURE 

men  as  teache  us  that  necessarilie  it  is  not  requyrit  that  we 
understand  what  we  pray,  becaus  God  knawith  what  we  neid, 
wold  also  teache  us  that  nether  we  honour  God,  nor  yit  refer 
or  gif  unto  him  thankis  for  benefittis  receavit ;  for  how  sail  we 
honour  and  prais  him,  whois  gudnes  and  liberalitie  we  knaw  not? 
And  how  sail  we  knaw,  unles  we  receave  and  sum  tyme  haif  ex- 
perience? And  how  sail  we  knaw  that  we  haif  receavit,  unless 
we  knaw  verelie  what  we  haif  askit? 

The  Secund  thing  to  be  observit  in  perfyt  Prayer  is,  That 
standing  in  the  presence  of  God,  we  be  found  sio  as  do  boir  to 
his  halie  law  reverence;  ernistlie  repenting  oure  iniquitie  passit, 
and  intending  to  leid  a  new  lyfe  ;  for  uthirwayis  in  vane  ar  all 
oure  Prayeris,  as  it  is  written,  "  Who  so  withdraweth  his  eare 
that  he  may  not  heir  the  law,  his  Prayer  salbe  abominabill." 
Lykwyse  Esay  and  Jeremie  say  thus,  "  Yew  sail  multiplie  your 
Prayeris,  and  I  sail  not  heir,  because  your  handis  ar  full  of  blud,'' 
that  is,  of  all  crueltie  and  mischevous  workis.  Also  the  Spreit 
of  God  appeirith  by  the  mouth  of  the  blind  (whome  Jesus  Ohryst 
did  illuminat)  by  theis  wordis,  "  We  knaw  that  God  heireth 
not  synneris,"  (that  is,  sic  as  glorie  and  do  continew  in  iniquitie); 
sa  that  of  necessitie,  trew  repentance  must  neidis  be  had,  and 
go  befoir  perfyt  Prayer,  or  sinceir  Invocatioun  of  Godis  name. 

When  Synneris  ar  not  heard  of  God. — And  unto  theis 
tuo  precedentis  must  be  annexit  the  Thrid,  whilk  is,  The  dejec- 
tioun  of  our  selves  in  Godis  presence,  utterlie  refusing  and  cast- 
ing of  our  awn  justice,  with  all  cogitationis  and  opinioun  thairof. 
And  lat  us  not  think  that  we  suld  be  hard  for  any  thing  pro- 
ceiding  of  our  selves,  for  all  suche  as  avance,  boast,  or  depend 
any  thing  upon  thair  awn  justice,  from  the  presence  of  his 
mercie,  repelleth  and  holdeth  with  the  high  proud  Pharisie: 
and  thairfoir,  the  maist  halie  men  we  find  in  prayeris  maist 
dejectit  and  humillit.  David  sayeth,  "  0  Lord,  oure  Saviour, 
help  us,  be  mercifull  unto  our  synis  for  thy  awn  sake.  Re- 
member not  our  aid  iniquiteis.  But  haist  thou,  O  Lord,  and 
lat  thy  mercie  prevent  us."    Jeremie  sayith,  "  Yf  our  iniquiteis 


AND  OBJECT  OF  PRAYER.  87 

beir  testimony  aganis  us,  do  thow  according  to  thy  awn  name  r"^ 
and  behold  Esay,  "Thou  art  angrie/  O  Lord,  becaus  we  haif  esay«4. 
synnit,  and  ar  replenissit  with  all  wickitnes;  and  oure  justice  is 
lyke  a  defyllit  cloth.  But  now,  0  Lord,  thou  art  oure  Father; 
we  ar  clay,  thow  art  the  workman,  and  we  ar  the  workmanship 
of  thy  handis:  Be  not  angrie,^  0  Lord,  remember  not  our  ini- 
quiteis  for  ever."  And  Daniell,  greatlie  commendit  of  God,  daniels 
makith  in  his  prayer  maist  humill  confessioun,  in  theis  wordis, 
"•'  We  be  synneris,  and  have  offendit;  we  have  done  ungodlie,  and 
fallin  from  thy  commandement,  thairfoir,  not  in  oure  awn  right- 
eousnes  mak  we  oure  prayeris  before  thee,  but  thy  maist  rycht 
and  great  mercies  bring  we  furth  for  us.  O  Lord,  heir!  O 
Lord,  be  mercifull  and  spair  us!  0  Lord,  attend,  help,  and  ceas 
not;  my  God,  evin  for  thy  awn  name's  sake  do  it;  for  thycitie 
and  thy  people  ar  callit  efter  thy  awn  name."  Behold  that  in 
theis  prayeris  is  no  mentioun  of  thair  awn  justice,  thair  awn 
satisfactioun,  or  thair  awn  merittis.  But  maist  humill  confes- 
sioun, proceiding  frome  a  sorowfull  and  penitent  hart;  haveing 
nothing  whairupon  it  mycht  depend,  but  the  frie  mercie  of  God 
allone,  who  had  promissit  to  be  thair  God,  (that  is,  thair  help, 
comfort,  defender,  and  delyverer),  as  he  hath  also  done  to  us 
by  Jesus  Ohryst  in  tyme  of  tribulatioun ;  and  that  thai  dispair 
not,  but  efter  the  acknawledgeing  of  thair  synnis,  callit  for  mer- 
cie and  obteanit  the  same.  Whairfoir  it  is  plane,  that  suche  men 
as,  in  thair  prayeris,  have  respect  to  any  vertew  proceiding  of 
thsme  selves,  thinking  thairby  thair  prayeris  to  be  acceptit, 
never  prayit  arycht. 

What  Fasting  and  Almis  Deidis  ar  with^  Prayer. — 
And  albeit  to  fervent  prayer  be  joynit  fasting,  watcheing,  and 
almis-deidis,  yit  ar  none  of  them  the  cause  that  God  doith  accept 
oure  prayeris;  but  thai  ar  spurris  whilk  suffer  us  not  to  varie, 
but  mak  us  mair  abill  to  continew  in  prayer,  whilk  the  mercie 
of  God  doith  accept.     But  heir  it  may  be  objectit,  that  David 

1  In  the  edit.  1554,  "Thou  art  crabbid."  «  lb.  "  Be  not  crabbid." 

» lb.  "  Without." 


88       A  DECLARATION  OF  THE  TRUE  NATURE 

isAL. 33,86.  prayeth,  "  Kcip  my  lyfe,  0  Lord,  for  I  am  holie;  0  Lord,  save 
my  saule,  for  I  am  innocent;  and  suffer  me  not  to  be  consumeit." 

i;zE.2o.  Also  Ezechiah,^  "Remembir,  Lord,  I  beseche  thee,  that  I  have 
walkit  rychteouslie  befoir  thee,  and  that  I  have  wrocht  that 

ANswKR.  whilk  is  gud  in  thi  sycht.""  Theis  wordis  ar  not  spokin  of  men 
glorious,  neither  yit  trusting  in  thair  awn  workis.  But  heirin 
thai  testifie  thame  selves  to  be  the  sonis  of  God,  by  regenera- 

Koij- WELL,  tioun;  to  whome  he  promisseth  alwayis  to  be  mercifull,  and  at 
all  tymes  to  heir  thair  prayeris. 

The  Cause  of  thair  Boldnes  was  Jesus  Ohryst. — And  sa 
thair  wordis  sprung  frome  a  wontit,  constant,  and  fervent  faith, 
surelie  beleiving  that  as  God  of  his  infinit  mercie  had  callit 
thame  to  his  knawledge,  not  suffering  thame  to  walk  efter  thair 
awn  naturall  wickitnes,  but  partlie  liad  taught  thame  to  con- 
forme  thame  to  his  halie  law;  and  that  for  the  promissit  Seidis 
sake;  sa  mycht  he  not  leif  thame  destitut  of  confort,  consola- 
tioun,  and  defence  in  so  great  and  extreme  necessitie.  And  sa 
thair  justice  alledge  thai  not  to  glorie  thairof,  or  to  put  trust 
thairin,  but  to  strenthin  and  confirme  thame  in  Godis  promissis. 
And  this  consolatioun  I  vvolde  wische  all  Christianis  in  thair 
prayeris;  a  testimony  of  a  gud  conscience  to  assure  thame  of 
Godis  promissis;  but  to  obtene  what  thai  ask  must  onlie  de- 
pend upon  him,  all  opinioun  and  thocht  of  our  awn  justice  laid 
asyd.  And,  moreover,  David,  in  the  wordis  above,  compaireth 
him  self  with  King  Saule,  and  with  the  rest  of  his  enemyis,  who 
wrangfullie  did  persecut  him;  desyreing  of  God  that  thai  pre- 
vaile  not  aganis  him,  as  he  wold  say,  Unjustlie  do  thai  persecut 
me,  and  thairfoir,  according  to  my  innocence  defend  me.  For 
uthirwayis  he  confesseth  him  self  maist  grevouslie  to  haif  of- 
fendit  God,  as  in  the  precedent  places  he  clearlie  testifieth. 

IpocRisiE  is  not  allowed  WITH  GoD.— Thridlie,  in  Prayer 

is  to  be  observit,  that  what  we  ask  of  God,  that  we  must  ernist- 

lie  desyre  the  same,  knawledgeing  us  to  be  indigent  and  voyd 

thairof;  and  that  God  allone  may  grant  the  petitioun  of  our 

'  lu  the  edit,  1554,  "Ezechius." 


AND  OBJECT  OF  PRAYER.  89 

hartis,  when  his  gud  will  and  pleasure  is.    For  nathing  Is  mair 

odius  befoir  God   then   ipocrisie  and  dissimulatioun,  that  is,  merk  wkili, 

when  men  do  ask  of  God  thingis  whairof  thai  haif  no  neid,  or  lo^ooa^''''' 

that  thai  beleive  to  obtene  by  otheris  than  God  allone.    As  yf  a 

man  ask  of  God  remissioun  of  his  synnis,  thinking  never  the  less 

to   obtene   the   same  by  his  awn  workis,  or  by  uthir  mennis 

merittis,  doith  mok  with  God  and  disceave  him  self.     And  in 

sic  cassis  do  a  great  number  offend,  principallie  the  mychtie 

and  ryche  of  the  earth,  who,  for  a  common  custome  will  pray 

this  part  of  the  Lordis  Prayer,  "  Gif  us  this  day  our  davlie  dayue 

breid,"*^  that  is,  a  moderat  and  reassonable  sustentatioun;  and 

yit  thair  awn  hartis  will  testifie  that  thai  neid  not  so  to  pray, 

seing  thai  abound  in  all  warldlie  solace  and  felicitie.     I  meane 

not  that  ryche  men  suld  not  pray  this  part  of  prayer,  but  I 

wold  thai  understude  what  thai  aught  to  pray  in  it,  (whairof  I 

intend  efter  to  speik,)  and  that  thai  ask  nothing  whairof  thai 

felt  not  thame  selves  raervellous  indigent  and  neidfuU.     For 

unles  we  call  in  veritie,  we  sail  not  grant;  and  except  we  speik 

with  oure  haill  hart,  we  sail  not  find  him. 

The  Fourth  Rule  necessarie  to  be  foUowit  in  Prayer  is,  A  sure 
hoip  to  obtene  what  we  ask.    For  nothing  more  offendeth  God, 
than  when  we  ask  doubting  whether  he  will  grant  oure  peti- 
tionis ;  for  in  so  doing  we  dout  yf  God  be  trew,  yf  he  be  mychtie 
and  gude;  sic  (sayeth  James)  obtene  nothing  of  God :  And  thair-  jamks  i. 
foir  Jesus  Chryst  eommandeth  that  we  firmlie  beleive  to  obtene 
whatsoever  we  aske;  for  all  thingis  is  possibill  unto  him  that  notu. 
beleiveth.    And  thairfoir,  in  our  prayeris  alvvayis  is  to  be  expellit 
disperatioun.     I  meane  not  that  any  man  in  extreamitie  of  tru- 
bill  can  be  without  a  present  dolour,  and  without  a  greater  feir  note  well. 
of  trubill  to  follow. 

Trubillis  ar  the  Spurris  to  stir  us  to  Pray. — Trubill  and 
feir  are  verie  spurris  to  prayer;  for  when  man  compassit  about 
with  vehement  calamiteis,  and  vexit  with  continewall  solicitude, 
having,  by  help  of  man,  no  hope  of  deliverance,  with  soir  op- 
pressit  and  punissit  hart,  feiring  also  greater  punisment  to  fol- 


90  A  DECLARATION  OF  THE  TRUE  NATURE 

low,  from  the  deip  pit  of  tribulatioun  doith  call  to  God  for  con- 
fort  and  support ;  suche  prayer  ascendeth  into  Godis  presence 
and  returneth  not  in  vane. 

God  Delyvereth  his  awn  from  thair  Trubill  and  Ene- 
MYIS. — As  David,  in  the  vehement  persecutioun  of  Saule,  huntit 
and  chasit  frome  everie  hold,  fearing  that  ane  day  or  uther  he 
suld  fall  into  the  handis  of  his  persecutouris,  efter  he  had  com- 
pleanit  that  no  place  of  rest  was  left  to  him,  vehementlie  prayit, 
saying,  "  0  Lord,  whilk  art  my  God,  in  whome  I  onlie  trust, 
save  me  frome  thame  that  persecut  me,  and  delyver  me  frome 
my  enemyis.  Lat  not  this  man  (meanyng  Saule)  devoure  my 
lyfe,  as  a  lyoun  doith  his  prey  :  for  of  none  seik  I  confort  but  of 
thee  alone." 

In  the  midst  of  theis  anguischis  the  ffudnes  of  God  susteanit 
him,  that  the  present  tribulatioun  was  tollerabill,  and  the  in- 
fallibill  promissis  of  God  so  assured  him  of  delyverance,  that 
feir  was  partlie  mitigat  and  gone,  as  planelie  appeireth  to  suche 
as  diligentlie  marketh  the  process  of  his  prayeris.  For  efter  lang 
menassing  and  threatnyng  maid  to  him  of  his  enemie,  he  con- 
cludeth  with  theis  wordis,  "  The  dolour  whilk  he  intendit  for 
me  sail  fall  upon  his  own  pate;  and  the  violence  whairwith  he 
wold  half  oppressit  me  sail  cast  doun  his  awn  heid.  But  I  will 
magnifie  the  Lord  according  to  his  justice,  and  sail  prais  the 
name  of  the  Most  Hiest."  This  is  not  written  for  David  onlie, 
but  for  all  suche  as  sail  suffer  tribulatioun  to  the  end  of  the 
warld.  For  I,  the  wrytter  lieirof,  (lat  this  be  said  to  the  laude 
and  prais  of  God  allone,)  in  anguische  of  mynd  and  vehement 
tribulatioun  and  afflictioun,  called  to  the  Lord  when  not  onlie 
the  Ungodlie,  but  evin  my  faithfull  Brether,  yea,  and  my  awn 
self,  that  is  all  naturall  understanding,  judgeit  my  cause^  to 
be  irremeadable :  And  yit  in  my  greatest  calamitie,  and  when 
my  pains  wer  most  cruell,  wold  His  eternall  wisdome  that 
my  handis  suld  wryt  far  contrarie  to  the  judgement  of  caruall 

'  Knox  here  refers  to  his  bodily  of  his  confinement  on  board  the  French 
end  mental  sufferings  during  the  time       galley. 


AND  OBJECT  OF  PRAYER.  91 

reason,  whilk  His  mercie  hath  proved  trew.  Blissit  be  His 
halie  name!  And  thairfoir  dar  I  be  bold,  in  the  veritie  of  Godis 
Word,  to  promeis'  that  notwithstanding-  the  vehemencie  of  tru- 
bill,  the  lang  continewance  thairof,  the  disperatioun  of  all  men, 
the  feirfulnes,  danger,  dolour,  and  anguische  of  oure  awn  hartis, 
yit  yf  we  call  constantlie  to  God,  that  beyond  expectatioun  of 
all  men  he  sail  delyver. 

Whair  Constant  Prayer   is,   thair  the  Petitioun  is  notk  well, 
Grantit. — Let  no  man  think  him  self  unworthie  to  call  and 
pray  to  God,  becaus  he  hath  grevouslie  offendit  his  Majestie 
in  tyinis  past;  but  lat  him  bring  to  God  a  sorowfull  and  re- 
penting hart,  saying  with  David,  "  Heall  my  saule,  0  Lord,  for 
I  have  offendit  against  thee,     Befoir  I  was  afflictit,  I  trans- 
gressit,  but  now  let  me  observe  thy  commandementis."    To  mi- 
tigate  or  ease  the  sorowis    of   our  woundit  conscience,  two 
plaisteris  hath  oure  maist  prudent  Phisitioun  provydit  to  gif 
us  incouragement  to  pray  (notwithstanding  the  knawledge  of 
offences  committit),  that  is,  a  precept  and  a  promeis.    The  pre- 
cept or  commandement  to  pray  is  universall,  frequentlie  incul- 
cat  and  repeatit  in  Godis  Scriptures:  "  Aske,  and  it  salbe  gevin  mat.?. 
unto  yow."     "  Call  upon  me  in  the  day  of  trubill."     "  Watche  tsa.^o 
and  pray  that  ye  fall  not  into  temptatioun."    "  I  command  that  mat.26. 
ye  pray  ever  without  ceassing."     "  Mak  deprecationis  incessa- timo.2. 
bill,  and  gif  thankis  in  all  thingis."     Whilk  commandementis,  i.  thessa.s. 
who  so  contempneth  or  dispyseth,  doith  equallie  sin  with  him 
that  doith  steill;  for  in  this  commandement  thow  sail  not  steill  note. 
is  a  precept  negative;    sa  thou  sail   pray  is  a  commandement 
affirmative.     And  God  requyreth  equall  obedience  of  and  to  all 
his  commandementis.      Yit  more  boldlie  will  I  say.  He  who, 
when  necessitie  constraineth,  desyreth  not  support  and  help  of 
God,  doith  provoke  his  wraith  no  less  than  suche  as  mak  fals 
Godis,  or  opinlie  deny  God. 

'  In  the  edit.  1554,  "  And  therefore  typographical  mistakes,  rendering  the 
ilare  I  be  in  the  veryte  of  Godes  sense  obscure,  occur  in  that  old  edi- 
worde  to  permit"     But  several  such       tion. 


92 


A  DECLARATION  OF  THE  TRUE  NATURE 


He  that  Prayeth  not  in  Trubill,  Denyith  God. — For 
lyke  as  it  is  to  knaw  no  phisitioun  or  medicine,  or  in  knawing 
thame  refuse  to  use  and  ressave  the  same ;  so  not  to  call  upon 
God  in  thy  tribulatioun,  is  lyke  as  yf  thow  didest  not  knaw 
God,  or  ellis  utterlie  deny  him. 

Not  to  Pray,  is  a  Sin  maist  odius. — O!  why  ceass  we  then 
to  call  instantlie  to  his  mercie,  haveing  his  commandement  so 
to  do.  Above  all  oure  iniquiteis,  we  work  manifest  contempt 
and  dispysing  of  him,  when,  by  negligence,  we  delay  to  call  for 
his  gracious  support.  Who  doith  call  upon  God  obeyith  his  will, 
and  findeth  thairin  no  small  consolatioun,  knawing  nothing  is 
mair  acceptable  to  his  Majestic  than  humill  obedience. 

To  this  commandement  he  addeth  his  maist  undoutit  promeis 
in  many  places,  "  Aske,  and  ye  sail  reeeave ;  seik,  and  ye  sail 
find."  And  by  the  Prophet  Jeremie,  God  sayeth,  "  Ye  sail  call 
upon  me,  and  I  sail  heir  yow."  ■■'  Ye  sail  seik  and  sail  find  me." 
And  by  Esay,  he  sayeth,  "  May  the  Father  forget  his  naturall 
son,  or  the  Mother  the  chyld  of  hir  wombe?  and  althocht  thai 
do,  yit  sail  I  not  forget  suche  as  call  upon  me.""  And  heirto 
correspond  and  agrie  the  wordis  of  Jesus  Chryst,  saying,  "  Yf 
ye  being  wickit  can  gif  gud  giftis  to  your  children,  muche  more 
my  heavinlie  Father  sail  gif  the  Halie  Gaist  to  thame  that  aske 
him."  And  that  we  suld  not  think  God  to  be  absent,  or  not 
to  heir  us,  accuseth  Moses,  saying,  "  Thair  is  no  natioun  that 
have  thair  Godis  so  adherent,  or  neir  unto  thame  as  oure  God, 
whilk  is  present  at  all  oure  prayeris,"  Also  the  Psalmist,  "  Neir 
is  the  Lord  unto  all  that  call  upon  him  in  veritie."  And  Chryst 
sayeth,  "  Whairsoever  tuo  or  thrie  ar  gatherit  together  in  my 
name,  thair  am  I  in  the  middis  of  thame." 

Readiness  of  God  to  heir  Sinners. — That  we  sail  not  think 
that  God  will  not  heir  us,  Esay  sayith,  "Befoir  ye  cry  I  sail 
heir,  and  whill  thai  speak  I  sail  answer;"  and  also,  "  Yf  at  evin 
cum  sorrow  or  calamitie,  befoir  the  mornyng  spring  I  sail  re- 
duce^ and  bring  gladnes."  And  theis  most  comfortabill  wordis, 
1  To  brii>g  back,  (Lat.  reducerc.') 


AND  OBJECT  OF  PRAYER  93 

doith  the  Lord  speik  not  to  carnall  Israeli  onlie,  but  to  all  men 
soir  oppressit,  ab}'ding  Godis  delyverance,  "For  a  moment 
and  a  litill  seasone  haif  I  turnit  my  face  from  thee,  but  in 
everlasting  mercie  sail  I  confort  thee." 

The  hope  to  obteyn  oure  Petitions  should  depend  upon 
THE  Promises  of  God. — O !  hard  ar  the  hartis  whome  so  many- 
fold,  most  sueit,  and  sure  promissis  doith  not  molefie;  whairupon 
suld  depend  the  hoip  to  obtene  our  petitionis.  The  indignitie  or 
unworthines  of  our  selvis  is  not  to  be  regardeit;  for  albeit,  to 
the  chosin  whilk  ar  departit  in  holines  and  puritie  of  lyfe,  we  be 
far  inferiouris,  yit  in  that  part  we  ar  equall,  in  that  we  have 
the  same  connnandement  to  pray,  and  the  same  promeis  to  be 
hard.  For  nis  Gracious  Majestie  estemeth  not  the  prayer, 
nether  granteth  the  petitioun  for  any  dignitie  of  the  persone 
that  prayith,  but  for  his  promeis  sake  onlie;  and  thairfoir  sayith 
David,  "Thou  lies  promeisit  unto  thy  servand,  0  Lord,  that  i. king.?, 
thow  wilt  build  a  house  for  him,  whairfoir  thy  servand  hath 
found  in  his  hart  to  pray  in  thy  sycht,  now  evin  so,  O  Lord, 
thou  art  God,  and  thy  wordis  ar  trew :  Thow  lies  spokin  tlieis 
thingis  unto  thy  servand,  begyn  thairfoir  to  do  according  to  thy 
promeis;  multiplie,  0  Lord,  the  houshald  of  thy  servand."  Be- 
hold, David  altogether  dependeth  upon  Godis  promeis.  AsGi,sE.2a 
also  did  Jacob,  who  efter  he  had  confessit  him  self  unworthie 
of  all  the  benefittis  ressavit,  yit  durst  he  ask  greatter  benelittis 
in  tynie  to  cum,  and  that  becaus  God  had  promissit.  In  the 
lyke  maner,  lat  "is  be  incorageit  to  aske  what  so  ever  the  gudnes 
of  God  hath  frelie  promissit.  What  we  suld  ask  principallie, 
we  sail  heirefter  declair. 

Observatioun  in  Godly  Prayer. — The  Fyft  Observatioun 
whilk  godlie  Prayer  requyreth,  is  perfyt  knawledge  of  the  Ad- 
vocat,  Intercessour,  and  Mediatour. 

Of  Necessitie  we  must  have  a  Mediatour. — For,  seingr, 
no  man  is  of  him  self  worthie  to  compeir  or  appeir  in  Godis  pre-l* 
sence,  be  reasone  that  in  all  men  continewallie  resteth  sin,  I 
whilk  by  the  self  doith  offend  the  Majestie  of  God;  raising  all 


94       A  DECLARATION  OF  THE  TRUE  NATURE 

debait,  stryfe,  hatred,  and  divisioun  betuix  his  inviolabill  justice 
and  us :  For  the  whilk,  unles  satisfactioun  be  maid  be  another 
than  by  our  selves,  so  litill  hoipe  resteth  that  any  thing  frome 
him  we  can  atteane,  that  na  suretie  with  him  may  we  have  at 
all.  To  exeme  us  fra  this  horribill  confusion,  oure  maist  mer- 
ciful I  Father  hes  gevin  unto  us  his  onlie  belovit  Sone  to  be  unto 
us  justice,  vvisdome,  sanctificatioun,  and  halines.  Yf  in  him  we 
faithfullie  beleive,  we  ar  so  cled  that  we  may  with  boldnes  com- 
peir  and  appeir  befoir  the  throne  of  Godis  mercie;  doubting  no- 
thing but  whatsoever  we  ask,  be  oure  Mediatour,  that  sam  we 
sail  obtene  most  assuredlie. 

Note  diligently,  by  whom  we  must  Pray. — Heir  is  maist 
diligentlie  to  be  observit,  that  without  our  Mediatour,  Foir- 
speaker,  and  Peace-maker,  we  enter  not  into  prayer;  for  the 
incalling  of  suche  as  pi'ay  without  Jesus  Ohryst,  ar  not  onlie 
vane,  but  also  thai  ar  odius  and  abominable  befoir  God.  Whilk 
thing  to  us,  in  the  Leviticall  Preisthood,  most  evidentlie  was 
prefigurat  and  declarit:  for  as  within  the  Sanctum  Sanctorum 
(that  is  the  most  Holie  Place),  enterrit  no  man  but  the  Hie 
Preist  allone;  and  as  all  sacrifices  offerit  by  any  other  than  by 
preistis  onlie,  provokit  the  wrath  of  God  upon  the  sacrifice 
maker;  so  who  doith  intend  to  enter  into  Godis  presence,  or  to 
mak  prayeris  without  Jesus  Ohryst,  sail  find  nothing  but  feir- 
full  judgement  and  horribill  dampnatioun. 

TuRKES  AND  Jewes.— Whairfoir  it  is  plane,  that  Turkis  and 
Jewis,  notwithstanding  that  thai  do,  appeirantlie,  most  fervent- 
lie  pray  unto  God,  who  creatit  heavin  and  erth,  who  gydeth 
and  reuleth  the  same,  who  defendeth  the  gude  and  punisseth 
the  evill,  yit  never  ar  thair  prayeris  plesand  unto  God;  nether 
honour  thai  his  halie  Majestie  in  any  thing,  becaus  thai  ac- 
knawledge  not  Jesus  Chryst,  for  who  honoureth  not  the  Sone 
honoureth  not  the  Father. 

When  we  be  not  Heard. — For  as  the  Law  is  a  statute 
that  we  sail  call  upon  God,  and  as  the  promeis  is  maid  that  he 
sail  heir  us,  so  ar  we  commandit  onlie  to  call  by  Jesus  Chryst, 


AND  OBJECT  OF  PRAYER.  95 

by  whome  allone  our  petitionis  we  obtene;  for  in  him  allone  ar 
all  the  promissis  of  God  confirmit  and  compleit;  whairof,  without 
all  contraversie,  it  is  plane,  that  suche  as  haif  callit,  or  calleth  scor.  l 
presentlie  unto  God  by  any  uther  name  then  by  Jesus  Chryst 
allone,  doith  nothing  regarde  Godis  will,  but  obstenatlie  pre- 
varicateth,  and  doith  aganis  his  eommandenientis.  And  thair- 
foir,  obtene  not  thai  thair  petitionis,  nether  yit  haif  entress  to 
his  mercie.  For  na  man  cumeth  to  the  Father  (sayith  Jesus 
Chryst)  but  by  me.  He  is  the  rycht  way;  who  declyneth  frome 
him  erreth,  and  goith  wrang;  he  is  oure  Leider,  whome  without 
we  follow  we  sail  walk  in  darknes;  and  he  allone  is  oure  Oap- 
taine,  without  whome  neither  prais  nor  victoria  ever  sail  we 
obtene. 

Intercessioun  to  Saints. — Against  suche  as  depend  upon 
the  Intercession  of  Sanctis  na  uthirwayis  will  I  contend,  but 
schortlie  tuiche  the  properties  of  a  perfyte  Mediatour.  First, 
ar  the  wordis  most  sure  of  Paule,  "  A  mediatour  is  not  the 
mediatour  of  one,^'  that  is,  whairsoever  is  requyreit  a  media- 
tour, thair  aralso  tuo  parteis;  to  wit,  ane  partie  offendant,  and 
the  other  partie  whilk  is  offendit ;  whilk  parties  be  thame 
selves  may  in  no  wyse  be  reconcilit.  Secundlie,  the  mediatour 
whilk  taketh  upon  him  the  reconciling  of  theis  tuo  parties  must 
be  suche  a  one  as  having  trust  and  favour  of  both  parteis,  yit 
in  sum  thingis  must  differ  frome  both,  and  must  be  cleare  and 
innocent  also  of  the  oryme  committit  aganis  the  partie  offendit. 
Let  this  be  more  plane  by  this  subsequent  declaratioun  :  The 
Eternall  God  standing  upon  the  one  part,  and  all  naturall  men 
descending  of  Adanie  upon  the  other  part.  The  infinit  Justice 
of  God  is  so  offendit  with  the  transgressioun  of  all  men,  that  in 
na  wyse  can  amitie  be  maid,  except  suche  one  be  found  as  fullie 
may  mak  satisfactioun  for  manis  offences.  Among  the  sonnis  of 
men  none  was  found  abill :  for  all  thai  wer  found  cryminall  in 
the  fall  of  one.  And  God,  infinit  in  justice,  must  abhorre  the 
societie  and  sacrifice  of  synneris. 

Angelt.ts  can  not  be  Mediatouris. — And  unto  the  Angellis 


96  A  DECLARATION  OF  THE  TRUE  NATURE 

ouuKiiKviE  what  prevallit  the  prevaricatioun  of  man,  who  (albeit  thai  wold 

AMI  GRKAT  '■  ^  _  ^  ^ 

cExmsVnl"  half  interponit  thanie  selves  mediatouris),  yit  thai  had  not  the 

US. ''wha'ie.  justice  infinit.     \\^ho  then  sail  heir  be  found  the  Peace-maker? 

THAT^THOD,  Surelie  the  infinit  gudnes  and  mercie  of  God  niycht  not  suffer 

Ni^K^sATis-  ^^^®  perpetuall  loss  and  repudiatioun  of  his  creaturis;  and  thair- 

K.K  UH.  "      foir  his   eternall  wisdome    provydit   sic  a   Mediatour,   having 

whairwitii  to  satisfie  the  justice  of  God;  differing  also  frome  the 

Godheid;  his  onlie  Sone,  clad  in  the  nature  of  manheid,  who 

interponit  himself  a  Mediatour,  not  as  man  onlie. 

Jesus  Chryst,  God  and  Man,  our  Mediatour, — For  the 
pure  humanitie  of  Chryst  (of  it  self)  mycht  nether  mak  inter- 
cessioun  nor  satisfactioun  for  us,  but  God  and  Man:  In  that  he 
is  God,  he  mycht  compleit  the  will  of  the  Father,  and  in  that 
he  is  Man,  pure  and  cleane  without  spot  or  sin,  he  mycht  offer 
sacrifice  for  the  purgatioun  of  our  synnis  and  satisfactioun  of 
Godis  Justice.  So,  without  Sanctis  liaif  theis  tuo,  Godheid 
equal!  with  the  Father,  and  Humanitie  without  sin,  the  office 
of  mediatouris  Sanctis  may  not  usurpe. 
oBjECTiouN.  But  heir  wilbe  objectit,  Who  knaweth  not  Jesus  Chryst  to 
be  the  onlie  Mediatour  of  oure  redemptioun;  but  tluit  imped- 
eth  or  letteth  nothing  Sanctis  and  Holie  Men  to  be  Media- 
AUNswER.  touris  and  to  mak  intercessioun  for  us.  As  thocht  that  Jesus 
Chiyst  had  bene  but  one  hour  our  Mediatour,  and  efter  had 
resignit  the  ofiice  unto  his  servandis  ! 

Who  maketii  othir  Mediatouris  nor  Jesus  Chryst  taketh 
HONOUR  FRA  HIM. — Do  not  suclie  men  gentillie^  intreat  Jesus 
Chryst,  detracting  from  him  suche  portioun  of  his  honour? 
Otherwayis  speakith  the  Scriptures  of  God,  testifieing  him  to 
haif  bene  maid  man,  and  to  half  proved  oure  infirmiteis;  to 
havesufferit  death  willinglie;  to  haif  overcum  the  same;  and  all 
to  this  end,  that  he  mycht  be  oure  perpetuall  High  Soveraine 
Preist,  in  whois  place  or  dignitie  none  uthir  mycht  entir.  As 
sriBRE.  6.7,  Johue  sayltli,  "  Yf  any  man  sin,  we  have  an  Advocat  with  the 
Father,  evin  Jesus  Chryst  the  just," 

'  Geutilly,  that  is,  respectfully,  (spoken  ironically.) 


AND  OBJECT  OF  PRAYER.  97 

Mark  weill  theis  wordis:  Johne  sayith,  We  haif  presentlie  ajoHNa. 
sufficient  Advocat,  vvhome  Paule  affirmeth  to  sit  at  the  rycht  rom.  b, 
hand  of  God  the  Father,  and  to  be  the  onlie  Mediatour  be- 
tuene  God  and  Man.    "  For  he  allone,  (sayith  Ambrose,)  is  oure  i.ibro  db 

^  ^  ■'  ISAAC  ET 

mouth,  by  whome  we  speik  to  God;   he  is  oure  eis,  by  whome  ""^^'^'^• 

we  see  God,  and  also  oure  rycht  hand,  by  whome  we  offer  any  true  mem. 

thing  unto  the  Father;"  who, unless  he  mak  intercessioun,  neither 

we,  neither  any  of  the  Sanctis,  may  have  any  societie  or  fellow- 

schip  with  God.     What  creature  may  say  to  God  the  Father,  note  dili. 

Lat  mankynd  be  ressavit  into  thy  favour,  for  the  paine  of  his 

transgressioun  that  have  I  susteanit  in  my  awn  bodie?  For  his 

cause  was  I  compassit  with  all  infirmiteis,  and  so  became  the 

most  contempnit  and  dispysit  of  all  men;  and  yit  in  my  mouth 

was  found  no  ffvle  nor  disceat,  but  alwayis  obedient  to  thy  will,  obedienck 

_    '^•'  •'  _       ■;  OF  otruE 

suffering  maist  grevous  death  for  mankynd  :   And,  thairfoir,  be-  saviour. 
hold  not  the  synner  but  me,  who,  be  my  infinit  Justice,^  hath  per- 
fytlie  satisfeit  for  his  offences.     May  any  other  (Jesus  Chryst 
exceptit^)  in  theis  wordis  mak  intercessioun  for  synneris?  Yf  thai 
may  not,  than  ar  thai  neither  mediatouris  nor  yit  intercessouris. 
''  For  albeit  (savith  Augustine)  Christianis  do  commend  ane  an-  libro  con. 
other  unto  God  in  thair  prayeris,  yit  mak  thai  not  intercessioun,  ''■^'^"^^ 
neither  darthai  usurpe  the  office  of  a  Mediatour;  no  not  Paule, 
albeit  under  the  Heid  he  was  a  principall  member,  becaus  he 
commendith  him  self  to  the  prayeris  of  faithfull  men."     But  yf  objectioun. 
any  do  object,  Suche  is  not  the  conditioun  of  the  Sanctis  de- 
partit,  who  now  hath  put  off  mortallitie,  and  beireth  no  langer 
the  fragilitie  of  the  flesche :   Whilk  albeit  I  grant  to  be  maist  au.vsweu. 
trew,  yit  ar  thai  all  compellit  to  cast  thair  crownis  befoir  Him 
that  doith  sit  in  [on]  the  throne,  acknawledgeing  thame  selves 
to  have  bene   delyverit  frome  great  afflictioun,  to  have  bene 
purgeit  by  the  blude   of  the   Lamb ;    and   thairfoir    none   of 
thame  do  attempt  to  be  a  Mediatour,  seeing  thai  neither  have 
being,  nor  justice,  of  thame  selves. 

'  Justice,  or  righteousness.  ^  In  the  MS.  "  except";  in  the  edit. 

1554,  "except  I." 
VOL.  III.  G 


98       A  DECLARATION  OF  THE  TRUE  NATURE 

NOTE  THIS  But  in  so  great  lycht  of  the  Gospell  whilk  now  is  begynning, 
(praise  be  to  the  Omnipotent!)  it  is  not  necessane  upon  suche 
matter  lang  to  remane.  Sum  say,  We  will  use  but  one  Media- 
tour,  Jesus  Ohryst,  to  God  the  Father;  but  we  must  haif  Sanctis, 
and  cheiflie  the  Virgin  Mary,  the  mother  of  Jesus  Chryst,  to 
pray  for  us  unto  him. 

Against  suche  as  would  have  Mediatours  to  Jesus 
CiiRYST. — Allace!  whosoever  is  so  myndit,  scheweth  planelie 
thame  selves  to  knaw  nothing  of  Jesus  Chryst  rychtlie.  Is  ho 
who  discendit  from  heaven,  and  vouchsaffit  to  be  conversant 

MATH.  8.  with  synneris,  commanding  all  soir  vexit  and  seik  to  cum  unto 
him,  (who,  hanging  upon  the  Cross,  prayit  first  for  his  enemyis) 
becum  now  so  untractable,  that  he  will  not  heir  us  without  a 
porsone  to  be  a  meane?  O  Lord!  oppin  the  eis  of  suclie,  that 
thai  may  cleirlie  persave  thy  infinit  kyndnes,  gentilnes,  and  love 
toward  mankynd. 

Above  all  precidentis'  is  to  be  observit,  that  what  we  ask  of 
God  aught  to  be  profitabill  to  oure  selves  and  to  others,  and 

BPiRiTUALL  hurtful!  or  dangerous  to  no  man.     Secundlie,  we  must  considder 

THINGS  ... 

AXED\viTH-  whether  oure  petitionis  extendeth  to  Spirituall  or  Corporall 

OUT  CONDI.       ...  {r<      •     •  ill---  ii  r  ... 

HON.  thingis.    Spirituall  thingis,  sic  as  ar  delyverance  frome  impietio, 

remissioun  of  synnis,  the  gyft  of  the  Halie  Gaist,  and  of  Lyle 
everlasting,  suld  we  desyre  absolutlie,  without  any  conditioun, 
by  Jesus  Ohryst,  in  whome  allone  all  theis  ar  promissit.  And 
in  asking  heirof,  we  suld  not  pray  thus:  0  Father!  forgive  our 
synnis  gif  thow  will.  For  his  will  he  hath  expressit, saying,  "As 
I  live,  I  desyre  not  the  death  of  a  synner,  but  rather  that  he 
convert,  and  live;"  whilk  immutabill  and  solempnit  othe  who  call- 
eth  in  doubt  maketh  God  a  liar,  and  so  far  as  in  him  lyeth,  wolde 

MERE         spoyle  God  of  his  Godheid:  For  he  can  not  be  God  except  he  be 

WEILL. 

ijoH.  6.       eternall  and  infallibill  veritie.    And  Johne  sayith,  "This  is  the 

testimonie  whilk  God  hath  testifeit  of  his  Sone,  that  who  [so]  be- 

leiveth  in  the  Sone  hath  eternall  lyfe;"  to  the  veritie  whairof,  we 

suld  stedfastlie  cleave ;  althocht  warldlie  dolour  apprehend  us. 

*  That  is,  Above  all  these  things. 


AND  OBJECT  OF  PRAYER.  99 

As  David,  exylHt  from  his  kingdome,  and  depryvit  of  all  his  s  keg. i* 
glorie,  secludit  not  frome  God,  but  stedfastlie  beleivit  reconci- 
liatioun  by  the  promeis  maid,  nochtwithstanding  that  all  crear 
tures  in  earth  had  refusit,  abjectit,  and  rebellit  aganis  him: 
"  Happie  is  the  man  whorae  thow  sail  inspyre,  O  Lord.*" 

In  asking  Corporall  thingis,  first  lat  us  inquyre  yf  we  be  at  coeporall 
peace  with  God  in  oure  conscience  be  Jesus  Ohryst,  firmelie 
beleiving  oure  synnis  to  be  remittit  in  his  blude?  Seeundlie, 
lat  us  inquyre  of  oure  awin  hartis,  yf  we  knaw  temporall  ryches 
or  substance  not  to  cum  to  man  be  accident,  fortune,  or  chance, 
neither  yit  be  the  Industrie  and  diligence  of  mannis  labour;  but 
to  be  the  liberall  gift  of  God  onlie,  whairof  we  aught  to  laude 
and  prais  his  gudnes,  wisdome,  and  providence  allone  ? 

What  suld  be  Prayit  for. — And  yf  this  we  do  trewlie 
acknawledge  and  confes,  lat  us  boldlie  aske  of  him  whatso- 
ever is  necessarie  for  us,  as  sustentatioun  of  this  bodie;  health 
thairof;  defence  frome  miserie;  delyverance  frome  trub ill;  tran- 
quillitie  and  peace  to  oure  Commoun  weill;  prosperous  success 
in  oure  vocatiounis,  labouris,  and  effairis,  whatsoever  thai  be, 
whilk  God  will,  we  aske  all  of  him,  to  certifie  us  that  all  thingis 
stand  in  his  regement  and  dispositioun.  And  also  by  asking  and 
ressaving  theis  corporall  commoditeis,  we  have  taist  of  his 
sueitnes,  and  be  inflamed  with  his  love,  that  thairby  oure  faith 
of  reconciliatioun  and  remissioun  of  oure  synnis  may  be  exercisit 
and  tak  incress. 

Why  God  differreth  or  prolongeth  to  grant  us  our 
Petitiounis. — But  in  asking  for  temporall  thingis,  we  must  ob-  nopb 
serve,  first,  That  yf  God  differreth  or  prolongeth  to  grant  oure 
petitiounis,  evin  sa  lang  that  he  senieth  appeirandlie  to  reject 
us,  yit  lat  us  not  cease  to  call,  prescrybing  him  neither  tyme, 
neither  manor  of  delyverance;  as  it  is  writtin,  "  Yf  he  prolong 
tyme,abyde  patientlie  upon  him,"  and  also,  "Lat  not  the  faithfull 
be  too  haistie,  for  God  sumtyme  differeth,  and  will  not  haistelie 
grant  to  the  probatioun  of  oure  continewance,"  as  the  wordis 
of  Jesus  Chryst  testifie ;  and  also,  that  we  may  ressave  with 


100      A  DECLARATION  OF  THE  TRUE  NATURE 

greatter  glaidnes  that  whilk,  with  ardent  desyre,  we  lang  haif 
luikit  for:  as  Anna,  Sara,  and  Elizabeth,  efter  great  ignoniinie 
of  thair  barrennes  and  sterilitie,  receaved  frute  of  thair  bosoraes 
with  joy.  Secundlie,  because  we  knaw  the  Kirk  at  all  tymes 
to  be  under  the  Cross,  in  asking  temporall  commoditeis,  and 
speciallie  delyverance  from  trubill,  lat  us  offer  unto  God  obe- 
dience, yf  it  sail  please  his  gudnes  we  langer  be  exercisit  that 
we  may  pacientlie  abyd  it ;  as  David,  desyreing  to  be  restoirit  to 
his  kingdome  (what  tyme  he  was  exyllit  be  his  awn  sone)  offer- 
eth  to  God  obedience,  saying,  "  Yf  I  have  found  favour  in  the 
presence  of  the  Lord,  he  sail  bring  me  home  agane ;  but  yf  he 
sail  say,  Thow  pleases  me  not  langer  to  beir  autoritie,  I  am 
obedient:  let  him  do  what  seemeth  gude  unto  him." 

Better  it  is  to  Obey  God  than  Man. — And  the  Three 
Childrene  unto  Nebuchadnezzar  did  say,  "  We  knaw  that  oure 
God  whome  we  wirschip  may  delyver  us;  but  yf  it  sail  not  pleas 
him  so  to  do,  let  it  be  knawin  to  thee,  0  King,  that  thy  Godis 
we  will  not  wirschip."  Heir  gave  thai  a  trew  confessioun  of 
thair  perfyt  faith,  knawing  nothing  to  be  impossibill  to  the 
Omnipotence  of  God;  affirmyng  also  thame  selves  to  stand  in 
his  mercie;  for  uthirwayis  the  nature  of  man  culd  not  willinglie 
give  the  self  to  so  horribill  a  torment;  but  thai  offer  unto  God 
most  humill  obedience,  to  be  delyverit  at  his  gud  pleasure  and 
will.  As  we  suld  do  in  all  afflictionis,  for  we  knaw  not  what 
to  ask  or  desyre  as  we  aught;  that  is,  the  fraill  flesche,  oppressit 
with  feir  and  pane,  desyreth  delyverance,  ever  abhoring  and 
drawing  back  frome  obedience  giving. 

0  Christiane  Brethrene,  I  wry t  be  experience :  but  the  Spreit 
of  God  calleth  back  the  mynd  to  obedience,  that  albeit  it  doith 
desyre  and  abyd  for  delyverance,  yit  suld  it  not  repyne  aganis 
the  gudwill  of  God,  but  incessantlie  ask  that  it  may  abyde 
with  pacience:  How  hard  this  battell  is,  no  man  knawith  but 
he  whilk  in  himself  hath  sufferrit  tryell. 

The  Petitioun  op  the  Spreit. — It  is  to  be  noted,  that  God 

»  "  The  self,"  or  "  itself,"  as  in  edit.  1554. 


AND  OBJECT  OF  PRAYER.  101 

sumtyme  doith  grant  the  petitioun  of  the  Spreit,  whill  he  yit  note 
differreth  the  desyre  of  the  flesche.  As  who  doubteth  but  God 
did  mitigat  the  heaviness  of  Joseph,  althocht  he  sent  not  haistie 
delyverance  in  his  lang  imprisonment;  and  that  as  he  gave  him 
favour  in  the  sycht  of  his  jaylour,  sa  inwardlie  also  gave  he  gen.  39. 
unto  him  consolatioun  in  spreit.  And  moreover  God  sum- 
tymes  granteth  the  petitioun  of  the  spreit,  whair  alluterhe  he 
repelleth  the  desyre  of  the  flesche;  for  the  petitioun  alwayis  of 
the  spreit  is,  that  we  may  atteine  to  the  trew  feHcitie,  whair- 
unto  we  must  neidis  enter  by  tribulatioun,  and  the  finall  death, 
whilk  both  the  nature  of  man  doith  ever  abhorre,  and  thairfoir 
the  flesche,  under  the  cross,  and  at  the  sycht  of  death,  calleth  flesche 

■A  /-A  STRYVETH 

and   thristis  for   haistie    delyverance.     But  God,  who   allone  ^peeit?^"^ 
kna\vith  what  is  expedient  for  us,  sumtyme  prolongeth  the  de- 
lyverance of  his  cliosin,  and   sumtyme  permitteth  thame  to 
drink  before  the  maturitie  of  age,  the  bitter  cupe  of  corporall 
death,  that  thairby  thai  may  receave  medicine  and  cure  frome  peesecu. 

TIOUN  OP 

all  infirmitie.  For  who  doubteth  that  Johne  the  Baptist  de-  Jg^i,^^""- 
syrit  to  have  seene  more  the  dayis  of  Jesus  Chryst,  and  to  have 
bene  langer  with  him  in  conversatioun?  Or  that  Stevin  wald 
not  have  labourit  mo  dayis  in  preaching  Ohrystis  gospell, 
whome,  nevertheles,  he  sufferit  haistilie  to  taist  of  this  generall  act.  7. 
sentence?  And,  albeit  we  sie  thairfoir  no  appeirand  help  to 
cure  selves,  nor  yit  to  othiris  afflictit,  lat  us  not  ceiss  to  call, 
thinking:  our  prayeris  to  be  vane.     For,  whatsoever  cum  of  comport 

<D  i.         ^  .TO  THE 

our  bodies,   God  sail  gif  unspeakabill  confort  to  the  spreit,  afflictit. 
and   sail   turne   all   to   oure    commodities   beyond   oure   awn 
expectatioun. 

Impediments  cummeth  of  the  weakenesse  of  the  Flesche. 
— The  cause  that  1  am  so  lang  and  tedious  in  this  matter  is, 
for  that  I  knaw  how  hard  the  battell  is  betuix  the  Spreit  and 
the  Flesche,  under  the  heavie  cross  of  afflictioun,  whair  no  warld- 
lie  defence,  but  present  death  dois  appeir.  I  knaw  the  grudge- 
ing  and  murmuring  complayntes  of  the  flesche;  I  knaw  the 
angir,  wraith,  and  indignatioun  whilk  it  consavith  aganis  God, 


102      A  DECLARATION  OF  THE  TRUE  NATURE 

calling  all  his  promissis  in  doubt,  and  being  reddie  everie  hour 
utterlie  to  fall  frome  God.  Aganis  whilk  restis  onlie  faith/  pro- 
voking us  to  call  ernistlie  and  pray  for  assistance  of  Godis 
Spreit;  whairin  yf  we  continew,  oure  maist  desperat  calamiteis 
sail  he  turne  to  gladnes,  and  to  a  prosperous  end.  To  thee, 
O  Lord,  allone  be  prais,  for  with  experience  I  wryte  this  and 
speak. 

Whair,  for  Whome,  and  at  what  Tyme  we  aught  to 
Pray,  is  not  to  be  passit  over  with  silence. 

Privat  Prayer. — Privat  prayer,  suche  as  men  secreitlie  offer 
unto  God  by  thame  selves,  requyres  no  speciall  place;  althocht 
that  Jesus  Chryst  commandeth  when  we  pi'ay  to  enter  into  our 
chamber,  and  to  clois  the  dur,  and  sa  to  pray  secretlie  unto  our 
Father.  Whairby  he  wald  that  we  suld  chuse  to  oure  prayeris 
sic  places  as  mycht  offer  leist  occasioun  to  call  us  back  from 
prayer;  and  also,  that  we  suld  expell  furth  of  oure  myndis  in 
tyme  of  our  prayer,  all  vane  cogitatiounis.  For  utherwayis  Jesus 
Chryst  himself  doith  observe  no  speciall  place  of  prayer;  for  we 
find  him  sumtyme  pray  in  Mont  Olivet,  sumtyme  in  the  Desert, 
sumtyme  in  the  Tempill,  and  in  the  Garden.  And  Peter  co- 
vetteth  to  pray  upon  the  top  of  the  house.  Paule  prayed  in 
prisone,  and  was  hard  of  God.  Who  also  commandeth  men 
to  pray  in  all  places,  lifting  up  unto  God  pure  and  cleane 
handis;  as  we  find  that  the  Propheitis  and  maist  Holie  men 
did,  whensoever  danger  or  necessitie  requyrit. 

Appoyntit  places  to  Pray  in,  may  not  be  neglectit. — 
But  publict  and  commoun  prayeris  suld  be  useit  in  place  ap- 
poyntit for  the  Assemblie,  from  whence  whosoever  negligentlie 
extracteth  thame  selves  is  in  no  wyse  excusabill.  I  meane  not, 
that  to  absent  from  that  place  is  syn,  because  that  place  is 
more  holie  than  another;  for  the  haill  earth  creatit  be  God  is 
equallie  holie.  But  the  promeis  maid,  that  "Whairsoever  tuo 
or  thrie  be  gatherit  togither  in  my  name,  thair  sail  I  be  in  the 
middis  of  thame,*"  condempneth  all  sic  as  contempneth  the  con- 
'  In  the  edit.  1554,  "  Against  which  all  resteth  in  faith." 


AND  OBJECT  OF  PRAYER.  103 

gregatioun  gatherit  in  his  name.  But  mark  weill  the  word 
"gatherit;"  I  mene  not  to  heir  pyping,  singing,  or  playing; 
nor  to  patter  upon  beidis,  or  bukis  whairof  thai  haif  no  under- 
standing; nor  to  commit  idolatrie,  honoring  that  for  God  whilk 
is  no  God  in  deid.  For  with  suche  will  I  neither  joyne  my  self 
in  commoun  prayer,  nor  in  ressaveing  externall  sacramentis; 
for  in  so  doing  I  suld  affirme  thair  superstitioun  and  abomina- 
bill  idolatrie,  whilk  I,  be  Godis  grace,  never  will  do,  neither 
counsall  uthir  to  do,  to  the  end. 

What  it  is  to  be  Gathered  in  the  Name  of  Christ. — 
This  congregatioun  whilk  I  meane,  suld  be  gatherit  in  the  name 
of  Jesus  Ohryst,  that  is,  to  laude  and  magnifie  God  the  Father, 
for  the  infinit  benefittis  thai  had  ressavit  be  his  onlie  Sone  oure 
Lord.  In  this  congregatioun  suld  be  distributed  the  mysticall 
and  last  Supper  of  Jesus  Ohryst  without  superstitioun,  or  any 
mo  ceremonyis  than  he  him  self  useit,  and  his  Apostillis  eftir 
him.  And  in  distributioun  thairof,  in  this  congregatioun  suld  in- 
quisitioun  be  maid  of  the  poore  amang  thame,  and  support  pro- 
vydit,  whill  the  tyme  of  thair  nixt  conventioun,  and  it  suld  be 
distributit  amangis  tharae.  Also,  in  this  congregatioun  suld  be 
maid  commoun  prayeris,  suche  as  all  men  heiring  mycht  under- 
stand; that  the  hartis  of  all,  subscryving^  to  the  voyce  of  one, 
mycht,  with  unfeaned  and  fervent  mynd,  say.  Amen.  Whoso- 
ever doith  withdraw  him  self  frome  suche  a  congregatioun, 
(but  allace,  whair  sail  it  found  ?)  do  declair  thame  selves  to  be 
no  memberis  of  Ohrystis  bodie. 

For  Whom,  and  at  what  Tyme  we  should  Pray. — Now 
thair  remaneth.  For  whome,  and  at  what  tyme,  we  suld  Pray. 
For  all  men,  and  at  all  tymes,  doith  Paule  command  that  we  i  tim 
suld  pray.  And  principallie  for  sic  of  the  houshald  of  faith  as 
suffer  persecutioun;  and  for  commounwealthis  tirannouslie  op- 
pressit,  incessantlie  suld  we  call,  that  God,  of  his  mercie  and 
power,  will  withstand  the  violence  of  suche  tyrantis. 

God's  Sentence  may  be  changed. — And  when  we  sie  the 

^  Subscribing,  agreeing. 


104  A  DECLARATION  OF  THE  TRUE  NATURE 

plagues  of  God,  as  hunger,  pestilence,  or  weir^  cuming  or  ap- 
peiring  to  ring,^  then  suld  we,  with  lamentabill  voyces  and  re- 
penting hartis,  call  unto  God,  that  it  wold  pleas  his  infinit  mer- 
cie  to  withdraw  his  hand;  whilk  thing,  yf  we  do  unfeanedlie, 
he  will  without  doubt  revoke  his  wraith,  and  in  the  middis  of  his 
furie  think  upon  mercie;  as  we  ar  taught  in  the  Scripture  be 
his  infallible  and  eternall  verities.  As  in  Exodus,  God  sayeth, 
"  I  sail  distroy  this  Natioun  frome  the  face  of  the  Erth;"  and 
when  Moses  addressit  him  self  to  pray  for  thame,  the  Lord 
proceideth,  saying,  "  Suffer  me  that  I  may  utterlie  distroy 
thame."  And  then  Moses  falleth  doun  upon  his  face,  and  fourtie 
day  is  continewit  in  prayer  for  the  saiftie  of  the  pepill;  for  whome 
s  KINGS,      at  the  last  he  obteanit  forgivenes.      David,  in  the  vehement 

LAST  CH.  ... 

plague,  lamentabillie  callit  unto  God.  And  the  King  of  Nini- 
J0NA8.  vie  sayeth,  "  Who  can  tell?  God  may  turne  and  repent,  and 
cease  frome  his  fierce  wraith,  that  we  perische  not."  Whilk 
exempillis  and  scriptures  ar  not  writtin  in  vane,  but  to  certifie 
us,  that  God  of  his  awn  native  gudnes  will  mitigate  his  plagues, 
(by  oure  prayeris  oiferit  by  Jesus  Chryst,)  althooht  he  hath 
threatenit  to  puniss,  or  presentlie  doith  punische :  Whilk 
IEREM.I8.  he  doith  testifie  by  his  awn  wordis,  saying,  "  Yf  I  have  pro- 
phesied aganis  any  natioun  or  pepill,  that  thai  salbe  distroyit, 
yf  thai  repent  of  thair  iniquitie,  it  sail  repent  me  of  the  evill 
whilk  I  haif  spokin  aganis  thame.""  This  I  wryte,  lamenting 
the  great  caldnes  of  men,  whilk  under  so  lang  scurgeis  of 
iN^PEAYER  ^0^5  is  nothing  kendillit  to  pray  by  repentance,  but  cair- 
lesslie  sleipeth  in  a  wickit  lyfe;  evin  as  thocht  the  contine- 
wall  warris,  urgent  famine,  and  quotidiane  plagues  of  pes- 
tilence, and  uther  contagious,  insolent,^  and  strange  maladies, 
wer  not  the  present  signis  of  Godis  wraith,  provokit  be  oure 
iniquiteis. 

A  Plague  threatned  to  England. — 0  England!  lat  thy 
intestin  battell,  and  domesticall  murther  provok  thee  to  puritie 
1  War.  2  To  reign,  or  prevail.  *  Insolent,  unaccustomed. 


AND  OBJECT  OF  PRAYER.  105 

of  lyfe,  according  to  the  word  whilk  oppinlie  hath  bene  pro- 
clamed  in  thee,  otherwise  the  cuppe  of  the  Lordis  wraith  thow 
salt  drink !  ^  The  multitude  sail  not  eschape,  but  sail  drink  the 
dreg^is,  and  have  the  cupe  brokin  upon  thair  heidis.  For 
judgement  begynneth  in  the  house  of  the  Lord,  and  commounlie 
the  leist  offender  is  first  punissit,  to  provoke  the  mair  wickit  to  the  godlt 

...  ,  PUNISHED. 

repentance.  But,  0  Lord !  infinit  in  mercie,  yf  thow  salt 
puniss,  mak  not  consummatioun,  but  cut  away  the  proude  and 
luxuriant  branches  whilk  beir  no  frute:  and  preserve  the 
Commounweillis^  of  sic  as  gif  succour  and  harbour^  to  thy  con- 
tempnit  messingeris,  whilk  lang  have  sufferit  exyle  in  desert. 
And^  lat  thy  Kingdome  schortlie  cum  that  sin  may  be  endit, 
death  devorit,  thy  enemyis  confoundit;  that  we  thy  pepill,  be 
thy  Majestic  delyverit,  may  obtene  everlasting  joy  and  feli- 
citie,  throw  Jesus  Chryst  oure  Savioure,  to  whom  be  all  ho- 
nour and  prais,  for  ever.     Amen. 

JoHNE  Knox. 
Haisten^  Lord,  and  tarie  not. 

'  In   the  edit.    1554,    "  thou  shalt           *  In  the  edit.  1554,  this  conchiding 

shortly  drinke  of."  sentence   is   omitted,   and   after  the 

^  lb.  "  the  Oominonwealth."  words  "  in  desert,"   there  is  merely 

«  lb.  "  herber."  added,  «  So  be  it.     Amen." 


[    106    ] 


HEEE  AFTEE  FOLLOWETH  A  CONFESSION, 
[OR  PRAYER] 


Omnipotent  and  everlasting  God,  Father  of  our  Lord  Jesus 
Chryst,  who  by  thy  etemall  providence  disposes  kyngdomes,  as 
best  seameth  to  thy  wysdome :  we  acknowledge  and  confesse 
thy  judgmentes  to  be  righteous,  in  that  thow  hast  taken  from 
us,  for  our  ingratitude,  and  for  abusinge  of  thy  most  holy 
worde,  our  Native  Kyng  and  earthlye  comforter. 

Justly  maye  thow  poure  forth  upon  us  the  uttermoste  of  thy 
plagues;  for  that  we  have  not  knowen  the  dayes  and  tymes  of 
cure  mercifull  visitation.  We  have  contempned  thy  worde  and 
despised  thy  mercies;  we  have  transgressed  thy  lawes;  for  de- 
ceytfully  have  we  wroughte,  every  man  with  oure  neyghbours ; 
oppression  and  violence  we  have  not  abhorred ;  charitie  hath 
not  appeared  amonge  us,  as  our  profession  requireth.  We  have 
little  regarded  the  voyces  of  thy  prophetes:  thy  threatnings  we 
have  estemed  vanytie  and  wynd.  So  that  in  us,  as  of  our  selfs, 
restes  nothinge  worthy  of  thy  mercies;  for  all  are  founde  fruit- 
less; even  the  princes  with  the  prophetes,  as  wythered  trees  apt 
and  mete  to  be  burnt  in  the  fyre  of  thy  etemall  displeasure. 

But,  0  Lord,  behold  thy  own  mercy  and  goodness,  that  thou 
may  purge  and  remove  the  most  fylthye  burden  of  oure  moste 
horrible  offences.  Let  thy  love  overcome  the  severitie  of  thy 
judgments,  even  as  it  did  in  geving  to  the  world  thy  onely 
Sonne,  Jesus,  when  all  mankynde  was  lost,  and  no  obedience 
was  left  in  Adam  nor  in  his  seede.  Regenerate  our  hartes,  O 
Lorde,  by  the  strength  of  thy  Holy  Ghoste.  Convert  thou  us, 
and  we  shall  be  converted :  Worke  thou  in  us  unfayned  re- 
pentance, and  move  thou  oure  hartes  to  obey  thy  holy  lawes. 


A  CONFESSION,  OR  PRAYER.  I07 

Behold  our  troubles  and  apparent  destruction,  and  staye  the 
sworde  of  thy  vengeance  before  it  devoure  us.  Place  above  us, 
O  Lorde,  for  thy  great  mercies  sake,  such  a  head,  with  such 
rulers  and  magistrates  as  feareth  thy  name,  and  willeth  the 
glory  of  Christ  Jesus  to  spred.  Take  not  from  us  the  light  of 
thy  Evangely,^  and  suffer  thou  no  Papistrie  to  prevaile  in  this 
realme.  Illuminate  the  harte  off  our  Soveraigne  Lady  Quene 
Marie  with  pregnant^  gif'tes  of  thy  Holy  Ghoste.  And  inflame 
the  hartes  of  her  Oounsayl  with  thy  trew  feare  and  love.  Re- 
presse  thou  the  pryde  of  those  that  wold  rebelle;  and  remove 
from  all  hartes  the  contempte  of  the  Worde.  Let  not  our 
enemyes  rejoyce  at  our  destructioun,  but  looke  thou  to  the 
honour  of  thy  own  name,  O  Lord ;  and  let  thy  Gospell  be 
preached  with  boldnes  in  this  Realme.  If  thy  justice  must  pu- 
nish, then  punish  our  bodies  with  the  rodde  of  thy  mercy. 
But,  O  Lorde,  let  us  never  revolte,  nor  turne  backe  to  Idola- 
trie  agayne.  Mytigate  the  hartes  of  those  that  persecute  us; 
and  let  us  not  faynt  under  the  Crosse  of  our  Saviour,  but  assist 
us  with  the  Holy  Ghoste,  even  to  the  ende. 

'  Gospel.  2  Fruitful. 


HERE  AETER  FOLLOWETH  THE  TABLE  OF  THIS  BOKE.' 

A 

Page 

A  Confession  of  Christes  most  sacred  Evangely  upon  the  Death  of  that 

moste  verteous  and  moste  famous  King,  Edward  the  VI.,  .         106 

A  Plague  threatened  to  England,  .... 

Appoynted  places  to  Praye  in  may  not  be  neglected, 
Aungels  maye  not  be  Mediators,  .... 

Agaynste  suche  as  wolde  have  Mediators  to  Jesus  Christ, 


104 

102 

95 

98 


B 

Better  it  is  to  obey  God  than  Man,        .....         100 
By  whoiiie  we  must  Praye,         ..,..-  94 

J  The  references  to  the  pages  in  the  present  volume  are  substituted  in  place  of  the  folios  in  the 
edition  of  1554,  to  which  this  Table  is  subjoined. 


108  XHE  TABLE. 

Page 

c 

Corporall  thinges,  .......  99 

Comforte  to  the  Afflicted,  .  ,  .  .  .  ,101 

D 

Dayly  Bread,      ........  89 

F 

Flesche  stryveth  agaynste  the  Spreit,    .....         101 
For  Whom,  and  at  what  Tyme  we  should  Pray,  .  .  .         103 

G 

God's  sentence  may  be  chaiinged,  .....         103 

God  delyvereth  his  Chosen  from  their  Trubill  and  Enemyis,  .  .  90 

H 

How  the  Sprite  maketh  Intercession  for  us,     .  .  .  .  84 

J 

Jesus  Christ,  God  and  Man,  is  Mediator,  .  .  .  .96 

Impedimentes  cummeth  of  the  weakenesse  of  the  flesche,        .  .         101 

Intercession  to  Sainctes,  ......  95 

Ipocrisie  is  not  allowed  with  God,  .  .  .  .  .88 

L 

Let  every  man  judge  hys  owne  hart,     .....  84 

N 
Not  to  pray  is  eynne  most  odious,  .....  92 

O 

Obedience  of  Christ,        .......  97 

Observation  in  godly  Prayer,  ...  .  .  93 

Of  Necessitie  we  must  liave  a  Mediator,  .  -  .  .  93 

R 

Reddines  of  God  to  heare  synners,        ....  92 

S 
Spurris  stirre  us  to  Prayer,         ......  89 


Turkes  and  Jewes,  .  .  ....  94 


THE  TABLE. 


109 

Page 


The  hope  to  obtayu  our  Peticion  should  depend  upon  the  Promises  of 

God,  ........  93 

The  Cause  of  their  boldness  was  Jesus  Chryst,  •  .  .  8S 

The  Peticion  of  the  Sprete,        .  .  .  .  .  .100 


W 

"What  Prayer  is,               -•-•-..  83 

Who  Prayeth  not  in  Tribulation                          •             •             .             .  92 

When  Synners  are  not  harde  of  God,                 .             .             .            .  86 

Why  we  shoulde  Praye,  and  also  understande  what  ^ve  do  Praye,       .  85 

What  Fasting  and  Almis  Deidis  ar  with  Prayer,           ...  87 

When  we  be  not  Harde,            •••...  94 

What  is  to  be  Gathered  in  the  Name  of  Christ,            .                          .  103 
Who  maketh  other  Mediators  than  Jesus  Christ  taketh  honor  from  him,     96 

What  shoulde  be  Prayed  for,     .....  99 

When,  and  for  Whom,  we  should  Praye,           ....  102 

Why  God  differeth  or  prolongeth  to  grant  us  our  Peticion,     .             .  85 

Whair  constant  Prayer  is,  there  is  grantit  the  Peticion,           .  91 

Who  Prayeth  not,           •--....  85 

What  is  to  be  observed  in  Prayer,         •             -             ...  84 


HEBE  ENDETH  TH.E  TABLE. 


GOD 


AN  EXPOSITION 

UPON  THE  SIXTH  PSALM  OF  DAVID, 
ADDRESSED  TO  MRS  BOWES. 

M.D.LIV. 


Dieppe,  a  well  known  sea-port  in  Upper  Normandy,  was  for- 
merly a  place  of  importance  both  for  navigation  and  manu- 
factures. It  then  afforded  the  most  direct  communication 
with  the  French  capital;  and  is  now,  like  Brighton  on  the  oppo- 
site coast,  a  place  of  resort  for  the  advantage  of  sea-bathing, 
and  as  a  fashionable  summer  residence.  On  visiting  it,  a  few 
years  ago,  although  the  town  or  its  neighbourhood  contains  no 
memorials  of  our  Scottish  Reformer,  I  could  not  fail  to  recall 
the  time  when  Knox  arrived  here  an  afflicted  and  solitary 
exile,  to  escape  the  persecution  which  had  driven  so  many  of 
his  Protestant  brethren  from  their  native  land.  We  find  him 
likewise,  on  more  than  one  occasion,  returning  hither  to  obtain 
certain  tidings  of  the  state  of  affairs  both  in  Scotland  and 
England. 

After  his  first  ari-ival  at  Dieppe,  in  January  1554,  he  em- 
ployed himself  in  writing  two  treatises,  one  of  which,  at  least, 
he  had  commenced  in  England.  The  English  Parliament 
assembled  on  the  5th  of  October  1553;  and  while  Queen  Mary's 
title  as  Supreme  Head  of  the  Church  was  retained,  bills  were 
introduced  which  repealed  all  the  laws  made  in  favour  of  the 
Reformation,  and  restored  the  Roman  Catholic  religion,  but 
liberty  to  observe  the  forms  of  Protestant  worship  was  extended 
to  the  20th  of  December.  Three  days  after  that  period  had 
elapsed,  Knox  was  still  continuing  his  labours,  and,  in  a  letter  to 
Mrs  Bowes,  he  says,  "  I  may  not  answer  your  places  of  Scrip- 
ture, nor  yet  write  the  Exposition  of  the  Sixth  Psalm,  for 
every  day  of  the  week  must  I  preach,  if  this  wicked  carcase  will 
permit." 

Of  this  Exposition,  which  was  completed  while  he  remained 
at  Dieppe,  there  are  two  early  editions.     In  its  printed  form, 

VOL.  III.  H 


[     114     ] 

the  work  exhibits  no  appearance  of  having  been  composed  at 
different  periods;  but  the  autograph  original  of  the  first  por- 
tion, defective  at  the  beginning,  is  still  preserved,  and  the  con 
eluding  paragraph,  omitted  in  the  later  copies,  shows  that  this 
portion  had  been  sent  to  his  mother-in-law,  most  probably  from 
London,  on  the  sixth  of  January.  This  very  interesting  frag- 
ment, although  unsigned,  is  beyond  doubt  in  Knox''s  own  hand: 
it  is  contained  in  a  miscellaneous  volume  of  letters  and  papers 
which  belonged  to  Foxe  the  Martyrologist,  and  now  deposited 
in  the  British  Museum,  (Harleian  MSS.,  No.  416,  fol.  40-45.) 

Another  copy,  corresponding  with  the  printed  editions,  occurs 
in  Dr  M'Orie"'s  manuscript  volume,  and  furnishes  the  date,  the 
last  day  of  February,  when  it  was  completed.  Knox  was  then 
on  the  eve  of  leaving  Dieppe  on  his  first  journey  to  Switzer- 
land. This  manuscript,  which  was  transcribed  in  the  year 
1603,  and  will  afterwards  be  more  particularly  noticed,  came 
into  the  possession  of  Wodrow  the  historian,^  who  also  had 
acquired  another  manuscript  volume  in  folio,  containing  some 
of  Knox's  treatises.  As  this  volume  cannot  now  be  traced,  it 
may  not  be  out  of  place  to  present  a  description  of  its  contents, 
as  furnished  by  Wodrow  and  Crawfurd. 

"  The  one  Manuscript,"  says  Wodrow,  "  is  a  folio,  in  an  old 
hand,  though  very  fairly  written,  nicely  ruled  with  red  ink,  and 
the  capital  letters,  running  titles,  and  other  embellishments  in 
red ;  and  most  correctly  finished,  as  far  as  I  can  guess,  before 
Mr  Knox's  death.  At  the  end  of  it  is  '  J.  G.,""  and  then  fol- 
lows, 'John  Gray,  scribe."'  And  before  it  is  'Margaret 
Stewart,  imth  my  hand.''  By  the  Registers  to  the  Assembly 
1579  [1570],  I  find  one  John  Gray,  Scribe  to  the  Assembly, 
and  it  is  not  improbable  that  this  book  might  be  written  by 
him  for  Mrs  Knox's  use,  who,  I  suppose,  is  meant  here  by 
Margaret  Stewart." 

■  (See  page  335.) — Wodrow,  in  his      ter,    since    the    Revolution,    in    the 
;MS.  Life  of  Knox  states,  that   this       Canongate  of  Edinburgh."     He  died 
quarto  manuscript  "once  belonged  to       I9th  of  March  1711. 
the  Rev.  Mr  Thomas  Wilkie,  minis- 


[     115     J 

The  Rev.  Matthew  Crawfurd,  in  a  Life  of  the  author,  pre- 
fixed to  his  edition  of  Knox's  History,  makes  a  similar  state- 
ment: "  There  is  a  volume  in  folio  (in  Mr  Wodrow''8  hands)  in 
an  old  hand,  fairly  written;  it  seems  to  have  been  copied  by 
John  Gray,  who  was  Scribe  to  the  General  Assembly,  for  the 
use  of  Margaret  Stewart,  Mr  Knox's  widow,  for  both  their 
names  are  written  upon  the  book."     It  contained, 

1.  The  Preparatioun  to  Prayer,  and  necessare  Observatione 
thereof,  drawin  be  ane  faythfull  Minister  of  the  Evangell  of 
Jesus  Christ,  John  Knox,  at  the  request  of  ane  faythfull  bro- 
ther. It  is  signed  J.  K.,  and  consists  of  four  sheets  and  a  half 
of  paper. 

2.  The  Sext  Psalme  of  David  godlie  expoundit,  and  sent  to 
ane  ancient  faithfull  Mother,  for  consolatioun  of  ane  troubled 
conscience.  It  consists  of  ten  sheets;  it  was  written  in  the 
year  1553,  when  he  was  leaving  England;  at  the  end  of  it  is 
written,  "  At  the  very  point  of  my  journey,  last  Januai'y  [Feb- 
ruary] 1553,  your  Son,  with  sorrowful  heart,  J.  K." 

3.  The  Epistle  sent  to  several  Congregations  in  England, 
shawand  the  Plaigs  which  sail  schortlie  cum  upon  that  Realrae 
for  refusing  God's  Worde,  and  imbrassing  Idolatrie,  by  John 
Knox. 

4.  To  the  Faithfull  in  London,  Newcastle,  and  Berwick;  it 
has  at  the  end,  "  Upon  my  departure  from  Deipe  1553,  whidder 
God  knawis,"  &c.,  signed  John  Knox. 

It  will  be  observed  that  each  of  these  treatises  has  been 
preserved,  both  in  a  printed  and  manuscript  form;  it  would, 
however,  have  been  satisfactory  to  have  collated  these  copies, 
which  were  no  doubt  transcribed  under  the  author's  own  in- 
spection during  the  later  period  of  his  life.  It  may  be  added, 
that  "  Mr  John  Gray,  Scribe  to  the  General  Assemblie,"  died  in 
April  1574.' 

Of  the  two  early  editions  referred  to,  accurate  copies  of  the 

1  Register  of  Confirmed  Testa-  Booke  of  the  Universall  Kirk,  vol.  i. 
meuts,     21st    March     1575-6;     and       pp.  299, 311. 


[     116     ] 

title-pages  are  here  annexed.  The  first  is  a  diminutive  volume, 
without  any  indication  of  the  printer's  name,  place,  or  date, 
but  apparently  printed  in  the  year  1556.  The  other,  printed 
at  London  in  1580,  has  the  accompanying  prefatory  address 
by  Abraham  Fleming,  a  person  of  considerable  literary  repu- 
tation, and  afterwards  Rector  of  a  church  in  London.^  Al- 
though this  is  merely  a  republication,  no  notice  is  taken  of 
the  former  edition.  To  both  these  editions  are  added  Knox's 
"  Comfortable  Epistle,"  written  from  Dieppe  on  the  last  day  of 
May  1554,  and  the  "Letter  of  Wholesome  Counsell,"  written 
in  1556. 

In  the  following  text,  the  autograph  portion  has  been  care- 
fully adhered  to,  except  so  far  as  regards  the  omission  of  the 
contractions  which  occur  in  the  MS.;  and  the  commencement, 
as  well  as  the  later  portion,  is  supplied  from  Dr  n'Orie's  ma- 
nuscript volume,  collated  with  the  old  printed  copies. 

This  Exposition,  says  the  Biographer  of  Knox,  "  is  an  ex- 
cellent practical  discourse  upon  that  portion  of  Scripture,  and 
will  be  read  with  peculiar  satisfaction  by  those  who  have  been 
trained  to  religion  in  the  school  of  adversity."^ 

'  See  note  2,  page  118.  ^  M'Crie's  Life  of  Knox,  vol.  i.  p.  127. 


TO   THE   EELIGIOUS   READER. 

[Prefixed  to  the  Edition  printed  at  London,  1580.] 

Who  art  thou  (O  Christian)  that  beeing  sicke  in  soule,  and 
desirest  to  be  sound  ?  sorowfull  in  spirit,  and  cravest  comfort  I 
unquiet  in  minde,  and  seekest  to  be  at  rest  ?  wounded  in  con- 
science, and  wouldest  be  in  safetie  ?  tormented  in  thought,  and 
longest  for  reliefe  ?  Who  art  thou  (I  say)  that  having  offended 
thy  God,  and  art  therefore  punished?  tried  with  tribulation, 
and  criest  out  to  be  refreshed?  visited  with  affliction,  and 
faine  wouldest  be  delivered  ?  Get  thee  to  God's  Woorde,  and 
there  learne  thy  lesson  :  heare  his  holy  Gospell  preached,  and 
thereby  receave  instruction :  peruse  and  ponder,  examine  and 
consider,  meditate  and  exercise  thy  selfe  in  the  good  bookes  of 
God's  faithfull  Servants,  and  they  shall  teach  thee  wisdome. 

And  among  all  bookes  tending  to  this  purpose,  I  commende 
to  thy  memory  (O  Christian)  to  bee  embraced  and  followed, 
this  notable  Exposition  of  that  zealous  man  of  God,  Maister 
John  Knoxe,  uppon  the  Sixt  Psalme,  contayning  sundry  com- 
fortable and  excellent  doctrines,  in  number  many,  in  matter 
weightie,  under  the  person  of  that  Princely  Prophet  David, 
and  after  his  example  and  patterne  too  bee  applied  unto  all 
suche  as  are  touched  eyther  in  minde  or  bodie  with  any  kind 
of  crosse  or  calamitie,  to  direct  them  to  the  path  of  patience, 
and  to  shew  them  by  a  president,  unto  whom  they  must  run 
for  refuge  in  the  time  of  their  visitation,  if  they  desire  eyther 


[     118     ] 

partly  too  have  their  miseries  mitigated,  or  themselves  wholly 
from  troubles  to  be  delivered. 

The  benefite  of  this  Booke  belongeth  to  every  particular 
member  of  Ohristes  Mysticall  Bodie,  and  they  onlie  have  the 
grace  to  use  this  and  the  like  at  convenient  seasons.  More- 
over, the  manifolde  comfortes  of  this  woorthy  Author's  most 
fruitefull  Epistle/  written  for  the  consolation  of  Ohristes  afflict- 
ed floeke,  are  of  no  lesse  force  and  vertue,  in  cases  of  calamitie, 
than  his  other  Treatise ;  the  one  commodious,  the  other  neces- 
sary, both  beneficial!. 

Thine  to  doe  thee  good, 

Abraham  Flemming.^ 


'  His  Epistle,  wiitteu  from  Dieppe, 
on  the  last  day  of  May  1554,  and  an- 
nexed to  both  the  old  editions  of  the 
Exposition  on  the  Sixth  Psalm. 

-  Fleming,  who  was  a  native  of 
London,  was  born  in  1551,  and  edu- 
cated for  the  ministry,  probably  at 
Cambridge.  Among  his  various  pub- 
lications are  several  translations  from 
classical  authors.  In  his  Bucolics  of 
Virgil,  printed  in  1575,  he  styles  him- 
self "  Student."  In  1589,  he  added 
the  Georgics,  with  a  new  version  of 


the  Bucolics,  and  dedicated  them  to 
Archbishop  Whitgift.  He  had  pre- 
viously assisted  in  revising  and  en- 
larging the  second  edition  of  Holin- 
shed's  Chronicles.  (Warton's  Hist. 
of  English  Poetry,  vol.  iii.  p.  326,  edit. 
1840).  Fleming  was  preferred  to  the 
Rectorship  of  St  Pan  eras,  Soperlane, 
Loudon,  in  October  1593;  and  died 
29th  of  February  1607.  (Newcourt's 
Repertorium  Ecdesiasticum  Parochiale 
Londinense,  vol.  i.  p.  519.) 


An  Expositioun  upon  the  Sext  Psalme  of  David;  whairin 

IS  DECLAIRIT  HIS  CrOSS,  OoMPLAYNTIS,  AND  PrAYERIS; 
NECESSARIE^  TO  BE  READ  OF  ALL  THAME,  FOR  THAIR  SIN- 
GULAR CONFORT,  THAT  UNDER  THE  BANNER  OF  ChRYST  ARE 
BY  SaTHAN  ASSALTIT,  AND  FEILL  THE  HEAVIE  BURDENE  OF 
Sin  WITH  WHILK  THAI  AR  OPPRESSIT. 

The  pacient  abyding  of  the  soir  afflictit  was  never  yet  confoundit. 

To  HIS  BELOVIT  MoTHER,  JoHNE  KnOX^  SENDETH  GREITING,  IN 

THE  Lord. 

The  desyre  that  I  have  to  heir  of  your  continewance  with 
Chryst  Jesus,  in  the  day  of  this  his  battell,  whilk  schortlie  sail 
end  to  the  confusion  of  his  proude  enemyis,  neither  by  toung 
nor^  by  pen  can  I  express,  beloved  Mother.  Assuredlie  it  is 
suche  that  it  vanquisseth  and  overcumeth  all  rememberance 
and  solicitude,  whilk  the  flesche  useth  to  take  for  feiding  and 
defence  of  hir  self.  For  in  everie  realme  and  natioun,  God  will 
steir"  up  sum  ane  or  other  to  minister  theis  thingis  that  apper- 
tene  to  this  wreachit  lyfe.  And  yf  men  will  ceiss  to  do  thair 
office,  yet  will  He  send  his  ravenis;  so  that,  in  everie  place,  per- 
chance I  may  find  sum  featheris''  to  my  bodie.  But  allace! 
whair  I  sail  find  children  to  be  begottin  unto  God  by  the  Word 
of  lyfe,  that  can  I  not  presentlie  considder.  And  thairfore  the 
spirituall  lyfe  of  suche  as  sum  tymes  boldlie  professit  Chryst 
(God  knaweth),  is,  to  my  hart,  more  deir  than  all  the  glorie, 

^  In  the  first  edit.,  "  moste  neces-  *  lb.  "  ueither  yet." 

sarie."  *  lb.  "  styr,"  or  "  stirre." 

*  In  the  old  editions,  "  J.  K."  «  lb.  "fethers,"  raiment,  clothing. 


120  AN  EXPOSITION  OF 

ryches,  and  honour  in  earth.  And  the  falling  back  of  suche 
men,  as  I  heir  daylie  do  turne  back  to  that  YdolP  agane,  is  to 
me  more  dolorous  then,  I  trust,  the  corporall  deith  salbe,  when- 
ever it  sail  cum  at  Godis  apoyntment.  Some  will  ask  then, 
Why  did  I  flie?  Assuredlie  I  can  not  tell;  but  of  one  thing  I 
am  sure,  the  feir  of  death  was  not  the  chief  cause  of  my  flieing. 
I  trust  the  one  cause  hath  bene,  to  lat  me  sie  with  my  corporall 
eyis  that  all  had  not  a  trew  hart  to  Chryst  Jesus  that  in  the 
day  of  rest  and  peace  bare  a  fair  face.  But  my  flieing  is  no 
matter;  by  Godis  grace,  I  may  cum  to  battell  befoir  that  all 
the  conflict  be  endit.  And  haist  the  tyme,  O  Lord,  at  thy  gud 
pleasure,  that  anis  agane  my  toung  may  yit  prais  thy  Holie 
Name,  befoir  the  Congregatioun,  yf  it  wer  but  in  the  verie  hour 
of  death. 

I  have  writtin  a  large  Treatise  tuiching  the  plagues  that 
assuredlie  sail  apprehend  obstinat  ydolateris,^  and  tliois  also 
that,  dissembling  with  thame,  deny  Ohryst  in  obeying^  ydolatrie, 
whilk  I  wold  ye  suld  reid  diligentlie.  Yf  it  cum  not  to  yow 
frome  the  South,  I  sail  provyde  that  it  sail  cum  to  yow  be  sum 
other  meanes. 

Tuiching^  your  continewall  trubill,  gevin  unto  yow  by  God  for 
better  purpois  than  we  can  presentlie  espy,  I  have  begun  unto 
yow  the  Expositioun  of  the  Sext  Psalme;  and  as  God  sail  grant 
unto  me  opportunitie  and  helth  of  bodie,  (whilk  now  is  verie 
weak,)  I  purpose  to  absolve  the  same. 

The  Argument.* 

It  appeireth  that  David,  efter  his  offences,**  fell  into  sum  great 
and  dangerous  seaknes,  in  the  whilk  he  was  soir  tormentit,  not 
so  rauche  by  corporall  infirmiteis,  as  by  susteanyng  and  drink- 

^  The  Romish  Mass.  '  In  the  old  edit,  "  obeying  to." 

'  The  Treatise  to  which  Knox  re-  *  "  Touching." 

fers,  is  his  "  Letter  to  the  Faithful  in  «  In  the  first  edit.,  "  The  Argument 

London,"  &c.,  which  immediately  fol-  of  the  Syxte  Psalme." 

lows  this  Exposition.  «  lb.  "  offence." 


THE  SIXTH  PSALM  OF  DAVID.  121 

ing  sum  large  portioun  of  the  cupe  of  Godis  wraith.  And  albeit 
that  he  was  delyverit  (as  then)  frome  the  corporall  death,  yit 
it  apeireth,  that  long  efter  (yea  and  I  verelie  beleive  that  all 
his  lyfe)  he  had  sura  sense  and  rememberance  of  the  horribill 
feir  whilk  befoir  he  suffirit  in  the  tyme  of  his  seaknes.  And 
thairfoir  the  Holie  Ghost,  speiking  in  him,  scheweth  unto  us 
what  be  the  complayntis  of  Godis  elect  under  suche  crosse;  how 
diverslie  thai  ar  tormentit;  how  that  thai  appeir  to  have  no 
sure  hold  of  God,  but  to  be  abject'  frome  him.  And  yit  what 
ar  the  signis  that  thai  ar  Godis  elect  ?  And  so  doith  the  Holie 
Ghost  to  teache  us  to  seik  help  of  God,  even  when  he  is  punis- 
sing,  and  appeireth  to  be  angrie  with  us. 


THE  SIXTH  PSALME. 

0  Lord,  rehire  me  not  in  thine  anqer,  nor  chasten  me  in  thy  hote  the  begin. 

'^  '  niNG  OF  THE 

7 "         7  6.  PSALME, 

displeasure. 

David,  sore  trubillit  in  bodie  and  spreit,  lamentabillie  prayeth 
unto  God,  whilk,  that  ye  may  mair  surelie  understand,  I  will 
attempt  to  express  in  mo  wordis.  David  speiketh  unto  God,  as 
he  wold  speik  unto  a  man,  in  this  maner:   "0  Lord,  I  feill  what  the  dolor. 

OUS  COM- 

is  the  wecht  and  strenth  of  thi  displeasure.     I  have  experience  davTd Tn'"' 

*■  ^  ^  HIS  TROUBLE. 

how  intollerabill  is  the  hevines  of  thy  hand,  whilk  I,  maist 
wrechit  man,  have  provokit  aganis  my  self  by  my  horribill  synis. 
Thow  whippis  me  and  scourgeis^  me  bitterlie;  yea,  sa  thow  .^^ 
vexeis  me,  that,  unless  thow  withdraw  thy  hand,  and  remit  thy 
displeasure,  thair  resteth  nothing  unto  me  but  utterlie  to  be 
confoundit.  I  beseche  thee,  0  Lord,  rage  not,  neither  be  com-  his  peaier, 
moveit'  asranis  me  above  measure.     Remitte^  and  take  awaie  his  confes. 

O     ^  BIOUN. 

thy  hevie  displeasure,  which,  by  my  iniquitie  I  have  provoked 
against  my  selfe.""     This  appeareth  to  have  bene  the  meanyng  «^^ 

'  "  Abject,"  cast  out.  ^  The  original  MS.  commences  at 

*  In  the  old  editions,  "thou  whip-       the  top  of  the  page  with  this  word, 
pest  me  and  scourgest." 


122  AN  EXPOSITION  OF 

of  David  in  his  first  wordes,  wherbie  he  declareth  himselfe 
to  have  felt  the  grevous  wraith  of  God  before  that  he  bursted 
forth  in  these  words. 

In  which,  First,  is  to  be  noted,  that  the  Prophet  doth  ac- 
knowlege  all  trouble  that  he  sustayned,  as  well  in  bodie  as 
in  mind,  to  be  sent  of  God,  and  not  to  happen  unto  him  by 
chaunce.  For  herein  peeuliarlie  differ  the  sonnes  of  God  from 
the  reprobate ;  that  the  sonnes  of  God  knowe  both  prosperitie 
and  adversitie  to  be  the  giftes  of  God  onelie,  as  Job  doth  witnes. 
And  therfore  in  prosperitie  commonlie  thei  are  not  insolent  nor 
proude ;  but  even  in  the  daie  of  joye  and  rest  thei  loke  for 
trouble  and  sorowe.  Nether  yet  in  the  time  of  adversitie  are 
thei  altogether  left  without  comforte;  but  by  one  meane  or 
other  God  sheweth  to  them  that  trouble  shal  have  an  end. 
Where  contrarywise,  the  reprobate,  either  taking  all  thing  of 
chaunce,  or  els  makyng  an  idoll  of  their  owne  wisdome,  in  pro- 
speritie are  so  puft  up,  that  thei  forget  God,  without  any  care 
that  trouble  shulde  folowe,  and  in  adversitie  thei  are  so  de- 
jecte,  that  thei  loke  for  nothing  but  hell. 

Here  must  I  put  you  in  mynde,  Dearlie  Beloved,  how  oft 
have  you  and  I  talked  of  these  present  dales,  till  nether  of  us 
both  coulde  refrayne  teares,  whan  no  such  appearaunce  there 
was  sene  by  man.  How  oft  have  I  saide  unto  you,  that  I  loked 
dailie  for  trouble,  and  that  I  wondred  at  it,  that  so  long  I  dyd 
escape  it  I  What  moved  me  to  refuse,  and  that  with  displea- 
sure, of  all  men,  (even  of  those  that  best  loved  me),  those  high 
promotions  that  were  offred,  by  him^  whom  God  hath  taken 
from  us  for  our  offences  ?  Assuredlie,  the  foresight  of  trouble  to 
come.  How  oft  have  I  saide  unto  you,  that  the  tyme  wold  not 
be  long,  that  England  wold  geve  me  bred?  Advyce  with^  the 
last  letter  that  1  wrote  unto  your  Brother-in-law,  and  consider 
what  is  therein  conteyned. 

'  Tliis  evidently  refers  to  the  offers       April  following.      See  vol.  i.  pp.  xv, 
made  to  Knox  of  being  promoted  to       xvi. 

the  See  of  Rochester,  in  October  1552,  '  In  MS.  M.  "  Advyse  with,"  refer 

and  to  a  vacant  living  in  London,  in      to,  compare. 


THE  SIXTH  PSALM  OF  DAVID.  123 

While  I  had  this  trouble,  you  had  the  greater,  sent,  I  doubte 
not,  to  us  both  of  God ;  that,  in  that  greate  rest,  and,  as  we 
maie  call  it,  whan  the  Gospell  tryuniphed,  we  shulde  not  be  so 
careles  and  so  insolent  as  others  were.  Who,  albeit  thei  pro- 
fessed Christ  in  mouth,  yet  sought  thei  nothing  but  the  world, 
with  hand,  with  foote,  with  counsaill,  and  wisdome.  And  al- 
beit at  this  present  our  coniforte  appeareth  not;  yet,  before 
that  all  the  plages  be  poured  forth,  it  shalbe  knowne  that  there 
is  a  God  who  taketh  care  of  his  owne. 

Secondarely,  is  to  be  observed,  that  the  nature  and  ingyne  god-s  very 

•'  ,  .  r  ELECT  SOMK 

of  the  very  sonnes  of  God,  in  the  tyrae  of  their  trouble,  is  to  cusl  god'.i. 
impute  unto  God  some  other  affection  then  ther  is,  or  can  be 
in  him,  towards  his  children ;  and  somtyme  to  complayne  upon 
God,  as  that  he  dyd  those  thinges,  that,  in  very  dede,  he  can 
not  do  to  his  electe.  David  and  Job  often  complayne  that 
God  had  lefte  them,  was  become  their  enemie,  regarded  not 
their  praiers,  and  toke  no  hede  to  delyver  them :  And  yet  im- 
possible it  is,  that  God  either  shal  leave  his  chosen,  or  that  he 
shal  despise  the  humble  peticions  of  such  as  do  yncalle^  his  sup- 
porte.  But  such  complayntes  are  the  voyces  of  the  fleshe, 
wherewith  God  is  not  offended  to  the  rejection  of  his  electe, 
but  pardoneth  them  among  their  innumerable  infirmities  and  god  shew 

■■■  C^  Ji^  Y  LI     TIT  T?  T>  r'  T 

synnes.  And  therfore,  Dearlie  Beloved,  despaire  you  not,  al-  ys 
belt  the  flesh  somtyme  bursteth  out  in  hevy  complaynts,  as  it 
were  against  God.  You  are  not  more  perfect  then  was  David 
and  Job,  and  you  cannot  be  so  perfecte  as  Christ  himselfe  was, 
who  upon  the  cross  cried,  "  My  God,  my  God,  why  hast  thou 
forsaken  me  V  Considre,  Dear  Mother,  how  lamentable  and 
horrible  were  these  wordes  to  the  onelie  Sonne  of  God.  And 
David,  in  the  88  Psalme,  (which,  for  better  understanding,  I 
desyre  you  read,)  complayneth  upon  God,  that  night  and  dale 
he  had  cryed,  and  yet  he  was  not  delyvered.      "  But  (saith  he) 

'  The  marginal  notes  are  not  in  the  "  "  Yncall,"  implore,  pray  for. 

original    manuscript,   but   appear    to 
have  been  subsequently  added. 


KTH  MERCIE 
WHER  NONE 

DE- 
SERVED. 


124  AN  EXPOSITION  OF 

my  soule  was  replenished  with  dolour:  T  am  as  a  man  without 
strength:  I  am  lyke  unto  those  that  are  gone  downe  into  the 
pitt,  of  whom  thou  hast  no  more  mynde;  lyke  unto  those  that 
are  cut  of  by  thy  hande  :  Thou  hast  put  me  in  a  depe  dongeon: 
All  thy  wraith  lyeth  upon  me.  Why  leavest  thou  me,  0  Lorde? 
Why  hydest  thou  thy  face  so  fare  fro  me?  Thou  hast  removed 
all  my  frends  fro  me;  thou  hast  made  me  odyous  unto  them." 
And  thus  he  endeth  his  Psalme  and  complaynt,  without  men- 
cion  of  eny  comforte  receaved.  And  Job,  in  dyverse  places  of 
his  boke,  maketh  even  the  like  complaynts;  Somtyme  sayeng, 
that  God  was  his  enemie,  and  had  set  him,  as  it  were,  a  marck 
to  shute  at.  And  therfore  that  his  soule  desyred  the  very 
destruction. 

Thes  things  I  recyte  unto  you,  Dearlie  Beloved,  understand- 
ing what  hath  bene  your  troubles  heretofore,  and  knowing  that 
Satan  wyll  not  ceasse  now  to  persuade  to  your  tender  con- 
science, that  none  of  God's  electe  hath  bene  in  lyke  case  as  you 
are.  But  by  these  presedents,  and  of  many  other  places  (which 
now  to  collecte  I  have  no  oportunyte),  it  planelye  doth  appeare, 
God's  chosen  vessels^  hath  suffred  the  lyke  tentations.  I  remem- 
bre,  that  oft  ye  have  complayned  upon  the  grudging  and  mur- 
muryng  that  you  founde  within  your  selfe,  fearing  that  it  pro- 
voked God  to  more  displeasure.  Beholde  and  consider,  Deare 
Mother,  what  God  hath  borne  with  his  saynts  before;  will  he 
not  beare  the  same  with  you,  beyng  most  sorie  for  your  imper- 
fection? He  can  none  otherwise  do;  but  as  his  wisdome  hath 
made  us  all  of  one  masse  and  nature,  ertli  and  erthie;  and  as 
he  hath  redemed  us  with  one  pryce,  the  bloude  of  his  onlie 
Sonne,  so  must  He,  acording  to  his  promes,  loke  mercifullie 
upon  the  offences  of  all  those  that  yncalle^  the  name  of  the 
Lorde  Jesus-  Of  these  I  meane,  that  refuse  all  other  justice^ 
but  his  alone. 

But  to  our  matter:  Of  thes  presidentes,  playne  it  is,  thatGodis 

*  In  MS.  M.  "  chosin  children."  *  "Justice,"  righteousness. 

•  lb.  "  incall,"  call  on,  pray  in. 


THE  SIXTH  PSALM  OF  DAVID.  125 

electe,  before  you,  suffred  the  lyke  crosse,  as  presentlie  you  suf- 
fre;  that  thei  have  complayned,  as  you  complayne;  that  thei 
have  thought  themselves  abjeete,  as  you  have  thought,  and  yet 
maie  thinke  yourselfe ;  and  yet,  nevertheles,  thei  were  sure  in 
Godis  favor.  Hope,  Deare  Mother,  and  loke  you  for  the 
same;  hope  (I  saie)  against  hope.  How  horrible  the  payne  is 
to  suffre  that  crosse,  can  none  expresse,  excepte  such  as  have 
proved  it.  Fearfull  it  is,  for  the  very  payne  it  selfe;  but  most 
fearful  it  is,  for  that  the  godlie  so  tormented,  judgeth  God  to 
be  angrie,  in  furour,  and  in  rage  against  them,  as  is  before  ex- 
pressed. Seynge  we  have  found  this  crosse  to  apperteyne  to 
Godis  children,  profitable  it  shalbe  to  serche  out  the  causes  of 
the  same. 

Playne  it  is,  that  not  onelie  God  worketh  all  to  the  profit  of 
his  electe,  but  also  that  he  worketh  it  of  such  love  towardes 
them,  and  with  such  wisdome,  that  otherwise  thinges  could e 
not  be.  And  this  to  understande  is  very  profitable,  partlie  to 
satisfie  the  grudging  complayntes  of  the  flesh,  which,  in  trouble, 
commonlie  doth  question.  Why  doth  God  this  or  that?  And 
albeit  the  flesh  in  this  erth  can  never  be  fullie  satisfied;  but 
even  as  hunger  and  thirst  from  tyme  to  tyme  assaulteth  it,  so 
do  others  more  grosse  imperfections.  Yet  the  inwarde  man, 
with  sobbes  unto  God,  knowing  the  causes  why  the  very  just' 
are  sore  troubled  and  tormented  in  bodie  and  sprete  in  this 
life,  receave  sure  comforte,  and  get  sume  staye  of  Godis  mercie, 
by  knowing  the  causes  of  the  trouble.  All  causes  maie  I  not 
here  recite,  but  two  or  three  of  the  pryncipall  will  I  touche. 

The  first  is,  to  provoke  in  Godis  electe  a  hatred  of  synne, 
and  unfeyned  repentaunce  of  the  same ;  which  cause,  yf  it  were 
rightuouslie  considred,  were  sufficient  to  make  all  spirituall  and 
corporall  troubles  tollerable  unto  us.  For  seyng  it  is,  that 
without  repentaunce  no  man  doth  attayne  to  Godis  mercie; 
(for  it  is  now  appoynted  by  Him,  whose  wisdome  is  infinite,  I 
meane  of  those  that  are  coverted  to  the  felyng  of  synne,)  and 
'  "  The  very  just,"  the  truly  righteous. 


126  AN  EXPOSITION  OP 

that  without  mercie  no  man  can  come  to  joye :  Is  not  that 
which  letteth  us  understand^  what  repentaunce  is,  gladlie  to  be 
receaved  and  embraced  ? 

Repentaunce  conteyneth  in  it,^  a  knowlege  of  synne,  a  dolour 
for  it,  and  a  hatred  of  it,  together  with  hope  of  mercie.  It  is 
very  evident  that  Godis  owne  children  have  not  at  all  tymes 
the  right  knowlege  of  synne,  that  is  to  saie,  how  odyous  it  is 
before  God ;  much  lesse  have  thei  the  dolour  for  it,  and  hatred 
of  it.  Which  yf  thei  had,  as  thei  coulde  not  synne,  so  coulde 
thei  never  be  able  (havyng  allwaies  that  very  sence^  of  Godis 
wraith  against  synne)  to  delight  in  any  thing  that  apperteyneth 
to  the  flesh,  more  then  the  woman  whom  God  hath  appoynted 
by  the  helpe  of  man  to  produce  mankynde,  coulde  ever  delight 
in  man,  yf  at  all  tymes  she  felt  the  same  panges  of  dolour  and 
payne,  that  she  doth  in  hir  childe  birthe.  And  therfore  doth 
God,  for  such  purposes  as  is  knowne  to  himselfe,  somtyme  sus- 
pende  from  his  owne  children  this  foresaide  sense  and  felinge 
of  his  wraith  against  synne :  as  no  doubte  he  here  dyd  with 
David,  not  onelie  before  his  synne,  but  also  somtyme  after.  But 
lest  that  the  sonnes  of  God  shulde  become  alltogether  insolent, 
like  the  children  of  the  world,  he  sendeth  unto  them  some  por- 
tion of  this  foresaide  cup;  in  drynking  wherof,  thei  come  to 
such  knowlege  as  thei  never  had  before.  For,  first,  thei  fele 
the  wraith  of  God  working  against  synne;  wherbie  thei  lerne 
the  justice  of  God  to  be  even  such  as  he  himself  pronounceth; 
that  he  male  suffre  no  synne  unpunished.  And  thus  begynne 
thei,  as  well  to  mourne  for  their  offences,  as  also  to  hate  the 
same,  which  otherwise  thei  coulde  never  do.  For  nothing  is  so 
pleasing  to  the  corrupte  nature  of  man,  as  is  synne;  and  thinges 
pleasing  to  nature,  cannot  nature  by  the  selfe*  hate. 

But  in  this  conflicte,  as  Godis  children  fele  tormentes,  and 
that  most  grevous;  as  thei  mourne,  and  by  Godis  Holie  Sprete 

'III  MS.  M,,  and  the  old  editions,  'lb.  "having  that  same  verie  sense." 

"  whilk  causeth  us  to  understand."  *  lb,  "  Of  it  self." 

» lb.  "  within  it." 


THE  SIXTH  PSALM  OF  DAVID.  127 

begynne  to  hate  synne,  so  come  thei  also  to  a  more  high  know- 
lege;  that  is,  that  a  man  can  not  be  saviour  to  himselfe.  For 
how  shale  he  save  himselfe  from  hell,  that  can  not  save  himselfe 
from  anguishe  and  trouble  here  in  the  flesh,  while  that  he  hath 
strength,  witte,  reason,  and  understanding  ?  And  therefore 
must  he  be  compelled  in  his  hert  to  acknowlege,  that  another 
Mediatour  must  ther  be  betwixte  Godis  justice  and  niankynde, 
then  eny  that  ever  descended  of  the  corrupted  sede  of  Adam;  yea, 
than  eny  creature  that  onelie  is  creature.  And  by  the  knowlege 
of  this  Mediatour,  at  last  the  afflicted  commeth  by^  some  sense 
and  lyvelie  fealing  of  Godis  great  mercies  declared  unto  man- 
kynde,  albeit  thei  be  not  so  sensible  as  is  the  payne.  And 
albeit  that  torment,  by  this  knowlege,  is  not  haistelie  removed, 
yet  hath  the  pacient  some  hope  that  all  dolour  shal  have  end. 
And  that  is  the  cause  why  he  sobbeth  and  groneth  for  an  end 
of  payne;  why  also  he  blasphemeth  not  God,  but  crieth  for  his 
helpe,  even  in  the  myddes  of  his  anguishe. 

How  profitable  this  is  to  the  children  of  God,  and  what  it 
worketh  in  to  them,  as  the  playne  Scripture  teacheth,  so  ex- 
perience letteth  us^  understand.  And  verelie  even  so  profit- 
able as  it  is  to  mourne  for  synne,  to  hate  the  same;  to  knowe 
the  Mediatour  betwixte  God  and  man;  and,  finallie,  to  knowe  his 
love  and  mercie  towardes  them,  so  necessary  is  it  to  drynke 
this  foresaide  cuppe.  What  it  worketh  in  them,  none  knoweth 
but  such  as  taisteth  it. 

In  David,  it  is  playne  that  it  wrought  humilite  and  abjection 
of  himself:  it  toke  from  him  the  great  trust  that  he  had  in  him- 
self; it  made  him  dailie  to  feare,  and  ernestlie  to  praie,  that 
after  he  shulde  not  offende  in  lyke  maner,  nor  yet  be  left  to  his 
owne  handes.  It  made  him  lowelie,*  although  he  was  a  kyng; 
it  made  him  mercifuU,  whan  he  might  have  bene  rygorous;  yea, 
it  caused  him  to  mourne  for  Absalom  his  wicked  sonne.  But 
to  the  rest  of  the  causes. 

■" Commeth  by,"  attaineth.  3  In  the  MS.  "lowe";   in  the  old 

*  "  Letteth  us,"  causeth  us.  editions  "  lowly." 


128  AN  EXPOSITION  OP 

The  second  cause  why  God  perinitteth  his  Electe  to  taist  of 
this  bitter  cuppe,  is  to  reise  up  our  herts  from  thes  transitorie 
vanities.  For  so  fcolishe  and  so  forgetful!  of  nature,  and  so 
addicted  are  we  to  the  thinges  that  are  present,  that  onlesso  we 
have  another  scoohnaster  then  nianlie  reason,^  and  some  other 
spurre  and  perpetuall  remembraunce  then  anye  that  we  can 
chose,  or  devyce  ourselves,  we  nether  can  desyre,  nether  yet 
ryghtuouslie  remembre,  the  departure  from  this  vayne  and 
wicked  worlde,  to  the  kyngdome  that  is  prepared. 

We  are  coramaunded  dailie  to  praie,  THY  kyngdome  come. 
Which  peticion  asketh  that  synne  maie  ceasse ;  that  death 
maie  be  devoured;  that  transitory  troubles  maie  have  an  end; 
that  Sathan  maie  be  troden  under  our  fete;  that  the  hole  body 
of  Christ  maie  bo  restored  to  life,  libertie,  and  joye;  that  the 
powers  and  kingdomes  of  this  erth  maie  be  dissolved  and  de- 
stroyed; and  that  God  the  Father  maie  be  all  in  all  thinges, 
after  that  his  Sonne  Christ  Jesus,  our  Saviour,  hath  rendred 
up  the  kingdome  for  ever. 

Thes  thinges  are  we  all  commaunded  to  praie.  But  which 
of  us,  at  the  tyme  whan  all  aboundes  with  us,  whan  nether 
bodie  ner  spirite  hath  trouble,  from  our  hert,  and  without 
symulation,  can  wishe  thes  thinges  ?  Verely  none.  With  our 
mouthes  we  maie  speake  the  wordes,  but  the  hert  can  not  thirst 
the  effecte  to  come,  excepte  we  be  in  such  estate  that  wordlie 
thinges  be  unsaverie  unto  us:  And  so  can  thei  never  be,  but 
under  the  crosse;  nether  yet  under  all  kynde  of  crosses  are 
wordlie  thinges  unpleasaunt.  For  in  povertie,  riches  do  great- 
lie  delight  many;  for  allthough  thei  lack  them,  yet  desyre  thei 
to  have  them,  and  so  are  thei  nether  unsavory  ner  unpleasaunt; 
for  thinges  that  we  ernestlie  covet  are  not  unpleasaunt  unto  us. 
But  whan  thinges  apperteyning  to  the  flesh  are  sufficientlie 
mynistred  unto  us,  and  yet  none  of  them  can  mollifye  our  an- 
guishe  nor  payne,  then  sobbes  the  hert  unto  God,  and  unfeyn- 
edly  wisheth  an  ende  of  miserie.  And  therfore  our  heavenlie 
'  "  Manlie  reason,"  human  reason. 


4;  3[n  CjT- 

position  vppon  tl)e 

^\)Xt  ^B'aTmc  of  I3a6ttf,  bj^r rct'it  i^ 

trrcTarctr  5i'^  rros's'r,  compTiipntt^ 

ants  }.irauf  rs",  mostc  ncrfss'art'c  too 

it  rctf  of  tI)fnT,  for  iljtit  s'l'iTqu* 

Inr  romfortf,  tj^nt  bntin  Ujt  Banc* 

nrr  of  CI)ris"tc  are  fiy  ^atan  as'^ 

s"aitlte"lf,  an"tf  fttic  tje  \)ta\wt 

£urtJ)cit  of  s'oiTiTp,  iuitfi 

iaj^ic&c  il)t})  are  Ojps 

prps's't'tf. 


l^^dT^e  pariente  <t6u"tftngf  cf  tSe 

i^orc  afRictcti  mas  luucr 

^ct  confoujttfetf. 


VOL.  IIL  H* 


In  16to,  black-letter,  without  date, 
place,  or  the  name  of  the  printer. 
This  little  volume  contains  signatures 
A  to  I,  in  eights.  The  Exp  'sition  of 
the  Sixth  Psalm  ends  with  signature 
F.  Then  follows  on  G  i,  wi;h  a  sepa- 
rate title,  "A  Comfortable  Epistle," 
&c.  "Written  at  Depe,  the  last  of 
May,  An.  M.  D.Liij."  This  ends  on 
H  (6).  The  next  leaf  is  blank,  and 
the  volume  concludes  with  the  Letter 
*'  of  Wholesome  Counsell,"  dated  the 
7th  of  July  1556.  It  was  probably 
printed  in  that  year,  after  Knox  had 
reacned  Dieppe,  on  his  way  to  Geneva. 


A 

^  Fort  for  the  affli- 

died. 

Wherin  are  miniftred    ma- 
ny notable  &  excellent  reme- 
J3ic»  against  tiic  Btovmrs  of 
tribulation. 

Written  chiefly  for  the  com- 

forte  of  Ohrisies  little  flocke^ 

iBljtri)  IS  \\)t  smal  uum= 

ber  of  the  Faithfull,  by 

lohn  Knoxe. 

lohn.  16.  33. 
Jn  the  vvorlde  yee  fludl  heme  aJUwthn. 
but  be  of  good  comfort:  I  haice  ouer- 
conie  the  vvoiid. 

hiiprinted  at  Lon- 
don at  the  three  Cranes  in 
the  Vintree,  by  Thomas 
Dawfon,  i580. 


In  12mo,  signatures  ^^^  in  four,  and  A 
to  F  4,  in  eights,  Roman  letter.  The  "  Com- 
fortable Epistle"  begins  on  the  reverse  of  D  6 ; 
the  "Letter  of  Wholesome  Counsel,"  on  E  7. 
On  the  last  page  is  this  colophon : 

Imprinted  at  London  by  Thomas 

Dawfon,  dwelling  at  the  three 

Cranes  in  the  Vintree. 

1580. 


THE  SIXTH  PSALM  OF  DAVID.  129 

Father,  of  his  infinite  wisdorae,  to  holde  us  in  contynuall  re- 
membraunce  that  in  this  wretched  world  ther  is  no  rest,  per- 
mitteth  and  suffreth  us  to  be  tempted  and  tried  with  this 
crosse,  that  with  an  unfeyned  hert  we  maie  desyre  not  onelie 
an  end  of  our  owne  troubles,  (for  that  shal  come  to  us  by  death), 
but  also  of  all  the  troubles  of  the  Church  of  God ;  which  shal 
not  be  before  the  agayn  commyng  of  the  Lorde  Jesus, 

The  thirde  cause,  I  collecte  of  Moses  wordes  to  the  Israelites, 
saienge:  "The  Lord  thy  God  shal  cast  out  thes  nacions  by  deut. 7. 
litle  and  litle  before  thee.  He  wil  not  cast  them  out  all  at 
ones,  lest,  perchaunce,  the  wylde  beastes  be  multiplied  against 
thee/''  And  also,  "  Whan  thou  shalt  entre  in  that  good  land,  deut.  a. 
and  shalt  dwell  in  the  bowses  that  thei  never  buyldet,  and  that 
thou  shalt  eate  and  be  filled,  geve  thankes  unto  the  Lord  thy 
God,  and  beware  that  thou  forget  him  not;  and  that  thou  saie 
not  in  thy  hert.  The  strength  of  myne  owne  hand  hath  brought 
thes  greate  riches  unto  me." 

In  thes  wordes  are  two  thinges  apperteyning  to  our  matter, 
most  worthelie  to  be  noted.  First,  that  Moses  saieth,  that 
the  Lorde  will  not  at  ones,  but  by  litle  and  litle  destroie  thes 
nacions;  adding  the  cause,  lest,  perchaunce,  (saieth  he)  the 
wilde  beastes  be  multiplied,  and  make  uproare  against  thee. 
The  second,  that  whan  thei  had  abundaunce,  that  then  thei 
shulde  declare  them  selves  myndfull  of  Godis  benefits;  and 
that  thei  shulde  not  thinke  that  their  owne  power,  wisdome, 
nor  provision  was  eny  cause  that  thei  had  the  fruition  of  those 
commodities. 

By  these  presidents,  the  Holie  Goost  teacheth  unto  them, 
that  like  as  thei  dyd  not  possesse  nor  opteyne  the  first  interest 
of  that  land  by  their  owne  strength,  but  that  the  Lord  God 
dyd  frelie  geve  it  unto  them;  so  likewise  were  thei  not  able  to 
broke  nor  enjoye  the  same  by  eny  power  of  their  selfe:  for 
albeit  that  God  shulde  have  in  one  moment  destroied  all  their 
enemies,  yet,  yf  he  shulde  not  have  bene  their  perpetuall  save- 
gard,  the  wilde  beastes  shulde  have  troubled  them.     And  yf 

VOL.  III.  I 


130  AN  EXPOSITION  OF 

thei  had  demaunded  the  question,  Why  wilt  thou  not  destroie 
the  wild e  beastes  also?  He  answereth:  Lest  thou  forget  the 
Lord  thy  God,  and  saie  unto  they  hert,  My  strength  hath 
opteyned  this  quietnes  to  my  selfe. 

Considre,  Dearlie  Beloved,  that  such  thinges  as  the  Spirite 
of  God  foresawe  daungerous  and  damnable  unto  them,  the  same 
thinges  are  to  be  feared  in  us;  for  all  thinges  happened  to  them 
in  figures.^  Thei  were,  in  Egipte,  corporally  punished  by  a 
cruell  tyrant :  We  were  in  spiritual  bondage  of  the  Devell  by 
synne  and  incredulitie.  God  gave  to  them  a  land  that  flowed 
with  mylke  and  hony,  for  which  thei  never  laboured  :  God  hath 
opened  to  us  the  knowlege  of  Christ  Jesus,  which  we  never 
deserved,  nor  yet  hoped  for  the  same.  Thei  were  not  able  to 
defende  the  land,  after  thei  were  possessed  in  it:  We  are  not 
able  to  reteyne  our  selves  in  the  true  knowlege  of  Clirist,  but 
by  his  grace  onelie.  Some  enemies  were  left  to  exercise  them: 
Synne  is  left  in  us,  to  lerne  us  to  fight:  Yf  enemies  had  not 
bene,  wilde  beestes  shulde  have  multiplied  amonges  them.  Yf 
such  thinges^  as  we  thinke  most  doth  trouble  us  were  not  per- 
mitted so  to  do,  worse  beests  shulde  have  domynion  over  us : 
To  wete,^  trust  in  our  selfe,  arrogancy,  oblyvion,  and  forgetful- 
nes  of  that  estate  from  which  God  had  delyvered  us,  together 
with  a  light  estimation  of  all  Christis  merits;  which  synnes  are 
the  beests  that,  alas!  devoure  no  small  nombre  of  men.  Nether 
yet  let  eny  man  thinke,  that  yf  all  kynde  of  crosses  were  taken 
from  us,  during  the  tyme  that  we  beare  the  erthlie  ymage  of 
Adam,  that  we  shulde  be  more  perfecte  in  usyng  the  spirituall 
giftes  of  God,  to  wete,*  free  remission  of  synnes,  his  free  graces, 
and  Christis  justice^;  for  which  we  never  laboured,  nor  that 
people  shulde  have  bene  in  usyng  of  those  corporall  giftes. 

And  Moses  saieth  unto  them:  Beware  that  thou  forget  not 
the  Lorde  thy  God.     He  who  knoweth  the  secrets  of  herts, 

*  "  Happened  unto  them  for  ensam-  *  lb.  "  that  is,  to  wit." 

pies."— 1  Cor.  X.  11.  *  lb,  "  to  wit." 

'  In  the  old  edit.  '*  such  beastes  "  *  Or  righteousness. 


THE  SIXTH  PSALM  OF  DAVID.  131 

geveth  not  his  preceptes  in  vayne;  but  knowing  what  thinges 
be  most  able  to  blyncl  and  disceave  man,  the  wisdome  of  God, 
by  his  contrarie  precepts,  geveth  him  warnyng  of  the  same. 
Experience  hath  taught  us,  how  such  beasts  have  troubled  the 
Church  of  God,  to  speak  nothing  of  the  tyme  of  the  Prophets, 
of  the  Apostels,  or  of  the  Primityve  Church. 

What  trouble  made  Pelagius^  by  his  heresie!  Affirmyng  that 
man,  by  naturall  power  and  fre  will,  might  fulfill  the  lawe  of 
God,  and  deserve  for  himself  remission  and  grace.  And  to 
come  a  litle  nearer  to  our  owne  age,  hath  it  not  been  openlie 
preached,  affirmed  in  scooles,  and  set  out  by  wrytinges,  that 
onelie  faith  doth  justifie,  but  that  works  doth  also  justifie  ? 
Hath  it  not  bene  taught,  that  good  workes  male  go  before 
faith,  and  male  provoke  God  to  geve  his  graces?  What  hath 
bene  taught  of  menis  raerites,  and  of  the  workes  of  supereroga- 
tioun  ?  Some  openlie  affirmyng,  that  some  men  have  wrought 
more  good  workes  than  were  necessary  to  their  owne  salva- 
tioun.  I  praie  you  consider,  yf  thes  men  saide  not,  Our  hand 
and  our  strength  hath  geven  thes  thinges  unto  usi  What  were 
these  develishe  heresies  aforesaid,  and  others  that  have  justi- 
fied^ the  whole  Papistrie?  Assuredly  thei  were  cruell  and  raven- 
yng  beasts,  able  to  devoure  the  soules  of  all  those  upon  whom 
thei  get  the  upper  hand.  But  the  mercifull  providence  of  our 
God,  willing  our  salvatioun,  wil  not  suffre  us  to  come  to  that 
unthankfullnes  and  oblyvion:  And  therfore  he^  permitteth  us 
to  our  enemies,  with  his  Apostle  Paul,  to  be  buffeted  to  the  end, 
and  that  we  maie  mourne  for  synne,  and  hate  the  same;  that  we 
maie  knowe  the  onelie  Mediator  and  the  dignitie  of  his  office; 
that  we  maie  unfeynedlie  thirst  the  commyng  of  the  Lorde 
Jesus;  and  that  we  nether  be  presumptuous,  lightlie  estemyng 
Christis  death,  nether  yet  unmyndefull  of  our  former  estate 

1  Pelagixxs,  who  flourished  about  the  sisted  in  denying  the  doctrine  of  Ori- 

beginning  of  the  fifth  century,  was  ginal  Sin,  and  in  teaching  that  men 

probably  a  native   of  Ireland.     His  might  be  saved  by  their  own  works, 
heresy,  which  occasioned  great  dis-  *  In  the  old  edit,  "have  infected." 

tension  in  the  British  Church,  con-  ^  lb.  "  heere  he." 


132  AN  EXPOSITION  OF 

and  miseries.  And  so  this  cupp  is,  as  it  were,  a  medicyne 
prepared  by  the  wisdome  of  our  eternall  Phisician,  who  onelie 
knoweth  the  remedies  for  our  corrupt  nature. 

Adverte  and  marke,  Deare  Mother,  that  all  commeth  to  us 
for  oure  most  singular  profite:  It  is  a  medicyne,  and  therfore 
presently  it  can  not  be  pleasinge.  But  how  gladlie  wold  we 
use  and  receave,  when  the  bodies  were  sick,  (how  unpleasant 
and  bitter  that  ever  it  were  to  drink,)  that  medicyne  which 
wold  remove  sickness  and  restore  helth.  But  O  how  much 
more  ought  we,  with  pacience  and  thankesgevyng,  receave  this 
medicyne  of  our  Fatheris  handes,  that  from  our  soules  remov- 
eth  so  many  mortall  diseases,  (his  Holie  Ghost  so  working  by 
the  same;)  such  as  pryde,  presumptioun,  contempt  of  grace,  and 
unthankfullnes;  which  be  the  very  mortall  diseases,  that  by  un- 
belefe  killeth  the  soule,  and  doth  restore  unto  us  lowlynes^ 
feare,  invocation  of  Godis  name,  remembring  of  our  owne  weak- 
nes,  and  of  Godis  infinite  benefites,  by  Christ  receaved;  which 
be  the  very  evident  signes  that  Jesus  Christ  liveth  in  us. 
What  signes  and  tokens  of  thes  presidents  hath  appeared  in 
you  (and  others  that  be  in  your  company)  since  your  first 
profession  of  Christ,  it  nedeth  me  not  to  rehearce.  God 
grant  that  the  eyes  of  men  be  not  blvnded  to  their  owne 
perdicion.^     Amen. 

Presently  I  male  wryte  no  more  unto  you  in  this  matter. 
Beloved  Mother;  but  as  God  shal  grant  unto  me  more  oportu- 
nitie,  by  his  grace  who  geveth  all,  you  shal  receave  from  my 
handes  the  rest  of  Davides  mynde  in  this  Psalme.  Most 
ernestlie  beseching  you  in  the  bowelles  of  Christ  Jesus,  pa- 
ciently  to  beare  your  present  cross  and  dolores,  which  shortlie 
shal  vanish,  and  after  shal  never  appeare.     I  can  not  expresse 

'  The  two  following  paragraphs  are  "  blynded  to  their  owne  perdicion,'' 
not  contained  in  either  the  old  print-  the  Exposition  of  the  Psalm  is  con- 
ed editions,  or  in  Dr  M'Crie's  manu-  tinned  without  break  or  division,  as 
script  volume;  but  in  each  of  these  at  the  top  of  page  134,  "But  to  our 
copies     after     the     above    words —  purpois,"  &c. 


THE  SIXTH  PSALM  OP  DAVID.  133 

the  payne  which  I  thinke  I  might  suffre  to  have  the  presence 
of  you,  and  of  others  tliat  be  lyke  troubled,  but  a  few  daies. 
But  God  shal  gather  us  at  his  good  pleasure:  Yf  not  in  this 
wretched  and  miserable  life,  yet  in  that  estate  where  death 
maie  not  dissever  us.  My  dailie  praier  is,  for  the  sore  afflicted 
in  those  quarters.  Somtyme  I  have  thought  that  impossible  it 
had  bene,  so  to  have  removed  my  affection  from  the  Eealme  of 
Scotland,  that  eny  Realme  or  Nation  coulde  have  bene  equall 
deare  unto  me.  But  God  I  take  to  records  in  my  conscience, 
that  the  troubles  present  (and  appearing  to  be)  in  the 
Realme  of  England,  are  double  more  dolorous  unto  my  hert, 
then  ever  were  the  troubles  of  Scotland.  But  herof  to 
speake,  I  now  supersede;  beseching  God  of  his  infinite  mercie 
so  to  strengthen  you,  that  in  the  weakest  vessels  Ohristes 
power  maie  appeare. 

My  hartie  commendacion  to  all  whom  effeires :  I  meane  unto 
such  as  now  boldlie  abydeth  with  Christ.  I  byd  you  so  harte- 
lie  Farewell  as  can  eny  wicked  and  corrupte  man  do  to  the 
most  especiall  frendes.  In  great  haist  and  troubled  hert,  this 
6th  of  Januarij,  [1558-4.] 


134  AN  EXPOSITION  OF 


[THE  SECOND  VAK\\] 

But  to  our  purpois:  Deirlie  Belovit,  accept  this  cuppe  from 
the  handis  of  our  Heavinlie  Father,  and  albeit  your  panis  be 
almost  intollerabill,  yit  cast  your  self,  becaus  yow  half  no  uthir 
refuge,  befoir  the  trone^  of  Godis  mercie,  and  with  the  Prophet 
David,  being  in  lyke  trubill,  say  unto  him : — 

Have  mercy  upon  me,  0  Lord,  for  I  am  weak:  0  Lord,  Jieall 
me,  for  all  my  bonis  ar  veccit. 

Now  proceideth  David  in  his  Prayer,  adding  certane  caussis 
why  he  suld  be  heard,  and  obtene  his  petitionis.  But  first,  we 
will  speak  of  his  prayeris,  as  thai  be  in  ordour  throucht^  this 
haill  Psalme. 

David,  in  soume^  desyreth  four  thingis  in  this  his  vehement 
troubill.  In  the  first  verse,  he  asketh,  that  God  punische  hira 
not  in  his  heavie  displeasure  and  wraith.  In  the  secund  verse, 
he  asketh,  that  God  suld  haif  mercie  upon  him.  And  in  the 
third  verse,  he  desyreth,  that  he  suld  heall  him.  And  in  the 
fourth  verse,  he  asketh,  that  God  suld  returne  unto  him,  and 
that  he  suld  saif  his  saule.  Everie  ane  of  theis  thingis  wer  so 
necessarie  unto  David,  that  lacking  any  ane  of  thame,  he 
judgeth  hira  self  maist  miserabill.  He  felt  the  wraith  of  God, 
and  thairfoir  desyreth  the  same  to  be  removeit.  He  had 
offendit,  and  thairfoir  desyreit  mercie.  He  was  fallin  in  most 
dangerous  sicknes,  and  thairfoir  he  cryit  for  corporall  health. 
God  appeired  to  be  departit  from  him,  and  thairfoir  desyreit  he 
that  the  confort  of  the  Halie  Gaist  suld  returne  unto  him. 
And  thus  was  David,  not  as  commonlie  ar  the  maist  part  of 

•  In  the  old  edit.  "  the  throne."  '  lb.  "  in  summa" ;  or  "  in  summe.** 

2  lb. "  through." 


THE  SIXTH  PSALM  OF  DAVID.  135 

men  in  thair  prayeris,  who,  of  a  consuetude  and  custome,  often- 
tymes  do  ask  with  thair  mouthis  suche  thingis  as  the  hart  do 
not  greatlie  desyr  to  obtene. 

But  lat  us  mark  principallie  what  thingis  ar  to  be  notit  in 
theis  his  prayeris,  whilk  he,  with  ernist  mynd,  powrit  furth 
befoir  God.  Evident  it  is  that  David  in  theis  his  prayeris, 
susteanit  and  felt  the  verie  sense  of  Godis  wraith;  and  also 
that  he  understude  cleirlie  that  it  was  God  onlie  that  tru- 
billit  him,  and  that  had  laid  that  soir  scourge  upon  him. 
And  yit  no  whair  else  but  at  God  allone  (who  appeireth  to 
be  angrie  with  him)  seeketh  he  support  or  ayde.  This  is 
easie  to  be  spokin,  and  the  maist  part  of  men  will  judge  it 
but  a  lycht  matter  to  flie  to  God  in  thair  trubillis.  I  confes, 
in  deid,  that  yf  our  trubillis  cum  be  mannis  tyranny,  that  then 
the  maist  sure  and  maist  easie  way  is  to  rin^  to  God  for  defence 
and  ayde.  But  lat  God  appeir  to  be  oure  enemy e,  to  be  angrie 
with  us,  and  to  haif  left  us,  how  hard  and  difficill  it  is  then  to  let  this 

'  '  BE  WBILL 

call  for  his  grace  and  for  his  assistance  none  knaweth,  except  ^^'^"' 
suche  as  have  learnit  it  in  experience;  neither  yit  can  any  man 
so  do,  except  the  elect  children  of  God.  For  so  strong  ar  the 
enemyis  that,  with  great  violence,  invade  the  trubillit  conscience 
in  that  trubilsum  battell,  that  unles  the  hid^  seid  of  God  suld 
mak  thame  hoip  aganis  hoip,  thai  culd  never  luke  for  any  dely- 
verance  or  confort.     The  flesche  lacketh  not  reassonis  and  per-  enemies 

■t  DRIVE  U3 

suasionis  to  brine  us  frome  God.  The  Devill,  by  himself  and  by  undkrthis 
his  messingeris,  dar  boldlie  say  and  affirme  that  we  haif  nothing 
to  do  with  God;  and  a  weak  faith  is  oft  compellit  to  confes 
boith  the  accusationis  and  reasonis  to  be  moist  trew. 

In  tyme  of  trubill,  the  flesche  doith  reasone,  "  O  wrechit  man, 
perceaveit  thow  not  that  God  is  angrie  with  thee?  He  plagueth 
thee  in  his  hait  displeasure,  thairfoir  it  is  in  vane  for  thee  to 
call  upon  him."  The  Devill,  by  his  suggestioun  or  by  his  minis- 
teris,  doith  amplifie  and  aggravate  theis  presidentis,^  affirmyng 

'  "  Riu,"  run.  *  "  Theis  presidentis,"  that  is,  these 

2  "  Hid,"  hidden.  things  already  mentioned. 


136  AN  EXPOSITION  OP 

and  beatting  into  the  conscience  of  the  soir  afflictit  in  this 
maner.  "  God  plagueth  thee  for  thy  iniquitie;  thow  has  offendit 
his  halie  law,  thairfoir  it  is  labour  lost  to  cry  for  mercie  or 
relief;  for  his  justice  must  neidis  tak  vengeance  upon  all  inobe- 
dient  offenderis/'  In  this  mene  seassone,  a  weak  faith  is  com- 
pellit  to  confess  and  acknawledge  the  accusationis  to  be  moist 
trew;  for  who  can  deny  that  he  hath  not  deservit  Godis  pu- 
nishmentis  ?  The  flesche  feilleth  the  tormentis,  and  our  awin 
weaknes  cryeth,  All  is  trew,  and  no  poynt  can  be  denyit. 

The  vehemencie  of  this  battell  in  the  seiknes  of  Ezechias,  and 
in  the  historie  of  Job,  playnlie  may  be  espyit.  Ezechias,  after 
that,  with  lamentabill  teiris,  he  had  complaynit  that  his  lyfe 
was  takin  away,  and  cut  of  befoir  his  tyme;  that  violence  was 
done  unto  him,  and  that  God  had  bruisit  all  his  bonis  lyke  a 
lyoun,  at  last  he  sayith,  "Be  thow  suretie  for  me,  O  Lord;"" 
but  immediately  upon  theis  wordis,  as  it  were  correcting  him 
selff,  he  sayith,  "  What  sail  I  say,  it  is  He  that  hath  done  it;" 
as  who  suld  say,  to  what  purpois  compleane  I  to  him  ?  Yf  he 
had  any  pleasure  in  me,  he  wold  not  haif  intreatit  me  on  this 
maner :  It  is  he  him  selff  whome  I  thocht  suld  have  bene  my 
suretie  and  defender,  that  hath  wrappit  me  in  all  this  wreachit 
miserie.  He  cannot  be  angrie  and  mercifull  at  anis  (so  judgeth 
the  flesche),  for  in  Him  thair  is  no  contrarietie.  I  feill  him  to 
be  angrie  with  me,  and  thairfoir  it  is  in  vane  that  I  compleane 
or  call  upon  him.  This,  also,  may  be  espyit  in  Job,  who,  efter 
that  he  was  accusit  by  his  freindis,  as  ane  that  had  deserveit 
the  plague  of  God;  and  after  that  his  wyfe  had  willit  him  to 
refuse  all  justice,  and  to  curse  God  and  so  to  die;  efter  his 
most  grevous  complayntes,  he  sayith.  Whan  I  callit  upon  him, 
and  he  hath  answerit,  yit  beleive  I  not  that  he  hath  heard  my 
voce.  As  Job  wold  say,  So  terribill  ar  my  tormentis,  so  vehe- 
ment is  my  pane  and  anguische,  that  albeit  verilie  God  hath 
heard  my  petitionis,  yit  feill  I  not  that  he  will  grant  me  my  re- 
queist.  Heir  is  a  strong  battell,  whan  perfytlie  thow  under- 
stand that  remedie  is  in  none,  but  in  God  onlie,  and  yit  from 


THE  SIXTH  PSALM  OF  DAVID.  137 

Godis  hand  thai  luke  for  no  support,  as  mycht  appeir  to  manis 
judgement :  for  he  that  sayith  that  God  punisseth  him,  and 
thairfoir  can  not  be  mercifull,  and  he  that  doubteth  whether 
God  heireth  him  or  not,  appeirith  to  haif  cast  away  all  hoip  of 
Godis  delyverance. 

Theis  thingis  put  I  yow  in  mynd  of,  Belovit  Mother,  that 
albeit  your  panis  sumtymes  be  so  horrible,  that  no  release  nor 
confort  ye  find,  neither  in  spreit  nor  bodie,  yit  yf  the  hart  can 
onlie  sob  unto  God,  dispair  not,  yow  sail  obtene  your  hartis  de- 
syre;  and  destitute  ye  ar  not  of  Faith,  For  at  suche  tyme  as 
the  flesche,  naturall  reasone,  the  law  of  God,  the  present  tor- 
ment, and  the  Devill,  at  anis  doith  cry,  God  is  angrie,  and 
thairfoir  is  thair  nether  help  nor  remedie  to  be  hoipit  for  at  his 
handis:  At  suche  tyme,  I  say,  to  sob  unto  God  is  the  demon- 
stratioun  of  the  secreit  seid  of  God,  whilk  is  hid  in  Godis  elect 
childrene;  and  that  onlie  sob,  is  unto  God  a  moir  acceptabill 
sacrifice,  than,  without  this  cross,  to  give  our  bodies  to  be  brunt, 
evin  for  the  truthis  sake.  For  yf  God  be  present  by  assistance 
of  his  Halie  Spreit,  or  that  no  dout  is  in  our  conscience,  but 
that  assuredlie  we  stand  in  Godis  favour,  what  can  corporall 
trubill  hurt  the  saule  or  mynd?  Seing  the  bitter  frostie  wind 
can  not  hurt  the  bodie  it  self,  whilk  is  maist  warmlie  coverit 
and  cled  from  violence  of  the  cold. 

But  when  the  Spreit  of  God  appeireth  to  be  absent,  yea, 
whan  God  him  selff  appeireth  to  be  our  enemy,  then  to  say,  or 
to  think,  with  Job  in  his  trubill,  *'  Albeit  he  suld  destroy  or  sla 
me,  yit  will  I  trust  in  him."  O,  what  is  the  strenth  and  vehe- 
mence of  that  faith,  whilk  so  luketh  for  mercie,  when  the  haill 
man  feilleth  nothing  but  dolouris  on  everie  syd?  Assuredlie  that 
hoip  sail  never  be  confoundit ;  for  so  it  is  promissit  by  Him 
who  can  not  repent  of  his  mercie  and  gudnes.  Rejoice,  Mother, 
and  fight  to  the  end,  for  sure  I  am  that  ye  ar  not  utterlie 
destitute  of  that  Spreit  who  taught  David  and  Job.  What 
obedience  I  have  heard  yow  gif  unto  God,  in  your  most  strong 
torment,  it  neideth  now  not  to  wryt;  onlie  I  desyre,  whilk  is  a 


138 


AN  EXPOSITION  OF 


OBJECTION 
OF  THE 
FLESH. 


A^fS■WERE 
BY  A  SIMI- 
LITUDE. 


portioun  of  my  daylie  prayer,  God  oure  Father,  for  Chryst  Jesus 
his  Sonis  sake,  that  in  all  your  trubill  ye  may  continew  as 
I  haif  left  yow,  and  that  with  David,  ye  may  sob,  albeit  the 
mouth  may  not  speik,  yit  lat  the  hart  grone  and  say,  "  Have 
mercie  upon  me^  0  Lord,  and  heall  me.''''  And  then  I  nothing 
doubt  your  grevous  tormentis  sail  not  molest  yow  for  ever,  but 
schortlie  sail  haif  ane  end,  to  your  everlasting  consolation 
and  confort. 

Ye  think,  peradventure,  that  ye  would  gladlie  call  and  pray 
for  mercie,  but  the  knawledge  of  your  synis  do  hinder  yow. 

Considder,  Deirlie  Belovit,  that  all  phisick  or  medecine 
serveth  onlie  for  the  pacient.  So  doith  mercie  serve  onlie 
for  the  synncr,  yea,  for  the  wreatchit  and  maist  miserabill 
synner.  Did  not  David  understand  him  selfF  to  be  a  synner, 
and  adulterer,  and  a  schedder  of  innocent  blude  ?  Yea,  knew 
he  not  also  that  he  was  punissit  for  his  synnis?  Yes,  verelie 
he  did,  and  thairfoir  he  callit  for  mercie;  whilk  he  that  knaw- 
eth  not  the  heaviness  and  multitude  of  synnis  can  in  no  wyse 
do,  but  most  commonlie  dois  dispyse  mercie  when  it  is  offerit; 
or,  at  least  the  man  or  woman  that  feilleth  not  the  burdene  of 
syn,  lichtlie  regardeth  mercie,  becaus  he  feilleth  not  how  ne- 
cessarie  it  is  unto  him ;  as  betuix  Chryst  and  the  proude 
Phariseis,  in  many  places  of  the  New  Testament  it  is  to  be 
seene.  And  thairfoir.  Dear  Mother,  yf  your  adversarie  trubill 
yow  either  with  your  synnis  past  or  present,  objecting  that  mer- 
cie apperteneth  not  unto  yow  by  reasone  of  your  synnis,  answer 
unto  him  as  ye  ar  taught  be  oure  Saviour  Chryst  Jesus,  That 
the  haill  neideth  no  physicioun,  neither  yit  the  just  mercie,  nor 
pardone;  but  that  our  Chryst  is  cum  to  gif  sycht  to  the  blynd, 
and  to  call  synneris  to  repentance,  of  whome  ye  acknawiedge 
your  selff  to  be  the  greattest,  and  yit  that  ye  doubt  nothing  to 
obtene  mercie,  because  it  was  never  denyit  to  none  that  askit 
the  same  in  faith,  and  thus  no  doubt  ye  sail  obtene  victorie  by 
Chryst  Jesus,  to  whome  be  prais  for  ever.     Amen. 


THE  SIXTH  PSALM  OF  DAVID.  139 

In  the  rest  of  Davidis  prayeris  now  will  we  be  sehorter,  that 
we  may  cum  to  the  ground  of  the  same. 

After  the  desyring  of  mercie,  now  desyreth  David  a  corporall 
benefit,  saying,  "  Heall  me,  0  Lord.''''  Heirof  is  to  be  notit, 
that  bodilie  health  being  the  gift  of  God,  may  be  askit  of  him 
without  syn,  albeit  that  we  understand  oure  selves  to  be 
punissit  for  our  offences.  Neither  yit  in  so  praying,  ar  we  con- 
trarie  to  Godis  will;  for  his  providence  hath  plantit  in  the  na- 
ture of  man  a  desyre  of  helth,  and  a  desyre  that  it  may  be 
conserveit.  And  thairfoir  is  he  not  offendit  that  we  ask  helth 
of  bodie,  when  we  lack  it,  neither  yit  that  we  seik  preservatioun 
of  our  helth  by  suche  ordinarie  meanis  as  his  Majestic  hath 
apoyntit;  provydit  alwayis  that  God  him  selff'  be  first  socht, 
and  that  we  desyre  neither  lyfe  nor  helth  to  the  hinderance  of 
Godis  glorie,  nor  to  the  hurt  or  distructioun  of  utheris  oure 
brethrene;  but  rather  that  by  us  Godis  glorie  may  be  promotit, 
and  that  utheris,  oure  brethrene,  by  our  strenth,  helth,  and 
lyfe,  may  be  confortit  and  defendit.  Theis  presidentis  now 
rychtlie  observit,  it  is  no  sin  ernistlie  to  aske  at  God  helth  of 
bodie,  albeit  we  knaw  oure  seiknes  to  be  the  verie  hand  of  God 
punissing  or  correcting  oure  former  evill  lyfe. 

This  I  wryt,  becaus  sum  men  ar  so  seveir,  that  thai  wold  not 
that  we  suld  aske  bodilie  helth  of  God,  because  the  seiknes  is 
sent  to  us  by  him.  But  suche  men  do  not  rychtlie  understand, 
neither  yit  considder,  that  seiknes  is  a  trubill  to  the  bodie,  and 
that  God  commandeth  us  to  call  for  his  help  in  all  oure  tru- 
billis.  Surelie,  oure  submissioun  and  pi'ayers  in  suche  extremi- 
tie,  is  the  greattest  glorie  that  we  can  gif  unto  oure  God.  For 
so  doing,  we  think  that  his  mercie  aboundeth  above  his  judge- 
ment, and  so  we  ar  bold  to  pray  for  the  withdrawing  of  his 
scourge.  Whilk  petitioun,  no  doubt,  he  must  grant;  for  so 
he  promisseth  by  Jeremie  his  propheit,  saying,  "  If  I  have  spo-  jekem.  is. 
kin  aganis  any  natioun  or  citie,  saying,  that  I  will  destroy  it,  and  mark 
yf  it  turne  from  iniquitie,  and  repent,  it  sail  repent  me  also  of 
the  plagues  that  I  have  spokin  aganis  it.""     God  promisseth  to 


140  AN  EXPOSITION  OF 

schew  mercie  to  a  whole  citie  or  natioun  yf  it  repent;  and  will  he 
not  do  the  same  to  a  particular  persone,  yf,  in  his  seiknes,  he 
call  for  grace?  He  hath  schewit  unto  us,  that  he  will,  by  dyvers 
exampillis,  and  speciallie  to  the  leprosie  of  Miriam,^  the  sister  of 
Moses  and  Aaron,  whilk  she  ressaveit  of  the  Lordis  hand,  pu- 
nissing  hir  high  and  haughtie  mynd.  And  agane,  upon  hir  sub- 
missioun,  and  at  the  prayer  of  Moses,  sche  schortlie  was 
restoreit  to  helth. 

But  to  proceid.  David,  moirover,  prayeth,  "  Turne  agane, 
O  Lord.''''  It  appeireth  into  David,  being  in  the  extremitie  of 
his  pane,  that  God  was  altogether  dep.'irtit  frome  him ;  for  so 
alway  judgeth  this  flesche  (yea,  the  haill  man)  when  trubil) 
worketh  by  any  continewance  of  tyme.  David  had  susteanit 
trubill  many  dayis;  he  had  prayit,  and  yit  was  not  delyverit. 
And  thairfoir  judgeth  he  that  God,  being  offendit  for  his  synis, 
had  left  him.  And  yit  plane  it  is  that  God  was  with  him, 
working  in  his  hart,  by  his  Holie  Spreit,  repentance.  Express- 
ing furth  thois  sobbis  and  gronis,  as  also  the  desyre  he  had  to 
be  restorit  to  that  confort  and  consolatioun  whilk  sunitymes  he 
had  felt,  by  the  familiaritie  whilk  he  had  with  God.  All  theis 
motionis,  I  say,  wer  the  operatiounis  of  Godis  Holie  Spreit; 
and  yit  culd  David  perceave  no  confort  nor  presence  of  God 
in  his  trubill,  but  lamentabillie  complayneth,  as  befoir  ye  haif 
heard.  Heirof  it  is  plane,  that  the  verie  elect  sunitymes  ar 
without  all  feilHng  of  consolatioun;  and  that  thai  think  thame 
selves  altogether  destitute,  as  may  be  sene  in  David. 

But  it  is  cheiflie  to  be  notit,  that  David  in  this  his  anguische 
remembreth  that  God  sunitymes  had  bene  familiar^  with  him, 
for  he  sayeth,  "  Turne  agane,  0  Lord,''''  signifeing  heirby,  that 
befoir  he  had  felt  the  sueitnes  of  Godis  presence  ;  but  now  he 
was  left  to  him  self,  without  feilling  of  confort  or  consolatioun. 
For  thus  appeireth  David  to  complane:  Hast  thow  not  bene 
familiar  with  me,  O  Lord,  thy  unprofitabill  servanda    Didest 

^  In  the  old  edit,  as  well  as  IMS.  M.  '  "  Beue  familiar,"  been  present, 

it  is  "  Marie." 


THE  SIXTH  PSALM  OF  DAVID.  141 

thow  not  call  me  frome  keiping  scheip,  to  be  anoyntit  King  over 
thy  people  Israel  ?  Didest  not  thow  so  incorage  my  mynd,  that 
I  feirit  not  the  fresche  strength  of  the  cruell  lyoun,  nether  yit 
the  devouring  teith  of  the  hungrie  beare;  frome  whois  jawis  I 
delyverit  my  scheip  ?    Didest  not  thow  anis  inflame  my  hart  JJ^^fiy^"^^^ 
with  the  zeale  of  thy  halie  name,  that  when  all  Israeli  wer  so  gotuI™^^ 
eff'rayit  that  none  durst  encounter  with  that  monster  Goliath,  HOL^^^™ 
yit  thy  Majesties  spreit  maid  me  so  bold  and  so  valiaunt,  that 
without  harnes  or  weaponis  (except  my  sling,  staf,  and  stonis) 
I  durst  interpryes  singular  battell  aganis  him  ?    Was  it  not 
thy  awin  strenth  that  gave  me  victorie,  not  onlie  at  that  tyme, 
but  also  of  all  uther  enemyis  that  have  socht  my  lyfe  since? 
Hast  thou  not  maid  me  so  glaid  by  the  multitude  of  thy  mer- 
cies and  thy  most  gracious  favour,  whilk  thow  fra  tyme  to  tyme 
most  aboundantlie  hast  pourit  upon  me,  that  boith  saule  and 
bodie  hath  rejoseit  throucht  the  glaidnes  of  thy  countenance? 
Hast  thow  not  bene  sa  effectuallie  with  me  present  in  trubillis 
and  dangeris,  that  my  verie  enemyis  liave  knawin  and  confessit 
that  thy  power  was  alwayis  with  me,  and  that  thow  didest  tak 
my  defence  upon  thy  awin  self?  And  wilt  thow  now  so  leif  the 
habitation  that  thow  has  chosin  ?  Sail  it  be  left  desolat  for  ever? 
Can  thy  mercies  have  an  end,  and  sail  thy  fatherlie  pitie  never 
appeir  moir  unto  me?  Salt  thow  leif  me  for  ever  thus  to  be 
tormentit,  whome  thy  gudnes  afoir  so  abundantlie   confortit? 
O  Lord,   I  am  sure  thy  free  mercies  will  not  so  intreat  me;  wilt  thow 

'  J  '    FORSAKE 

and  thairfoir  turne  agane,  O  Lord  my  God;  and  mak  me  glad  creaturk? 

o         '  J  '  o  that  thow 

with  thy  countenance,  whome  of  long  tyme  thow  has  left  voyd  fo  muouI 

of  consolatioun  and  joy. 

Advert  and  considder,  Deirlie  Belovit,  in  what  estait  was 

David  when  that  he  had  no  uthir  confort,  except  the  onlie  re- 

memberance  of  Godis  former  benefittis  schewit  unto  him.    And 

thairfoir  mervale  ye  not,  nor  yit  dispair,  yea,  albeit  that  ye  find 

^  In  the  first  edit.,  the  marginal  note  ^  In  the  first  edit.,  "  Wilt  thou  for- 

reads,  "  In  truble  David  remembreth  sake  thy  servaunte  that  thou  haste 

what  God  sonitymes  had  wrought  by  done  so  muche  for?" 
him.'' 


142  AN  EXPOSITION  OF 

your  self  in  the  same  case  that  David  was.     Sure  I  am,  that 
your  awin  hart  must  confes  that  ye  haif  ressaveit  evin  lyke 
benefittis  of  the  handis  of  God  as  David  did.     He  hath  callit 
yow  frome  a  moir  vyle  office  than  from  the  keiping  of  scheip, 
to  as  great  a  dignitie  (tuiching  the  everlasting  inheritance)  as 
he  did  David.     For,  frome  the  service  of  the  Devill  and  Sin,  he 
hath  anoyntit  us  preistis  and  kingis  by  the  blude  of  his  onlie 
Sone  Jesus.     He  hath  gevin  yow  corage  and  boldnes  to  fight* 
aganis  enemyis,  that  be  raoir  neir  unto  yow  than  either  was  the 
lyoun,  the  beare,  or  Goliath  to  David.     Against  the  Devill,  I 
mene,  and  his  assaltis;  against  your  awin  flesche,  and  most  in- 
ward affectionis;  against  the  multitude  of  thame  that  wer  (and 
yit  remane)  enemyis  to  Ohrystis  religioun;   yea,   and   against 
sum  of  your  maist  naturall   freindis,   whilk  appeir   to  profes 
Chryst  with  yow,  and  in  that  part  the  battell  is  mair  vehement. 
What  boldnes  I  haif  sene  with  you  in  all  suche  conflictis,  it 
neideth  not  me  to  reherse.     I  wryt  this  to  the  prais  of  God,  I 
haif  wonderit  at  that  bold  constancie  whilk  I  haif  found  in 
yow  at  suche  tyme  as  my  awin  hart  was  faynt.     Sure  I  am, 
that  flesche  and  blud  culd  never  haif  persuadit  yow  to  haif  con- 
tempnit  and  set  at  nocht  thois  thingis  that  the  warld  maist 
estemeth.     Ye  haif  taistit  and  felt  of  Godis  gudnes  and  mer- 
cies in  suche  measure,  that  not  onlie  ye  ar  abill  to  reasone  and 
speak,  but  also,  by  the  Spreit  of  God  working  in  3'ow,  to  gif 
confort  and  consolatioun    to  suche  as  wer  in    trubill.      And 
thairfoir,  Deir  Mother,  think  not  that  God  will  leif  his  awin 
mansion  for  ever.      No,  impossible  it  is  that  the  Devill  sail 
occupie  Godis  inheritance,  or  yit  that  he  sail  so  leif  and  forsaik 
his  holie  tempill,  that  God  will  not  sanctifie  the  same.    Agane, 
God  sumtyme  suspendeth  his  awin  presence  frome  his  elect,  as 
heir  by  David  may  be  espy  it,  and  verie  often  suffereth  he  his 
elect  to  taist  of  bitternes  and  greif  for  suche  caussis  as  ar  be- 
foir  expressit.    But  to  suffer  thame  to  be  reft  out  of  his  handis, 

'  In  the  old  edit.,  *'  to  fight  againste      gerous,  and  against  enemyis  that  be 
more  cruel,  more  subtle,  more  dan-      more  nye  unto  you,  thau  either,"  &c. 


THE  SIXTH  PSALM  OF  DAVID.  143 

that  he  neither  will  nor  may  permit ;  for  so  war  he  a  mutabill 
God,  and  gaif  his  glorie  to  another,  yf  he  permittit  him  self  to 
be  overcum  of  his  adversarie,  vvhilk  is  as  lyke  impossibill,  as  it 
is  that  God  sail  ceas  to  be  God. 

Now  last,  David  prayeth,  "  Delyver  my  saule,  and  saif  me!'"' 
In  this  prayer,  no  doubt  David  desyreit  to  be  delyverit  frome 
the  verie  eorporall  death  at  that  tyme,  and  his  saule  to  be 
saved  frome  the  present  plagues  and  grevous  torments  that  he 
susteanit.  In  whilk  it  mycht  appeir  to  sum  that  he  was  mair 
addictit  to  this  present  lyfe,  and  that  he  loved  mair  the  quyet- 
nes  of  the  flesche  than  it  became  spirituall  man  to  do.    But,  as  the  most 

.        .  .  .  SPIRITUAL 

befoir  is  said,  God  hath  naturallie  ingraftit  and  plantit  in  man  s'yeetu" 

RESTE. 

this  love  of  lyfe,  tranquillitie,  and  rest,  and  the  maist  spirituall 
man  oftymes  desyreth  thame.  Becaus  thai  ar  seallis  and  wit- 
nessis  of  that  leag'  and  felowschip  that  is  betuene  God  and  his 
elect.  And  albeit  that  trubill  maist  commonlie  doith  follow 
the  freindis  of  God,  yit  is  he  nothing  offend  it  that  ernistlie  we 
ask  our  quyetnes;  neither  is  that  our  desyre  any  declaratioun  of 
carnalitie  or  of  inordinat  love  that  we  haif  to  the  warld,  con- 
siddering  that  the  finall  caus  whairfoir  we  desyre  to  leif  is  not 
for  enjoying  of  worldlie  pleasures,  for  many  tymes  in  the  middis 
of  theis,  we  grant  and  confess,  that  better  it  is  to  be  absent 
frome  the  bodie.  But  the  chief  caus  why  Godis  elect  do  de- 
syre lyfe,  or  to  haif  rest  in  earth,  is  for  the  maintenance  of  Godis 
glorie,  and  that  utheris  may  sie  that  God  taketh  a  cair  over 
his  elect. 

But  now  to  the  groundis  and  foundationis  of  Davidis  prayeris, 
and  whairupon  his  prayeris  do  stand. 

1.  The  First  is  takin  frome  the  vehement  trubill  whilk  he 
susteanit,  and  from  the  long  continewance  of  the  same. 

2.  The  Secund  is  takin  frome  the  goodness  of  God. 

3.  And  the  Third,  frome  Godis  glorie,  and  frome  the  inso- 
lent rage  of  his  enemyis. 

'  "  Leag,"  and  in  other  places,  *•  leig,"  league,  covenant. 


144  AN  EXPOSITION  OF 

Heir  is  to  be  observit  and  notit,  that  neither  is  trubill,  neither 
long  continewance  of  the  same,  neither  yit  the  proude  and  haw- 
tie  myndis  of  wickit  men,  the  cheif  moving  cause  why  God 
heireth  cure  prayeris,  and  deelareth  him  self  mercifull  unto  us; 
and  thairfoir  thai  may  not  be  the  sure  and  sound  foundationis 
of  our  pi'ayeris.  But  onHe  God  is  infinit  gudnes  is  the  frie  fon- 
tane  of  all  mercie  and  grace,  whilk  springeth  and  cumeth  unto 
us  be  Chryst  Jesus  his  Sone.  But  thai  ar  caussis,  by  operatioun 
of  the  Holie  Spreit,  helping  oure  weaknes  to  beleive,  and  to 
trust  that  God,  who  is  Father  of  mercies,  will  not  be  angrie 
for  ever  at  the  soir  afflictit;  neither  yit  that  he  will  punische 
without  mercie  suche  as  call  for  his  help  and  con  fort.  As  also 
that  God,  who  hath  alwayis  declareit  him  self  enemy  to  pryde, 
will  not  suffer  the  proude  and  obstinat  contempneris  of  his  pure 
Sanctis  long  to  blaspheme  his  lenitie  and  gentilnes,  but  that 
he  will  poure  furth  his  plagues  upon  thame  according  to  his 
threatnyngis.  And  sa  ar  oure  trubillis,  and  the  tiranny  of  oure 
enemyis  in  that  behalf,  fundamentis  whairupon  our  prayeris 
may  stand  :   As  heir  appeireth. 

David  deelareth'  his  dolour,  and  the  continewance  thairof, 
in  theis  wordis : — 

/  am  consumed  away  with  seiknes,  all  my  hones  ar  vexit,  and 
my  saule  is  in  horrihill  feir.  But,  Lord,  hoio  long  loilt  tho'ii 
thus  intreat  me?  I  am  wearied  for  sobbing;  I  waiter  my 
bed  with  my  teiris. 

Let  us  think^  that  David  thus  speiketh:  0  Lord,  mayest 
thow,  who  ever  hast  takin  cair  for  me  frome  my  motheris 
wombe,  now  forget  me,  the  workmanship  of  thy  awn  handis  ? 
Mayest  thow,  that  has  declareit  thy  self  so  mercifull  unto  me  in 
all  my  tribulationis,  now  in  the  end  tak  thy  mercies  cleane 
frome  me?  Hast  thow  no  pitie,  O  Lord!  Dost  thou  not  behold 
that  I  am  pynit  and  consumed  be  this  grevous  torment,  whairin 
not  onlie  is  my  tendir  flesche,  but  also  my  very  bonis  (the 
strongest  part  of  the  bodie)  so  vexit,  that  neither  is  thair  bew- 

'  In  the  first  edit.,  "  describeth."  *  jb,  «  Let  us  yniagyn." 


THE  SIXTH  PSALM  OF  DAVID.  145 

tie  nor  strenth  left  unto  me?  Yf  theis  anguischeis  occupyit 
the  bodie  onlie,  yit  wer  the  pane  ahnost  insufferabill:  But,  0 
Lord,  how  horribillie  is  my  saule  tormentit,  that,  albeit  it  be 
immortal,  yit  it  so  quaketh  and  trembilleth  as  verie  death  suld 
devoure  it.  And  thus  do  I  sustene  most  grevous  tormentis, 
both  in  bodie  and  saule,  of  suche  long  continewanee,  that  it 
appeireth  unto  me  thow  hast  forgotten  to  be  mercifull.  0  Lord, 
how  lono;  wilt  thou  intreat  me  in  this  manner?  Hast  thow  for- 
gotten  thy  loving  mercies?  or  hast  thow  lost  thy  fatherlie  pitie? 
I  have  no  longer  strenth  to  cry;  yea,  and  for  sobbisand  groanis 
I  am  so  werie,  that  my  breth  failleth  me;  the  teiris  of  my  eyis, 
whairwith  nychtlie  I  have  wet  my  bed,  hath  borne  witness  of 
my  unfeaned  dolour;  but  now  my  eyis  ar  waxin  dim,  and  my 
liaill  strenth  is  dryit  up. 

In  all  theis  lamentabill  complayntes,  David  speiketh  unto 
God  as  he  wold  speik  unto  a  man  that  wer  ignorant  what  ane 
uthir  man  sufferit;  whairof  it  may  be  understand  how  the  maist 
prudent  and  the  maist  spirituall  man  judgeth  of  God  in  the 
tyme  of  trubill.  Assuredlie  he  thocht  that  God  taketh  na  cair 
for  him,  and  thairfoir  doith  he,  as  it  wer,  accuse  God  of  un- 
myndfulnes,  and  that  he  lukeit  not  upon  him  with  the  eyis  of  his 
accustomit  mercie,  as  cleirlie  be  theis  wordis  may  be  espyit. 
And  yit  ar  Davidis  trubillis  the  first  ground  and  cause  why  he 
maketh  his  prayeris,  and  claimeth  to  be  heard.  Not  that  tru- 
billis (as  befoir  is  notit)  ar  sufficient  by  thameselves  for  Godis 
delyverance,  bot,  in  recompting  his  dolour,  David  hath  a  se- 
creit  access  to  Godis  mercie,  whilk  he  challengeit  and  claimeth 
of  dewtie  to  apertene  to  all  his,  who,  in  the  tvme  of  trubill  call  mercie  ap. 
for  his  support,  help,  and  ayd.  And  it  is  the  same  ground  creatueis^ 
that  Job  taketh,  whair  he  saveth,  "  Is  it  profitable  unto  thee  fSk  thI^^ 

•'  _  *^       _  SAME  VS. 

that  thow  violentlie  oppress  me  ?  Wilt  thow  dispyse  the  work  of  kor^^"^^ 

thy  awin  handis?     Thow  hast  formit  and  maid  me  altogether,  '^^^'^• 

and  wilt  thow  now  devour  me?    Remember,  I  beseiche  thee,  that  job  9. 

thow  hes  fasshionit  me  as  a  mould,  and  that  thow  shalt  bring 

me  to  dust.    Thow  hast  coverit  me  with  skin  and  flesche;  with 
VOL.  IIL  K 


146  AN  EXPOSITION  OF 

sinewis  and  bonis  hast  thow  joy  nit  me;  with  lyfe  and  comliness 
hast  thow  beautifeit  me;  and  thy  prudence  hath  keipit  my 
spreit."  Heir  may  be  espyit  upon  what  ground  theis  tuo  stude 
in  thair  most  grevous  paynis.  Their  trubill  moveit  thame  to 
compleane,  and  to  appele  to  the  great  mercie  of  God,  whilk,  as 
thai  alledgeit,  evin  so  it  is  most  sure,  he  may  deny  to  none 
that  aske  it.  For  as  the  trubillis  of  his  creatures  is  none  ad- 
vantage unto  God,  so  to  deny  mercie  when  it  is  asked,  wer  to 
deny  him  self. 

And  heirin,  Deirlie  Belovit,  I  hartelie  wische  yow  to  rejoyce, 
for  I  can  be  witness  how  constantlie  ye  haif  callit  for  grace  in 
your  anguischeis;  and  your  awin  conscience  must  testifie,  that 
oftentymes  ye  haif  found  release'  and  confort  in  sic  measure, 
that  ye  haif  bene  bold  to  triumph  against  your  adversareis,  in 
Chryst  Jesus  your  Saviour.  Be  not  effrayit,  albeit  presentlie 
ye  feill  not  your  accustomed  consolatioun;  that  sail  hurt  yow 
na  mair  than  the  trubillis  of  David  and  Job  did  hurt  thame, 
who,  in  the  tyme  that  thai  spak  theis  former  wordis,  found  na 
mair  consolatioun  than  ye  do  now  in  the  maist  extremetie  of 
your  trubill.  Neither  yit  did  thai  haistelie  obtene  confort,  for 
David  sayeth,  "  O  Lord,  how  long  wilt  thow  so  cruellie  punische 
me?"  And  yit  we  knaw  most  assuredlie  that  thai  wer  heard, 
and  that  thai  obtenit  thair  hartis  desyre;  as,  no  doubt,  everie 
man  sail,  that  in  tyme  of  trubill,  be  it  spirituall  or  corporall, 
appealeth  onlie  to  Godis  mercie. 

The  Second  ground  and  fundatioun  whairupoun  the  prayeris 
of  David  do  stand,  is,  the  infinit  gudnes^  of  God:  for  thus  he 
sayeth,  "  Save  me,  0  Lord,  for  thy  gudnes."*  David  befoir  had 
askit  mercie,  and  declared  his  complayntis;  but  now  serching 
and  reasonyng  with  himself  secreitlie  in  his  conscience  efter 
this  maner :  Why  suld  God  schaw  mercie  unto  him  that  so 
haynouslie  had  offendit,  and  that  justlie  was  torinentit  by  Godis 
hand  for  his  transgressioun  and  syn?  No  other  ground,  that  is 
•  la  the  MS.  "releis,"  >  Goodness. 


THE  SIXTH  PSALM  OF  DAVID.  147 

alwayis  sure  and  permanent,  findeth  he  except  Godis  infinit 
gudnes,  vvhilk  he  espyeth  to  be  the  onlie  stay;  whilk  neither 
tempest  of  windis,  neither  fludis  of  watter,  ar  abill  to  over- 
thraw  nor  undermynd.  And  O!  how  persing  ar  the  eyis  of  faith,  ^he  ey^b 
that,  in  so  deip  a  doungeon  of  desperatioun,  can  yit  espy,  in  the 
middis  of  theis  trubilsmn  darknessis,  plentifull  gudnes  to  remane 
in  our  God;  yea,  and  suche  gudness  as  is  sufficient  and  abill 
to  overcum,  devour,  and  swallow  up  all  the  iniquiteis  of  his 
elect,  so  that  none  of  thame  ar  abill  to  ganestand  or  hinder 
Godis  infinit  gudnes  to  schew  his  mercie  to  his  trubillit  chil- 
drene. 

Heirby  ar  we  taught,  Belovit,^  in  the  extremitie  of  our  tru- 
bill,  to  runne  to  Godis  onlie  gudnes;  thair  to  seik  confort  by 
Chryst  Jesus,  and  no  whair  els.  I  feir  nothing  the  blasphe- 
mous voyces  of  such,  nor  thair  rageing^  aganis  God,  and  aganis 
his  onlie  eternall  veritie,  that  ar  not  eschamit  to  affirme  that 
this  kynd  of  doctrine  maketh  men  negligent  to  do  gude  workis; 
aganis  whome  no  uthirwayis  will  I  contend  than  doith  the 
Apostill,  saying,  "  Thair  dampnatioun  is  just.""  For  my  purpois 
and  mynd  is  to  edifie  yow  whome  God  hath  callit  from  darknes 
to  lycht,  whois  eyis  it  hath  pleasit  his  mercie  so  to  open,  that 
evidentlie  thai  feill  the  flesche  to  rebell  aganis  the  spreit,  evin 
in  the  hour  of  thair  greattest  perfectioun ;  in  suche  manor,  that 
all  power,  all  justice,  and  all  vertew  proceiding  from  us  is  so 
contaminat  and  defyllit,  that  the  verie  gude  workis  whilk  we  J^Jf^J;^^?^^ 
do  must  be  purgeit  be  ane  other,  and  that,  thairfore,  can  none  can  i.o  ar 

L  O  7  5  5  jj,  GODIS 

of  thame  be  an  infallible  ground  of  oure  prayer,  neither  yit  a  cleanks" 
sufficient  cause  why  we  suld  be  heard. 

But  the  gudnes  of  God,  as  it  is  infinit,  so  can  it  not  be  de- 
fyllit by  our  iniquitie;  but  it  perseth  throuch  the  same,  and 
will  schaw  it  self  to  oure  consolatioun,  even  as  the  beanies  of 
the  brycht  sone  perseth  throuch  the  mistie  and  thick  cloudis, 

'In  the   old   edit.  "Beloved  Mo-  note  reads,  "The  moste  purest  workes 

ther."  that  man  can  do,  are  in  the  sight  of 

2  In  the  first  edit.  "  raygynges."  God    unclene."     In   the   edit.    1580, 

'  In  the   first   edit,  this   marginal  "  The  most  pure " 


148  AN  EXPOSITION  OP 

and  bringeth  doun  his  naturall  heit,  to  confort  and  quicken 
suche  hearbis  and  creatures  as,  throuch  violence  of  cold,  wer 
almost  fallin  into  deadlie  decay;  and  thus  the  onlie  gudness  of 
Grod  remaneth  in  all  storraes,  the  sure  fundatioun  to  the  afflic- 
tit,  aganis  whilk  the  Devill  is  never  abill  to  prevaile.  The 
knawledge  of  this  is  so  necessarie  to  the  afflictit  conscience, 
that  without  the  same  it  is  verie  hard  to  withstand  the  assaltis 
of  the  adversarie.  For  as  he  is  a  spreit  most  subtill,  and  vigi- 
lant to  trubill  the  Children  of  God,  so  it  is  easie  to  him  to  de- 
face and  undermynd  all  the  groundis  and  caussis  that  be  within 
man;  and  especiallie,  when  we  ar  in  trubill;  yea,  he  can  per- 
suade that  we  want  thois  thingis  quhilk,  most  assuredlie,  we 
haif  by  Godis  free  gift  and  grace. 

As,  for  exampill,  yf  we  desyre  to  be  delyverit  frome  trubill 
and  anguische  of  conscience,  with  David  and  Job,  suddenlie 
can  the  Devill  object.  What  apperteneth  thair  exempill  unto 
thee?  They  had  many  notabill  and  singular  vertewis  whilk 
thow  lackest.  Yf  we  desyre  remission  of  synnis,  with  Magdalene, 
with  Petir,  or  with  any  uthir  offenders,  he  hath  these  dartis 
readie  to  schute:  They  had  Faith,  but  thow  hast  none!  They 
had  trew  repentance,  thow  art  but  ane  hypocrite !  They  haited 
syn  and  continewit  in  gud  workis,  but  thow  rejoysest  in  syn, 
and  doest  no  gude  at  all!  By  these  nieanis  can  he  who  is  the 
accuser  of  us  and  of  our  brethrene,  ever  find  out  sum  craftie 
accusatioun  to  trubill  the  weak  conscience  of  the  afflicted,  so 
long  as  ever  it  resteth  upon  any  thing  that  is  within  it  self; 
and  till,  by  operatioun  of  the  Halie  Gaist,  we  ar  ravischeit  and 
reft  up  to  the  contemplatioun  of  our  God,  so  that  our  myndis 
ar  fixit  onlie  upon  Godis  infinit  gudnes,  claimyng  by  the  same 
to  ressave  mercie;  as  Job  doith  in  his  former  wordis,  the  sense 
and  meanyng  whairof  is  this :  0  Lord,  thow  maidest  me  when 
yit  I  was  not ;  Thow  gavest  me  saule  and  bodie  when  I  neither 
knew  nor  understude  what  thy  power  was;  Thow  feddest  and 
nurissit'  me  when  I  culd  do  nothing  but  weip  and  niurne;  and 
'  In  the  old  editioD,  "uorishedest,"  "  nourishedst." 


THE  SIXTH  PSALM  OF  DAVID.  149 

thy  Majesteis  providence  unto  this  day  hath  preserveit  my  lyfe; 
and  yit  neither  I  nor  my  workis  ciild  profit  Thee!  For  Thow 
(whois  habitatioun  is  in  heavin)  neidis  not  the  help  of  man. 
And  as  for  my  workis,  suche  as  the  fountaine  is,  suche  must  the 
watter  be.  My  heart  is  corruptit,  how  then  can  any  thing  that 
is  cleane  proceid  frome  the  same?  And  so,  whatever  I  have 
ressavit,  that  either  was,  is,  or  heirefter  salbe,  within  my  cor- 
rupt nature,  all  proceideth  frome  thy  infinit  gudnes,  whilk 
began  to  schaw  thy  mercie  befoir  that  I  knew  thee.  Canst 
thow,  0  Lord,  leave  me  thus,  then,  in  my  extremitie?  I  grant 
and  confess  that  I  have  offend  it.  But  is  thair  any  creature 
cleane  and  perfyte  in  such  perfectioun,  that  without  mercie  he 
may  abyde  the  try  ell  of  thy  justice?  Oris  thair  any  iniquitie 
now  in  me  whilk  thy  wisdome  did  not  knaw  befoir?  And  thus 
appeale  I  to  thy  onlie  mercie,  whilk  springeth  frome  thy  infinit 
gudnes. 

0  Belovit!  when  thy  afilictit  saule^  can  thus  forsaik  and  re- 
fuse what  ever  is  in  man,  and  can  stay  it  self  (how  litill  so  ever 
it  be)  upon  Godis  infinit  gudnes,  then  ar  all  the  fyrie  dartis  of 
the  Devill  quenchit,  and  he  is  repulschit  as  a  confundit  Spreit.^ 
It  sail  hurt  nothing,  albeit  the  stormie  tempest  cease  not  sud- 
danelie ;  tliat  is  sufiicient  that  this  anker  be  cast  out,  whilk  as- 
suredlie  sail  preserve  your  schip,  that  sche  violentlie  runne  not 
upon  the  foirland  of  desperatioun. 

This  I  wryt,  Belovit  in  the  Lord,  knawing  what  hath  bene 
your  complayntis  heirtofoir;  in  that  ye  found  your  faith  faynt, 
that  ye  culd  not  repent  your  former  evill  lyfe,  that  ye  found  no 
dispositioun  nor  readines  to  gude  workes,  but  wer  rather  careit 
away  of  sin  and  wickitnes.  If  all  this  had  bene  trew,  yit  had 
ye  bene  in  no  worse  case  than  was  the  Apostill  Paule,  when  he 
cryit,  "  O  wretcheit  and  unhappie  man  that  I  am !  who  sail  de- 
lyver  me  frome  this  bodie  of  sin?" 

But  I  assuredlie  knaw,  that  the  cheif  part  of  your  trubill 

'  In  the  first  edit.  "  O  deir  Mother,  '  lb.  "  Quenched,  and  he  is  repulsed 

when  the  afflicted  soul."  as  a  confounded  Spirit." 


150  AN  EXPOSITION  OF 

proceidetli  frome  malice  and  envy  of  the  Devill,  Avho  wold  per- 
suade to  your  hurt,  that  ye  delytit  in  thois  thingis  whilk,  to 
yow,  wer  most  displeasing.  For  how  oft  have  ye  complainit 
upon  the  weaknes  of  your  faith !  How  oft  have  ye  lamentit  the 
imperfectioun  of  your  flesche !  the  teiris  of  your  eyis  have  wit- 
nessit  before  God  that  ye  delytit  not  in  suche  thingis  as  your 
adversarie  falslie  layeth  to  your  charge.  For  who  useth  con- 
tinewallie  to  murne  for  thois  thingis  that  are  pleasing  to  his 
hart,  yf  thai  be  present  with  him  at  all  tymes?  Or  who  will 
desyre  thingis  pleasing  to  be  removeit  frome  him?  Ye  haif 
murnit  for  your  weaknes,  and  haif  desyreit  your  imperfectionis 
to  be  removeit;  and  ye  haif  detestit  all  sortis  of  idolatrie. 
How  then  can  ye  think  that  ye  tak  any  pleasure  in  the  same! 
Despair  not,  althocht  all  rememberance  of  Godis  gudnes  or 
worthines  be  removeit  frome  your  mynd.  Ye  haif  David,  Job, 
Daniell,  and  all  uther  the  Sanctis  of  God  in  equall  sort  with 
yow.  Of  David  and  Job  ye  haif  heard.  And  Esay,  making  his 
heavie  complaynt  for  the  plague  of  the  pepill  of  Israeli,  opinlie 
confesseth  that  all  hath  synnit,  that  thair  rychteousnes  w^as 
nothing  but  filthines;  that  none  soclit  God;  that  none  callit 
upon  his  name.  And  Daniell,  in  his  prayer,  lykewyse  confess- 
eth that  all  had  wrocht  wicketlie,  that  all  had  declynit  frome 
God,  yea,  that  none  had  submittit  thame  selves  to  God,  nor 
yit  had  maid  supplicatioun  unto  him,  albeit  he  had  punissit 
thair  former  inobedience;  and  thairfoir  sayeth  he,  that  thai  did 
not  alledge  thair  awin  justice  in  thair  prayeris. 

Considder,  Deir  Mother,  that  no  mentioun  is  maid  of  any 
rychteousnes  that  was  within  thame  selves;  neither  yit  do  thai 
glorie  of  any  workis  or  vertewis  that  thai  had  wrocht  befoir; 
for  thai  understude  that  God  was  authour  of  all  gudnes,  and 
thairfoir  to  him  onlie  appertened  the  prais.  But  as  for  thair 
synnis,  thai  understude  thame  to  be  the  infirmiteis  of  thair 
awin  flesche,  and  thairfoir  boldlie  callit  thai  for  mercie,  and 
that  onlie  be  Godis  infinit  gudnes,  whilk  is  no  les  frie  unto 
yow  than  unto  thame,  according  to  the  ryches  of  his  liberall 


THE  SIXTH  PSALM  OF  DAVID.  151 

graces,  whilk  plentifulHe  he  poureth  forth  upon  all  tliame  that 
incall  the  name  of  the  Lord  Jesus. 

The  Thrid  and  last  ground  of  Davidis  prayeris  was,  The  glo- 
rie  and  prais  of  Godis  name  to  be  schawit  and  utterit  in  his 
lyfe,  as  in  theis  wordis  he  declareth,  ^^  For  thair  is  no  remem- 
herance  of  thee  in  death:  Who  laudeth  thee  in  the  pittV  As 
David  wold  say,  O  Lord,  how  sail  I  pray  and  declair  thy  gud- 
nes  when  I  am  deid,  and  gone  doun  into  the  grave?  It  is  not 
the  ordinarie  course  to  have  thy  miracles  and  wonderous  workis 
preacheid  unto  men  by  thois  that  ar  buried  and  gone  doun  into 
the  pit.  Thois  that  ar  deid  mak  no  mentioun  of  thee  in  the 
earth:  And  thairfoir,  0  Lord,  spair  thy  servand,  that  yit  for  a 
tyme  I  may  schaw  and  witnes  thy  wonderous  workis  unto  man- 
kynd.  Theis  most  godlie  affectionis  in  David  did  engender  in 
him  a  vehement  horrour  and  fear  of  death,  besydes  that  whilk 
is  naturall  and  common  to  all  men,  becaus  he  perfytlie  under- 
stude  that,  by  death,  he  salbe  lettit  any  further  to  advance  the 
glorie  of  God.  Of  the  same  he  compleaneth  most  vehementlie 
in  the  88th  Psalme,  whair,  appeiringlie,  he  taketh  frome  thamo 
that  ar  deid,  sense,  rememberance,  feilling,  and  understanding; 
alledgeing  that  God  wirketh  no  miracles  by  the  deid;  that  the 
gudnes  of  God  cannot  be  preacheit  in  the  grave,  nor  his  faith 
in  perditioun;  and  that  his  mervelous  workis  ar  not  knawin  in 
darknes.  By  whilk  speacheis  we  may  not  understand  that 
David  taketh  all  sense  and  feilling  from  the  deid,  neither  yit 
that  thai  whilk  ar  deid  in  Chryst  ar  in  suche  estait,  that  by 
God  thai  haif  not  consolatioun  and  lyfe;  no,  Chryst  him:  self 
doith  witnes  the  contrarie.  But  David  so  vehementlie  depressis 
thair  estait  and  conditioun,  because  that  efter  death  thai  ar 
depryveit  from  all  ordinarie  ministratioun  in  the  Kirk  of  God. 
None  of  thois  that  ar  departit  ar  appointit  to  be  preacheris  of 
Godis  glorie  unto  mankynd.  But  efter  death,  thai  ceas  any 
moir  to  advance  Godis  halie  name  heir  amangis  the  liveing  on 
earth;  and  so  sail  evin  thai,  in  that  behalf,  be  unprofitabill  to  the 


152  AN  EXPOSITION  OF 

Congregatioun,  as  tuicliing  any  thing  that  thay  can  do  either 
in  bodie  or  saule  after  death.  And  thairfoir  most  ernistlie  de- 
syred  David  to  live  in  Israeli  for  the  further  manifestatioun  of 
Godis  glorie. 

Heir  is  to  be  observeit  a  schort,  but  yit  a  most  necessarie 
note,  whilk  is  this:  What  ar  the  thingis  that  we  ought  princi- 
pallie  to  seik  in  this  transitorie  lyfe?  Not  thois  for  whilk  th& 
blind  warld  contendeth  and  stryveth;  but  God,  and  his  loving 
kyndnes  towardes  mankynd,  his  amiabill  promisses,  and  trew 
religioun,  to  be  advanced  and  preached  unto  otheris,  our  breth- 
rene,  that  be  ignorant;  yf  so  we  do  not,  we  may  rather  be- 
countit  beastis  then  men,  dead  stockis  nor  lyveing  creatures; 
yea,  rather  thingis  that  be  not  at  all,  then  substance  haveing 
either  being  or  lyfe.  Seing  that  the  heavenis  declair  the  glorie  of 
God,  the  earth,  with  the  haill  contentes  thairof,  what  ever  thai 
be,  do  gif  prais  to  his  holie  name;  the  sea,  fludis,  and  fontainis, 
with  the  wonderis  contenit  in  the  same,  do  not  cease  to  mak 
manifest  the  wisdom,  the  power,  and  the  providence  of  thair 
Creatour.  What  then  salbe  said  of  Man,  that  neither  seiketh,, 
neither  regardeth  Godis  glorie?  Yea,  what  salbe  judgeit  of  thois 
that  not  onlie  hinder  Godis  glorie,  but  also  declair  thame  selves 
enemyis  to  suche  as  wold  promote  it?^  I  must  speik  my  con- 
science with  a  sorrowfull  hart;  they  ar  not  onlie  deid,  but  they 
ar  also  of  the  nature  of  him  by  whois  malice  and  envy  Death 
enterit  into  the  warld,  that  is  of  the  Devill.  But  thame  I  omit 
at  this  present,  because  thair  accusatioun  doith  not  much 
appertene  to  this  our  matter,  whairof  now  I  must  mak  ane 
end,  sumwhat  contrarie  to  my  mynd;  for  so  I  am  compellit  be 
sum  present  trubillis  as  weill  of  bodie  as  of  spreit. 

The  Fourt  Part  of  this  Psalme  I  omit  to  mair  opportunitie; 

for  it  doith  not  much  appertene  to  the  Spirituall  cross,  but  it  is^ 

'  The  following  marginal  note,  in  Dr  editions: — "  Lord,  be  mercifull  to  us 

Jl'Crie's  manuscript  volume,  is  evi-  in    this    unthankful!    Land,   and    to 

dently  by  the  amanuensis  in  1603,  and  Magestratis  that  stopis  the  mouthia 

of  course  does  not  occur  in  the  old  of  his  Servandis." 


THE  SIXTH  PSALM  OF  DAVID.  153 

as  it  wer,  a  Prophesie,  spokin  aganis  all  suche  as  rejoyce  at  the 
trubillis  of  Godis  elect,  who  assuredlie  salbe  confoundit,  and 
suddanlie  brocht  to  schame,  when  the  Lord  sail  heir  the  voices 
of  his  soir  afflictit.  Now,  Deirlie  Belovit  in  our  Saviour  Ohryst 
Jesus,  seing  that  the  Spirituall  cross  is  proper  to  the  children 
of  God,  seing  that  it  is  gevin  to  us  as  a  most  effectuall  medi- 
cine, as  Weill  to  remove  disseasses  as  to  plant  in  our  sauUis 
most  notabill  vertewis,  suche  as  is  humilitie,  mercie,  contempt 
of  our  selves,  and  continewall  rememberance  of  our  awin  weak- 
nes  and  imperfectioun;  and  seing  that  ye  have  had  most  evident 
signis  that  this  same  medicine  hath  wrocht  in  yow  a  part  of 
all  the  premisses,*  ressave  it  thankfullie  of  your  Fatheris  hand, 
what  trubill  so  ever  it  bring  with  it.  And  albeit  that  the 
flesche  grudge,  yit  lat  the  spreit  rejoyce,  stedfastlie  Inking 
for  deliverance;  and  assuredlie  ye  sail  obtene,  according  to 
the  gudwill  and  promeis  of  Him  who  can  not  deceave :  To 
whome  be  glorie  for  ever  and  ever,  befoir  his  Congregatioun. 
Amen. 


Now  seing  it  is  uncertane,  Belovit  Mother,  yf  ever  we  sail 
meit  in  this  corporall  lyfe;  whilk  wordis  I  will  ye  tak  not  in  any 
displeasure,  for  yf  God  continew  you  in  lyfe,  and  me  in  corporall 
helth,  I  sail  attempt  and  assay  to  speik  with  you,  face  to  face, 
within  less  tyme  then  is  passit  since  the  one  of  us  last  saw  the 
uther.  And  be  ye  assured,  Belovit  Mother,  that  neither  sail  it 
be  the  feir  of  death,  nor  the  rage  of  the  Devill,  that  sail  impeid 
or  hinder  me;  and  thairfoir  I  beseik  yow,  tak  not  my  wordis 
in  that  part,  as  althocht  I  wer  not  myndit  to  visit  yow  agane: 
No,  I  assure  yow,  that  onlie  Godis  hand  sail  withhold  me.  But 
because  oure  lyfe  doith  vanische  as  the  smoke  befoir  the  blast 
of  wind,  my  conscience  moveth  me  to  wryte  unto  yow,  as  thocht 
1  suld  tak  frome  yow  my  last  Gud  nycht  in  earth.  The  summe 
whairof  is  this,  to  exhort  and  admonische  yow,  evin  as  that  ye 

'  "  All  the  premisses," — All  that  I  have  spoken  of. 


154  AN  EXPOSITION  OP 

will  half  part  with  Cliryst  Jesus,  to  continew  in  the  doctrine  to 
the  end,  whilk  befoir  the  warld  ye  haif  professit. 

For,  befoir  God,  befoir  Chryst  Jesus  his  Sone,  and  befoir  his 
Halie  Angellis,  neither  aschame  I  to  confess,  nor  doubt  I  to 
affirme,  that  the  doctrine  quhilk  ye  and  others  haif  heard,  not 
onlie  of  my  mouth,  but  also  faithfuUie  taught  by  the  mouthis  of 
many  utheris,  (of  whome  sum  ar  exyllit,  sum  cruellie  cast  in  pri- 
sone,  and  the  rest  command  it  to  sylence,)  is  the  onlie  word  of 
lyfe,  and  that  all  doctrine  repugnyng  to  the  same  is  diabolicall 
and  erronious,  whilk  assuredlie  sail  bring  death  and  perpetuall 
condempnatioun,  to  all  thois  whilk  thairto  sail  condiscend  and 
agrie.  And  thairfoir,  Mother,  be  not  moveit  with  any  wind,  but 
stick  to  Ohryst  Jesus  in  the  day  of  this  his  battell.  And  also, 
admonische  yow  to  avoyd  that  aljominatioun,  whilk  oft  ye  haif 
heard  by  me  affirmit  to  be  dampnabill  ydolatrie.  And  God  I  tak 
to  record  in  my  conscience,  that  neither  then  nor  now  I  spak, 
neither  do  speake,  for  pleasure  or  hatred  of  any  liveing  creature 
in  earth,  whatsoever  that  it  be ;  but  as  my  conscience  was  certi- 
feit  by  the  infallibill  and  plaine  word  of  God,  frome  whilk,  I  prais 
my  maist  mercifull  Father,  I  am  not  this  day  one  jote  removeit. 
Neither  repent  I  of  that  my  blissit  and  maist  happie  societie 
with  the  treuth  of  Ohrystis  Gospell,  unto  whilk  it  hath  pleasit 
God  to  call  me  the  maist  wreacheit  of  otheris.  Neither  forthink 
I^  that  God  hath  maid  me  ane  open  and  manifest  enemye  to 
Papistrie,  to  Superstitioun,  and  to  all  that  filthie  Ydolatrie, 
whilk  newlie  is  erectit  in  Godis  hoit  displeasure.  Neither  yit 
wold-  I  recant  (as  thay  terme  it)  one  sentence  of  my  former 
doctrine,  for  all  the  glorie,  ryches,  and  reste  that  is  in  earth. 

And,  in  conclusioun,  I  wold  not  bow  my  knee  befoir  that  most 
abominabill  ydoll^  for  all  the  tormentis  that  earthlie  tyrantis 
can  devyse,  God  so  assisting  me,  as  his  Holie  Spreit  presentlie 
moveth  me  to  wryt  unfeanedlie.  And  albeit  that  I  haif  in  the 
begynnyng  of  this  battell,  appeired  to  play  the  faynt-heartit  and 
febill  souldeour  (the  cause  I  remit  to  God),  yit  my  prayer  is, 
'  That  is,  Neither  do  I  regret.  '  The  Romish  Mass. 


THE  SIXTH  PSALM  OF  DAVID.  155 

that  I  may  be  restoirit  to  the  battell  agane.  And  blessit  be 
God  the  Father  of  oure  Lord  Jesus  Chryst,  I  am  not  left  so 
baire  without  confort,  but  my  hoip  is  to  obtene  such  mercie, 
that  yf  a  schort  end  be  not  maid  of  all  my  misereis  by  finall 
death,  (whilk  to  me  wer  no  small  advantage,)  that  yit,  by  him 
who  never  despyseth  the  sobbis  of  the  soir  afflietit,  I  salbe  so 
encourageit  to  fight,  that  England  and  Scotland  sail  baith  knawe 
that  I  am  readie  to  suffer  more  than  either  povertie  or  exyle, 
for  the  professioun  of  that  doctrine,  and  that  heavinlie  religioun, 
whairof  it  lies  pleasit  his  mercifull  providence  to  make  me, 
amangis  utheris,  a  simpill  souldiour  and  witness  beirer  unto  men. 
And  thairfoir,  Mother,  let  no  feir  entir  into  your  hart,  as  that 
I,  eschaping  the  furious  rage  of  thois  ravening  wolves,  (that  for 
oure  unthankfulnes  ar  laitlie  lousit  frome  thair  bandis),  do  re- 
pent any  thing  of  my  former  fervencie.  No,  Mother,  for  a  few 
Sermonis  by  me  to  be  maid  within  England,  my  heart  at  this 
hour  culd  be  content  to  suffer  more  that  nature  wer  abill  to 
sustene;  as  by  the  grace  of  the  most  mychtie  and  most  merci- 
full God,  who  onlie  is  God  of  confort  and  consolatioun  throuch 
Chryst  Jesus,  one  day  salbe  knawin. 

In  the  meane  seassone,  yit  anis  agane,  and  as  it  wer  my  finall 
Gud  nycht  and  last  Testament  in  this  earth,  in  the  bowellis  of 
Chryst  Jesus,  I  exhort  and  admonische  yow  constantlie  to  con- 
tinew  with  the  veritie  whilk  yit  sail  triumphe  and  obtayne  vic- 
torie,  in  dispyte  of  Sathane  and  his  malice.  And  avoyd  idolatrie, 
the  manteneris  and  obeyeris  whairof  sail  not  eschape  the  sud- 
dane  vengeance  of  God,  whilk  salbe  pourit  furth  upon  thame, 
according  to  the  rypnes  of  thair  iniquitie;  and  when  thai  sail 
cry  quyetnes  and  peace,  (whilk  never  remainit  of  any  continew- 
ance  with  the  ungodlie,)  then  sail  thair  suddane  distructioun 
cum  upon  thame  without  provisioun. 

The  God  of  peace  and  consolatioun,  who,  of  his  power  infinit 
and  invincibill,  hath  callit  from  death  the  onlie  trew  and  great 
Bischope  of  our  sauUis,  and  in  him  hath  placeit  oure  flesohe 
above  principalliteis  and  poweris  of  what  pre-eminence  that 


156  AN  EXPOSITION,  ETC. 

ever  thai  be,  in  heavin  or  in  earth,  assist  you  with  his  Hah'e 
Spreit,  in  such  constancie  and  strenth,  that  Sathan  and  his 
assaltis  be  confoundit,  now  and  ever,  in  yow,  and  in  the  Con- 
gregatioun,  by  Chryst  Jesus  our  Lord;  To  quhome,  with  the 
Father  and  with  the  Halie  Gaist,  be  all  praise  and  honour 
eternallie.     Amen. 

Upon  the  verie  poynt  of  my  journey,  the  last  of  Februar, 
1553.' 

Yours  with  sorowfull  hart, 

JoHNE  Knox. 
WatcJie  and  pray. 

1  That  is,  the   28th   of    February      This  sentence  containing  the  date,  is 
1553-4,  as  the  year  was  then  reckon-       omitted  in  the  old  editions. 
ed  to  begin  on  the  25th  of  Marcli. 


I 


A  GODLY  LETTER 

OE  WAKNING  OE  ADMONITION 

TO  THE  EAITHFULL  IN  LONDON, 

NEWCASTLE,  AND  BERWICK. 

M.D.LIV 


This  "  Godly  Letter,"  is  the  first  of  a  series  of  Admonitions 
and  Consolatory  Epistles,  which  Knox,  during  his  residence  on 
the  Continent,  addressed  to  his  friends  in  England.  One  of  the 
copies  has  this  Postscript:  "The  peace  of  Goil  rest  with  you 
all,  frome  ane  sore  trubillit  heart,  upon  my  departure  frome  Deip^ 
1553,  whither,  God  knaweth."  This  seems  to  fix  the  period 
to  the  last  of  February  1553-4;  but  the  Treatise  had  been 
commenced  in  England.  In  his  Exposition  of  the  Sixth  Psalm,^ 
he  thus  mentions  it:  "I  have  written  a  large  Treatise  touching 
the  plagues  that  assuredly  shall  apprehend  (or  overtake)  obsti- 
nate Idolaters."  It  was  suggested,  no  doubt,  in  accordance  with 
that  feeling  so  strongly  expressed,  of  his  willingness  to  'undergo 
any  bodily  sufferings,  provided  he  could  enjoy  a  ranewed  op- 
portunity of  preaching  the  gospel  in  England.^  As,  however, 
he  could  no  longer  instruct  his  people  by  preaching  or  conver- 
sation, he  adopted  this  mode  of  conveying  to  them  suitable 
advices,  and  warnings  against  defection  from  the  religion  which 
they  had  professed,  or  giving  countenance  to  the  idolatrous 
worship  now  practised  by  public  authority. 

For  the  purpose  of  giving  this  "  Godly  Letter"  a  wider  cir- 
culation, it  was  committed  to  the  press,  and  the  first  edition 
bears  the  imprint,  "From  Wittonburge,  by  Nicholas  Dorcas- 
ter,  Anno  1554,  the  8  of  May."  Two  months  later,  what  ap- 
pears to  have  been  a  revised  edition,  was  published  along  with 
his  Treatise  on  Prayer  (see  page  77),  under  the  fictitious  im- 
print, "  in  Rome,  before  the  Castel  of  S.  Aungel,"  and  it  bears 
the  device  of  Hugh  Singleton.  Both  editions  are  now  of  great 
rarity,  more  especially  the  first;  but  whether  either  of  them 
'  See  mpra,  p.  120.  2  See  ib.  p.  155. 


[     160     ] 

was  printed  with  the  Author's  knowledge,  or  under  his  imme- 
diate superintendence,  can  only  be  conjectured.  Accurate 
copies  of  the  title-pages  are  annexed.  The  earliest  edition  is 
the  most  correct,'  and  the  occasional  variations  in  the  second 
edition  may  safely  be  assigned  to  the  printer  or  editor.  A  con- 
temporary transcript,  preserved  among  Foxe's  Collections,  in 
the  British  Museum,^  corresponds  very  closely  with  the  first 
printed  edition,  and  was  evidently  a  copy  intended  for  private 
circulation.  The  same  Tract  is  also  contained  in  Dr  M'Crie's 
manuscript,  from  which  the  present  text  was  at  first  taken, 
before  I  was  fully  aware  of  the  numerous  discrepancies  in  these 
copies;  and  it  proved  no  very  easy  task  to  adjust  the  text,  and 
to  avoid  overloading  the  foot  notes  with  various  readings. 
It  is  however  hoped  that  nothing  of  any  importance  has  been 
overlooked. 

This  Letter  of  Knox's  is  written  in  a  very  impressive  and  elo- 
quent manner,  highly  characteristic  of  the  Author.  While  point- 
ing out  the  plagues  threatened  to  such  as  were  idolaters,  he 
encourages  those  whom  he  addressed  to  adhere  to  their  former 
profession,  and  escape  from  the  apostasy  which  generally  pre- 
vailed. The  reader  of  this  Letter,  or  Admonition,  as  his 
learned  Biographer  remarks,  "cannot  fail  to  be  struck  with 
its  animated  strain,  when  he  reflects  that  it  proceeded  from  a 
forlorn  exile,  in  a  strange  country,  without  a  single  acquaint- 
ance, and  ignorant  where  he  would  find  a  place  of  abode,  or 
the  means  of  subsistance."'^ 

^  It  may  be  noticed,  that  the  Hues  suffered   martyrdom   on   the  9th  of 

(somewhat  varied)   on    the   opposite  February  1555,  but  this  edition  of  the 

title-page,  form  part  "of  the  wordes  Admonition  in  which  the  lines  occur 

that  Maister  John  Houper  wrote  on  was  printed  at  least  nine  months  ear- 

the  wall  with  a  cole,  in  the  New  Inne  Her,  or  iu  May  1554. 

in   Gloucester,   the   night    before  he  =  MSS.  Harl.  416,  fol.  47-92. 

suffered." — (Hooper^s    Later    Writings,  ^  M'Crie's  Life  of  Knox,  vol.  i.  p. 

Parker  iiociety,  p. xxx.)  Bishoj)  Hooper  1 27. 


AN   ADMONITION 

or  warning  that  the  faithful 

©i^riPias  in  Hontion,  iacbjcajiel,  Bathj»cfte(5f 

otijfrs,  ntai?  auotOc  @otis  bcngeaucf,  iiotlj 

tn  tl)»s  life  auQ  m  tijc  life  to  eome.  Com* 

jigleU  i)g  tfje  Seruaunt  of  Solr 

JToijn  3Itttoftes. 


^fft  ^erf eeuteU  fpeafteif). 

f[*Cfear  not  for  Ueatfj,  nor  passe  not  for  f)atttfa: 
©nil?  in  ©otJ  put  $  mt>  hjl^ole  trust, 

iTor  ^00  hjil  require  m»  bloD  at  wour  i^anKs, 
^nti  ti^ts  E  fenoto,  ti^at  once  tige  $  must: 

i^nlv  for  Cfirist,  mj?  Ia?fe  if  $  ggue ; 
©eatlj  is  no  Oeati^,  tint  a  meane  for  to  Ifiue. 


VOL.  III. 


In  small  8vo,  black  letter,  sign.  A  to  E  in  8'. 
The  running  title  is,  "  An  Admonition  to  the 
Faithfull ;"  and  the  colophon  on  the  last  page : 

C  JTrom  ©Saittonijurge  bj?  0.icf)ola» 
Horcastor  ♦  Slnno,  pi  .13  .Utttu 

Cum  priuilegio  ad  im- 
primendum  folum. 


tcrsmt  too  tl)£  fayetl)fuU  in  Con- 

0on/i^fbJcastdl/BarUjgfte/attti  to  all 

oti}tt  bjttljin  tfje  xtalme  off  ©^ng* 

lanOc/tfjat  loue  tije  commge 

of  ouw  Hems©  Sf  sus 

i>2  S^ljon  ftttox. 


Math.  10. 

W  Itf  ti^at  conttnufti^  wttto  ff)t  tntie/ 
jsijall  lie  saudu* 


Casttl  of  g.  ^ttttgel/at  ti^e  stgwe  of  sainrt 
Pf t^r.    In  tije  monrti)  of  Jf uig  /  in 
tlje  ^eare  of  our  ILorO. 

■  J  S  4*    CO 


In  small  8vo,  black  letter,  A  to  D  iiij  in  8'.  In 
the  opposite  title,  after  the  words,  in  the  fourth  line, 
"  in  godliness  to  the  end,"  there  is  added,  "  With  a 
Declaracion  of  Prayer,  annexeth  to  the  same."  This 
clearly  indicates  that  both  tracts  had  appeared  at  one 
and  the  same  time.  The  Printer's  device  (as  follows) 
occtu's  on  the  last  page  of  each  tract. 


GOD 


John  Knox,  to  the  faithfull  in  Londoun,  Newcastell,  and 
Barwick,  and  to  all  uthiris  within  the  realme  of 
England,  that  luffeth'  the  gumming  of  oure  Lorde 
Jesus,  wissheth  continewance  in  godliness  to  the  end. 

When  I  remember  the  feirfull  threatnyngis  of  God,  pronunced 
affanis  realmes  and  nationis,  to  whome  the  lycht  of  Godis  Word  letit.  x. 

.  .  MATTH.  10 

hath  bene  offerit,  and  contemptoushe  be  thame  refusit;  as  my 
heart  unfeanedlie  mourneth  for  your  present  estait,  Deirlie  Belo- 
vit  in  oure  Saviour  Jesus  Chryst,  so  doith  the  haill  poweris  of 
bodie  and  saull,^  trembill  and  schaik  for  the  plagues  that  ar  to 
cum.  But  that  Godis  trew  Word  hes  bene  offerit  to  the  realme 
of  England,  can  none  deny,  except  suche  as  be  the  Devill  ar 
haldin  in  bondage,  (God  justlie  sa  punisching  thair  proude  in-  itimo.i 
obedience,)  have  neither  eyis  to  sie,  nor  understanding  to  dis- 
cerne  gude  from  bad,  nor  darkness  frome  lycht:  Aganis  whome, 
at  this  present,  no  uthirwyse  will  I  contend,  nor  did^  the  Pro- 
phet Jeremie  aganis  the  stif-nekit  and  stuburne  pepill  of  Judea, 
saying,  "  The  wraith  of  the  Lord  sail  not  be  turnit  away,  till  he  jbi;em.  23 
have  fulfillit  the  thochtis  of  his  heart."  And  thus  leif  I  thame 
(as  of  whois  repentance  thair  is  small  hoip)  to  the  handis  of 
Him  that  sail  not  forget  thair  horribill  blasphemeis  spokin  in 
dispyte  of  Chrystis  treuth,  and  of  his  trew  messengerls.^  And 
with  yow  that  unfeanedlie  mournis  for  the  great  shipwrack  of 
Godis  trew  religion,  purpois  I  to  communicat  suche  counsell  and 
admonitioun,   now  be   my  rude  pen,^  as  sumtymes  it  pleasit 

'  In  MS.F.and  the  first  edit,  "love."  ^  i„  MS.  F.  and  the  first  edit,  "now 

''lb.    "the   whole   powers   of   my  by  myne  owne  pen";  in  the  second 

body."                        ^  lb.  "  then  did."  edit.  "  suche  counsailes  and  admoni- 

*  lb.  "  true  minysters."  cions,  now  by  my  writinge." 


IDOLATRIE 
IS  PEOF 
BILL 

NECBSSA 
RIE. 


166  A  GODLY  LETTER  TO 

God  I  suld'  proclaim  in  your  earis.     The  end  of  whilk  my  Ad- 
THEsowM   monitioun  is,  That  evin  as  ye  purpois  and  intend  to  avoyd 

OF  THK  AV-  ^  .  . 

MONiTiooN.  Q.Q(jjg  vengeance,  baith  in  this  lyfe  and  in  the  lyfe  to  cum;  that 
sa  ye  avoyd  and  flie,  as  well  in  bodie  as  in  spreit,  all  felowschip 
and  societie  with  Idolateris  in  thair  idolatrie. 

Ye  schrink,  I  knaw,  evin  at  the  first,  but  gif  ane  Oratour 
had  the  matter  in  handelling,  he  wald  prove  it  honest,  profita- 
bill,  easie,  and  necessarie  to  be  done:  And  in  everie  ane  poynt 
wer  stoir  yneugh  for  ane  lang  orisone.^  But  as  I  never  labourit 
to  persuade  any  man  in  matteris  of  religioun,  (God  I  tak  to  re- 
corde  in  my  conscience,)  except  by  the  verie  simplicitie  and 
playne  infallible  tre\\i:he^  of  Godis  Word,  no  more  intend  I  to 
do  in  this  behalf.  But  this  I  affirme,  that  to  flie  from  idolatrie 
2nd^'  is  sa  profitabill  and  sa  necessarie  for  a  Ohristiane,  that  onles 
he  sa  do,  all  warldlie  profit  turneth  to  his  disprofit  and  perpe- 

Divisiow     tuall  condemnatioun.     Profit  either  pertenis*  to  the  bodeis  or 

OF  PEOFIT.  ^  -^  _    ^ 

to  the  saullis  of  oure  selves,  or  of  oure  posteritie.     Corporal! 

coRpoRALL  comraoditeis  consistis  in  suche  thingis  as  man  cheiflie  covetis 

^'^'  for  the  bodie;    as  ryches,   estimatioun,  lang  lyfe,  helth,   and 

quyetnes  in  earth.     The  onlie  confort  and  joy  of  the  saule,  is 

THE  JOT  OF  God  by  his  Word  expelling  ignoraunce,  syn,  and  death,  and 
in  the  place  of  theis  planting  trew  knawledge  of  him  self,  and 
with  the  same,  justice,^  and  lyfe  be  Chryst  Jesus  his  Sone. 
Gif  either  profit  of  bodie  or  of  saule  move  us,^  than  of  neces- 
sitie  it  is  that  we  avoyd  idolatrie.  For  plane  it  is,  that  the 
saule  hes  neither  lyfe  nor  confort,  but  by  God  allone,  with 
whome  idolateris  hes  no  uther  fellowschip  nor''  participatioun 

1C0RI.6.  than  hes  the  devillis.  And  albeit  that  abhominable  idolateris 
triumphe  for  a  moment,  yit  approcheis  the  hour  when  Godis 
vengeance  sail  stryke  not  onlie  thair  saullis,  but  evin  thair  vyle 

'  In  the  second  edit.  "  I  did."  eyther;"  in  the  second  edit,   "aper- 

'  Supplication  or  discourse:  In  MS.  teyning  either." 

F.  and  the  old  editions,  "  a  lang  ora-  '  Righteousness. 

tion."  8  In  j^is,  y.  and  the  old  editions, 

'  In  MS.  M.,  "  except  be  verie  sim-  "  Yff  any  of  these  aforsaid  move  us." 

plicitie."  ^  In  MS.  F.  and  the  first  edition, 

*  In    the   first   edit,    "aperteyneth  "  fellowschip  nor,"  omitted. 


THE  FAITHFUL  IN  LONDON,  ETC.  167 

carcassis  salbe  plagult,  as  befoir  he  hes  threatnit.^  Thair  cities  leti.  as. 
salbe  brunt,  thair  land  salbe  laid  waist,  thair  enemyis  sail  dwell 
in  thair  strangholdis,  thair  wyffis  and  thair  dochteris  salbe  de-  jerem.  «. 
fyllit,  thair  children  sail  fall  in  the  edge  of  the  sworde;  mercie 
sail  thai  find  none,  becaus  thai  haif  refusit  the  God  of  all  mer-  levit.  2at 
cie,  when  lovinglie  and  lang  he  called  upon  thame.  Ye  wald 
knaw  the  tyme,  and  what  certaintie  I  haif  thairof.  To  God 
will  I  appoynt  no  tyme,  but  thir  and  ma  plagues  sail  fall  upon 
the  Realme  of  England,  (and  that  or  it  be  lang,  except  repen- 
tance prevent,)  I  am  sa  sure  as  that  I  am  that  my  God  liveth. 
This,  my  affirmatioun,  sail  displease  many,  and  sail  content 
few.  God,  wha  knaweth  the  secreitis  of  all  hartis,  knaweth 
that  it  also  displeaseth  my  self,  and  yit  lyke  as  of  befoir,  I  haif 
bene  compellit  to  speik  in  your  audience,  and  in  audience  of 
uthiris,  sic  thingis  as  was  not  plausibill  to  the  earis  of  men, 
whairof,  allace!  ane  great  part  is  this  day  cum  to  pass;  so  I 
am  compellit  to  wryt,  with  the  teiris  of  my  eyis,  I  knaw  to  your 
displeasure.  But,  Deir  Brethrene,  be  subject  unto  God,  and 
gif  place  to  his  wraith,  that  ye  may  eschape  his  everlasting 
vengeance.  My  pen,  I  trust,  sail  now  be  na  mair  vehement, 
nor  my  toung  hes  bene  oftner  than  anis,  not  onlie  befoir  yow, 
but  also  befoir  the  cheif  of  the  Realme.  What  was  said  in 
Newcastell  and  Berwick  befoir  the  Sweitting  seiknes,^  I  trust 
sum  in  thai  partis'  yit  beiris  in  mynd.  And  upon  the  day  of 
All  Sanctis  (as  thai  call  it),  in  the  yeir  that  the  Duck  of  Somer- 
set was  last  apprehendit,"  let  Newcastell  witness !  ®  What  befoir 

'  In  MS.  F.  and  the  old  editions,  child  could  be." — {England  under  tlie 

"as  God  before  hath  threatned."  reigns  of  Edward  VI.  and  Mary,  vol.  ii. 

2  lb.  "  the  Sweate."    This  fatal  and  p.  115.) 

infectious   disease  was   prevalent   in  '  lb.  "  in  those  places." 

England  during  the  reign  of  Edward  *  Edward  Seymour,  Duke  of  Somer- 

the  Sixth.     A  letter  from  the  Duke  set,  and  Lord  Protector  of  England, 

of  Northumberland,  printed  by  Mr  was  finally  apprehended  16th  October 

Tytler,    describes    its    symptoms   as  1551.     He  was  tried  and  executed  on 

exhibited  when    his   daughter   died.  Tower  Hill,  22d  January  1552. 

2d  June   1552  : — "  The  night  before  "  In  the  second  edition,  these  words 

she  died,   she  was  as  merry  as  any  are  placed  in  the  margin. 


168  A  GODLY  LETTER  TO 

him  that  then  was  Duck  of  Northumberland,  in  rao  places  nor 
one.^  What  befoir  the  Kingis  Majestie,  whom  God  hes  callit 
from  warldlie  miserie  for  our  offences,  at  AV^yndsoir,  Hamp- 
toun  Court,  and  Westminster,^  And  finallie,  what  was  spokin 
in  Londone  in  mo  places  nor  ane,  when  fyreis  of  joy  and  ryot- 
tous  banketting  wer  at  the  proclamatioun  of  Marie,  your 
Quene.^  Gif  men  will  not  speik,  yit  sail  the  stanis  and  tymber 
of  thai  places  crye  in  fyre,  and  sail  beir  record  that  the  treuth 
was  spokin,  and  sail  absolve  me  in  that  behalfe  in  the  day  of 
the  Lord. 

Suspect  not,  Brethrene,  that  I  delyte  in  your  calamiteis,  or 
in  the  plagues  that  sail  fall  upon  that  unthankfuU  Natioun.  No, 
God  I  tak  to  recorde  that  my  heart  mourneth  within  me,  and 
that  I  am  cruciate  ^  with  rememberance  of  your  trubillis :  But 
gif  I  suld  ceas,  then  suld  I  do  aganis  my  conscience,  as  also 
aganis  my  knawledge,  and  so  suld  I  be  guiltie  of  the  blude  of 
thame  that  perischeth  for  lack  of  admonitioun,  and  the  plague 
not  a  moment  the  langer  be  delayit.  For  the  Lord  hes  ap- 
poyntit  the  day  of  his  vengeance,  befoir  the  whilk  he  sendis  his 
trompettis  and  messingeris,  that  his  elect,  watcheing,  and  pray- 
ing, with  all  sobrietie,  may,  be  his  mercie,  eschaipe  the  ven- 
geance that  sail  cum. 

But  ye  wald  knaw  the  groundis  of  my  certitude;  God  grant 
that  hearing  thame  ye  may  understand  and  stedfastlie  beleive 
the  same.  My  assurances  are  not  the  Mervallis  of  Merlin,''  nor  yit 
the  dark  sentences  of  prophane  Prophesies;  But  (1.)  the  plane 
treuth  of  Godis  Word;  (2.)  the  invincibill  justice  of  the  everlast- 
ing God;  and  (3.)  the  ordinarie  course  of  his  punishmentis  and 

'  In  the  old  editions,  "  in  the  towne  *  "  I  am  cruciate,"  suffering  excru- 

of  Newcastell,  and   in  other  places  ciating  sorrow, 

mo."  ^  Refei-ring  to  the  vague  but  popu- 

*  That  is,  when  Knox  was  ofEciat-  lar  predictions,  under  tlie  names  of 

ing  in  his  turn  at  these  places,  as  one  Merlin   the  magician,  Beid,  Berling- 

of  the  preachers  to  Edward  the  Sixth.  ton,  and  others,  which  long  continu- 

'  On  the  20th  of  July  1553,  when  ed  in  both  countries  to  be  accommo- 

Lady  Jane  Gray,  who  had  previously  dated  by  the  minstrel-poets  to  passing 

been  proclaimed  Queen,  was  deposed.  events. 


THE  FAITHFUL  IN  LONDON,  ETC.  169 

plagues  from  the  begynning,  ar  my  assurance  and  groundis.  deulsb. 
Godis  Word  threatneth  distructioun  to  all  inobedient;  his  immu-  '^^^^-^ 

AMOS  3. 

tabill  justice  must'  requyre  the  same.  The  ordinary punishmentis  deut.  2^ 
and  plagues  schawis  exempillis.  What  man  then  can  ceis  to 
prophesie?  The  Word  of  God  planelie  speikis,  that  gif  a  man  sail 
heir  the  curses  of  Godis  Law,  and  yet,  into  his  heart,  sail  pro- 
meis  to  him  self  felicitie  and  gude  luck,  thinking  that  he  sail  haif 
peace,  albeit  he  walk  efter  the  imaginatiounis  of  his  awn  will 
and  heart;  to  sic  a  man  the  Lord  will  not  be  mercifull,  but  his 
wrath  salbe  kendillit  aganis  him,  and  he  sail  distroy  his  name 
from  under  Heaven.  How  the  Lord  threatneth  plague  efter 
plague,  and  ever  the  last  to  be  soirest,  whill,  finallie.  He  willLEvi.as. 
consume  realmis  and  nations  gif  they  repent  not,  reid  the 
twenty-sixth  chaptour  of  Leviticus;  whilk  chaptour  oft  haif  I 
willit  you  to  mark,  and  yit  I  do  unfeanedlie.  And  think  not 
it  apperteaneth  to  the  Jewis  onlie.  No,  Brethrene,  the  Pro- 
phetis  ar  the  interpretouris  of  the  Law,  and  thai  mak  the 
plagues  of  God  commoun  to  all  offenderis.  The  punishment 
ever  begynneth  at  the  houshald  of  God. 

And  heir  must^  I  touche  a  poynt  of  that  devilische  Confes-  northum- 
sioun  maid,  (alas!)  by  the  miserabill  man,  whois  name,  for  sor- 
row, I  can  not  recyte.^  This  argument  usit  he  to  preve  the 
doctrine  of  lait  yeiris,  preicheit  in  the  realme  of  England,  to 
be  wickit:^  "  Trubillis  and  plagues  (said  he)  hes  followit  the 
samyn,  not  onlie  heir  in  England,  but  also  in  Germanie,"  as  he 
willit  yow  to  mark.  This  fragill  and  vaine  argument  at  this 
tyme  na  uthirwayis  will  I  labour  to  confute,  then  be  plane  and 

'  In  MS,  M.  "  man,"  and  "  maun."  Northumberland,  deceived  by  hopes 
2  In  MS.  F.  and  the  first  edit. "  The  of  pai'don,  professed  to  be  a  Papist  at 
Duke  of  Northumberland's  Confes-  the  time  of  his  death,  22d  August 
sion."  In  the  second  edit.  "The  wick-  1553.  The  Duke's  Confession  is  print- 
ed protestation  of  the  late  Duke  of  ed  by  Mr  Tytler  in  his  Edward  VI. 
Northumberland,  at  the  hour  of  his  and  Mary,  vol.  ii.  p.  230. 
death,  agaynste  hys  owne  conscience  *  In  the  second  edit.  "  This  argu- 
in  hope  off  lyfe."  ment  he  useth  to  prove  the  doctrine 
^  It  is  to  be  noticed,  that  John  Dud-  of  late  years  done,  taught  amongst 
ley,  Earl  of  Warwick  and   Duke  of  yow  to  be  wicked." 


170 


A  GODLY  LETTER  TO 


j^rem'.so,  51. 

EZEC.  25,  26, 
87. 


evident  Scriptures;  declareing  that  the  vengeance  and  plagues  of 
God  do  appertene  to  all  inobedient/  howbeit  he  begyn  to  pu- 
nische  whair  his  graces  hes  bene  offerit  and  obstinatelie  re- 
fuseit.  And  that  is  the  cause  why  Germanie  and  England  hes 
bene  plaguit  thir  yeiris  bypast;  whilk  may  be  an  ansueir  to  the 
blind  rage  of  ignorantis,  who  never  will  knaw  the  verie  cause 
of  Godis  plagues. 

The  Scriptures  declaring  God  to  punische  all  nations,  efter 
he  hes  correctit  his  awn  pepill,  ar  writtin  be  the  Prophetis 
Esay,  Jeremie,  and  Ezekiell,  as  also  be  uthiris;  who,  efter 
thai  had  proclamed  and  denunced  plagues  to  fall  upon  the 
pepill  of  Israel,  and  upon  the  house  of  Juda,  for  the  con- 
tempt of  God  and  of  his  Law,  prophesies  also  aganis  cer- 
tane  Nationis  and  Citeis,  not  onlie  adjacent  to  Jerusalem,  but 
also  aganis  suche  as  wer  fer  distant;  as  aganis  Moab,  Ammoun, 
Egypt,  Palestina,  Tirus,  Damascus,  and  aganis  Babilone.  And, 
in  conclusioun,  generall  Prophesies  wer  spokin  aganis  all  inobe- 
dient, as  in  the  twenty-fourth  chapter  of  Esay  planlie  appeiris. 
As  also,  the  Lord  commandeth  Jeremie  to  gif  the  cuppe  of  his 
wraith  to  all  nationis  round  about,  who  suld  drink  of  the  same 
althocht  thai  refuseit  it  of  his  hand;  that  is,  albeit  thai  wald 
not  beleive  the  threatnyngis  and  voyce  of  the  Prophet,  yit  suld 
thai  not  eschaip  the  plagues  that  he  spak;  "  For  everie  Na- 
tioun  lyke  unto  this  will  I  punische,  sayeth  the  Lord  of  Hoistis." 
As  also,  Amos  agreeth  with  him,  saying,  "  The  eyis  of  the  Lord 
ar  upon  everie  synfull  Natioun,  to  rute  it  oute  of  the  earth." 

Theis,  and  many  mo  places,  evidentlie  preveis^  that  the 
plagues  spokin  in  the  law  of  God,  do  appertene  to  everie  rebel- 
lious pepill,  be  thai  Jew  or  be  thai  Gentill ;  Christianis  in  titill. 


'  In  MS.  F.  and  the  old  editions,  the 
rest  of  this  sentence  reads,  "  begin- 
ning fyrste  where  Godis  mercies  hath 
bene  offered,  and  obstinatlye  refused; 
and  that  may  aunswere  the  blynde 
rage  of  ignorauntes;"  or,  "  of  igno- 
raunce."  And  the  next  sentence, 
omitting  the  first  part  of  it  as  above, 


begins,  "  The  Proplietes  Esai,  Jere- 
mi,  and  Ezechiell,  after  they  had  pro- 
clamed plagues  to  fall  upon  the  peo- 
ple of  Israel,  and  upon  the  house  of 
Juda,  prophecied  particularly  against 
certain  Nations,"  &c. 
2  lb.  "  evidently  prove." 


THE  FAITHFUL  IN  LONDON,  ETC.  171 

or  Turkis  in  professioun.  And  the  ground  and  assurance  of 
the  Prophetis  wes  the  samyn,  whilk  I  haif  rehersit  to  be  my 
assurance,  that  England  salbe  plagued;  that  is,  Godis  immu- thejus. 

TICE  OF 

tabill  and  inviolabill  Justice,  whilk  can  not  spair  in  a  realme  *^*'""' 
and  natioun  the  offences  that  he  maist  seveirlie  punissis  in  an- 
other; for  so  wer  he  inequale,  and  maid  difference  as  tuiching 
executioun  of  his  just  judgmentis  betuix  realme  and  realme,  and 
betuix  persone  and  persone,  whilk  is  maist  contrarious  to  the 
integritie  of  his  Justice.  For  as  the  ryghteous  Judge  of  the 
haill  Earth  can  not  distroy  the  just  with  the  wickit,  so  can  he 
not  spair  a  sort  of  obstinat  malefactouris  and  punische  another;^ 
as  Himself  witnesseth  be  the  Prophet  Jeremie,  saying,  "I  haif  jerbm. 25. 
begun  to  punische  in  the  house  whair  my  name  is  incallit,  and 
sail  I  spair  the  rest?"  As  the  Lord  God  wald  say,  How  can 
my  Justice  suffer  and  permit  their  crymes  and  offenssis  unpu- 
nissit  in  proude  contempnaris,  wha  neither  regardis  me  nor  my 
law,  seing  I  haif  not  spareit  my  awn  pepill  and  children,  who 
externallie  beiris  sum  reverence  to  my  name? 

That  God  hath  punissit  other  nationis  and  realmes  neidith  England 

^  ^  ,  SYNFULt. 

no  probatioun,  for  experience  doth  teache  it.^  But  whether 
lyke  crymes  hes  bene,  and  yit  ar  committit  within  the  realme 
of  Ingland,  as  wer  committit  in  those  Nationis  befoir  thair  last 
destructioun,  that  is  to  be  inquyreit.  In  this  case,  nothing  can 
better  instruct  us  than  Godis  plane  word,  rebuking  the  vyces 
that  rang  in  thai  dayis.'*  And  omitting  to  recyt  all,^  it  sail 
suffice  to  rehers  for  this  present  sum  places  of  the  Prophet 
Jeremie,  the  tyme  of  whois  prophesie,  weill  considderit,  sail 
raak  the  matter  mair  sensibill,  and  better  to  be  understude. 
He  begynnis  his  prophesie  in  the  13  yeir  of  King  Josias  his 

'  In  MS.  M.,  on  the  margin,  "  God  ^  In  the  first  edit.  "  That  God  hath 

can  not  spair  in  a  Realme  thai  crimes  punyshed  other  Realmes  and  Nations, 

that  he  hes  punissit  in  another."  men  ofsmall  understanding  will  easily 

*  The  previous  words  of  this  sen-  confesse." 

tence  are  not  found  in  MS.  F.  or  the  *  lb.    '*'  which    raigned     in     those 

old  editions,  which  read :  "  Thus  he  daies." 

speaketh    by    Jeremy    his    prophet,  « In  the  old  editions,  "And  omitting 

'  Behold,  I  haif,'  &c."  all  such  as  prophesied  before." 


172 


A  GODLY  LETTER  TO 


reign,  and  continewith  till  efter  the  destructioun  of  Jerusalem, 
vvhilk  came  in  the  eleventh  yeir  of  the  ring  of  King  Zedikias. 

[Long'  preached  this  godly  man,  to  wite,  thirty  and  nyne 
yeares  and  sixe  monethes,^  before  the  uttermost  of  the  plagues 
apprehended  this  stubborne  nation,  and  that  he  did  with 
much  troble  and  injurie  susteined,  as  in  his  Prophesyes^  is  to 
be  sene.  Be  all  lykelyhood  then,  there  were  some  Cob  Carles, 
that  wer  not  pleased  with  the  Prophet, "*  neither  yit  with 
hys  preachinges.  And  yit  plane  it  is,  that  no  Kyng  so  truly 
turned  unto  God  with  all  hys  heart,  with  all  hys  soule,  and 
with  all  hys  strength,  according  to  all  the  law  of  Moyses,  as 
did  Josias;  and  yit  (as  said  is)  the  Prophet  of  God  was 
troubled,  and  that  not  by  a  mene  number,  for  I  fynd  hym 
complaining  universally  and  generally  upon  the  peoples  ini- 
quitie,  for  thus  induceth  he^]  God  speakinge:  "  My  people 
hes  committit  dowbill  iniquitie,  thay  haif  forsakin  me  the 
fountane  of  liveing  watter,  and  hes  diggit  unto  tharae  selves 
cisternis  that  can  conteine  no  watter.  Why  will  you  jus- 
tifie  thy  awn  way?  sayeth  the  Lord.  Under  thy  wingis  ar 
found  the  blude  of  the  saullis  of  the  pure  innocentis,  whome 
thow  found  not  in  corneris;  and  yit  thow  sayis,  I  am  innocent. 
Thow  hes  gottin  ane  horische  foirheid:^  thow  can  not  think 
schame  :  my  pepill  is  fulische,  thai  knaw  not  me;  thai  ar 
fulische  childrene,  and  hes  no  wisdome:  wyse  thai  ar  to  com- 
mit mischeif,  but  to  do  gude  thai  ar  altogether  ignorant. 
Everie  man  may  be  war  of  his  nychtbour,  and  no  man  assured- 


'  In  DrM'Crie's  manuscript  volume, 
in  place  of  the  sentences  inclosed  with- 
in brackets,  the  passage  reads  as  fol- 
lows: "Sa  that  the  haill  tymeof  his 
preaching  befoir  the  plages  come,  was 
xxxixyeiris  and  sex  nionethis;  sa  lang 
preached  and  prophesied  that  godlie 
man  aniang  that  stubborne  Natioun, 
with  mekill  trubill  and  niokyng  sus- 
tenit,  as  by  his  complayntis  evidentlie 
appeiris.  For  this  induceis  he,  God 
speaking  :  '  My  pepill,'  &c." 


2  In  the  first  edit,  "two  monethes." 
'  Jeremiah  began  to  prophesy,  B.  c. 
629.     Jerusalem  was  taken,  b.  o,  588. 
An  interval  of  nearly  forty- one  years. 
— (Townshend's   Chronology   of  the   Old 
Testament.) 
*■  In  the  second  edit.  "  profBt." 
*  lb.  "  not    by  no   small    numbej-, 
for,  &c.,  thus  judgeth  he  God  speak- 
inge." 

^  lb.  "  a  whoores  forehead." 


THE  FAITHFUL  IN  LONDON,  ETC.  173 

lie  may  trust  in  his  brother,  for  everie  man  is  becumin  deceat-  the  op. 

FE\CEa  OP 

full ;  thay  haif  practisit  thair  toungis  to  leis  and  guyle.     Thay  fore  the 
haif  left  my  law,  sayeth  the  Lord,  and  hes  followit  the  wickit  ^'^• 
iraaginatiounis  of  thair  awn  hairtis.     They  haif  followit  efter 
Balaam  whome  thair  fatheris  teachit  thame." 

Of  these,  and  of  many  mo  places  lyke,  the  generall  offences  of 
that  pepill  appeiris  to  haif  bene,  defectioun  frome  God,  em- 
brassing  of  fals  religioun,  schedding  of  innocent  blude,  justifica- 
tioun  of  thame  selves,  and  defence  of  thair  iniquitie;  while  yit 
thay  aboundit  in  reif,  murther,  oppressioun,  leis,  crafty  practeis, 
deceat,  and  manifest  idolatrie,  following  the  tred^  of  thair  fa-  jerem.s. 
theris;  who,  under  Manasses  and  Amnion  Kingis,  (of  whome  the 
ane  in  the  begynning,  the  other  all  his  lyfe,  maintainit  ydolatrie,) 
had  bene  the  ring  leaderis  to  all  abominatioun,  suche  as  in 
Englande  ar  Winchester^  and  mo. 

The  Prophet  of  God,  wondering  at  suche  manifest  iniquitie, 
judgeit  that  sic  ignorance  and  inobedience  was  onlie  among  the 
rascall  sort  of  men,  and  thairfoir  he  sayis,  "  Theis  be  but  pure  jebem.  & 
anis;  for  lack  of  wisdome  thai  ar  fulische,  thai  knaw  not  the  way 
of  the  Lord,  nor  the  judgement  of  thair  God.  I  will  go  to  the 
Nobillis,  and  I  will  talk  with  thame;  for  thai  knaw  the  way  of 
the  Lord,  and  the  judgmentis  of  thair  God."  But  what  he 
findeth  amang  that  sort,  he  declaris  in  theis  wordis:  "Thay  haif 
all  brokin  the  yoke,  and  thay  haif  heipit  sinne  upon  sinne,  and 
mischeif  upon  mischeif;  ^  from  the  least  unto  the  maist  thai  ar  ezeo.  s. 
all  bent  upon  avarice,  and  thay  gape  for  lucre;  from  the  preist 
to  the  propheit,  everie  man  dealleth  disceitfullie.  Behold,  thair 
earis  ar  uncircumcisit  thay  can  not  advert;  the  Word  of  God 
is  a  rebuke  unto  thame,  thay  delyte  not  in  it.  Thay  haif 
committit  abominabill  mischeif;  thay  can  not  repent,  neither 
think  schame." 

'  In  the  old  edit.  "  trade,"  or  foot-  The  latter  words  of  this  sentence  oc- 

steps.  cur  only  in  MS.  M. 

*  Stephen  Gardiner,  Bishop  of  "Win-  'In   the  old   edit,  "one   mischeif 

Chester,  and  Lord  Chancellor  of  Eng-  upon  another." 
land.     He  died  in  November  1555. 


174 


A  GODLY  LETTER  TO 


[What  this  abhominatioim  was,  God  sheweth  to  Ezechiell: 
all  had  forsaken  God  in  thair  heartes,  insomuch,  that  a  great 
nomber  openlie  had  turned  thair  backes  unto  God,  and 
made  sacrifice  to  the  Sunne,  every  man  in  his  owne  secret 
closet ;  yea,  women  mourned,  for  that  they  were  not  permit- 
ted to  commit  open  abhominatioun.  Is  it  not  to  be  wondered 
that  all  Estates  were  so  corrupte  under  so  godlye  a  Prince?  But 
our  Prophet  Jeremie  proceadeth  in  his  complaintis,  saying,]^ 
"  Thay  haif  denyit  the  Lord,  and  said  it  is  not  he,  (that  is, 
thay  haif  denyit  and  oppugnit  Godis  Word,)  that  it  is  not  the 
treuth,  for  thay  haif  said.  We  sail  neither  see  sword  nor  honger." 
This  was  the  obedience  that  this  Prophet  found  amang  the 
Princes  of  Juda,  as  also  amang  the  commoun  pepill.^  And  is 
it  not  to  be  wonderit  at,  that  the  vyneyaird  that  wes  sa  weill 
manurit  brocht  furth  na  better  grapes?  Thay  had  a  King 
maist  godlie  myndit,^  for  so  witnesseth  the  Halie  Gaist  of  him, 
"  That  thair  was  no  king  that  so  trewlie  turnit  to  God  with  all 
his  heart,  with  all  his  saule,  and  all  his  strength,  according  to 
all  the  law  of  Moses,  as  did  Josias,"  Thay  had  Prophetis  (for 
Jeremie  was  not  allone)  most  faithfull  and  fervent.  Thay  wer 
admonissit  be  dyvers  plagues;  and  ever  the  Prophetis  callit  for 
repentance.  And  yet  nothing  followit  but  opin  contempt  of 
God  and  of  his  messingeris.  "  Thair  repentance,"  sayis  Hosie, 
"  is  lyke  the  mornyng  dew,  it  abydis  not.  Albeit  thay  can  say, 
'The  Lord  leivis,""  yit  ar^  thair  oathes  nothing  but  leis.  Find  me 
ane  man  that  doith  equitie  and  justice,  and  to  him. will  I  be 
mercifuU,  sayeth  the  Lord."  Heir  was  narrow  inquisitioun 
amang  so  great  a  multitude.  Great  scarcitie  of  gude  counsa- 
louris  with  so  godlie  a  King;  for  belyke  thair  hes  not  bene  many, 
when  that  He  who  knawis  the  secreitis  of  hartis  so  earnistlie 


*  The  words  enclosed  within  brack- 
ets are  not  in  MS.  M.,  but  are  found 
in  MS.  F.  and  the  early  printed  co- 
pies. 

2  In  MS.  M.  is  this  note:  "  Whidder 
the  lyk  was,  or  is,  in  England,  lat  sic 


as  ar  not  blind  judge,  and  allace!  this 
day,  for  our  selves." 

'  The  rest  of  this  sentence  is  omit- 
ted in  the  second  edit. 

♦  In  the  old  edit.  «  The  Lord  lyv- 
eth,  yet  were." 


THE  FAITHFUL  IN  LONDON,  ETC.  175 

seiketh  for  one  man,^  But  before  we  proceid  further  in  this 
matter,  it  salbe  necessarie^  to  sie  how  theis  presidentis  dois 
agrie  with  oure  estait  and  tyme. 

And  First,  that  we  had  not  Godis  Word  trewlie  preachit  compari. 

'  -l  SON  BE- 

amangis  us,  will  none,  except  ane  errent  and  dispytfull  Papist,^  £NGLAx\r. 
deny.  We  had  ane  King  of  sa  godlie  dispositioun  towardis  ver-  SIItruc" 

.  .       TION. 

tew  and  the  treuth  of  God,  that  none  from  the  begynning  passit  kyng  ed.^ 
him;  (and  to  my  knawledge,  none  of  his  yeiris  did  ever  matche  " 
him  in  that  behalf,  gif  he  mycht  haif  bene  lord  of  his  awn 
will).  In  this  meane  tyme,  yf  synnis  did  abound,  lat  everie  man 
accuse  his  awn  conscience.  For  heir  I  am  not  myndit  to  specific 
all  that  I  knaw;  neither  yit  is  it  necessarie,  seing  sum  crymes 
wer  so  manifest  and  haynous  that  the  Earth  culd  not  hyde  the 
innocent  blude;  neither  yit  culd  the  Heavens  behold,  without 
schame,  the  craft,  the  deceit,  the  violence,  and  oppressioun 
that  universallie  wer  wrocht;^  and  in  the  meane  seasoun,  the 
hand  of  God  was  busie  over  us,  and  his  trew  messingeris  keipit 
not  silence. 

Ye  knaw  that  the  realme  of  England  wes  visited  with  dyvers 
and  strange  plagues,  and  whether  that  it  was  not  ever  prophe- 
seit  (unless  that  with  more  obedience  we  embrace  Godis  Word) 
that  the  worse  plagues  was  to  follow,  I  appele  to  the  testimony 
of  your  awn  conscience.    But  what  ensewit  heirupon?  Allace!  I  witness 

"^  _  ^  '■  ^  CERTEYNE 

eschame  to  reherse  it.  Universall  contempt  of  all  Godis  admo-  s^llates. 
nitiounis;  haitred  of  thame  that  rebukeit  vyce,  authorising  of 
thame  that  could  invent  most  villany  aganis  the  preacheris  of 
Godis  Word.  In  this  matter,  I  may  be  admittit  for  a  sufficient 
witness;  for  I  heard  and  saw,  I  understude  and  knew,  with  the 
sorrow  of  my  heart,  the  manifest  contempt  and  craftie  devyces  of 
the  Devill  aganis  those  most  godlie  and  learnit  Preacheris  that 
this  last  Lent,  Anno  M.D.Liii.,  wer  appoyntit  to  preache  befoir  1553. 
the  Kingis  Majestic;  as  also,  aganis  all  utheris  whose  toungis 

'  In  MS.  F.  and  the  old  editions,  *  In  the  old  edit.  "  towards  vertue, 

"  searcheth  so  diligently."  and  chiefly  towards  God's  truth." 
2  lb.  "  salbe  profitable."  «  lb.  "  and  wrong,  that  openly  was 

'  lb.  "  excepte  ane  arrant  Papist."  wrought." 


176 


A  GODLY  LETTER  TO 


wer  not  temperat  with  the  halie  watter  of  the  Court;  planelie  to 
speakj  wha  culd  not  flatter  aganis  thair  conscience,  and  say^  all 
wes  Weill,  and  na  thing  neidit  Reformatioun.  What  reverence 
and  audience,  I  say,  wes  gevin  to  the  Preacheris  this  last  Lent 
by  suche  as  than  wes  in  autoritie,^  thair  awn  consciences^ 
declairit;  assuredlie,  evin  suche  as  be  the  wickit  Princes  of 
Juda  wes  gevin  to  Jeremie.  Thay  haitit  such  as  rebukeit  vyce, 
and  stubburnlie  thay  said,  we  will  nocht  amend.  And  yit 
how  boldlie  thair  synnis  were  rebukeit,  evin  in  thair  faces, 
suche  as  wer  present  can  witness  with  me. 

Almost  thair  wes  none  that  occupyit  the  place,  but  he  did  pro- 
phesie  and  planelie  speake  the  plagues  that  ar  begun  and  assur- 
edlie sail  end.  Maister  Grind  all  ^  planelie  spak  the  death 
of  the  Kingis  Majestic;  complaynyng  on  his  houshald  servandis 
and  oflficeris,  who  neither  eschameit  nor  feirit  to  raill  aganis 
Godis  trew  Word,  and  aganis  the  Preacheris  of  the  same.  The 
godlie  and  fervent  man,  Maister  Lever,'  planelie  spak  the 
desolatioun  of  the  commoun  weill,  and  the  plagues  whilk  suld 
follow  schortlie.  Maister  Bradfurde  (whome  God  for  Chrystis 
his  Sonis  sake  comfort  to  the  end!)**  spared  not  the  proudest, 
but  boldlie  declareit  that  Godis  vengeance  suld  schortlie  stryke 
tharae  that  then  wer  in  autoritie,  becaus  thay  abhorrit  and 
loathed  the  trew  Word  of  the  everlasting  God.  And,  araangis 
many  uthir,  willit  thame  to  tak  exempill  be  the  lait  Duck  of 
Somerset,'^  who  became  so  cold  in  hearing  Godis  Word,  that  the 


'  In  MS.  F.  and  the  old  editions, 
"were  not  tempered  by  the  holy  wa- 
ter of  the  Court,  to  speake  it  plainlye, 
who,  flatteringe  agaynste  their  own 
consciences,  culd  not  saye." 

2  In  the  margin  of  IMS.  M.,  "  Our 
case,  this  day,  1603." 

3  In  the  old  edit.  "  their  owne  coun- 
tenances.'' 

*  Dr  Edmund  Grindall.  In  the 
reign  of  Queen  Elizaleth,  he  was  suc- 
cessively Bishopof  London,  Archbishop 
of  York,  and  afterwards  of  Canterbury. 


5  Thomas  Lever,  a  learned,  zealous 
Protestant  minister,  and  one  of  the 
King's  Chaplains  in  Ordinary,  He 
afterwards  obtained  preferment  at 
Durham,  but  was  ejected  for  nou-con- 
formity. 

^  At  this  time  John  Bradford  was 
imprisoned.  He  suffered  martyrdom 
at  Smithfield,  on  the  1st  of  July  1555. 

^  Edward  Seymour,  Earl  of  Hert- 
ford and  Duke  of  Somerset,  uncle  of 
Edward  the  Sixth,  was  executed  on 
the  22d  of  January  1552. 


THE  FAITHFUL  IN  LONDON,  ETC.  177 

year  befoir  his  last  apprehensioun,  he  wald  ga  visit  his  masonis, 
and  wald  not  dainyie  himself  to  ga  frome  his  gallerie  to  his 
hall  for  hairing  of  a  sermone.^  "Grod  punissit  him  (said  the  god- 
lie  Preacher)  and  that  suddanelie,  and  sail  He  spair  yow  that 
be  dowbill  mair  wickit?  No,  He  sail  not!  Will  ye,  or  will  ye 
not,  ye  sail  drink  the  cuppe  of  the  Lordis  wrath.  Judicium 
Domini,  Judicium  Domini,  The  judgement  of  the  Lord,  The 
judgement  of  the  Lord;*"  lamentabillie  eryit  he,  with  weipping 
teiris.^     Maister  Haddon^  most  learnedlie  oppinit  the  causes  maister 

^  ^  HADDON. 

of  the  bypast  plagues,  affirmyng^  that  the  worse  wer  to  follow, 
unless  repentance  suld  schortlie  be  found.  This  then,  and 
mekill  mair,  I  herd  planelie  spokin,  efter  that  the  haill  Counsaile 
had  said,  Thay  wald  heir  no  mo  of  thair  sermonis:  thay  wer 
but  indifferent  fellowis;  (yea,  and  sum  of  thame  eschameit  not 
to  call  thame  pratting  knaves).^  But  now  will  I  not  speik  all 
that  I  knaw;  for  yf  God  continew  my  lyfe  in  this  trubill,  I 
intend  to  prepair  ane  dische  for  such  as  than  led  the  ring  in 
the  Gospell;  but  now  thay  haif  bene  at  the  scule  of  Placebo,^ 
and  amangis  ladyis  hes  lernit  to  dance,  as  the  Devill  list  to 
pype.     Agaynst  those  whom  God  hath  stryken,  seeing  now 

1  This  sentence  in  the  second  edi-  Buchanan  as  men  of  learning,  an- 
tion  is  thus  abridged  : — "  And  willed  swered,  "  Buchananum  omnibus  ante- 
them  to  take  exemple  by  a  noble  man,  pono,  Haddonum  nemini  postpone." 
who  became  so  colde  in  hearing  Godis  *  In  MS.  F.  and  the  first  edit.  "  and 
worde  that  the  yeare  before  his  death,  assured  them  that  the  worse  wer 
he  would  not  disease  hyniself  to  heare  after  to  come." 

a  sermon."  "  This  sentence  in  MS.  F.  and  the 

2  In  MS.  F.  and  the  printed  copies,  two  old  editions,  runs  thus  :  "  Muche 
"  cryed  he  with  a  lamentable  voyce,  more  I  harde  of  these  foure,  and  of 
and  weaping  teares."  others,  which  now  I  may  not  rehearce; 

'  Dr   Walter   Haddon,    celebrated  and  that  (which  is  to  be  noted)  after 

for  his  eloquence  and  learning,  was,  that  the  whole  Counsail  had  say d,  Thay 

for  a  short  period,  President  of  Mag-  wolde  heare  no  mo  of  their  sermons, 

dalene    College,    Oxford.      He    was  (thay  were  undiscreate  felowes,  yea, 

Master  of  Requests  to  Queen  Eliza-  and  prating  knaves)." 
beth.     His  Latin  Orations  and  Epis-  *  Of  pleasing  men.     From  the  Lat. 

ties  were  collected  in  a  posthumous  "I   will    please,"   applied    to    desig- 

volume,  1567.     The  Queen  being  ask-  nate  a  Parasite. — {Jamiesori's  Diction- 

ed  whether  she  preferred  Haddon  or  ary.) 

VOL.  III.  M 


178 


A  GODLY  LETTER  TO 


4  EEGUM.  23. 


JEEEM.  5. 
ESAI.  1. 


JEREM.  12. 
JEREM.  13. 


resteth  to  them  no  place  of  repentance,  nothing  mynd  I  to 
speake.  But  such  as  lyve  to  this  day  would  be  admonished, 
that  He  who  lies  punished  the  one  will  not  spair  the  rest,  gif 
thay  be  found  lyke  wicked  and  treasonabill/  But  to  our  pur- 
pois. 

Thir  presidentis  I  judge  sufficient  to  prove  the  haill  multi- 
tude, and  all  estaitis  in  this  oure  age,  to  haif  bene,  and  yit  to 
remaine,  lyke  wickit,  yf  thay  be  not  worse,  with  thame  against 
whome  Jeremie  did  prophesie.  Now  let  us  sie  what  followit 
in  Juda;  mischeif  upon  mischeif,  while,  finallie,  in  the  Lordis 
anger,  he  tuke  away  King  Josias,  becaus  he  was  determinat  to 
distroy  Juda,  as  befoir  he  had  distroyit  Israeli.  Efter  the 
death  of  this  godlie  King  great  was  the  trubill,  dyverse  and 
suddane  wer  the  alterationis  of  that  Commoun wealth:  The 
Kingis  wer  takin  prisoneris  ane  after  another  in  schort  space; 
And  what  uther  wer  the  misereis  of  that  stubburne  natioun,  O 
God,  for  thy  great  mercies  sake,  lat  never  thy  small  and  soir 
trubillit  flock  within  the  realme  of  England  preve  nor  learne  in 
experience!  But  in  all  their  trubillis  no  repentance  appeirit, 
[as  by  the  Prophet  ye  may  learne,  for  thus  he  cryith,  "  Thou 
hast  stryken  them,  O  Lorde,  but  they  have  not  mourned; 
thou  hast  destroyed  them,  but  they  have  not  receaved  discip- 
line. Thay  have  hardened  thair  faces  harder  than  stanes,  thay 
will  not  convert.  The  whole  land  is  wasted,  but  no  man  will 
wey,  ponder,  and  consider  the  cause.  This  people  will  not 
heare  my  worde.  Thay  walk  in  the  wicked  invention  of  thair 
awn  hartes.  Thay  go  after  other  goddes  to  worship  and  serve 
them.  And  of  the  prophetis  naturall  frendes  of  the  men  of  Ana- 
thotes,  some  plainlie  said,  '  Speake  no  more  to  us  in  the  name 
of  the  Lorde,  least  thou  dye  in  our  handes.'"  Belyke  these 
men  had  smal  fantasye  of  Godis  prophet.]  ^     But  mair  and  mair 

» This  sentence  differs  in  the  various  pies;  but  it  will  be  observed,  that  the 
copies  by  the  omission,  or  slight  varia-  same  passage,  with  some  slight  varia- 
tion of  some  of  the  words.  tions,   is    introduced   again   at   page 

»  The  words  within   brackets  are  179.    See  note  3,  page  181. 
supplied  from  MS.  F.  and  the  old  co- 


THE  FAITHFUI.  IN  LONDON,  ETC.  179 

the  pepill  wer  bent  upon  idolatrie,  as  be  ane  sermone  (and  that 
whilk  conseivit  upon  the  same),  maid  in  the  beginning  of  the 
ring  of  Jehoikim,  sone  to  Josias,  is  evident.  For  be  God  the 
Propheit  was  commandit  to  stand  in  the  entress  of  the  Lordis 
house,  and  to  speik  to  all  the  cieties  of  Juda  that  come  to  wir- 
schip  in  the  house  of  the  Lord;  and  was  commandit  to  keip  no 
word  aback,  gif  peradventure,  sayeth  the  Lord,  thay  will  herkin 
and  turne  everie  man  frome  his  wickit  way.  Heir  is  to  be 
notit,  that  immediatlie  efter  the  death  of  the  gude  King,  thay 
wer  entirit  into  iniquitie,  frome  whilk  God,  be  his  Prophetis, 
labourit  to  call  thame  aback,  befoir  he  began  to  plague  thame 
moir  extremelie.' 

The  tennour  of  the  Sermone  was  this:  "Thus  sayeth  theJEKEM.£6. 
Lord,  Gif  ye  will  not  obey,  to  walk  in  my  lawis  whilk  I  have 
gevin  yow,  and  to  heir  the  wordis  of  my  servandis  the  Pro- 
phetis, vvhome  I  send  to  yow,  ryseing  up  betymes,  and  still  send- 
ing; gif  ye  will  not  heir  thame,  (I  say)  then  will  I  do  unto  this 
house  as  I  did  unto  Silo,  and  will  mak  this  citie  to  be  abhorrit 
of  all  pepill  in  the  Earth.  Hear  not  the  wordis  of  the  Pro- 
phetis that  say  unto  yow,  Ye  sail  not  serve  the  King  of  Baby- 
lone.  I  haif  not  sent  thame,  sayeth  the  Lord,  howbeit  thay  ar 
bold  to  prophesie  lyes  in  my  name.  Gif  ye  gif  eare  unto  thame,  jerem.s?. 
baith  ye  and  your  fals  prophetis  sail  perische."" 

Heir  is  first  to  be  notit,^  as  befoir  we  haif  tuichit,  that  imme- 
diatlie efter  the  death  of  thair  King,  whais  studie  and  ernest 
diligence  wes  to  rute  out  all  monumentis  of  superstitioun  and 
idolatrie,  the  pepill  efter  his  death,  I  say,  with  haill  consent,  re- 
voltit  back  to  ydolatrie;  for  such  is  the  ingyne  of  this  oure  cor- 
rupt nature,  that  no  religioun  can  content  nor  please  us,  except 

^  This  sentence  is  not  contained  in  and   especially   (straighte   after   the 

the  old  printed  copies  death  of  thair  King,)  into  idolatry; 

2  In  MS.  F.  and  the  two  old  edi-  from  which  the  Lorde  by  his  Prophet 

tion,  in  place  of  the  following  para-  labored  to  call  them  backe,  threatning 

graph,  there  is  this  sentence  :  "Here  unto  them  desolation  yf  they  preceded 

is  first  to  be  noted,  that  the  people  to  rebel." 
was   alreddy  entered   into   iniquitie. 


180 


A  GODLY  LETTER  TO 


that  whilk  we  oure  selves  half  devysit.'  For  lyke  as  the  wisdome 
of  the  maist  wyse  erthlie  man  in  Godis  presence  is  nothing  but 
fulischnes,  so  ar  the  ordinances  of  God  in  manis  presence  so 
wickit  and  so  bair,  that  man  alvvayis  thinkis  he  can  devyse  ane 
mair  perfyt  honoring  of  God  than  that  whilk  him  self  hath  com- 
mandit:  Witness  the  Ysi-aellittis  in  the  Desert;  the  Ten  Trybis 
under  Jeroboam;  the  Phariseis  and  the  rest  of  the  sectis  in 
Chrystis  tyme;  and  the  Papistis  befoir  and  in  oure  own  tyme. 
For  lat  any  of  thame  be  demandit,  How  knaw  ye  that  theis 
your  workis,  rytis,  and  ceremoneis  pleasis  God,  seing  ye  haif 
not  his  commandement  to  do  the  same?  Straight  thay  sail 
ansuer,  Thay  ar  laudabill,  thay  ar  honest  and  decent,  thay  haif 
gude  significationis,  thay  pleasit  oure  Fatheris,  and  the  maist 
part  of  the  warld  useit  the  same.  And  thus  into  ydolatrie,  the 
corrupt  childrene  follow  the  futesteppis  of  thair  foirfatheris. 

Secundlie,  It  is  to  be  notit  and  observeit,  that  amangis  thame 
wer  false  prophetis;^  not  that  thay  wer  so  knawn  and  esteamit 
of  the  pepill :  No,  thay  wer  haldin  the  trew  Kirk  of  God,  (for 
sa  thay  boistit  thame  selves  to  be,)  that  culd  not  err.  Thir 
false  propheitis  wer  manteaneris  of  ydolatrie,  (as  Winchester, 
Duresme,  Londone,^  I  meane  thay  memberis  of  the  Devill  stylit 
Bischopis  of  suche  places,  ar  now  in  England,)  and  yit  boldlie 
proraissit  thay  to  the  pepill  prosperitie  and  gude  luck.  Whair- 
with,  and  be  whome,  the  pepill  were  so  abuseit  and  blindit,  that 
the  wordis  of  Jeremie  wer  nothing  regardit  as  the  consequent 
declared.     For  his  Sermone  endit,  the  preistis,  prophetes,  and 


'  In  the  margin  of  the  second  edit. 
"  Denie  will  I  nothing  except  Idola- 
trie.  But  the  like  was  done  in  Eng- 
land." 

2  In  the  margin  of  the  second  edit. 
"  Suche  false  Prophetes  at  this  pre- 
sente  are  muche  estemed  in  Eng- 
lande." 

3  Gardiner,  Bishop  of  Winchester, 
Tonstall,  Bishop  of  Durham,  and  Bon- 
ner, Bishop  of  London The  words 


of  this  parenthesis  are  only  found  in 
MS.  M.  The  other  copies  read,  "  So 
known  and  holden  of  tlie  people  :  No, 
they  were  holden  and  estemed  (for 
so  they  hosted  themselves  to  be)  the 
trew  Churche  of  God,  that  culde  not 
erre.  For  how  shulde  the  Lawe 
peryshe  from  the  mouthe  of  the 
preist?  These  false  prophets  were 
mayntenaris  of  idolatrye,  and  bauld- 
lie  they  j^romissed  to  the  people,"  &c. 


THE  FAITHFUL  IN  LONDON,  ETC.  181 

the  haill  pepill  apprehendit  Jeremie,  and  with  one  voyce  cryit, 
*'  He  sail  die,  he  is  worthie  of  the  death."  Great  was  the  up- 
rore  aganis  the  poore^  Prophet,  in  vvhilk  appeirandlie  he  culd  jeeem.  20. 
not  haif  eschaipit,  gif  the  Princes  of  Juda  had  not  haistelie 
cumit  frome  the  Kingis  house  into  the  Tempill,  and  taken  upon 
thame  the  heiring  of  the  cause ;  in  whilk,  efter  mekill  debait, 
whill  sum  defendit,  and  uther  sum  maist  vehementlie  accuseit 
the  Prophet,  the  text  sayith,  that  the  hand  of  Ahakin,  the 
sone  of  Sapham,  was  with  Jeremie,  that  he  suld  not  be  gevin 
in  the  handis  of  the  pepill  to  be  killed.^ 

Albeit  the  Prophet  verie  narowlie  eschaipit  death,  yet  ceassit 
he  not  frome  his  office ;  but  sumtymes  he  compleanis  unto  God, 
and  sumtymis  he  admonissis  the  pepill.  To  God  he  complainis, 
saying,  "  Thow  lies  strikin  thame,  0  Lord,  but  thay  haif  not  jerem.s. 
murnit:  Thow  lies  destroyit  thame,  but  thay  haif  not  ressavejt 
discipline.  Thay  haif  hardened  thair  faces  harder  thanstanis:  jerem.  la 
Thay  will  not  convert.  The  haill  land  is  waistit,  but  na  man 
will  wey,  ponder,  nor  considder  the  cause.  This  pepill  will  not 
heir  my  wordis:  Thay  walk  in  the  wickit  inventiounis  of  thair  jerem.j3. 
awin  hartis:  Thay  go  after  thair  Godis  to  wirschip  thame." 
Be  thir  complayntis,  we  may  understand  the  fervencie  of  the 
Prophet,  that  he  had  to  call  the  pepill  back  from  thair  aborai- 
nabill  ydolatrie.  But  what  he  profitted,  may  be  understand  be 
the  wordis  of  his  awn  freindis,  the  men  of  Anothoth;  for  thay 
planelie  said  unto  him,  "  Speik  na  niair  unto  us  in  the  name  of 
the  Lord,  leist  thow  die  in  our  handis."  Belyke  thir  men  had 
small  delyte  in  the  doctrine  of  the  prophetis,  or  thair  exhorta- 
tionis.  In  conclusioun,  he  was  prohibited  to  enter  into  the 
Tempill,*   and  so  mycht  he  not  preache ;    and   than  was  he 

*  In  the  MS.  "pure."  duced  supra  page  178,  in  MS.  F.  and 
2  In  the  margin  of  the  second  edit.       the  old  editions  we  read,  "  Heirof  you 

"  In  England,  the  true  preachers  are  may  easlye  consider  (Beloved  Breth- 

casteintoprison,  and  no  cause  kuawen  ren)  what  were  the  maueris  of  that 

whi."  wicked  generacion  immediately  after 

*  In    place   of  the  preceding   sen-  the  death  of  thair  good  King,  and  how 
tences  of  this   paragraph,   as   intro-  they  were  encoraged  to  idolatrye  by 


182 


A  GODLY  LETTER  TO 


commandit  be  God  to  wryt  his  sermonis,  whilk  he  obeyis,  and 
caussis  the  samyn  be  read  opinlie  In  the  Tempill,  (allace!  I  feir 
Baruch  sail  not  be  found/)  and  efter  the  samyn  sermonis  cumis 
to  the  earis  of  the  Consall,  and  last  to  the  King ;  and  albeit 
that  in  dispyt  thay  wer  anis  brunt,  yit  is  Jeremie  commandit 
to  wryt  agane,  and  boldlie  to  say,  "  Jehoiakim  sail  haif  no  seid 
that  ever  sail  sit  upon  the  seat  of  David.  Thair  carionis  sail 
be  cassin  to  the  heit  of  the  day,  and  to  the  frost  of  the  nyeht  i 
and  I  sail  visit,  sayeth  the  Lord,  the  iniquitie  of  him,  of  his 
seid,  and  of  his  servandis;  and  I  sail  bring  upon  thame,  upon 
the  induellaris  of  Jerusalem,  and  upon  all  the  men  of  Juda,  all 
the  calamiteis  I  have  spokin  aganis  thame.""  And  albeit  that 
when  thir  wordis  wer  spokin  and  writtin,  so  thai  contempnit 
that  banketting  and  feisting  wer  proclamit  in  dispyt,  yit  no 
word^  of  all  his  threatnyngis  wer  spokin  in  vane:  For  efter 
many  plagues  sustenit  be  the  mischevous  father,  the  wiekit  and 
miserabill  sone,  in  the  third  moneth  of  his  raigne,  was  led 
prisoner  to  Babilone.  But  now  when  the  tyme  of  thair  desola- 
tioun  approcheit,  God  steiris  up  abone  this  wiekit  generatioun 
sic  a  king,  sic  preastis,  and  sic  prophetis,  as  thair  awn  hartis 
wissit  ;^  evin  sic  as  suld  leid  filthie  dogis  to  thair  vomit  agane. 
Zedikias  was  king,  and  such  as  lang  had  resistit;  poore  Jeremie 
had  gottin  be  thair  handis  the  feirfull  whip  of  correctioun; 
Paschur  and  his  companionis  led  the  King  as  thay  list;  up  gat 
Topheth,  the  hill  alteris  smokit  with  incense;  Baall  and  his 
bellie  goddis  (befoir  the  vengeance  of  God  was  pourit  furth 
upon  thame)  gettis  the  day  thay  lang  lukit  for.  And,  in  con- 
clusion, so  horribill  wer  the  abominationis  of  thay  dayis,  that 


false  prophetes ;  but  in  all  this  tyme, 
the  Prophet  ceaseth  not  most  fayth- 
fuUy  to  execute  his  ofSce,  for  albeit 
after  this  he  might  not  enter  into  the 
Temple,"  &c. 

'  lb.  "  Alacel  I  feare  we  lacke  Bar- 
uck." 

*  In  the  second  edition,  "  Albeit, 
when  these  wordes  were  spoken  and 


written,  so  they  were  contempned 
that  they  durst  crye,  'Let  the  con- 
saill  of  the  Holy  One  of  Israeli  cese, 
we  will  follow  the  devyses  of  oure 
Qwne  hartes,'  (Jerem.  xviii.)  yet  no 
word,"  &c. 

'  In  the  margin  of  the  second  edit. 
"  There  are  too  many  off  suche  preach- 
ers now  in  Englaude." 


THE  FAITHFUL  IN  LONDON,  ETC.  183 

the  Lord  cryis  to  his  contempnit  noumber/  (sum  thair  wes  that 

yit  feirit  God),   "What  has  my  beloveit  to  do  in  my  house,  jebem.ii. 

(raeanyng  the  Tempill  of  Jerusalem,)  seeing  that  the  multitude 

committis  in  it  abominabill  idolatrie.     Thay  have  provokit  me 

to  angir,  burnyng  incense  unto  Baall."     Whilk  great  abomina- 

tionis,  when  God  had  schawin,  not  onlie  to  Jeremie,  but  also  to 

Ezechiel,  then  being  at  Babylon  amangis  the  prisoneris  thair, 

God  moved  thai  Prophetis  to  agrie  in  ane  voyee,   that  haill 

Israeli  suld  be  distroyit.^     For  thus  wryttis  Ezechiell:   "Ah! 

upon  all  the  abominationis  of  the  house  of  Israeli,  thay  sail  fall 

be  the  sword,  be  pestilence,  and  famyne;  he  that  is  far  off  sail  ezechiel  «. 

die  of  the  plague;  he  that  is  neir,  sail  die  be  the  sword;   he 

that  is  left,  and  beseigit  sail  die  of  hunger:  and  I  sail  compleit 

my  wraith  upon  thame."     And  Jeremie  sayis,  "  Behold  I  will 

gif  this  citie  into  the  hand  of  the  Oaldeis,  in  the  handis  of 

Nebuchadnezar,  King  of  Babilon,  wha  sail  tali  it.     The  Oaldeis 

verelie  sail  entir  into  it,  and  they  sail  burne  it  with  fyre;  thay 

sail  burne  it,  and  the  houssis  in  the  whilk  thay  burnt  incense 

unto  Baall."    He  proceidis,  and  giveis  the  reasone  and  cause  of 

Godis  plaguis,  saying,  "  The  children  of  Israeli,  and  the  children  jERKM.a8. 

of  Juda,  hes  done  nathing  from  thair  youthheid  but  wickitnes, 

evin  befoir  my  eyis,  to  provoke  me  to  anger:    Thay  haif  turnit 

to  me  thair  backis  and  not  thair  faces ;    thay,  thair  Kingis, 

thair  Princes,  thair  Prophetis,  thair  Preistis,  haill  Juda,  and  all 

the  citie  of  Jerusalem ;  thay  wald  not  heir  nor  be  reformit.    Thay 

haif  placeit  thair  doung  (sa  termit  he  thair  abominabill  ydollis) 

in  the  place  that  is  consecrat  unto  my  name,  to  defyle  it."^ 

And  when  the  King  of  Babylon  wes  lying  about  the  citie,  jeremie. 

^  In  the  old  editions,"  cryith  to  hys  also  to  Ezechiel  being  prisoner  in  Ba- 

sore  trobled  flocke;"  and  in  the  mar-  bylon.     Their  bodies  being  seperated, 

gin  of  the  second  edition,  "  As  Pas-  in  prophecie  they  did  bothe  agre,  that 

hur  ruled  the  King  than  at  his  plea-  whole  Israel  and  Juda  shuld  be  de- 

sur,  so   doth   the  B.  of  Winchester  stroyed." 

rule  the  Queue  now,  and  doth  what  ^  In  the  margin  of  the  second  edit, 

him  lusteth  in  England.     O  wicked-  "All  the  glystering  ceremonies  oflF  the 

nes  intoUerable."  Papistes  are  very  donge,  and  abomi- 

2  In  M.S.  F.  and  the  old  edit.  "  But  nation  before  God." 


184 


A  GODLY  LETTER  TO 


JEREMIES 
COtTNSALE 
TO  THE  PE. 
PILL  AP. 
PEIRIT 
TKEASONE 
AGANIS 
THE  KING. 


THE 

CEYMES 

LAID 

AGAINST 

JEREMIE. 


he  sayis  to  the  messingeris  of  Zedekias,  who  than  had  send  to 
ask  what  suld  becum  of  the  citie,  "  The  Caldeans  sail  tak  the 
citie,  (sayis  the  Prophet,)  and  sail  burne  it  with  fyre:  yea,  yf 
ye  had  slane  all  the  hoist  of  the  Caldeans  that  besege  you,  and 
yf  the  slane  men  be  left,  everie  man  suld  ryse  in  his  tent,  and 
suld  burne  this  citie  with  fyre:  He  that  abydis  within  the 
citie  sail  die  either  be  sword,  be  honger,  or  be  pestilence;  But 
he  that  sail  go  forth  and  fall  to  the  Caldeans,  sail  leif  and  sail 
win  his  saule  for  a  pray."  Lat  a  thing  be  heir  notit,  that 
the  Prophetis  of  God  sumtymes  may  teache^  treasone  aganis 
kingis,  and  yit  neither  he,  nor  sic  as  obeyis  the  word  spokin  in 
the  Lordis  name  be  him,  offendis  God.^  And  the  raair  planelie 
speiketh  the  Prophet  unto  the  King  in  secreit,  asking  his  coun- 
sale.  For  thus  he  sayis,  "  Gif  suddenelie  thow  sail  go  furth 
and  subdevv  thy  self  to  the  Princes  and  chief  captanis  of  the 
Babilonianis,  thy  saule  sail  leif,  and  this  citie  sail  not  be  set  in 
fyre;  but  gif  thow  go  not  furth  to  the  cheif  captanis  of  the 
King  of  Babylon,  this  citie  salbe  gevin  over  into  the  handis  of 
the  Caldeans,  who  sail  burne  it  with  fyre,  neither  yit  sail  thow 
eschaip  thair  handis.*" 

Thir  wer  plane  advertismentis,  and  thus,  without  flatterie  or 
feir,  did  thir  true^  Prophetis  planelie  and  opinlie  proclame  the 
desolatioun  of  that  place,  for  suche  offensis  as  befoir  lies  bene 
rehersit.  But  how  plesit^  sic  message  the  Citie  of  Jerusalem, 
and  principallie  thois  delicate  dames,  that  maid  sacrifice  to  the 
Queen  of  Heaven?     Or  how  lykit  the  Preistis,  Prophetis,  and 


'  "  May  teach,"  what  some  may  call, 
'  This  sentence  is  not  in  the  old 
editions. 

*  In  the  first  edit. "  these  ij  prophetis." 

*  In  MS.  F.  and  the  old  edit.  «  But 
how  pleaseth  suche  message  the  citie 
of  Jerusalem,  the  priestis,  princes,  and 
people  of  Juda?  and  what  reward 
receaveth  Jeremie  for  his  longe  tra- 
vayle  and  painfull  preachinge  ?  Vere- 
ly,  even  such  as  Pashur  and  his  coun- 


sall  judgeth  meete. '  He  spake  against 
the  Temple,  he  prophecied  mischief 
against  the  citie,  he  fainted  the  hartes 
of  the  souldiours  and  of  the  people, 
but  principally,  he  was  unfriendly  to 
the  faythe  that  Pashur  taught  the 
people,'  to  wete,  the  fayth  of  their 
forefathers,  who  alwayes  rebelled 
against  God.  And  therefore  he  was 
reputed  a  heretycke,  accused  of  sedi- 
cion,  and  dampned  of  treasone." 


THE  FAITHFUL  IN  LONDON,  ETC.  185 

Princes  of  Juda,  this  ambassadour?  That  sail  we  knaw  be  his 
intreatment  and  reward.  I  find  schortlie  after  this,  Jeremie 
apprehendit  and  cassin  in  prisone  as  a  traitour.  He  was  ac- 
cusit  of  seditioun,  and  dampnit  of  treasone. 

Plane  preacheingis  wer  maid  aganis  all  that  he  had  spokin 
befoir,  and  suche  felicitie  and  gud  luck  wes  promissit  to  the 
pepill,  that  within  tuo  yeiris  suld  Nebuchadnezaris  yok  be 
brokin  frorae  the  nekis  of  all  pepill.^  And  the  veschellis  of  the  jerem.s8. 
Lordis  house,  togidder  with  all  the  prisonneris,  suld  be  brocht 
agane  to  Jerusalem. 

Had^  not  thir  presidentis  sum  apperances?  Yes,  verelie  thay  jerem.!* 
had.  The  King  of  Babylon  had  many  enemyis,  and  he  was  not 
abill  to  resist  thanie  all;  the  pepill  aboundit  in  wyne  and  oyle, 
who  than  culd  say  but  God  was  appeasit  with  thame?  Thair 
prophetis  mainteanit  and  autorisit  all  that  the  pepill  did.  How 
culd  thay  than  do  wrang? 

Now  lat  us  consider  the  Prophetis  part.  Jeremie  had  spokin 
aganis  the  Tempill,  saying,  it  suld  be  destroyit,  and  maid  lyk 
to  Silo,  (whilk  place  the  Lord  had  distroyit,)  removeing  frome 
thame  the  Ark  of  his  Covenant,  principallie  for  the  iniquitie  of 
the  Preistis.  And  was  not  this  judgeit  heresie,  think  ye?  No 
less  I  warrand  yow,  nor  now  it  is  in  England  to  say,  that  all 
the  doctrine  that  Winchester  and  his  schavellingis  now  main- 
tene,  is  the  doctrine  of  his  father  the  Devill ;  and  thairfoir  that 
it  schortlie  sail  provock  Godis  vengeance  to  stryke  all  that 
adheiris  thairto.  Jeremie  said,  that  Jerusalem  suld  be  set  on 
lyre,  and  laid  waist,  unless  that  Zedekias  suld  render  him  self 
in  the  handis  of  Nebuchadnezzar,  And  was  not  this  as  great 
treasone,  as  to  say  that  the  Citie  of  London  suld  be  maid  a 

'  In  the  margin  of  the  second  edit.  oyle  2  O  pleasing  and  blessed  amongst 

"  Suche  wealthe  do  the  Papistes  pro-  the   people    were  suche    prophetes;" 

mise  the  people  for  receiving  the  Ido-  with  this  marginal  note,  "Habundance 

latrous  Masse  againe  into  England."  cam  before  the  destruction." — But  the 

2  In  MS.  F.  and  the  old  edit,  after  greater  portion  of  this  and  the  folio w- 

these  words,   is    added,   "  Now,  dyd  ing   paragraph    is   not    contained   in 

they   abound    with  wyne    and  with  MS.  F.  or  the  old  printed  cojjies. 


186 


A  GODLY  LETTER  TO 


JEREM.  27. 


desert,  gif  Jesabell  be  mainteanit  in  hir  autoritie?  Jeremie  com- 
mandit  opinlie  all  such  as  wold  avoid  Godis  vengeance  to  leif 
the  citie  of  Jerusalem,  and  to  seik  the  favouris  of  thair  enemyis. 
And  was  not  this  as  great  seditioun  as  now  to  say  that  Eng- 
land salbe  gevin  over  in  the  handis  of  strange  nationis?  Jere- 
mie did  opinlie  preache  that  the  religioun  whilk  than  thai  usit 
was  devillisehe,  albeit  thair  foirfatheris  had  foUowit  the  same. 
And  what  is  this  else,  than  to  affirme  that  Generall  Consallis, 
and  that  whilk  is  callit  the  Universall  Kirk,  is  the  Malignant 
Kirk  and  the  Congregatioun  of  the  Antichryst.  To  be  schort, 
gif  menis  judgementis  may  haif  place,  Jeremie  was  ane  heretick, 
he  was  ane  seditious  fellow,  ane  seducer  of  the  pepill.  He  was 
ane  that  discouregeit  the  hartis  of  the  Strang  men  of  war;  and 
he  was  unfreind  to  that  faith  whilk  Paschur  and  his  compa- 
nionis  teichit  the  pepill.  And  thairfoir  he  is  dampnit  to  pri- 
sone,  and  judgeit  worthie  of  the  death.  For  the  King  can 
deny  nothing  to  his  Princes.  Amangis  whom,  I  think,  Paschur 
hes  bene,  as  it  wer,  Oheif  Chancellour,  (ane  aid  enemie  he  was 
to  Jeremie,)  by  whome  was  not  onlie  the  King,  but  also  the 
haill  multitude  of  the  pepill  so  blindit,  that  boldlie  thay  durst 
cry,  "No  mischance  sail  cum  to  us:  We  sail  neither  sie  pesti- 
lence, nor  honger;  the  King  of  Babylon  sail  never  cum  aganis 
this  citie  nor  land." 

Considder  now,  Deir  Brethren,  the  estait  of  Godis  trew  Pro- 
phet; what  anguische  wes  this  in  his  hart,  whan  not  onlie  wer 
his  admonitionis  contempnit,  but  almost  everie  creature  wes 
conjurit  aganis  him  to  his  distructioun.  In  the  middis  of  these 
stormie  trubillis,  no  uther  comfort  had  the  Prophet  than  to 
complane  to  his  God,  at  whois  commandement  he  had  spokin: 
And  in  his  complaynt  he  is  sa  kendillit  aganis  ydolatrie  and 
great  unthankfulness,  that  he  cryis  as  in  a  rage,  "  0  thow  Lord 
of  Hostis,  the  tryer  of  the  just,  thow  that  seis  the  reynis  and 
the  heart,  lat  me  sie  thy  vengeance  takin  on  thame,  for  unto 
thee  have  I  referrit  my  cause.^'  As  this  prayer  was  maist  feir- 
fuU  to  his  enemyis,  gif  thay  had  sene  the  efficacie  thairof,  sa 


THE  FAITHFUL  IN  LONDON,  ETC.  187 

vves  the  Prophet  assureit  be  the  same  that  Godis  wraith  was 
kendillit  aganis  that  sinfull  and  unthankfull  natioun ;  and 
that  it  suld  not  turne  back  till  he  had  performit  the  cogita- 
tionis  of  his  awn  hart;  whilk  wes  either  to  call  thame  back 
from  ydolatrie,  or  ellis  to  bring  upon  thame  the  plagues  that 
he  had  threatnit. 

Hitherto  haif  I  recytit  the  estate  of  Juda  befoir  the  distruc- 
tioun  of  Jerusalem  and  subversioun  of  that  commonwelth. 
Now,  I  appele  to  the  conscience  of  any  indifferent*  man,  in  biffebenok 
what  ane  poynt  differis  the  maneris,  estait,  and  regiment^  of  england?3 
England  this  day  from  the  abuse  and  estait  rehersit  of  Juda  in 
theis  dayis,  except  that  thay  had  a  King,  a  man  of  his  awin 
nature  (as  appeirit),  mair  facill  nor  cruell,  who  sumtymes  was 
intreatit  in  the  Prophetis  favouris,  and  also  in  sum  caisis  heard 
his  consall.  And  ye  haif  a  Queue,  a  woman  of  a  stout  stomak,^ 
more  styffe  in  opinioun  nor  flexibill  to  the  veritie,  who  no  wyse 
may  abyde  the  presence  of  Godis  prophets.®  In  this  one  thing 
you  disagrie,  in  all  uthir  thingis  sa  lyke  as  ane  beane  or  nut  is 
lyke  to  another.  (1.)  Thair  King  was  led  by  pestilent  preistis.® 
Who  guydis  your  Queue;  it  is  not  unknawin.  (2.)  Under' 
Zedikias  and  his  consaill,  the  ydolatrie  whilk  be  Josias  was 
suppressit  came  to  the  light  agane.  But  more  abominabill 
idolatrie  was  never  in  the  earth,  than  is  that  whilk  of  lait  is 
now  set  up  agane  be  your  pestilent  Papistis  amang  yow.  (3.)  In 
Jerusalem,  was  Jeremie  persecutit  and  cast  in  prisone,  for 
speiking  the  treuth  and  rebuking  thair  ydolatrie.  What  pri- 
sone within  London  tormenteth  not  sum  trew  Prophet  of  God 
for  the  same  caussis?  And  O  thow  dongeoun  of  darknes,  whair 
that  abominabill  ydoll  of  lait  dayis  wes  first  erectit,  (thow  Tower 

*  Impartial.  truthe  of  Godis  Worde,  and  hateful  to 

*  Government.  the  preachers  of  the  same." 

'  In    the    second  edit.    "  A    com-  *  In  MS.  M.  "  be  preistis  and  fals 

parison      betweene      England      and  prophets." 

Juda."  '  In  the  old  edit.  "  Under  suche  came 

*  (Queen  Mary) — of  a  haughty  spirit.  Idolatrie  to  the  lighte  agane.  0  would 
'  In  the  margin  of  the  second  edit.  to  God  that  the  worse  wer  not  among 

"  The  Queeue  stubburne  against  the      you!" 


188 


A  GODLY  LETTER  TO 


ENGLAND 

woRsa 

THAN 
JXJUA, 


WHEREIN 
JUDA  WAS 
BETTER 
THAN  ENG- 
LAND 16 
NOWE. 


of  London^  I  meane,)  in  thee  ar  tormentit  ma  Jeremyis  nor  ane.' 
whom  God  sail  comfort  according  to  his  promeis,  and  sail  re- 
ward thair  persecutoris  evin  as  thay  haif  deservit;  in  whilk 
day  also  sail  thow  trembill  for  feir,  and  suche  as  pretend  to 
defend  thee  sail  perische  with  thee,  because  thow  was  first  de- 
fyllit  with  that  abominabill  ydoll. 

Considder,  Deir  Bretherne,  gif  all  thingis  be  alyke  betuene 
England  and  Juda  befoir  the  destructioun  thairof :  Yea,  gif 
England  be  worse  than  Juda  was,  sail  we  think  that  the  Lordis 
vengeance  sail  sleip,  mannis  iniquitie  being  so  rype?  No,  Deir 
Brethrene,  "  He  that  lies  understanding  must  knaw  the  con- 
trarie,  and  he  to  whom  the  Lordis  mouth  lies  spokin,  must 
scliaw  the  caussis  why  the  land  salbe  waistit."  It  may  offend 
yow  that  I  call  England  worse  than  unthankfull  J  udea.  But 
gif  gude  reassonis  adduceit  and  declarit  may  tak  place,  than  I 
feir  not  judgement.  (1.)  From  Jerusalem  many  passit  at  the  ad- 
monitioun  of  the  Prophet,  leaving  all  that  they  had  rather  than 
thay  wald  abyde  the  danger  of  Godis  plagues  that  wer  tlireat- 
ned.  Godis  Prophetis  lies  threatnit  and  cryit  many  plagues  to 
fall  upon  England,  but  I  hear  not  of  many  that  preparis  to  flitt: 
God  grant  that  thay  repent  not !  (2.)  In  Jerusalem  wer  princes 
and  nobles  wha  defendit  Jeremie,  and  also  that  did  absolve 
him  when  he  was  accuseit  and  unjustlie  condempnit  be  the  pes- 
tilent preistis.  But  how  many  of  the  nobilitie  within  England 
boldlie  speikis  now  in  the  defence  of  Godis  messingeris,  is  easie 
to  be  tald !  (3.)  In  Jerusalem,  had  the  Prophet  of  God  libertie  to 
speik  in  niantenance  of  his  doctrine.  How  suche  as  seik  to 
haif  the  tryell  of  thair  doctrine  be  Godis  Word,  hes  bene,  and 
yit  ar  entreatit  amangis  yow,  is  heard  in  strange  contreyis. 
(4.)  In  Jerusalem  was  Abdemelech,  who  boldlie  said  to  the  King 
that  Jeremie  was  injureit  be  the  fals  priestis,  and  thairfoir  ob- 


*  In  the  margin  of  the  second  edit. 
"  The  Idolatrous  Masse  of  late  first 
erected  in  the  Tower  of  London.  The 
B.  of  Canterb.,  D.  Ridleye,  M.  Lati- 
mer, Bradford,  Sandes,  Bacon,  Veron, 


&c.,  preachers  and  prisoners  in  the 
Tower  of  London." 

2  In  the  second  edit.  "In  thee  doth 
mo  Jeremies  than  one  suffer  injuryo 
and  trouble." 


THE  FAITHFUL  IN  LONDON,  ETC.  189 

tenit  his  libertie,  when  he  was  dampnit  to  death.  But  in  Eng- 
land, I  heir  of  none  (God  steir  sum !)  that  dar  put  thair  hands 
betuix  the  blude-thristie  lyonis  and  thair  pray:  that  is,  betuix 
those  cruell  tirantis  that  now  ar  lowsit  from  thair  dennis,  and 
the  pure  Sanctis  of  God.  (5.)  In  Jerusalem,  Jeremie,  being  in 
prisone,  was  daylie  fed  upon  the  Kingis  chargeis,  and  that 
when  great  skairstie  of  bread  was  in  the  haill  Oitie.  In  Lon- 
don, whair  all  plentie  abound  is,  ar  Godis  messingeris  permittit 
to  honger;  yea,  and  ancient  Fatheris  sa  cruellie  entreattit, 
that  seldome  hes  it  bene  that  theif  or  murtherer  hes  bene  so 
cruellie  handellit. 

In  theis  caisis,  do  I  not  blame  yow,  Belovit  Bi-ethrene,  for  I 
assuredlie  knaw  your  hartis  to  murne  for  the  trubillis  of  your 
Brethrene,  the  faithfull  Preacheris;  and  that  ye  seik  all  meanis 
possibill  how  thay  may  be  comfortit  and  releiffit.  But  thir 
thingis  do  I  reherse  to  the  end  that  ye  may  sie,  that  thair 
abominatioun  and  less  feir  of  God,  mair  unjust  dealling  and 
less  schame,  mair  cruell  persecutioun  and  less  mercie  and  gen- 
tilnes  is  now  amang  the  cheif  Eeularis  in  the  realme  of  England, 
than  in  those  dayis  wer  in  Judea.  And  yit  did  not  Jerusalem 
eschaip  the  puneisment  of  God.  Sail  we  than  belief  that  Eng- 
land sail  avoyd  the  vengeance  that  is  threatnit?  No,  Deir 
Brethrene,  gif  ydolatrie  continew  as  it  is  begun,  na  mair  may 
England  eschape  Godis  vengeance,  nor  God  himself  may  lose 
his  Justice.^  And  thairfoir,  Deirly  Belovit  in  oure  Savioure 
Jesus  Christ,  gif  profit  to  yourselves  or  your  posteritie  may 
move  you  any  thing,  than  must  ye  avoyd  ydolatrie:  For  gif  the 
messingeris  of  the  Lord  that  salbe  sent  to  execute  his  wraith 
and  vengeance  sail  find  you  amang  ydolateris,  your  bodeis  com- 
mitting lyke  abominationis  with  thame,  ye  haif  na  warrand 
that  ye  sail  eschape  the  plagues  prepareit  for  the  wickit.  The  judio.  20. 
haill  trybe  of  Benjamin  perischit  with  the  adulteraris,  and  yit  ireg.is. 

*  In  the  margin  of  the  second  edit.       ly  pelfe,  defile   yourselves   with   all 
"  Be  ware  yie  dissembling  Gopellers,      Popishe  abominations, 
■which  for  the  safegard  of  youre  warld- 


190 


A  GODLY  LETTER  TO 


ESAI  49. 
ZACHA.  2. 
PSALM.  52. 
PSALM.  116. 
FSALM.  111. 


WHAT  "WE 
DO  WHEN 
WE  JOYN 
OrESELA-ES 
WITH  IDO- 
LATERS. 
NOTE   WELL 
THlSLESSDiV. 


tliay  wer  not  all  adulteraris  in  fact.  Haill  Ameleck  wes  cora- 
mandit  to  be  destroyit,  and  yit  was  not  ane  of  thame  leving 
that  trubillit  the  Israellites  in  thair  passing  from  Egypt.  Pharo 
was  not  drounit  allane,  (as  in  ane  uther  Treatise^  I  have  planelie 
writtin,)  neither  yit  eschapit  Jonathan  when  God  punissit  Saule 
his  father.  And  why?  The  Apostle  gives  the  answer:  "Because 
(sayes  he)  men  knaweth  the  Justice  of  God,  and  doing  the  con- 
trarie,  ar  worthie  of  death,  not  onlie  thay  that  committis  ini- 
quitie,  but  also  suche  as  consentis  to  the  same.""  And  who  can 
deny  but  suche  men  as  daylie  dois  accompany  wickit  men,  and 
yit  never  declairis  thame  selves  offendit  nor  displeasit  with 
thair  wickitnes,  dois  consent  to  thair  iniquitie.  But  of  this 
salbe  spokin  mair  planelie  heirefter.  And  so  yit  anis  agane, 
I  say,  that  gif  profit  may  move  us,  most  profitabill  it  salbe,  yea, 
evin  for  the  bodie  in  this  present  lyfe,  to  avoyd  ydolatrie;  for 
gif  sa  we  do,  than  is  God  oblisit  to  be  oure  Father,  oure  por- 
tioun,  oure  inheritance,  and  defence.  He  promissis,  and  will 
not  dissave  us,  to  carrie  us  upon  his  owne  wingis  from  all  dan- 
geris,  to  feid  us  in  the  tyrae  of  honger,  to  plant  us  and  our 
posteritie  in  everlasting  memoriall,  and  finallie  to  fecht  for  us, 
and  save  us  from  all  miseries  and  craftis  of  Sathan. 

But  now  to  the  subsequent:  As  it  is  maist  profitabill  for 
bodie  and  saull  to  avoyd  ydolatrie,  so  is  it  necessarie,  that 
onless  so  we  do,  we  refuse  to  be  in  league  with  God,  we  schaw 
our  selves  to  half  no  faith,  and  we  deny  to  be  witnessis  unto 
God,  and  to  his  treuth;  and  so  must  he,  of  his  Justice,  expressit 
in  his  Word,  deny  us  to  pertene  to  him  or  his  kingdome.  And 
then,  allace!  what  ellis  is  the  haill  lyfe  of  man  but  ane  help  of 
misereis,  leiding  suche  as  ar  not  in  league  with  God  to  damp- 
nation  perpetuall.  This  is  the  league  betuixt  God  and  us,  that 
He  alone  sail  be  oure  God,  and  we  salbe  his  pepill :  He  sail 
communicat  with  us  of  his  graces  and  gudness ;  We  sail  serve 
him  in  bodie  and  spreit :  He  salbe  oure  saifgard  frome  death 
^/ud  dampnatioun ;  We  sail  seik  to  him,  and  sail  flie  frome  all 
1  la  MS.  F.,  and  the  old  edit.,  "  in  another  Letter." 


THE  FAITHFUL  IN  LONDON,  ETC.  191 

strange  Godis.  In  making  whilk  league,  solemnedlie  we  sweir 
never  to  haif  fellowschip  with  ony  religioun,  except  with  that 
whilk  Grod  hath  confirmit  be  his  manifest  Word.  Grif  thir  pre- 
sidentis  by  Godis  Scriptures  be  so  plane  that  no  man  of  reasone 
can  deny  any  one  poynt  of  the  same,  than  haif  I  gude  hoip  that 
ye  will  admit  it  to  be  necessarie  that  ydolatrie  be  avoydit,  yf 
the  league  betuix  God  and  us  stand  inviolatit. 

First,  it  is  to  be  observit,  that  Godis  Justice  being  infinit  >'ote 

'  '  O  WEILL. 

and  immutabill,  requireth  lyke  obedience  in  matteris  of  reli- 
gioun of  all  thame  that  be  within  his  league,  in  all  ageis,  that 
He  requyris  of  any  one  natioun,  or  of  any  particular  man  in 
any  age  befoir  us.  For  all  that  be  in  this  league^  ar  one  bodie, 
as  Moses  doth  witness,  recompting  men,  women,  childrene,  ser-  deut.  291 
vandis,  princes,  preastis,  reularis,  officeris,  and  strangeris  within 
the  Covenant  of  the  Lord:  Then  plaine  it  is,  that  of  one  bodie 
thair  must  be  one  law;  sa  that  whatever  God  requyreth  of  one, 
in  that  behalf,  he  requyreis  the  same  of  all.  For  his  Justice  is 
immutabill,  and  what  he  dampneth  in  any  one,  the  same  can 
he  neither  absolve  nor  excuse  in  others;  for  He  is  rychteous 
without  partialitie.  Then  lat  us  searche,  understand,  and  con- 
sidder,  what  God  requyrit  of  that  pepill  that  sumtyme  wes  in 
league  with  him,  and  what  he  comraandit  to  be  punissit  amangis 
thame.  Moses,  the  mouth  of  God  to  the  Israellitis,  speiketh 
as  folio weth:  "Gif  thy  brother,  the  sone  of  thy  mother,  or  thy  deut.i3. 
sone,  or  thy  dochter,  or  the  wyfe  of  thy  awn  bosome,  or  thy 
nychtbour  whome  thow  luffis  as  thy  awn  lyfe,  sail  privilie  solist 
thee,  saying,  '  Let  us  go  serve  uther  Godis  whilk  thow  hes  not 
knawin,  &;c,,'  Obey  him  not,  heir  him  not,  neither  yit  let  thy  eye 
spair  him,  be  not  mercifull  unto  him,  nor  hyde  him  not;  but 
alluterlie  slay  him.  Let  thy  hand  be  first  upon  him,  that  suche  mark 
ane  may  be  slane.     And  then  the  handis  of  the  haill  pepill  mandeth 

•'  •■      r  SHOULD  BE 

stane  him  with  stanis  that  he  may  die,  &c."     And  lykewyse  allIcdola. 

,  ,    ,  ,  .       TOUES. 

commandeth  he  to  be  done  with  ane  haill  citie,gif  the  induellaris 

^  In  IMS.  M.  league  is  variously  written  "  leig,"  "  leag,"  "  lieg;"  also  ane  for 
one,  and  inan  for  must. 


192  A  GODLY  LETTER  TO 

thairof  turne  back  to  idolatrie;  adding  also  that  the  haill  citie 
and  the  spoyle  of  the  same  sail  be  brunt,  and  that  na  portioun 
thairof  suld  be  saved;  neither  yit  that  the  citie  suld  be  re-edi- 
feit  or  buildit  agane  for  ever,  becaus  it  wes  accursit  of  God. 

Here  is  a  playne  declaration,  what  God  requyreth  of  them 
that  will  continue  in  league  with  him;  and  what  he  hath 
damned  by  his  expresse  Word.^  And  do  we  esteme,  Belovit 
Bi-ethrene,  that  the  immutable  God  will  wink  at  oure  ido- 
latrie as  that  he  saw  it  not?  seing  that  he  commandit  judge- 
ment to  be  execut  sa  seveirlie  aganis  ydolateris,  and  aganis 
sic  as  onlie  provokit  or  solistit  to  ydolatrie,  that  neither  suld 
blude  nor  affinitie,  multitude  nor  ryches,  save  suche  as  offendit; 
neither  yit  that  the  husband  suld  conceill  the  offence  of  his 
awn  wyfe;  neither  the  father  the  iniquitie  of  his  sone  or  of  his 
dochter,  but  that  the  father,  husband,  or  brother,  suld  be  the 
first  to  accuse  sone,  dochter,  brother,  or  wyfe.  And  why? 
"Because  he  intendit  (sayeth  Moses)  to  bring  thee  from  the 
Lord  thy  God,  who  led  thee  furth  of  the  Land  of  Egypt. 
And  thairfoir  let  him  die,  that  all  Israeli  heiring  may  feir,  and 
that  efter  thay  commit  not  sic  abominatioun  in  the  middis 
of  thee.  Let  nothing  appertenyng  to  suche  a  man  or  citie 
cleif  unto  thy  hand,  that  the  Lord  may  turne  from  thee  the 
furie  of  his  wraith,  and  be  moveit  to  have  compassioun  over 
thee,  and  multiplie  thee  as  he  hes  sworne  unto  thy  fatheris." 

In  these  wordis  most  evidently  is  expressed  unto  us,  why 
God  will  that  we  avoyd  all  fellowship  with  idolatry,  and  with 
the  maintainers  of  the  same ;  in  which  ar  thrie  thingis  apper- 
tenyng to  our  purpois  cheiflie  to  be  notit.^  First,  That  the 
Halie  Gaist  pronounces  and  gives  warnyng  unto  us,  that  main- 
teaneris  of  idolatrie,  and  provokeris  to  the  same,  intendis  to 
draw  us  frome  God;  and  thairfoir  will  he,  that  neither  we 
obey  thame,  be  thay  Kingis  or  be  thay  Quenis,  neither  yit  that 

■*  This  sentence  is  omitted  in  MS.  M.      the  second  edit,  is  this  note,  "  Why 
'  The  first  part  of  this  sentence  is      idolatrie  is  to  be  eschewed,  and  the 
omitted  in  MS.  M. — In  the  margin  of      mainteners  thereof." 


THE  FAITHFUL  IN  LONDON,  ETC.  193 

we  concelll  thair  impietie,  wer  thay  sone,  doehter,  or  wyfe,  gif 
we  will  haif  the  league  to  stand  betuix  God  and  us.  And 
heir  is  the  firmament^  of  my  first  cause,  Why  it  is  necessarie 
that  we  avoyd  ydolatrie,  because  that  otherwise  we  declair 
cure  selves  little  to  regard  the  league  and  covenant  of  God ; 
for  that  league  requyreis  that  we  declair  oure  selves  enemyis 
to  all  sortis  of  ydolatrie. 

Secundlie,  it  is  to  be  noted,  that  ydolatrie  so  incenssis  and 
kendillis  the  wraith  of  God,  that  it  is  never  quenchit  till  the 
offenderis,  and  all  that  they  possess,  be  destroyit  frome  the 
earth;  for  He  commandis  thameselves  to  be  stonit  to  the  death, 
thair  substance  to  be  brunt,  and,  gif  ane  citie  offend,  that  it 
salbe  altogidder  destroyit  without  niercie.  This  may  appeir  a 
severe  and  rigorous  judgement.  But  yf  ye  sail  considder  the 
cans,  Godis  great  mercie  towardis  us  salbe  espyit;  for  thairinto 
declareis  He  himself  enemie  unto  oure  enemyis.     For  all  those  drawers 

•'  OP  MEN 

that  wold  draw  us  from  God  (be  they  Kings  or  Queues),  being  are*of*thh 
of  the  Devifs  nature,  are  enemyis  unto  God,  and  therefore  will  ^-^^^^J''^*^ 
God  that  in  such  cases  we  declare  our  selves  enemyis  unto 
thom.^  Because  He  wald  that  we  suld  understand  how  odius  is 
ydolatrie  in  his  presence,  and  how  that  we  cannot  keip  the 
league  betuix  him  and  us  inviolatit  gif  we  favour,  follow,  or 
spair  idolateris:  Lord  !  open  oure  eyis  that  we  may  understand 
the  groat  necessitie  of  this  thy  precept.     Amen. 

Thirdlie,  it  is  to  be  noted,^  that  obedience  gevin  to  Godis 
preceptis  in  this  case,  is  the  cause  why  God  schawis  his  mercie 
upon  us,  why  he  multiplyis  us,  and  dois  embrace  us  with  father- 
lie  lufe  and  affectioun.  Whair  be  the  contrair,  by  consenting 
to  ydolatrie,  by  haunting  or  favouring  of  the  samyn,  ar  the  mer- 
cies of  God  schut  up  frome  us,  and  we  cutt  off  from  the  body 
of  Chryst,  left  to  wither  and  rotte  as  treis  without  sap  or  moys- 
ture;  and  then,  allace!  in  what  estait  stand  we?  In  the  same 
assuredlie  that  Chryst  declairis  the  unfruitfull  branches  to  be, 

*  Or,  the  confirming-.  '  In  the  old  edit.  "  And  last,  it  is  to 

*TliissentenceoccursonlyinMS.M.       be  noted.'' 
VOL.  III.  N 


194 


A  GODLY  LETTER  TO 


ANSWEKE. 


whilk  is  cutted  frome  the  stock,  witheris,  and  ar  ^^^adered  in 
fagottis  to  the  fyre. 

O,  deirly  Belovit,  gif  we  will  stand  in  league  with  God,  and  be 
recomptit^  the  children  of  fayth,  we  must  follow  the  futestepis 
of  Abraham,  who,  at  Godis  commandement,  left  his  native  con- 
trie,  becaus  it  was  defylit  with  ydolatrie.  God  gave  to  him  but 
a  commandement,  saying,  "  Pass  out  of  thy  Fatheris  house,"" 
and  he,  without  further  reasonyng,  did  obey.  And,  allacei  sail 
not  sa  mony  preceptis  as  be  gevin  to  us  to  flee  and  avoyd  ydo- 
latrie, move  us,  seing  that  God  schawls  him  self  sa  offendit 
with  ydolateris,  that  he  commandis  all  suche  to  be  slane  with- 
out mercie?^ 

But  now,  sail  sum  demand,  What  then?  Sail  we  go  and 
slay  all  ydolateris?  That  wer  the  office,  deir  Brethrene, 
of  everie  Civill  Magistrate  within  his  realme.  But  of  yow  is 
requyreit  onlie  to  avoyd  participatioun  and  company  of  thair 
abominationis,  as  well  in  bodie  as  in  saule;  as  David  ami 
Paule  planelie  teachis  unto  yow.     David  in  his  exyle,  in  the 

PSALM  16.  middis  of  ydolateris,  sayeth,  "  I  will  not  offer  thair  drink  offer- 
ingis  of  blude,  neither  yit  will  I  tak  thair  name  in  my  mouth." 

icoE.ie.  And  Paule  sayis,  "Ye  may  not  be  partakeris  of  the  Lordis 
tabill  and  of  the  tabill  of  the  Devillis,  ye  may  not  drink  the 
Lordis  cuppe  and  the  cuppe  of  the  Devillis.""  As  thir  tuo  places 
of  Godis  maist  Sacred  Scripture  planelie  resolves  the  former 
questioun,  sa  do  thay  confirme  that  whilk  is  befoir  said,  that  the 
league  betuixt  God  and  us  requyreth  avoyding  of  all  ydolatrie. 

IKEGUM.S7.  First,  plane  it  is,  that  in  Gathe,  amangis  the  Philistines,  whair 
David  was  in  exyle,  and  in  Corinthus,  when  S.  Paule  wrote  his 
Epistles,  wer  no  small  number  of  ydolateris;  yet  neither  sayeth 
David  that  he  will  slay  any  man  in  that  place,  neither  yit  gives 
Paule  any  sic  commandement;  whairfoir  it  is  plane,  that  the 
slaying  of  ydolateris  appertenis  not  to  everie  particular  man. 
But  in  ane  thing  thay  do  baith  agrie,  that  is  to  say,  that  sic  as 


'  Accounted. 

•  Several  of  the  preceding  sentences 


are  not  contained  in  MS.  F.  and  the 
old  printed  copies. 


THE  FAITHFUL  IN  LONDON,  ETC.  195 

hes  societie  and  fellowschip  with  God,  must  so  abhorre  idolatrie, 
that  na  part  of  the  bodie  be  defyht  thairwith.  For  David 
sayis,  "I  will  not  tak  thair  names  in  my  mouth;"  as  he  wakl 
say,  Sa  odius  ar  the  names  of  fals  and  vane  goddis,  that  the 
mentioun  of  thame  to  the  godlie  is  lyke  to  stinking  carioun, 
whilk  neither  can  be  eittin  nor  yit  smelHt  without  displeasure 
of  sic  as  hes  not  thair  senses  corrupt:  And  thairfoir  I  will 
neither  gif  my  presence  befoir  thame,  neither  yit  will  I  defyle 
my  mouth  with  thame.  That  is,  I  will  never  speake  one  fa- 
vourable worde  of  them.  I  think  much  lesse  vvoulde  he  have 
crouched  and  kneeled  before  them  for  any  manis  pleasure. 

Advert,  Brethren,  that  David,  inspired  with  the  Halie  Gaist, 
knew  not  sic  schvftis  as  warldlie  wvse  men  vmao-ine  now-a-davis,  shyftb 
that  thai  may  keip  thair  hartis  pure  and  cleane  unto  God,  how-  blkiusTem- 

•'  L  I  :i  BLERS. 

beit  thair  bodies  dance  with  the  Devill.^     Not  so,  deir  Brethren, 

not  so,  the  Tempill  of  God  hes  nothing  to  do  with  ydollis.    The 

cause  expressis  David  in  these  wordes:   "For  the  Lord  himself 

is  my  portioun,  and  myne  inheritance.""     Great  is  the  cause  yf 

it  be  deiplie  considderit.    David,  illuminated  be  the  Halie  Gaist, 

seis  evin  the  samyn  self  thing  that  befoir  we  half  alledgeit  of 

the  Apostillis  wordis,  to  wit,   That  God  will  not  part  spoyle 

with  the  Devill,  permitting  him  to  haif  the  service  of  the  bodie, 

and  God  to  stand  content  with  the  saule  or  mynd.    No,  Brethren, 

David  makis  this  the  fundament  and  reason  why  he  will  neither 

offer  sacrifice  to  ydollis,  nor  yit  defyle  his  mouth  with  thair 

names.     "Because  (sayeth  he)  the  Lord  is  my  portioun:"    As 

he  wald  say,^  Such  is  the  condition  of  the  leao:ue  betwene  me  wpat  the 

and  luy  God,  that  as  he  is  my  tower  of  defence  against  my  an^/? god"* 

REQU  YR- 

enemyis,  preserving  and  nourishing  both  the  bodie  and  soule,  ^'^'"• 
so  must  I  be  wholie  his  in  bodie  and  soule,  for  my  God  is  of 

i"An   opinion  held  by  many  who  formers,  condemn    this    practice." — . 

had  been  gospellers  in  the  days  of  (^Note,  EiHtor  of  the  British  Rejorinerf.) 
King  Edward,  and   who  afterwards  ^  In  MS.  M.  "Sic  is  tlie  conditioun 

outwardly  professed  Popery  to  avoid  of  the  league  betuix  the  Lord  and  me, 

persecution.    Several  letters  of  Brad-  that  as  he  is  myne  in   the  necessitie, 

furd,  Hooper,  Latimer,  and  other  Re-  sa  man  I  be  his,  bodie  and  saule." 


196 


A  GODLY  LETTER  TO 


that  nature,  that  he  will  suffer  no  portioun  of  his  glorle  to 
be  gevin  to  another. 

In  confirmatioun  of  this,  sayeth  Esay  the  Prophet,  efter  he 
had  rebukit  the  Jewis  of  thair  idollis  and  inventionis,  "  Tiiese 
ar  thy  portioun/"'  And  Jeremie  lykevvyse  in  mokage  of  thame, 
sayis,  "  Lat  thy  loveris'  delyver  thee;  call  upon  thame,  and  lat 
thame  heir  thee!  Thow  hast  committed  fornicatioun  with 
thame,  and  lies  committit  huredome  with  stoke  and  stone." 
The  Prophetis  meanyng  thairby,  that  ydolateris  can  half  no 
league,  nor  Covenant  with  God,  in  sa  far  as  thair  hartis  be  alie- 
nated frome  him,  whilk  the  service  of  thair  bodeis  testifeis. 
And  thairfoir  renunceis  God  such  league  and  band  as  befoir 
was  offerit;  for  Esay  would  say,  Even  such  as  thou  hast  chosen, 
such  shall  be  thy  portion  ;  and  Jeremy  would  say,  Thou  hast 
put  thy  trust  in  them  (which  he  meaneth  by  lying  with  them  in 
bedde),  and  therefore  let  thame  shew  their  power  in  thy  deli- 
verance: and  thus  he  sendeth  thame,  as  it  were,  to  suck  watter 
of  hoit  burnyng  coillis. 

It  shall  nothing  excuse  us  to  saye.  We  trust  not  in  Idols,  for 
so  will  every  Idolatour  alledge;  but  if  either  yow  or  they  in 
Godis  honour  do  any  thing  contrary  to  Godis  Worde,  yow  shew 
your  selfe  to  put  your  trust  in  somewhat  els  besydis  God,  and 
so  are  yow  idolatours.  Marke,  Brethren,  that  many  maketh 
an  idoll  of  thair  awne  wisdome  or  fantasye:  more  trusting  to 
that  which  thay  thinke  good,  nor  unto  God,  who  plainly  sayeth, 
not  that  things  which  seameth  good  in  thy  eyes,  do  unto  thy 
God,  but  what  thy  Lord  God  hath  commanded  them.  But  of 
this  some  other  tyme,  God  willing,  more  shall  be  spoken. 

Heirof  I  suppose  it  to  be  plane,  that  lyke  as  God  is  immu- 
tabill,  who  by  his  Law  hes  not  onlie  forbidden  all  fellowschip 
with  ydolateris,  but  straitlie  hes  commandit  also,  that  vengeance 
and  punisment  be  taken  on  them;  and  as  the  Sanctis  of  God 
wer  inspyrit  with  the  Holie  Ghost,  wha  sa  refusit  all  ydolatrie, 
that  thai  wald  not  do  sa  mekill  honour  unto  ydollis,  as  anis 
'  In  the  first  edit,  "tliy  leJfellowei." 


THE  FAITHFUL  IN  LONDON,  ETC.  197 

favorabillie  to  speik  of  thanie.  And  last,  as  the  Scriptures  of  makkk. 
God  be  infallibill,  whilk  pronounceth  that  God  may  not  abyd 
that  our  bodeis  serve  the  Devill  in  joyninor  our  selves  with 
ydolatrie;  sa  is  it  of  meir  necessitie  that  baith  in  bodie  and 
saule  we  absteyne  from  the  samyn,  gif  we  will  half  the  league 
to  stand  sure  betuix  God  and  us. 

I  will  not  answer  at  this  tyme^  to  any  sic  objectionis  as  men 
that  seikis  to  live  as  thai  list  dois  now-a-dayis  invent,  seing  that 
partlie  in  another  Letter  I  haif  answerit  the  same:  And  gif 
God  sail  grant  me  ony  rest  in  this  wickit  lyfe,  be  ane  occasioun 
or  uthir,^  I  purpois,  be  Godis  grace,  fuUie  to  answer  what  can 
be  said  for  thair  defence,  whilk  in  verie  deid,  when  all  is  said 
that  thai  can,  thai  haif  said  nothing  that  God  will  admit;  un- 
less^ that  thai  can  persuade  His  Majestic  to  send  doun  some 
new  messingeris  to  repell,  retreat,  and  call  back  all  that  is 
spokin  in  his  Law  and  Evangell. 

But  we  proceid:  Now  resteth  it  to  schaw,  that  trew  faith 
and  the  confessioun  of  the  samyn,  necessarilie  requyreis  that 
bodie  and  saule  be  cleane  frome  ydolatrie.  It  is  not  neidfull 
that  I  labour  in  the  first,  seeing  that  almost  no  man  denyeth  it: 
]3ut  ane  perfyt  faith,  as  it  purgeth*  the  hart,  so  dois  it  remove, 
and  cast  out  frome  the  samyn  superstitioun  and  abominabill 
ydolatrie.  But  whither  ane  inward  faith  requyreth  ane  exter-  r.y  fkk. 
nail  confessioun,  and  that  the  bodie  avoyd  ydolatrie,  sum  per-  triI!*men 
chance  may  doubt.     To  the  ane  part   the  Apostill  answeris,  self'to 

.      .  .  .        HAVK  iSO 

saying,  "  The  heart  bekivis  unto  Justice,  but  be  the  mouth  is  ^^""; 
confessioun  to  Salvatioun."  And  David  lykewise,  "  I  have  be- 
leivit  and  thairfoir  haif  I  spokin;  but  I  was  soir  trubillit.''"'  As 
David  would  say,  I  could  not  conceale  the  confession  of  my  psal.iw. 
faith,  howbeit  trouble  did  ensue  the  same.  In  this  place,  the 
voice  of  the  Holie  Spirit  joyneth  togidder  faith,  as  thinges  that 
be  inseperable  the  one  from  the  other;   and  thairfoir  dare  I  not 

'  In  the  first  edit.  "  I  will  not  tru-  '  The  rest  of  this  sentence  is  not  in 

ble  this  tyme  with  answering."  the  old  printed  copies. 

^  lb.  "as  occasion  shaU  be  offered."  *  In  the  old  edit,  "perseth." 


19S  A  GODLY  LETTER  TO 

tak  upon  me  to  dissever  tliame;  But  must  say,  that  whair  trew 
faith  is,  that  thair  is  also  confessioun  of  the  samyn  when  time 
and  necessitie  requyreth;  and  that  whair  confessioun  is  ab- 
sent, that  thair  faith  is  asleip,  or  ellis  (whilk  moir  is  to  be 
feirit)  far  frome  home.  For  lyke  as  eiting,  drinking,  speik- 
ing,  moving,  and  utheris  operationis  of  ane  lyveing  bodie,  de- 
chxiris  the  bodie  to  be  alyve,  and  not  to  be  deid;  so  dois  con- 
fessioun, in  tyme  convenient,  dechiir  the  faith  to  be  lyveing. 
And  as  impotence  to  do  any  of  the  foir-named  offices  of  the 
bodie,  declairis  the  samyn  either  to  be  deid,  or  ellis  schortlie 
and  assuredlie  to  die;  so  lyk  confessioun  not  gevin  in  dew 
tyme  makis  manifest  that  the  saule  lies  no  lyfe  be  trew  faith. 
WHETHER         But  now  it  is  to  be  considderit,  gif  this  tyme  requyreth  that 

THIS  TYME  .  .  . 

oonFk  siSx  we  gif  confessioun  of  oure  faith,  and  that  we  absteane  frome 

OP  OUR 

FAITH.  manifest  ydolatrie.  Chryst  and  his  gospell  are  oppugned,  his 
holy  sacramentes  are  prophaned :  Chrystis  messengers  are  some 
exiled,  some  cruelly  tormented  in  prison:  Oure  adversareis, 
that  lang  hes  fouchtin  aganis  Chryst,  lies  now,  as  thay  think, 
gottin  the  upper  hand.  Thay  opposing  the  doctrine  that  be- 
foir  we  confessit  to  be  Chrystis  treuth;  and  far  ane  seill  of  all 
abominationis  thai  haif  erectit  and  set  up  that  ydolL     What 

THE  MASSE,  sail  we  do  now,  in  this  the  battell  for  our  Soverane  Lord  ?  We 
are  persuadit  that  all  whilk  oure  adversareis  dois  is  diabolicall. 
Sail  we  now  cum  in  oppin  presence  of  the  pepill,  and  do  evin  as 
the  rest  doith?  God  forbid!  For  so  doing  we  declair  our  selves 
to  be  of  mynd  and  opinion  with  thaiiie;  for  neither  dois  feit, 
hand,  nor  mouth  declair  the  contrarie.  The  feit  careis  the  bodie 
to  serve  ane  ydoll.  The  eye  beholdis  it  with  ane  certane  reve- 
rence. The  toung  speikis  nothing  in  the  contrarie;  yea  the 
handis  ar  extendit  in  significatioun  of  humill  obedience.^    What 

'  In    the    old   printed   copies,  this  Christis  messengers  are  some  exiled, 

paragraph  reads: — "Now  it  is  to  be  some  cruelly  tormented    in   pryson ; 

considered,  if  this  tyme  requyreth  the  our  adversaries  have  gotten  the  upper 

confessioun  of  our  faith.     Christ  and  hande,  and  an  execrable  Idol  erected 

his  Evangile  are  oppugned,  his  ho-  up  in  confirmatioun  of  all  iniquitie. 

lye     Sacramentis     are      prophaned.  "What  now  shall  I  do,  that  am  as- 


THE  FAITHFUL  IN  LONDON,  ETC.  199 

greater  signis  can  we  gif,  that  we  half  refusit  the  fellowschip 
of  God,  and  hes  schakin  handis  with  the  Devill  ?  That  we  ar 
emptie  and  voyd  of  faith,  and  that  we  ar  replenissit  with  the 
bitter  gall  of  incredulitie?  Assuredlie,  I  can  persave  none 
greatter,  nor  more  evident. 

But  lat  me  haif  no  credit  in  this  behalf,  unless  the  same  be 
provin  be  manifest  plane  demonstratioun  of  Godis  Word.  The 
Lord  our  God,  be  his  Prophet  Esay,  sayeth  to  the  pepill  ofESAT44. 
Israeli,  (and  this  is  answer  also  to  the  Seconde  question.  If  I 
may  not  do  as  the  worlde  doth,  and  yet  have  faithe?)  "  Ye  are 
my  witnessis,  whether  thair  be  any  God  but  I  allone.  Is  thair 
any  creature  that  I  suld  not  knaw  him  V  These  wordis  wer 
spokin,  as  it  wer,  to  mak  ane  witness  to  rebuke  ydolatrie 
and  the  vaine  inventaris  of  the  samyn.  As  the  Lord  wald 
say,  Thow  house  of  Jacob,  and  ye  the  naturall  children  de- 
scending of  Abraham;  ye  ar  my  pepill,  whom  peculiarlie  I  haif 
chosin,  be  yow  to  schaw  to  the  warld  the  greatness^  of  my 
name.  And  to  that  end  have  I  spokin  unto  yow  hid  thingis 
frome  the  begynnyng,  that  ye  may  understand  and  knaw  that 
thair  is  na  knawledge  but  in  me  allone:  And  thairfoir  I  will, 
that  ye,  persuadit  of  my  power  and  wisdome,  testifie  and 
beare  witness  of  the  same  to  suche  as  hath  not  the  lyke  un- 
derstanding with  yow.  Hereof  it  is  playne,  that  of  suche  as 
to  whonie  God  granteth  knawledge.  He  requyreis  ane  confes- 
sioun  to  provoke  the  ignorant  to  embrace  God  and  his  Word, 
or  at  the  leist  to  schaw  thame  thair  vanitie  and  blind  fuHsche- 
nes.^     For  so  zealous  is  God  over  his  giftis,  that  gif  we  labour  notk 

sured  that  all  this  is  abhominatioun  ?  mouth    dare   not    whisper  what   the 

Here  Christ  is  ia  battaile:  Shall  I  do  hart  thinketh :  yea,   the  handes  are 

as  the  multitude,  or  as  Christis  ene-  extended   and   gives   signifatioun    of 

mies  doth  ?  What  confessioun  give  I  humble  obedience.    Have  I  not  nowe 

then?     Assuredly  even  such  as  the  justified    the     Devill,    and    damned 

rest    doth,    for    neither    doth    foot,  Christ  ?  It  can  not  be  denyed." 

hande,   eye,    nor   mouth  wytnes  the  '  In  MS.  M.  "magnificence." 

contrary.    The  feetecarieth  thebodye  »  In  the  old  edit,  "or  at  least  that 

to  serve  an  Idoll.     The  eye  beholdeth  by  the  understanding  man,  the  vani- 

it   with   a   certayn   reverence.     The  tie  of  the  foolische  shuld  be  rebuked." 


200  A  GODLY  LETTER  TO 

not  to  employ  tliame  to  the  glorie  of  God,  and  to  the  profit  of 
MAT  25.        utheris  his  creatures,  He  will,  according  unto  the  threatnyng 
LtJKEig.       of  Jesus  Chryst,  talc  the  talent  from  us,  and  will  gif  it  to  him 
that  will  labour  thairupon.     Some  perchance  would  gladly  la- 
bour, but  thay  see  not  what  fruit  shall  succeed,  and  therefoir 
judge  thay  better  to  cease:  even  as  though  God  could  bryng 
forthe  no  fruit  except  he  made  us  fyrst  of  counsaile.     Neither 
yit  sail  it  excuse  us  till  alledge  that  we  can  sie  no  suche  frute 
A  ROOD  LFs.  that  oure  confessioun  sail  brino-  furth.    Considder,  deir  Brethren, 

Srt.N   TO  BK  " 

FOLLOWED.  ^|^^|.  Q^^  -^  ^^  ^^  obcylt  lu  liis  commandements,  and  the  frute 

and  success  is  to  be  committit  to  Him  whois  wisdome  is  un- 

wHT  WE      searchabill.     He  commandis    us   to    refraine    from   ydolatrie: 

K  aiLll  AB.  '' 

'FRim%o.    This  precept  aught  we  to  obey,  albeit  the  present  death  suld 
MOTE.  follow;  for  we  ar  callit  as  witnessis  betuixt  God  and  the  blind 

Warld,  as  it  is  befoir  said,  "  Israeli,  thou  art  my  witness."" 
THE  MASSE       The  question  and  debait  standis  vit  undecydit  nor  resolvit,^ 

IS  ABlillMI.  ^  ^  J  ^ 

LA^riiiV""'  Whether  is  the  JNIasse  Godis  trew  service,  or,  Is  it  ydolatrie? 
In  this  questioun  or  contraversie  are  we,  to  whome  God  hes 
reveallit  his  treuth,  callit  for  witnesses.  When  we  crouch  and 
kneill,  when  we  beck,  and  when  we  bow,  and  finallie,  when  we 
gif  and  it  wer  but  oure  presence  befoir  that  ydoll.  What  witness 
beir  we?  Assuredlie  fals  witness  aganis  God  and  aganis  our 
nychtbour:  Aganis  God,  in  so  far  as  we  honour  ane  ydoll  with 
oure  bodelie  presence,  whilk  is  no  small  derogatioun  to  his 
glorie  in  this  tyme  of  his  battell.  Aganis  our  nychtbour,  for 
that  we  confirme  ignorantis  in  errour  to  boith  oure  condemp- 
nationis.  But  when  we  abstaine  from  all  fellowship  of  idola- 
trie,  whatever  ensue  therupon,  we  bear  trew  witnessing,  and 
dois  oure  dewtie  to  Godis  glorie.  And  thairfoir  of  necessitie 
sal!  frute  ensew,  how  unapeirand  that  ever  it  be  to  us.  Lat 
no  man  judge  that  I  am  more  rigorous  and  severe  in  requyr- 
ing   that   we  abstene   frome  all   ydolatrie  nor  necessitie  re- 

'  lu   the   old    edit.  "The  Worlde  but  wlien  that  we,  for  feare  of  our 

asketh,  Is  the  Masse  Godis  sei'vice?  vyle  carcases,  do  as  the  blind  World 

or,  Is  it  Idolatry  ?     God  hath  opened  doth,  What  witness  beare  we  ?     As- 

to  us  that  it  is  abbominable  idolatry ;  suredly,"  &c. 


THE  FAITHFUL  IN  LONDON,  ETC.  201 

qiiyreth.  No,  Brethrene,  I  haif  learnit  alwayis  to  contene  and 
keip  my  affirmatioun  within  the  boiindis  of  Godis  Scriptures. 
And  that  sail  Jereraie  the  Prophet  witness,  who,  wrytting  to 
thame  that  either  then  wer  prison  eris  in  Baby  lone,  or  ellis  that 
schortHe  suld  be  prisoneris  for  thair  offences,  to  whorae  the  jerem.w. 
Prophet  giffis  his  consall  and  exhortatioun,  efter  that  he  had 
forbiddin  thame  in  any  wise  to  follow  the  vane  religioim  of  that 
pepill,  by  many  reasonis  preving  that  thair  idollis  wer  no  Goddis. 
At  the  last  he  says,  "  Ye  sail  say  to  thame,  The  Goddis  that 
maid  neither  heaven  nor  earth  sail  perische  frome  the  earth  and 
fronie  under  the  heavin." 

Heir  is  to  be  observit,  as  that  singular  instrument  of  God,  thepeo- 

^  PHET  C'iN. 

Johne  Calvin,   maist  diligentlie  noteth,   that   the  rest  of  the  Ih"^]kwS 

I-*  1  •  1    •  •        •  •  I  TT     1  TO  DECLARE 

Prophetis  warkis  wes  writtm  m  the  Hebrew  toung,  whilk  than  fesJion''''" 
wes  peculiar  to  the  Jewis.      But  the  verses  and  wordis  above  thIt^^-^^^ 
rehersit   wer  writtin  in  the   Chaldee   toung,    in   the   toung  of  ^i'^^.JfjjAL 
that  pepill  amangis  whome  thai  wer  to  suffer  trubill."'    As  that 
the  Prophet  wald  constraine  thame  to  change  thair  naturall 
toung,  and  in  plane  wordis,  declair  the  hatred  and  alienatioun 
whilk   thai   had   aganis   all  ydollis   and  wirschipping  of  false 
goddis.     Considder,  deare  Brethren,  what  God  requyris  by  his 
Prophet  of  his  pepill  whan  thai  wer  in  the  middis  of  thair 
enemy  is  wha  wer  ydolateris.     Will  He  not  requyre  the  same  of 
us,  being  in  oure  awn  countrie,  and  amangis  suche  as  suld  be 
Christianis!  Gif  He  be  immutabill,  He  must  requyre  the  samyn. 

1  That  is,  verse  1 1  of  chapter  x.  of  Church  of  God,  he  wrote  in  Hebrew. 

Jeremiah    is  written    in    a   different  Hence  the  book  of  Daniel  is  written 

dialect  from  the  rest  of  his  proj)heti-  in    Hebrew,    except    in    those   parts 

cal  writings.     In  the  passage  referred  which  he  wislied  to  be  understood  by 

to,  Calvin  says,  "  This  is  the  only  verse  the  Chaldeans  ;  and  so  does  the  Pro- 

in  the  whole  book  written  iu  Chaldee;  phet  in  this  place."—  {Jeremiah,  vol.  ii. 

and   the  Chaldee  differs  much  from  p.  29.     lEdit.  Cahin  Translatiun  Sockty, 

the  Hebrew.     We  have  seen  before  Edinb.  1851,  8vo.) 

that  Daniel  wrote  in  Chaldee,  when  ^  i^   t]ie   old    edit,   (in    which  tlie 

he  spoke  of  things  pertaining  to  the  last  part  of  this  jiaragi-aph  is  oniit- 

Chaldeans;    but  when   he  addressed  ted)  "in  the  tongue  of   that  people 

his  own  people  and  announced  pro-  where  the  Jewes  were  then  in  thral- 

phecieSj  belonging  especially  to  the  dome." 


202  A  GODLY  LETTER  TO 

1  beseech  you,  Brethren,  mark  weill  the  wordis  of  the  Pro- 
phet: He  say  is  not.  Ye  may  think  in  your  heart  that  thai  ar 
vane,  and  that  thai  sail  perische;  but.  Ye  sail  say  it,  and  that 
sail  ye  do,  not  privilie,  but  opinlie  to  thame  that  put  thair 
trust  in  such  vanitie;  as  did  the  Three  Childrene,  denying 
baldlie  in  the  presence  of  a  King  (when  feirfull  death  was 
prepareit^)  to  gif  the  reverence  of  thair  bodies  befoir  ane 
ydoll.  And  also  Daniell  wald  not  keip  secreit  the  confessioun 
of  his  faith  onlie  threttie^  dayis,  (as  in  my  uther  Letter  1  haif 
mair  planelie  spokin,^)  but  opinlie  prayit,  his  windowis  oppin, 
and  his  face  turnit  toward  Jerusalem,  declaring  thairby  that 
the  Kingis  laws  and  commandement,  devysit  be  his  nobillis, 
wes  wickit,  and  thairfoir  it  was  not  to  be  obeyit,  but  baldlie 
to  be  contempnit  of  all  suclie  as  had  faith  towardis  God.  And 
this  he  did  not  without  great  appeirance  of  domage  and  trobill 
to  follow.  As  gif  any  of  us  suld  oppinlie  tak  that  ydoll,  raaist 
abominabill  of  all  uthiris,  that  now,  allacc,  is  wirscliippit  of 
the  blind  warld,*  and  tred  it  under  our  foit  in  presence  of 
wickit  Winchester  and  his  fellow  messingeris  and  servandis  of 
the  Devill. 

Heirof  it  is  plane,  that  requyring  yow  not  to  prophane  your 

bodeis  with  ydolatrie,  I  requyre  no  more  nor  Godis  most  sacred 

Scriptures  be  plane  preceptis  and  ensampillis  teachis  unto  us. 

And  of  everie  man,  and  at  all  tymes,  I  requyre  not  so  mekill, 

for  I  constrane  no  man  to  go  to  ydolateris  in  the  tyme  of  thair 

ydolatrie,  and  to  say.   Your  Godis  maid  neither  Heavin  nor 

Earth,  and  thairfoir  sail  thai  perische,  and  ye  with  them,  for 

all  your  wirschipping  is  abominabill  ydolatrie.     But  I  requyre 

onlie  that  we  absent  oure  bodeis  (callit  of  the  Apostill   the 

Tempill  of  the  Halie  Gaist)  frome  all  suche  diabolicall  conven- 

tionis,  whilk  gif  we  do,  is  baith  profitabill  and  necessarie,  no 

'  The  words  of  this  parenthesis  are       The  rest  of  this  parajfraph  to  the  wordis 
not  in  the  old  printed  copies.  "servandis  of  the  Devill,"  is  not  con- 

2  In  the  first  edit.  "  thre  dayis."  tained  in  the  old  printed  copies. 

*  In  the  old  edit,  "as  in  my  former  *  The  consecrated  wafer  used  in  the 

Letter  more  planelye  is  expressed."       Eomish  sacrament. 


THE  FAITHFUL  IN  LONDON,  ETC.  203 

Ie?s  to  our  selves  than  to  our  posteritie,  of  whom  now  at  the 
end  must  we  speik  sumwhat. 

Everie  man  that  is  not  degenerated  to  the  nature  of  brute 
beastis/  will  appeir  to  beir  suche  lufe  to  his  childrene,  that 
to  leif  thame  ryches,  in  felicitie  and  in  gude  estait,  he  will  pa- 
cientlie  suffer  trubillis,  and  will  do  many  thingis  for  the  weill  of 
his  cliildren,  that  utherwise  wer  contrarious  to  his  pleasure. 
And  I  wische  to  God^  that  the  perfectioun  of  this  lufe  wer 
mair  deiplie  groundit  in  mannis  heart:  I  mene  trew  lufe;  and 
not  fond  fulischenes,  whilk  under  the  name  of  lufe  procureth  iccr.i3. 
the  destructioun  of  bodie  and  saule;  whair  be  the  contrarie, 
trew  lufe  and  perfyte,  maist  eairfullie  laboureth  for  salvatioun  of 
baith.  Gif  this  lufe,  I  say,  towardis  our  children  and  posteritie 
to  cum,  whilk  everie  man  pretendeth  to  haif,  be  in  us,  then  of 
necessitie  it  is  that,  for  thair  caussis,  he  avoyd  all  societie  and 
fellowschip  of  those  filthie  abominationis.  This  my  affectioun 
may  appeir  strange,  but  gif  it  be  with  indifferencie  perceavit,  it 
salbe  verie  easie  to  be  understand.  The  onlie  way  to  leive  our  note  yk 
children  blissit  and  happie,  is  to  leif  thame  rychtlie  instructit 
in  Godis  trew  religioun.  For  what  availeth  all  that  is  in  the  ^ioTE. 
erth  gif  perpetuall  condempnatioun  follow  death,  yea,  and 
Godis  vengeaunce  also  go  befoir  the  same,  as  of  necessitie  thai 
must,  whair  the  trew  knawledge  of  God  is  absent;  and  thairfoir 
God  straitlie  commandis  the  fatheris  to  teache  thair  sonis  the 
lawis,  ceremonies,  and  ryttis.  And  unto  Abraham  he  opennit 
the  secreit  of  his  counsall  tuicheing  the  destructioun  of  Sodom 
and  Gomortha:  "Because,  sayetli  the  Lord,  I  knaw  that  Abra- 
ham will  teache  his  childrene  that  thai  feir  my  name."  Then 
God  wald  that  the  lyfe  and  conversatioun  of  the  fatheris  suld 
be  ane  sculemaister  to  the  children.  Plane  it  is,  that  the  true  the  trew 
knowledge  of  God  is  not  borne  with  man,  neither  yet  cometh  H^^^^l  SSt 
it  unto  him  by  natural  power,  but  he  must  have  Scolemasteris  with  man.* 

*  In  the  old  edit,  "of  a  brute  beast."  '  The  old  printed  copies  vary  slight- 

2  In   the  old   edit.  "And  with  my       ly  from  the  text,  as  here  printed,  in 
hart  I  wish  to  God."  the  arransjemeut  of  the  sentences. 


204 


A  GODLY  LETTER  TO 


to  traine  him  up  in  that  which  he  lacketh.  The  chiefe  Scole- 
master  (the  Holy  Ghost  excepted)  of  the  age  following,  is  the 
workes,  practises,  and  the  life  of  the  forefathers.  And  expe- 
rience dois  so  teache  us,  that  so  bound  and  adict  ar  the  childrene 
to  the  workis  and  practises  of  thair  fatheris,  (and  speciallie  yf 
it  be  in  ydolatrie,)  that  skarslie  can  the  power  of  God,  speik- 
and  be  his  awn  Word,  (as  the  Prophetis  oft  complayne,)  ryfe  or 
NOTE.  AND  pluck  any  aback  frome  thair  fatheris  futestepis.^  Now,  yf  that 
^"^-  ye  altogether  refusing  God,  stoup  under  ydolatrie,  what  scole- 

masteris  ar  ye  to  your  posteritie?  Assuredlie  evin  suche  as 
BREGTJM.5.  thai  evill  and  fulische  fathers,  that,  consenting  to  Jeroboam 
and  to  his  idolatrie,  left  to  thair  children  a  paterne  of  perditioun. 
What  ymage  schawye  to  your  child  erne,  yea,  in  what  estaitleif 
ye  thame,  baith  tuiching  bodie  and  saule?  blindit^  in  ydolatrie 
(allace,  I  feir  and  trembill  to  pronunce  it)  and  bound  slaves  to 
the  Devill,  without  hoip  of  redemptioun,  or  lycht  to  be  ressavit, 
befoir  that  God  take  vengeance  upon  thair  unobedience. 
Tusche  (will  sum  object)  the  Lord  knaweth  his  awne.  Trew  it 
is,  but  his  ordinarie  meanis  apoyntit  be  his  eternall  wisdome, 
to  reteine  in  memorie  his  benefittis  and  graces  ressavit,  ar  no 
wyse  to  be  contempnit.  God  coramandis  yow  to  teache  your 
children  his  lawis,  statutis,  and  ceremonies,  that  thai  lykwyse 
may  teache  the  samyn  to  the  generations  following.  This  his 
precept  is  to  be  obeyit,  not  only  for  the  love  of  the  children, 
(vvhilk  greatlie  aught  to  move  yow,)  but  also  for  the  reverence 
ye  awe  to  Godis  high  Majestic;  whais  preceptis  giff  ye  cou- 
tempne,  ye  and  your  posteritie,  to  the  thrid  and  fourth  genera- 
tioun,  sal  be  plagued,  and  sal  lack  the  lycht  of  lyfe  everlasting. 
But  yet  will  some  object.  What  taught  our  fatheris  to  us  ?  O 
dear  Brethren,  be  not  so  ingrate  and  unthankfull  to  God, 
neither  yet  I  would  that  you  shuld  flatter  yourselves,^  think- 


EVASrON. 


•  In  the  first  edit.  "  that  God  crying 
by  the  mouthis  of  his  messinjrers  hath 
imiche  to  do  to  reave  or  plucke  any 
man  back  from  their  forefatheris  fute- 

Bteppis." 


-  In  the  old  edit.  "  To  speake  it 
plainly,  you  leave  them  blindod." 

^  In  place  of  this  sentence,  MS.  M. 
has  "  Be  not  dissaveit,  flattering  your- 
selves, belovit  Brethrene." 


THE  FAITHFUL  IN  LONDON,  ETC.  205 

ing  that  sic  a  trumpet  sal  be  blawin  to  your  posteritie  as  hes 
bene  blawin  unto  yow.  Gift'  all  cum  to  close  silcnes,  as  the 
messingeris  of  the  Lord  fand  the  beginning  of  this  oure  age/ 
when  the  haill  realme  of  Ingland  was  drounit  in  sa  deidlie  a 
sleip,  that  the  sound  of  the  Lordis  trumpet  wes  not  understand; 
whill  first  the  maist  pairt  of  the  blaweris  gave  thair  blude  in  a 
testimony  that  thair  doctrine  was  the  same,  whilk  be  blude 
was  plantit,  be  blude  was  keipit  in  mynd,  and  be  blude  did 
increase  and  fructifie. 

But  will  the  Lord,  think  ye,  have  his  messengeris  to  ficht 
alone;  or  will  he  bestow  sic  aboundance  of  blude  upon  your 
children  to  incourage  thame,  as  he  did  upon  you  for  your 
instructioun  and  incoragement,  gif  ye  all  sa  traiterouslie  flie 
from  him  in  this  day  of  his  battell  ?  The  contraire  is  to  be 
feirit. 

Oft  revolving  how  God  hes  usit  my  toung  (my  toung,  I  say, 
the  maist  wicked  as  of  my  self')  planelie  to  speik  the  trubillis 
that  are  cum,^  oft  occurris  to  my  mynd  a  certane  Admonitioun 
that  God  wald  I  commonlie  suld  use  in  all  congregations :  The 
Admonitioun  wes  tliis,  That  the  last  Trumpet  wes  then  in  blaw- 
ing  within  the  Eealme  of  England,  and  thairfoir  aucht  everie 
man  to  prepair  himself  for  battell.  For  gif  the  trumpet  suld 
altogether  cease,  and  be  put  to  silence,  then  suld  it  never  blaw 
agane  with  the  lyke  force  within  the  said  realme  till  the  cuming 
of  the  Lord  Jesus.  0,  deare  Brethren!  how  soir  these  threat- 
nings  persis  my  awin  heart  this  day,  onlie  God  knawetli;  and 
in  what  anguische  of  heart  I  write  the  same  unto  you,  God  sail 
declair  when  the  secreitis  of  all  hartis  sal  be  disclosit.  I  wische 
my  self  to  be  accursit  of  God,  as  tuiching  all  earthlie  pleasures 
or  comfort,  for  ane  yeir  of  that  tyme,  whilk  is,  allace !  neither  ye 
nor  I,  (God  be  mercifull  to  us!)  did  rychteouslie  esteme  quhen 
all  aboundit  with  us.     I  sob  and  grone,  I  call  and  pray,  that 

'  In  the  second  edition  is  this  mar-  toung  (my  tounge,  I  say,  being  most 

ginal  note,  "Let  the  Reader  under-  wretched  of  others)." 
stand."  3  jn  the  first  edit."that  are  present;" 

*  In  the  old  edit,  "hath  used  my  in  the  second  edit,  "that  are  perfet." 


206  A  GODLY  LETTER  TO 

in  that  poynt  I  may  be  disceaveit.     But  I  am  commandit  to 
etand  content,  for  it  is  God  himself  that  performis  the  word 
of  his  awn  trew  raessengeris.     His  justice  and  ordour  cannot 
^  be  pervertit. 

The  Sunne  keipeth  his  ordinare  course,  and  starteth  not  back 
frome  the  West  to  the  South;  but  when  it  goeth  doune,  we 
lack  lycht  of  the  same  till  it  ryse  tlie  nixt  day  towards  the  Eist 
agane.  And  sa  is  it  with  the  lycht  of  the  Gospell,  whilk  hes 
his  day  appointed  whairin  it  schynis  to  realms  and  nations; 
gif  it  be  contempnit,  darknes   suddenlie  followeth,  as  Ohryst 

joH.is.  himself  in  his  exhortation  dois  witness,  saying,  "  Whill  ye  haif 
the  lycht,  beleif  in  the  lycht,  that  darknes  apprehend  yow  not, 

ROM.  13.  lest  whill  ye  haif  the  lycht.""  And  Paule  sayis,  "The  night 
is  passed,  and  the  day  is  come  (meaning  of  the  Gospel);"  And 

HRBR.3.  also,  "This  day  yf  ye  heir  his  voyce  harden  not  your  hartis;"" 
and  in  dyvers  uthir  places,  the  tyme  of  ye  gospell  offerit  is  callit 
the  day.  And  albeit  this  day  be  all  tyme  frome  Chrystis  Incar- 
natioun  or  Ascensioun  to  the  heavinis  in  his  humane  nature  till 

MOTE.  his  last  gaincoming;  yit  evident  it  is,  that  all  nationis  at  anis, 

neither  hes  had,  neither  perfectlie  hes  the  lycht  of  Godis  Word 
offerit  and  trewlie  preichit  unto  thame.  But  sum  wer  and  yit 
remane  in  darknes,  when  other  sum  had  the  lycht  planelie 
schynyng,  as  God  be  his  eternall  wisdome  hes  appoyntit  the 
tyraes.  But,  be  the  contrare,  maist  evident  it  is,  that  whair 
the  lycht  of  Godis  Word  for  the  unthankfulnes  of  men  hes  bene 
tane  away,  that  thair  it  is  not  to  this  day  restored  agane. 
Witness  haill  Israeli,  and  all  the  countries  of  the  Gentillis, 
whair  the  Apostillis  first  preacheit.  What  is  in  Asia?  Ignorance 
of  God.  What  in  Africa?  Abnegatioun  of  the  verie  Saviour,^ 
of  our  Lord  Jesus.  What  in  those  maist  notabill  churches  of 
the  Grecianis,  whair  Chryst  Jesus  was  plan  tit  be  Paule,  and 
lang  eftir  watterit  be  utheris?  Mahomet  and  his  false  sect. 
Yea,  and  what  is  in  Rome?   The  greatest  ydoll  of  all  utheris, 

1  Or,  rejecting. — In  the  second  edit.       God's  vengeaunce  against  untbankf  ul- 
is  this  marginal  note,  "  Examples  of      uess." 


THE  FAITHFUL  IN  LONDON,  ETC.  207 

that  adversarie,  that  man  of  syn,  extollit  above  all  that  ia 
callit  God,  wha,  under  the  name  of  Cliryst,  maist  cruellie  per- 
seeutis  trew  memberis. 

Mark,  Brethren  :  Hathe  God  punishit  the  nationis  foirnamit 
befoir  us?  Not  onlie  the  first  offenderis,  but  evin  thair  posteritie  ''ATiouNr 
to  this  day;  and  sail  he  spair  us,  gif  we  be  lyke  unthankfull  as 
thai  wer;  yea,  gif  we  be  worse  nor  thai  wer?  For  of  thanie  na 
small  number  sufferit  persecutioun,  banishment,  sclander,  pover- 
tie,  and,  finallie,  the  death  for  professioun  of  Chryst  (who, 
haveing  onlie  the  knawledge  that  ydollis  wer  odius  befoir  God, 
culd  neither  for  loss  of  temporall  gudis,  for  honouris  offerit  gif 
thai  wald  obey,  nor  yit  for  maist  cruell  tormentis  sufferit  in 
resisting,  be  persuadit  to  bow  befoir  ydollis.)  And  allace! 
sail  we,  eftir  so  many  graces  that  God  lies  offerit  in  our  dayis, 
for  pleasure  or  for  vaine  threatnyng  of  thame  whome  our  heartis 
knaweth  and  oure  mouthis  have  confessit  to  be  odius  ydolateris, 
altogidder  without  resistance  turne  back  to  our  vomitt  and 
dampnabill  ydolatrie,  to  the  perditioun  of  ourselves  and  of  our 
posteritie  to  come?  0  horribill  to  be  heard!  Sail  Godis  halie 
preceptis  work  no  godlier  obedience  in  us?  Sail  nature  no  othir- 
wayis  mollify  oure  hartis  ?  Sail  not  fatherlie  pitie  overturn  this 
cruelnes  ?  I  speik  to  yow,  0  naturall  Fatheris:  Behold  your  chil- 
dren with  the  eye  of  mercie,  and  considder  the  end  of  thair  crea- 
tioun.  Crueltie  it  wer  to  saif  your  selves  and  dampne  thame. 
But  0,  more  than  crueltie  and  madnes  that  can  not  be  expressit, 
gif,  for  the  pleasure  of  a  moment,  ye  depryve  yourselves  and 
your  posteritie  of  that  eternall  joy  that  is  ordanit  for  thame 
that  continew  in  confessioun  of  Chrystis  name  to  the  end, 
which  assuredlye  ye  do,  yf  without  resistance  altogether,  ye 
returne  to  idolatrie  again.  Gif  naturall  lufe,  fatherlie  affec- 
tioun,  reverence  of  God,  feir  of  torment,  or  yit  hoip  of  lyfe, 
move  yow,  then  will  ye  gane  stand  that  abominabill  ydoll ; 
quhilk  gif  ye  do  not,  then,  allace!  the  sunne  is  gone  doun,  and 
the  lycht  is  quyte  lost;  the  trompet  is  ceissit,  and  ydolatrie  note. 
is  placeit  in  quyetnes  and  rest.     But  gif  God   sail  strenthen 


208  A  GODLY  LETTEH  TO 

yow,  (as  unfeanedlie  I  pray  that  his  Majestie  may,)  then  is 
thair  but  ane  darke  mistye  cloude  overspred  the  sunne  for  ane 
moment,  whilk  schortlie  sail  vanische,  so  that  the  beames 
after  sal  be  sevinfold  mair  brycht  and  aniiabiil  nor  thai  wer 
ROD  GRANT  befoir.     Your  patience  and  constancie  sal  be  a  louder  trompet 

YOU  MAY  '    .  ^         '■ 

sTANu""  to  your  posteritie,  than  wer  all  the  voyces  of  the  prophetis  that 
instructit  yow:  and  so  is  not  the  trompet  ceissit  sa  lang  as  any 
baldlie  resisteth  ydolatrie. 

And  thairfoir,  for  the  tender  mercies  of  God,  arme  your- 
selves to  stand  with  Chryst  in  this  his  schort  battell.  Fly 
from  that  abhominable  idoU,  the  maintainors  whereof  shall  not 
escape  the  vengeaunce  of  God.  Lat  it  be  knawin  to  your  pos- 
teritie, that  ye  wer  Ohrystianis  and  not  ydolateris;  that  ye 
learnit  Chryst  in  tyme  of  rest,  and  baldlie  professit  him  in  tynie 
THE  OBJEC.  of  trubill.  The  preceptis,  think  ye,  are  scharpe,  and  hard  to 
FLESH.  j^g  observit !  And  yit  agane  I  affirme,  that  compared  with 
the  plagues  that  assuredlie  sail  fall  upon  obstinat  ydolateris, 
thai  sail  be  found  easie  and  lycht.  For  avoyding  of  ydolatrie 
ye  may  perchance  be  compellit  to  leave  your  native  counti'ie 
and  realme;^  but  obeyeris  of  ydolatrie,  without  end,  sail  be 
compellit,  body  and  soule,  to  burne  in  hell.^  For  avoyding  ydo- 
latrie, your  substance  sal  be  spoillit;  but  for  obeying  ydolatrie, 
heavenlie  ryehes  sal  be  lost.  For  avoyding  of  ydolatrie  ye  may 
full  in  the  handis  of  earthlie  tyrantis;  but  obeyeris,  maintaineris, 
and  consentaris  to  ydolatrie  sail  not  eschaip  the  handis  of  the 
liveing  God.  For  avoyding  ydolatrie,  your  childrene  sal  be 
depryvit  of  father,  of  freindis,  ryehes,  and  of  earthly  rest;  but 
by  obeying  ydolatrie,  thai  sal  be  left  without  the  knawledge  of 
his  Word,  and  without  hoip  of  his  kingdome. 

Oonsidder,  deare  Brethrene,  that  how  mekill  mair  dolorous 
and  fearfull  it  is  to  be  tormentit  in  hell,  than  to  suffer  trubill  in 
erth;  to  be  depryvit  of  heavinlie  joy,  than  to  be  robbit  of  tran- 
sitorie  ryehes;   to  fall  in  the  handis  of  the  liveing  God,  than 

^  In  the  old  edit,  "it  may  chance  *  In  the  second  edit,  is  the  marginal 

that  you  be  coutenipned  in  tlie  worlde,       note,  *"  Note  this  Antithesis  and  con- 
and  compelled  to  leave  the  Reuluie."       sider  it  well." 


THE  FAITHFUL  IN  LONDON,  ETC.  209 

to  obey  mannis  vane  and  uncertane  displeasure;  to  leif  cure 
childrene  destitute  of  God,  than  to  leif  thame  unprovydit  befoir 
the  warld:  Sa  mekill  mair  feirfull  it  is  to  obey  ydolatrie,  or 
by  dissembling  to  consent  to  the  same,  than  be  avoyding  and 
flying  from  the  abominatioun,  to  suffer  what  inconveniences  may 
follow  thairupon  by  mannis  tyrrany.  For  the  extremitie  of  the 
ane  is  but  transitorie  pane,  and  the  maist  easie  of  the  other  is, 
to  suffer  in  the  fyre  that  never  sail  haiff  end. 

I  am  not  prejudiciall'  to  Godis  mercies,  as  that  suche  as  sail 
repent  sail  not  find  grace.  No,  Brethrene,  this  I  must  assured- 
lie  knaw,  in^  whatsoever  hour  ane  synner  sail  repent,  God  sail 
not  remember  ane  of  his  iniquities;  but  albeit  that  his  offences 
wer  as  reid  as  skarlet,  yit  sail  thai  be  maid  as  whyt  as  snow; 
and  albeit  in  multitude  thai  wer  passit  number,  yit  so  sail  thai  EZEOH.13.3ii 
be  blottit  out,  that  nane  of  thame  sail  appeir  to  condempna- 
tioun  of  the  trewlie  penitent.  For  sic  is  his  promise,  that  nane  esai.i. 
trewlie  beleiving  in  Chryst  Jesus  sail  entir  into  judgement;  for 
the  blude  of  Chryst  Jesus,  his  Sone,  purgeth  thame  frome  all  joHN3,i 

.  .  .  n  1  JOflN  1. 

syn;  so  that  how  far  the  heavin  is  distant  from  the  earth,  so  psal.  loa. 
far  does  he  remove  the  synnis  frome  the  penitent. 

But  considder,  deare  Brethrene,  that  these  and  the  lyk  pro- 
missis  (that  be  infallibill)  ar  maid  to  penitent  synneris,^  and 
dois  nothing  apperteine  to  prophane  personis,  idolateris,  nor 
to  fearfull  shrinkeris  from  the  truth  for  feare  of  worldly  trou- 
bles, or  to  suche  as  alwayis  contempnis  Godis  admonitionis.  And 
gif  any  alledge  that  God  may  call  thame  to  repentance,  how 
prophane  and  wicked  that  ever  men  be:  I  ansuere,  that  I  ac- 
knawledge  and  do  confess  Godis  omnipotencie  to  be  so  frie,  that 
he  may  do  what  pleaseth  his  wysdome,  but  yet  is  not  bounde 
to  do  all  that  our  fantasie  requyreth;  and  in  lykwyse,  I  ac-  note. 
knawledge  that  God  is  so  luffing  and  so  kynd  to  such  as  feare 
him,  that  he  will  performe  thair  wills  and  pleasure,  although 

'  Opposed.  '  In  the  second  edit,  is  this  margi- 

*  In  the  first  edit.  "God  forbydde,  nal  note:  "The  comfortable  promises 

for  heirin  am  I  most  assuredlye  per-  of  God  are  made  to  penitent  sinners 

suaded,  that  in."  onely."                                                      " 

VOL.  III.  O 


210 


A  GODLY  LETTER  TO 


HEBE.  6,  10. 


Kyngis  and  Princes  had  sworn  to  the  contrary:  and  so  thair  is 
no  doubt  but  God  may  call  to  repentance. 

But  this  is  greatlie  to  be  doubted/  Whither,  gif  suche  as  for 
pleasure  of  men,  or  for  avoyding  temporall  punishment,  defile 
themselves  with  idolatry,  feare  God  ?  And  whether  thay  which 
all  thair  lyfe  deny  Christ,  by  consenting  to  idolatry,  shall,  at 
the  last  hour,^  be  callit  to  repentance.  No  suche  promeis  haif 
we  within  the  scriptures  of  God,  but  rather  the  express  con- 
trarie.  And  thairfore  God  is  not  to  be  tempted,  but  is  to  be 
heard,  feared,  and  obeyed:  When  he  callis  us  ernestlie,  and 
threateneth  not  without  cause:  "  Flie  fronie  ydolatrie,  pass 
frome  the  middes  of  thame,  O  my  pepill,  that  ye  be  not  parta- 
keris  of  thair  plagues."  And  that  is  meant  of  that  abhomin- 
able  whore  and  of  her  abhomination.  "  How  long  will  ye  halt 
on  both  partis."  "  Ye  may  not  both  be  partakeris  of  the  Lordis 
cuppe  and  of  the  cuppe  of  devillis."  "  He  that  denyis  me  befoir 
men,  I  will  deny  him  befoir  my  Father.  He  that  refuseth  not 
himself,  and  takis  not  up  his  croce  and  followis  me,  is  not 
worthie  of  me.  No  man  putting  his  hand  to  the  plewch,  and 
luiking  bakward,  is  worthie  of  the  kingdome  of  God.""  And 
Paule  to  the  Hebrewes  onlie  meaneth  of  this  syn,  when  he  sayis, 
That  suche  as  willinglie  synneth  efter  the  knawledge  of  the 
treuth,  can  not  be  renewit  agane  to  repentance. 

O,  deare  Brethrene,  remember  the  dignitie  of  oure  vocatioun:^ 
you  haif  followit  Christ:  you  haif  proclamit  warre  against  ydo- 
latrie: you  haif  laid  hand  upon  the  treuth,  and  lies  communicate 
with  the  Lordis  tabill:  Will  ye  now  suddanelie  slyde  back? 
Will  ye  refuse  Christ  and  his  truth,  and  mak  pactioun  with 
the  Devill  and  his  discevable  doctrine?  Will  ye  tread  the  maist 
precious  blude  of  Chrystis  Testament  under  your  feit,  and  sett 
up  an  idoll  befoir  the  people?  Whilk  thingis  assuredlie  ye  do 
as  oft  as  ever  ye  present  your  bodies  amangis  ydolateris  befoir 
that  blasphemous  ydoll.     God,  the   Father  of  all  mercies,  for 


'  In  the  old  edit.  "  But  here  stands 
the  doubt." 


^  In  MS.  M.  "  at  their  pleasure.' 
'  lb.  "  oure  confession." 


THE  FAITHFUL  IN  LONDON,  ETC.  211 

Chryst  his  Sonnes  sake,  presei've  yow  frome  that  soir  ternpta- 
tioun,  whose  dolouris  and  dangeris  verie  sorowe  will  not  suffer 
me  to  express.  Alas,  Brethren,  it  is  to  be  feared,  that  if  ye 
fall  once  aslepe,  you  lye  too  long  before  you  be  awakened. 

But  yit  will  sum  object,  Peter  the  denyer  obtenit  mercie.  To  note. 
whome  I  answer.  Particular  ensamplis  makis  no  commoun  law, 
neitliir  yit  is  thair  any  resemblance  or  likelihude  betuix  the  fall 
of  Peter  and  our  daily  idolatry.  Peter  upon  a  suddane,  without 
any  former  purpois,  within  ane  schorte  space,^  thryse  denyit 
Christ.  We,  upon  determinat  purpose  and  advysit  mynd, 
denyit  Chryst  daylie.  Peter  had  Chrystis  assurance  and  pro- 
meis,  that  efter  his  denyall  he  suld  be  converted :  We  haif 
Chrystis  threatnyngis,  that  gif  we  deny  we  sal  be  denyit. 
Peter,  in  the  middis  of  men  of  weir,  following  Chryst  to  the 
Bischopis  liouse,^  committit  his  offence  for  feir  of  death  pre- 
sent:^ We,  in  our  awn  houshaldis  and  citeis,  seiking  the  warld, 
dois  no  less,  onlie  for  feir  to  lose  wickit  mammoun.  Peter,  at 
the  warnyng  of  the  cock,  and  at  Chrystis  looke,  left  the  com- 
pany that  provokit  his  syn:  We,  efter  Chrystis  admonitiouns, 
yea,  efter  gentill  exhortationis  and  fearefuU  threatnyngis,  ob- 
stinatlie  will  continew  in  the  myddis  of  ydolatrie;  and  for 
thair  pleasure,  denying  Chryst  Jesus,  we  will  haunt  and  frequent 
abominabill  ydolatrie/ 

What  resemblance  or  likelihude  can  now  be  found  betuix  the 
fall  of  Peter  and  oure  daylie  ydolatrie,  lat  everie  man  judge. 
But  mekill  I  wonder  that  men  can  espy  sa  narowlie  schiftis 
as  to  see  with  thair  father,  auld  Adam,  the  schadow  of  a  busche 
to  hyd  thame  frome  Godis  presence;  that  also  thai  can  not 
espy  that  Judas  was  ane  Apostell,  in  presence  of  men,  sum- 
tymes  of  no  less  autoritie  and  estimatioun  than  Peter  was;  that 

'  In  the  old  edit.  "  within  the  space  *  In   the  old   edit.    "Peter  in  the 

of  a  hour  or  two:"  and  the  second  Bishopes  hall,  and  amonges  wicked 

edit,  has  this  marginal  note :  "  A  com-  men  of  warre,  committed  his  offence 

parison   between   Peter  and  our  dis-  for  feare  of  life." 

embling  Gospellers."  *  lb.  "  We  will  crouche  and  kneel 

*  To  the  High  Preist's  house.  as  the  Devlll  commaudeth." 


212  A  GODLY  LETTER  TO 

I  REG.  10.       Cayn  wes  the  first  borne  in  the  warld;  that  Saule  was  the  first 

•  EEG.ie.      anoyntit  King  over  Godis  pepill,  be  the  hand  of  the  Prophet, 

at  Grodis  coinmandement;  and  that  Achitophell  wes  a  man  of 

so  singular  vvisdome,  that  his  counsall  was  haldin  as  the  oracle 

lEEG. h        of  God :  And  yit  none  of  these  found  place  of  repentance.    And 

have  we  any  other  assurances  and  particiUar  warrantes  within 

the  scriptures  of  God   than  they   had,   that  all  oure  lyfe  we 

NOTK  may  be  in  league  with  the  Devill,  and  than  at  oure  pleasure 

that  we  may  lay  hand  upon  Chryst  Jesus,  and  when  we  list 

clothe  us  with  his  justice  V     Be  not  disceavit,  beloved  Breth- 

i°,^,}'V.        rene,  for  albeit  maist  trew  it  is,  that  who  so  ever  incalleth  the 

name  of  the  Lord  sal  be  saved,  yit  lyk  trew  it  is,  that  who  so 

ever  incalleth  the  name  of  the  Sone,  sail  avoyd  and  eschew  all 

manifest  iniquitie;  and  that  who  so  ever  contineweth  obstinat- 

J0B9.  lie  in  iniquitie,  the  same  man  incalleth  not  the  name  of  the 

JOB  35.  Lord,  neither  yit  hes  God  any  respect  to  his  prayer.     And 

THE  MASSE  grcattcr  iniquitie  was  never  frome  the  beginning,  than  is  con- 

THE  DK-  ...  ,  .  .  ,      , 

crament'     tainit  in  woKshipping  of  an  abominabill  ydoll ;  for  it  is  the  seill  of 

AND  aEALE.  .  .  .  . 

the  league  whilk  the  Devill  hes  maid  with  the  pestilent  sons  of 
the  Antichryst,  and  is  the  verie  cheif  cause  why  the  blude  of 
Godis  Sanctis  hes  bene  sched  neir  the  space  of  ane  thousand 
yeirs;  for  so  long  hes  it  bene  almost  in  devysing  and  in  decking 
with  that  whorische  garment,^  whairin  now  it  triumphis  aganis 
Christ,  aganis  the  halie  institutioun  of  his  last  Supper,  aganis 
that  onlie  one  sacrifice  acceptabill  for  the  synis  of  all  faithfull 
beleiveris;*  quhilk  haill  mass  of  iniquitie  ye  confirme,  and  in  a 
manner  subscryve  with  your  hand,  schawing  your  selves  also 
consenting  to  the  blude-schedding  of  all  thame  that  have  suf- 
ferit  for  speiking  aganis  that  abominatioun,  als  oft  as  ever  ye 
NOTE.  decoir*  that  idoll  with  your  presence.      And  thairfoir  avoyd  it, 

as  that  ye  will  be  partakeris'  with  Chryst,  with  whome  ye  have 

'It  will   be  observed,  that  Knox  *  In  the  old  edit,  "against  the  onely 

uniformly   uses  the  word  Justice,  as  one  sacrifice  of  his  death  and  merites 

signifying  Riyhtfousness.  of  his  passion." 

^  Marg.  note  in  second  edit.:  "The  ♦  In  the  first  edit,  "garnishe." 

longe  patching  of  the  Papiste  Masse."  *  In  MS.  M.  "  will  haif  part." 


THE  FAITHFUL  IN  LONDON,  ETC.  213 

sworne  to  die  and  to  live  in  baptisme  and  in  his  holy  supper. 
Schame  it  wer  to  break  promeis  to  men;  but  is  it  not  raair  schame 
to  break  it  unto  God  ?  Fuliseheness  it  wer  to  leave  that  Kin;^ 
whose  victorie  ye  saw  present,  and  to  tak  part  with  him,  whome 
you  understude  and  perceived  to  be  sa  vanquished,  that  neither 
mycht  he  ganestand,  neither  yit  abyde  the  cuming  of  his  ad- 
versarie. 

O,  Brethrene,  is  not  the  Devill,  the  prince  of  this  warld,  jobiz.w. 
vanquished  and  casten  out?     Hath  not  Chryst  Jesus,  for  whome 
we  suffer,  maid  conquest  of  him?     Hath  he  not,  in  despite  of  acts.  i. 
Sathanis  malice,  carried  oure  flesche  up  to  glory?     And  sail  not 
our  Champion  returne?     We  knaw  that  he  sail,  and  that  with  cum.  lord 
expeditioun,  when  Sathan  and  his  adherentis,  idolateris,  and 
worschipperis  of  that  blasphemous  beast,  filthie  personis,  and  apo.zo. 
feirfull  schrinkeris  frome  the  treuth  of  God,  sal  be  casten  in  the 
stank'  burninor  with  fire,  whilk  never  sal  be  quencheit.     But  in  folirhe 

,  .  .  FEAEE. 

the  meanetyme,  you  feir  corporall  death:  gif  nature  admittitany 
man  to  live  ever,  then  had  your  feir  some  apperance  of  reasone. 
But  gif  corporall  death  be  commoun  to  all,  why  will  ye  jeoparde 
to  loise  eternall  life,  to  decline  and  eschaip  that  quhilk  neither 
ryche  nor  pure,  neither  wyse  nor  ignorant,  proude  of  stomoke 
nor  febill  of  courage,  and,  finallie,  no  earthlie  creature,  be  no 
craft  or  ingyne  of  man,  did  ever  avoyd  ?  Gif  any  eschaipit  the 
uglie  face  and  horribill  feir  of  death,  it  wes  thai  that  baldlie 
confessit  Chryst  befoir  men.^ 

But  yit  grudgeth  the  flesche  (say  you,)  for  feir  of  pane  and  thefleshb 
torment.  Lat  it  do  the  awin  nature  and  office;  for  sa  must  it  but"'^** 
do,  whill  it  be  burdenit  with  Chrystis  cross,  and  than  no  doubte 
sail  God  send  comfort,  that  now  we  neither  can  feill  nor  under- 
stand. But  why  aucht  the  way  of  lyfe  be  so  feirfull  be  reasone 
of  any  pane,  considdering  that  a  great  number  of  oure  brethrene 
hes  past  befoir  us  be  lyke  dangeris  as  we  feir?^     A  stout  and 

'The  lake:   bo   in   the  first  edit.      boldlyedidgainstandmeunesiniquitie 
"  the  stanke  or  lake."  in  the  earthe." 

'  In  the  old  edit.  "  it  was  suche  as  » In  the  old  editions,  "  Let  us  not 


GKUDGE. 


214 


A  GODLY  LETTER  TO 


OTHKRS  BE- 
FORE  US 
HATH  PAST 


prudent  marinelP  in  tyme  of  tempest,  seing  but  one  or  tuo 
schippis,  or  lyke  weschellis  to  his,  pass  thr^^uch  any  danger, 
and  to  win  a  sure  harbour,  will  have  gud  esperance  be  the  lyke 
wind  to  do  the  same.  Allace!  sail  ye  be  mair  feirfull  to  win 
lyfe  eternall,  than  the  naturall  man  is  to  have  the  corporall 
lyfe?  Hath  not  the  maist  part  of  the  Sanctis  of  God,  from  the 
To^LYP  BY    beo-ynning,  enterit  into  thair  rest  be  torment  and  trubillis?     Of 

TORME.NT.  °''  , 

HEBR.  u.  whome,  as  witnesseth  Paule,  sum  wer  rackit,  sum  hewin  asunder, 
sum  slane  with  swordis,  sum  walkit  up  and  down  in  scheip 
skynnis;  in  neid,  in  tribulatioun,  and  vexatioun;  in  mountainis, 
donnes,  and  in  caves  of  the  earth !  And  in  all  their  extremities, 
what  complaintes  hear  we  of  thair  mouthes,  except  it  be  that 
thay  lament  the  blindness  of  the  world,  and  the  perditioun  of 
thair  persecutoris?  Did  God  comfort  thame,  and  sail  his  Ma- 
jestie  dispyse  us,  gif  in  fichting  aganis  iniquitie  we^  will  follow 
thair  futstepis?  He  will  not,  for  he  hes  promissit  the  contrarie, 
and  thairfoir  be  of  gud  corage,  the  way  is  not  so  dangerous  as 
it  appeareth;  prepair  in  tyme,  and  determyne  with  your  selves 
to  abyde  in  Chryst  Jesus,  and  his  croce  sail  never  oppress  you 
as  presentlie  ye  feir.  And  thairfoir,  deirlie  Belovit  in  oure 
Savioure  Jesus  Chryst,  as  ye  purpose  to  avoyd  the  grevous  ven- 
geance to  cum,  that  schortlie  and  assuredlie  sail  stryk  all  ob- 
stinat  ydolateris;  as  ye  would  haif  the  league  betuix  God  and 
yow  to  stand  sure  and  inviolated,  and  as  you  will  declare  your- 
selves to  have  trew  faith,  without  which  no  man  ever  shall  enter 
into  life;  and  finally,  as  ye  will  leif  the  trew  knawledge  of 
God  in  possessioun  to  your  childrene;  avoyde  all  idolatry 
and  all  participation  thereof,  for  it  is  so  odious  before  Godis 
presence,   that   not    only  doth   he  punish  the   inventors  and 

DEUT.2S.      fyrst  offenders,  but  often  times  thair  posterity  are  striken  with 


turne  back  from  Christ,  albeit  the 
flesche  complaine,  and  feareth  the  tor- 
mentis.  Wonder  it  is  that  the  waye  to 
life  is  so  fearful!  unto  us,  considering^ 
that  so  great  a  nomber  of  our  breth- 
ren hath  passed  before  us,  in  at  the 


same  gate  that  we  so  much  abhorre." 
The  next  two  sentences  are  not  con- 
tained in  these  copies. 

'  Mariner. 

'  In  the  old  edit.  "  dispyse  us  if  ia 
obedience  to  him,  we." 


THE  FAITHFUL  IN  LONDON,  ETC.  215 

blindness  and  deadness^  of  mind.  The  battail  shall  appeare 
Strang,  which  ye  are  to  suffer,  but  the  Lord  hyra  selfe  shall  be 
your  comfort.  Flie  from  ydolatrie,  and  stand  with  Chryst 
Jesus  in  this  day  of  his  battell,  whilk  sal  be  schort  and  the 
victorie  everlasting!  For  the  Lord  himself  sail  cum  in  ourzACHA.a. 
defence  with  his  michtie  power;  He  sail  gif  us  the  victorie  when  psalm 46. 57. 

61. 

the  battell  is  maist  Strang;  and  He  sail  turn  our  teares  into  Apoc.7,23. 
everlasting   joy.     He    sail    consume^  oure    enemyis    with    the  psalm si 
breath  of  his  mouth,  and  he  sail  lat  us  see  the  destructioun  of 
thame  that  now  ar  maist  proude,  and  that  maist  pretendeth 
to  molest  us.     Frome  God  allone  we  abyde  redemptioun. 

The  God  of  all  comfort  and  consolatioun,  for  Chryst  Jesus 
his  Sonnes  sake,  grant  that  this  my  simple  and  plaine  Ad- 
monitioun  (yea,  rather  the  warning  of  the  Holie  Ghost)  may 
be  ressaved  and  accepted  of  yow,  with  no  less  feare  and  obe- 
dience than  I  haif  writtin  it  unto  yow  with  unfained  lufe  and 
sorovvfull  heart.  And  then  I  dout  not  but  baith  you  and  I  sal 
be  comforted,  when  all  suche  as  now  molestis  us  sail  trembill 
and  schaik,  by  the  comming  of  our  Lord  Jesus,  whois  omnipo- 
tent Spirit  preserve  and  keip  yow  undefylit,  bodie  and  saule, 
to  the  end.     Amen.' 

The  peace  of  God  rest  with  yow  all.  Frome  ane  sore  trubilHt 
heart,  upon  my  departure  frome  Deipe,  (ISSS,"*)  whither  God 
knaweth.  In  God  is  my  trust,  through  Jesus  Christ  his  Sone, 
and  thairfoire  I  feir  not  the  tirannye  of  man,  neither  yit  what 
the  Devill  can  invent  againis  me.  Rejois,  ye  faithfull,  for  in 
joy  sail  we  meit  whair  death  may  not  dissever  us. 

Your  Brother  in  the  Lord, 

JoHNE  Knox. 

*  111  the  first  edit.  "  dasednes."  immediately  before  the   imprint,  as 

2  lb.  "  confound."  given    at   page  162.     In   the   second 

^  The  old  printed  copies  end  here,  edition,   there   is   added    tbe    Godly 

omitting  the  following  paragraph,  or  Prayer,  which  is  annexed  on  the  fol- 

postscript.  The  words,"  Lord, increase  lowing  page. 

our  Faith,"  occur  in  the  first  edition,  *  See  supra,  page  159. 


C     216     ] 


A  GODLY  PRAYER.' 

Ah,  Lorde!  most  strong  and  mightye  God,  which  destroyest 
the  counsayles  of  the  ungodly,  and  ryddest  away  the  tyrauntes 
of  thys  worlde  out  of  the  earth  at  thy  pleasure,  so  that  no 
counsaill  or  force  can  resiste  thyne  eternal  counsaill  and  ever- 
lasting determination.  We,  thyne  poore  creatures  and  humble 
servauntes,  do  moste  instantly  desyre  thee,  for  the  love  that 
thou  hast  to  thyne  welbeloved  and  onely  begotten  Sonne  oure 
Lorde  and  Saviour  Jesus  Chryst,  that  thou  will  loke  upon 
thyne  cause,  for  it  is  tyme,  O  Lorde,  and  bringe  to  naught  all 
those  thinges  that  ar  or  shalbe  apoynted,  determined,  and  fully 
agreed  agaynste  Thee  and  thy  Holy  Worde.  Let  not  the 
enemyes  of  thy  truth  too  miserablye  oppresse  thy  Word  and  thy 
servauntes  which  seke  thy  glorie,  tender  the  advancement  of 
thy  pure  religion,  and,  above  all  thinges,  wishe  in  their  hartes 
that  thy  holy  name  may  onely  be  glorified  amonge  all  nations. 
Geve  unto  thy  Servauntes  the  mouth  of  thy  truthe  and  wysedom, 
whiche  no  man  maye  resiste :  And  althoughe  we  have  moste  just- 
lye  deserved  thys  plague  and  famyne  of  thyne  worde,  yet  upon 
our  trew  repentance,  grante,  we  beseke  Thee,  we  may  be  thereof 
released;  and  here  we  promise  before  thy  Devyne  Majestie, 
better  to  use  thy  gyftes  than  we  have  done,  and  more  strayght- 
lye  to  order  oure  lyves,  according  to  thy  holye  will  and  plea- 
sure, and  we  will  synge  perpetuall  prayses  to  thy  moste  blessed 
name,  worldes  without  ende,  throughe  Jesus  Christe  oure 
Lorde.     Amen. 

FINIS. 


•  See  note  3,  page  215. 


CERTAIN  QUESTIONS 

CONCEENlNrx  OBEDIENCE  TO 

LAWFUL  MAGISTRATES, 

WITH  ANSWERS  BY  BULLINGER. 

M.D.LIV. 


In  a  letter  from  Henry  BulHnger,  the  eminent  divine  of  Zurich, 
addressed  to  Calvin  on  the  26th  of  March  1554,  he  says,  "I 
have  enclosed  in  this  letter  the  Answer  I  made  to  the  Scots- 
man whom  you  commended  to  me.  You  will  return  it  to  me 
when  you  have  an  opportunity:"  (Quid  Scoto  isti  a  te  nobis 
conimeyidato  responderimus.  Msec  inclusi.  Hemittes,  cum  per  op- 
portunitaiem  Ucuerit.)  ^ 

The  following  translation  of  these  Questions  and  Answers  is 
that  given  in  the  publication  by  the  Parker  Society,  of  the 
very  interesting  and  valuable  series  of  Original  Letters  relative 
to  the  English  Reformation,  chiefly  from  the  Archives  of  Zurich, 
translated  and  edited  by  the  Rev.  Hastings  Robinson,  D.D.,  in 
1847.  The  learned  Editor,  in  a  foot-note,  says  that  "Simler 
conjectures  either  Knox  or  Goodman  to  be  the  Scotsman  here 
referred  to.""  He  adds,  "  It  was  probably  the  latter,"  judging 
from  the  mention  made  by  Goodman,  in  a  subsequent  letter,  of 
his  having  submitted  certain  Propositions  to  Calvin  and  Peter 
Martyr.  There  can,  however,  be  no  doubt  that  Knox  was  the 
individual  alluded  to;  for  it  is  ascertained  that  he  visited 
Geneva  in  that  month  of  March,  and  obtained  from  Calvin  a 
letter  of  introduction  to  Bullinger.  Christopher  Goodman,  who 
afterwards  became  Knox"'s  colleague  at  Geneva,  was  an  English- 
man, and  his  letter,  to  which  Dr  Robinson  alludes,  was  not 
written  till  August  1558,  or  four  years  subsequent  to  Bullin- 
ger's  communication. 

This  paper  is  the  more  interesting,  as  it  exhibits  the  Ques- 
tions respecting  which  Knox  was  desirous  of  obtaining  the  sen- 
timents of  the  more  eminent  Swiss  Divines.     "  I  have  travellit 

1  Epistolse  Tigurince,  &c.,  p.  482.  Cantabr.  1848,  Svo. 


[     220     ] 

(he  writes,  on  the  10th  of  May,^)  through  all  the  congrega- 
tions of  Helvetia,  and  hes  reasonit  with  all  the  Pastouris,  and 
many  other  excellentlie  learnit  men,  upon  sic  matteris  as  now  I 
canot  commit  to  wrytting :  gladlie  I  wold  be  toung  or  be 
pen  utter  the  same  to  Godis  glorie/' 

'  iw/ra,  page  235. 


An  Answer  given  to  a  certain  Scotsman,  in  reply  to  some 
Questions  concerning  the  Kingdom  of  Scotland  and 
England. 

1.    Whether  the  Son  of  a  King^  upon  Ms  fathers  death,  though  un- 
able hy  reason  of  his  tender  age  to  conduct  the  government  of 
the  kingdom,  is  nevertheless  hy  right  of  inheritance  to  he 
regarded  as  a  lawful  magistrate,  and  as  such  to  he  obeyed  as 
of  divine  right  P 
That  person  is,  in  my  opinion,  to  be  esteemed  as  a  lawful 
King,  who  is  ordained  according  to  the  just  laws  of  the  country. 
And  thus  it  is  clear  that  Edward  VI.  of  happy  memory  was 
ordained.  For  his  Father  on  his  death- bed  appointed  him  King, 
and  so  claimed  for  him  the  right  of  sovereignty,  which  they  say 
is  hereditary.     The  States  of  the  kingdom  acknowledged  him, 
as  they  testified  by  his  coronation.     They  provided  him  with 


Responsum  Scoto  cuidam  datum,  ad  QUiESTioNES  aliquot  de 
regno  Scotia  et  Angli^e. 

1,  Utrum  Filius  Regis,  patre  rege  mortno,jure  nativitatis,  utcwnque 

propter  pueritiam  regnum  administrare  non  possit,  halendus 

sit  pro  legitimo  magistratu,  cui  jure  divino  oporteat  parere? 

Pro  legitimo  rege  is  mihi  habendus  videtur,  qui  secundum 

leges  patrias  non  iniquas  ordinatus  est.     Ita  vero  constat  ordi- 

natum  esse  beatse  memoriae  Edvardum  VI.     Hnnc  enim  Pater 

moriens  designavit  Regera,  ac  ita  deposcebat  jus  regni,  quod 

aiunt  esse  hsereditarium:    receperunt  ilium  regni  ordines:  id 

quod  coronatione  testati  sunt.     Instruxerunt  ilium  consiliariis, 


222  ANSWER  TO  SOME  QUESTIONS 

councillors,  endued  as  he  was  with  great  gifts  of  God;  nor  was 
any  thing  wanting  to  that  kingdom,  which  is  wont  to  be  looked 
for  in  the  most  prosperous  kingdom  elsewhere.  He  was  there- 
fore a  lawful  Sovereign,  and  his  laws  and  ordinances  demanded 
obedience;  and  he  ruled  the  kingdom  after  a  more  godly  man- 
ner than  the  three  most  wise  and  prosperous  kings  of  that  coun- 
try who  immediately  preceded  him. 

2.    Whether  a  Female  can  preside  over,  and  rule  a  Jcingdom  h^ 
divine  right,  and  so  transfer  the  right  of  sovereignty  to  her 
Husband  ? 
The  law  of  God  ordains  the  woman  to  be  in  subjection,  and 
not  to  rule;  which  is  clear  from  the  writings  of  both  the  Old 
and  the  New  Testament.     But  if  a  woman  in  compliance  with, 
or  in  obedience  to  the  laws  and  customs  of  the  realm,  is  ac- 
knowledged as  Queen,  and,  in  maintenance  of  the  hereditary 
right  of  government,  is  married  to  a  Husband,  or  in  the  mean- 
time holds  the  reins  of  government  by  means  of  her  councillors, 
it  is  a  hazardous  thing  for  godly  persons  to  set  themselves  in 


alioqui  magnis  Dei  dotibus  prseditum.  Nee  defuit  ei  regno 
quicquam,  quod  in  felicissimo  alioqui  regno  requiri  solet:  legiti- 
nius  ergo  rex  fuit,  et  parendum  est  illius  legibus  et  constitutis. 
Sanctius  ille  regnum  instituit,  quam  tres  prudentissimi  et  feli- 
cissimi  hujus  regni  reges,  qui  ante  ipsum  regnarunt. 

2.  Utrum  Fcemiria  jure  divino  regno  prcesidere  et  hoc  gubernare 
possit,  adeogue  Marito  suojus  regni  traderef 
Lex  Dei  foeminam  subesse,  et  non  dominari  jubet:  id  quotl 
clarum  est  in  utriusque  Testamenti  libris.  Si  vero,  legibus  et 
ritibus  regni  permittentibus  vel  jubentibus,  recipitur  foemina 
Regina,  jure  haereditario  regni  ita  exigente,  quae  Marito  nubat, 
interim  per  consiliarios  moderetur  imperii  habenas;  periculosura 
erit  piis  se  objicere  legibus  politicis,  maxime  cum  evangelium 


ON  OBEDIENCE  TO  MAGISTRATES.  223 

opposition  to  political  regulations;  especially  as  the  gospel  does 
not  seem  to  unsettle  or  abrogate  hereditary  rights,  and  the 
political  laws  of  kingdoms;  nor  do  we  read  that  Philip  the 
eunuch,  by  right  of  the  gospel,  drove  out  Candace  from  the 
kingdom  of  Ethiopia.  And  if  the  reigning  Sovereign  be  not  a 
Deborah,  but  an  ungodly  and  tyrannous  ruler  of  the  kingdom, 
godly  persons  have  an  example  and  consolation  in  the  case  of 
Athaliah.  The  Lord  will  in  his  own  time  destroy  unjust  go- 
vernments by  his  own  people,  to  whom  he  will  supply  proper 
qualifications  for  this  purpose,  as  he  formerly  did  to  Jerubbaal, 
and  the  Maccabees,  and  Jehoiada.  With  respect,  however,  to 
her  right  of  transferring  the  power  of  government  to  her  Hus- 
band, those  persons  who  are  acquainted  with  the  laws  and  cus- 
toms of  the  realm  can  furnish  the  proper  answer. 

o.  Whether  obedience  is  to  be  rendered  to  a  Magistrate  who  en- 
forces idolatry  and  condemns  true  religion ;  and  whether 
those  authorities^  who  are  still  in  military  occupation  of  towns 
and  fortresses,  are  permitted  to  repel  this  ungodly  violence 
from  themselves  and  their  friends. 


non  videatur  hsereditarium  jus  et  regnorum  leges  politicas  con- 
vellere  aut  abrogare:  neque  leginms  Philippum  jure  evangelii 
deturbasse  Candacem  a  regno  Ethiopiae.  Si  Debora  non  sit, 
sed  impia  magis  quae  praeest,  et  tyrannide  consequuta  imperiura, 
habent  pii  exemplum  et  consolationem  in  Athalia.  Injustas 
Dominus  dominationes  per  sues,  quos  ad  hoc  instruit  facultati- 
bus,  ut  olim  Jerubbaal  et  Machabseos  et  Joiadas,  suo  tempore 
dcturbat.  An  vero  haec  tradere  possit  jus  regni  Marito  suo, 
commode  respondebunt,  qui  leges  et  ritus  regni  noverunt. 

S.  Utrum  Magistratui,  imperanti  idololatriam  et  damnanti  veram 
religionem,  obtemperandum  sit;  et  an proceres^  tenentes adhuc 
oppida  et  arces  manu  armata^  vim  istam  impiam  a  se  et  suis, 
propulsare  possint  ?  ,    ^^ 


224  ANSWJiH  TO  SOME  QUESTIONS 

The  history  of  Daniel,  and  the  express  command  of  God, 
Matt.  X.,  and  the  examples  of  the  apostles  in  Acts  iv.  and  v., 
as  also  that  of  many  of  the  martyrs  in  ecclesiastical  history, 
teach  us  that  we  must  not  obey  the  king  or  magistrate  when 
their  commands  are  opposed  to  God  and  his  lawful  worship; 
but  rather  that  we  should  expose  our  persons,  and  lives,  and 
fortunes  to  danger.  This  power  is  the  power  of  darkness,  as 
the  Lord  saith  in  the  gospel.  And  Eusebius  records,  in  the 
ninth  book  and  eighth  chapter  of  his  Ecclesiastical  history, 
that  the  Armenians  took  arms  against  their  lawful  sovereigns, 
the  Koman  emperors,  who  desired  to  force  them  to  idolatry. 
And  this  conduct  of  theirs  is  not  reproved.  Those  very  Arme- 
nians, many  years  after,  by  reason  of  the  ungodliness  of  the 
kings  of  Persia,  slew  their  ungodly  c&mmanders,  and  revolted 
to  the  Emperor  Justin,  as  is  recorded  by  Evagrius.  (Eccl. 
Hist.  V.  8.)  For  the  Holy  Scripture  not  only  permits,  but  even 
enjoins  upon  the  magistrate  a  just  and  necessary  defence. 

But  as  other  objects  are  often  aimed  at  under  the  pretext  of 

Non  obtemperandum  esse  regi  aut  magistratui  impia  contra 
Deum  et  cultum  ejus  legitiraum  mandanti,  sed  potius  et  corpus 
et  vitam  et  fortunas  in  periculum  objiciendas  esse,  docet  histo- 
ria  Danielis,  et  disertum  Dei  mandatum,  Matth.  x.  et  exem- 
plum  apostolorum,  Act  iv.  et  v.  et  multa  martyrum  in  eccle- 
siastica  historia.  Haec  potestas  est  potestas  tenebrarum,  ut 
dicit  in  evangelio  Dominus.  Ac  Eusebius,  (Hist.  Eccles.  lib.  ix. 
cap.  viii.)  coramemorat,  Armenios  arma  sumpsisse  contra  legiti- 
mum  suum  magistratum,  contra  imperatores  Romanes  cogere 
volentes  ad  idololatriam.  Nee  improbatur  illorum  factum.  Illi 
ipsi  Armenii,  multos  post  annos,  propter  impietatem  regum 
Persicorum,  defecerunt  ad  Justinum  imperatorem,  caesis  praesi- 
dibus  impiis:  quod  commemorat  Evagrius,  (Eccles.  Hist.  lib.  v. 
cap.  viii.)  Nom  et  Scriptura  sancta  justam  necessariamque  de- 
fensionem  non  modo  concedit,  sed  etiam  mandat  magistratui. 

Ceterum  cum  sub  assertionis  vel  defensionis  justse  et  neces- 


ON  OBEDIENCE  TO  MAGISTRATES  225 

a  just  and  necessary  assertion  or  maintenance  of  right,  and  the 
worst  characters  mix  themselves  with  the  good,  and  the  times 
too  are  full  of  danger;  it  is  very  difficult  to  pronounce  upon  every 
particular  case.  For  an  accurate  knowledge  of  the  circum- 
stances is  here  of  great  importance;  and  as  I  do  not  possess 
such  knowledge,  it  would  be  very  foolish  in  me  to  recommend 
or  determine  any  thing  specific  upon  the  subject.  For  even 
Paul,  we  read,  made  use  of  the  Roman  soldiery  against  those 
who  plotted  against  him,  and  was  right  in  doing  so:  yet  at 
another  time,  though  under  almost  the  same  or  similar  circum- 
stances, he  is  recorded  to  have  used  only  the  arms  of  patience, 
and  none  else.  There  is  need,  therefore,  in  cases  of  this  kind, 
of  much  prayer,  and  much  wisdom,  lest  by  precipitancy  and 
corrupt  affections  we  should  so  act  as  to  occasion  mischief 
to  many  worthy  persons.  Meanwhile,  however,  death  itself 
is  far  preferable  to  the  admission  of  idolatry. 

4.   To  which  party  must  Godly  persons  attach  themselves,  in  the 
case  of  a  religious  Nobility  resisting  an  idolatrous  Sovereign? 

sarise  praetextu  ssepe  quserantur  alia,  et  bonis  se  misceant  pes- 
simi,  temporaque  sint  periculosissima,  difficile  est  pronunciare 
de  causis  singularibus.  Circumstantise  enim  bene  cognitee  hie 
plurimum  conferunt,  quse  cum  nobis  perspectse  non  sint,  stul- 
tum  esset  jubere  aut  definire  hie  aliquid  certi.  Nam  et  Paulus 
Romanorum  armis  contra  conjuratos  legitur  esse  usus,  et  recte 
quidem  usus,  qui  tamen  alibi  in  eadem  fere  aut  simili  causa, 
patientia  tantum  pugnans,  nuUius  armis  usus  legitur.  Multis 
ergo  hie  precibus,  multa  sapientia  opus  est,  ne  quid  prsecipi- 
tantes  et  affectibus  pravis  tentemus,  quod  in  multorum  bonorura 
detrimentura  vergat.  Interim  vero  mori  praestat  quam  idolola- 
triara  recipere. 

4.   Utri  parti  adhoerendum  sit  Piis,  si  religiosi  Proceres  hello  re- 
sistant Regi  idololairw  ? 
VOL.  III.  P 


226  ANSWER  TO  SOME  QUESTIONS,  ETC. 

I  leave  this  to  be  decided  by  the  judgment  of  godly  persons, 
who  are  well  acquainted  with  all  the  circumstances,  who  look 
up  in  all  things  to  the  Word  of  God,  who  attempt  nothing  con- 
trary to  the  laws  of  God,  who  obey  the  impulses  of  the  Holy 
Ghost,  and  who  are  guided  by  circumstances  of  place,  time, 
opportunity,  persons,  and  things,  without  making  any  rash 
attempt,  and  who  can  therefore  be  directed  more  safely  by 
their  own  sense  of  duty  than  by  the  consciences  of  others.  But 
I  would  advise  them,  above  all  things,  that  those  causes  may 
be  removed,  on  account  of  which  hypocrites  are  predominant; 
iniquities,  I  mean,  that  we  may  become  reconciled  to  God  by  a 
true  repentance,  and  implore  his  counsel  and  assistance.  He  is 
the  only  and  the  true  deliverer;  and,  as  we  read  in  the  books 
of  Judges  and  Kings,  and  the  Ecclesiastical  histories,  has  never 
been  wanting  to  his  Church.  Let  us  lift  up  our  eyes  to  Him, 
waiting  for  his  deliver&nce,^  abstaining  in  the  meantime  from 
all  superstition  and  idolatry,  and  doing  what  he  reveals  to  us 
in  his  Word. 

Hoc  relinquimus  piorum  judicio  a^stimandum,  qui  et  totum 
negotium  perspectum  habent,  et  in  omnibus  verbum  Dei  respi- 
ciunt,  nihil  tentant  adversum  legibus  Dei,  Spiritus  Sancti  sug- 
gestionibus  obtemperant,  et  ex  loco,  tempore,  oecasione,  per- 
sonis,  rebusque  capiunt  consilium,  neque  quicquam  temere  ten- 
tant, ideoque  ex  suis  ipsorura  quam  alienis  conscientiis  certius 
judicium  petunt.  Suademus  tamen  ante  omnia,  ut  tollantur 
causae,  propter  quas  regnant  hypocritae,  scelera;  ut,  inquam, 
per  veram  poenitentiam  redeamus  cum  Deo  in  gratiam,  et  hujus 
auxilium  et  consilium  imploremus.  Hie  est  liberator  unicus  et 
verus;  qui  in  libris  Judicum  et  Regum,  et  in  Ecclesiasticis  his- 
toriis,  mmquam  defuit  suse  Ecelesiae.  Ad  hirac  attolamus  ocu- 
los,  exspectantes  illius  redemptionem.  Abstineamus  interim' 
ab  omni  superstitione  et  idololatria,  facientes  illud  quod  Verbo 
6U0  nobis  revelat.         > 


TWO 

COMFORTABLE   EPISTLES 

TO  HIS  AFFLICTED  BKETHKEN 
IN  ENGLAND. 

MAY  M.D.LIV. 


The  two  following  Epistles  were  written  by  Knox  after  his  return 
to  Dieppe,  and  are  dated  the  10th  and  Slst  of  May  1554.  As 
a  portion  of  the  earliest  letter  is  repeated  nearly  verbatim, 
they  were  no  doubt  addressed  by  him  to  his  friends,  who  re- 
sided in  different  parts  of  the  country.  In  the  previous  months 
of  March  and  April,  he  had  travelled  through  France  and 
Switzerland,  visiting  particular  congregations,  and  conferring 
with  the  Swiss  divines,  and  other  learned  men.  "  On  making 
himself  known,"  says  his  biographer,  "  Knox  was  cordially  re- 
ceived by  them,  and  treated  with  the  most  affectionate  hospi- 
tality. .  .  The  kind  reception  which  he  had  met  with,  and 
the  agreeable  company  which  he  enjoyed,  during  his  short  resi- 
dence in  Switzerland,  had  helped  to  dissipate  the  cloud  which 
hung  upon  his  spirits  when  he  landed  in  France,  and  to  open 
his  mind  to  more  pleasing  prospects  as  to  the  issue  of  the  pre- 
sent afflicting  events.  This  appears  from  a  letter  written  by 
him  at  this  time,  and  addressed  'To  his  afflicted  Brethren.'"^ 

Of  these  two  Epistles,  the  first  is  preserved  in  the  series  of 
Knox's  early  Letters,  contained  in  Dr  M'Crie's  manuscript 
volume.  The  other  is  annexed  (with  the  separate  title,  as 
given  at  page  287)  to  the  original  publication  of  his  Exposi- 
tion of  the  Sixth  Psalm,  which  has  already  been  described. 
It  is  also  included  in  the  republication,  at  London  1580,  of 
that  little  volume,  by  Abraham  Fleming.^ 

1  M'Crie's  Life  of  Knox,  vol.  i.  p.  132.  »  See  pages  116,  118. 


An  Epistle  to  his  Afflicted  Brethren  in  England. 

The  great  BisJiop  of  our  Saidis  sail  shorilie  appear,  to  the  comfort 
of  us  that  now  mourne. 

When  I  ponder  within  myself,  rycht  dearlie  belovit  Bretlirene, 
what  was  the  estait  of  Chrystis  trew  Kirk  immediatelie  after 
the  death  and  passioun  of  our  Saviour  Jesus,  and  what  were 
the  changeis  and  greit  mutationis  in  the  commounweill  of 
Judea,  befoir  the  finall  desolatioun  of  the  same  :  As  I  can  not 
but  feir  lyke  plagues  to  stryke  the  realme  of  Ingland;  and  in 
feiring,  God  knaweth,  I  lament  and  mourne;  sa  can  I  not  but 
rejoise,  knawing  that  Godis  maist  merciful!  providence  is  na  less 
cairfull  this  day  over  his  weak  and  feabill  servandis,  than  he 
was  that  day  over  his  dispersit  and  sair  oppressit  flock. 

What  was  the  estait  of  Chrystis  Kirk  betuene  his  death  and 
resurrectioun,  betuene  his  resurrectioun  and  ascensioun,  be- 
tuene his  ascensioun  and  the  sending  of  the  Halie  Gaist  upon 
his  discipillis,  and  fra  that  tyme  to  the  finall  destructioun  of 
Jerusaleme?  The  plane  Scriptures  do  witness  it  was  maist 
afflictit,  without  all  comfort  and  warldlie  consolatiounis,  and 
that  sumtymes  it  wes  sa  oppressit  with  cair,  dolour,  and  des- 
peratioun,  that  neither  culd  the  witnessing  of  the  women,  the 
appeiring  of  the  Angellis,  nor  the  verie  voce  and  presence  of 
Chryst  Jesus  him  self,  remove  all  doubtis  of  a  lang  continewance 
fra  the  hartis  of  his  Apostillis.  What  wer  the  mutationis  and 
trubillis  in  Judea  and  Jerusalem  befoir  the  destructioun  thairof, 
sic  as  be  exercisit  in  reiding  Histories,  and  principallie  in  Jose- 
phus  and  -^gisippus,^  can  not  be  ignorant.  What  wer  the 
'  See  Note  1,  page  240. 


232  A  COMFORTABLE  EPISTLE  TO  HIS 

plagues  that  rang^  over  that  unthankfull  pepill  ?  to  wit,  cruell, 
tiranfull,  and  ungodlie  magestratis,  by  whome  the  pepill  war 
oppressit  and  spoilzeit  of  their  liberties;  of  whilk  occasioun  was 
steirit  up  seditioun,  and  thair  upon  followit  sa  cruell  persecu- 
tioun,  under  the  name  of  justice,  that  na  small  noumber  wer 
burnit  quick.  After  whilk  crueltie,  followit  sic  murther  univer- 
sallie  in  the  citie  and  in  the  feildis,  that  the  fatheris  feirit  their 
sonis,  and  the  brether  thair  brethrene.  Whilk  unquyetnes 
ceassit  not,  till  Godis  seveir  vengence  was  at  anis  pourit  furth 
upon  sic  as  obstinatlie  refusit,  and  cruellie  persecutit  Chryst 
Jesus  and  his  doctrine. 

And  yit  amangis  the  extreamitie  of  theis  calatniteis  sa 
wounderouslie  was  Chrystis  Kirk  preservit,  that  the  remem- 
brance thairof  is  unto  my  hart  greit  matter  of  consolatioun. 
For  yit  my  gud  hoip  is,  that  ana  day  or  uther  Chryst  Jesus, 
that  now  in  Ingland  is  crucifeit,  sail  ryse  agane  in  dispyt  of 
his  enemyis,  and  sail  appeir  to  his  weak  and  sair  trublit  dis- 
cipillis,  (for  yit  sum  he  hath  in  that  wreachit  and  miserable 
Realme),  to  whome  he  sail  say,  Peace  be  unto  yow.  It  is  I, 
feir  not :  And  this  sail  he  do  for  his  awn  mercies  sake,  to  lat 
us  knaw,  and  in  practise  understand,  that  his  promissis  ar 
infallibill,  and  that  he  will  not  intreat  us  according  to  the 
offences  of  oure  corrupt  and  fraill  nature,  whilk  alwayes  is  reddie 
to  fall  frome  oure  God,  to  distrust  his  premisses,  and  to  forget 
that  ever  we  had  ressavit  benefit  or  comfort  at  his  hand,  when 
trubill  or  danger  appeireth. 

This  I  wryt,  belovit  in  the  Lord,  that  albeit  ye  find  your 
hartis  sumtymes  assaltit  with  dolour,  grudgeing,  or  with  des- 
peratioun,  that  yit  ye  be  not  trubillit  above  measure,  as  that 
Chryst  Jesus  suld  never  visit  yow  agane;  thair  fallis  na  thing 
to  yow,  nor  yit  to  the  flock  of  Chryst  Jesus  this  day  within  the 
miserabill  realme  of  Ingland,  whilk  did  not  fall  on  Chrystis 
trew  and  beloved  discipillis  befoir  and  efter  his  death. 

Befoir  his  death,  thay  wer  advertisit  and  planelie  admonishit 

'  Reigned. 


AFFLICTED  BRETHREN  IN  ENGLAND.  233 

that  truble  suld  apprehend  tharae;  that  he  suld  suffer  a  cruell 
and  isrnominious  death,  that  thay  suld  everle  ane  be  aschamit 
and  fle  fra  him.  This  culd  thay  not  beleive,  but  baldlie  durst 
promeis  the  contraire,  and  yit  as  Chryst  Jesus  foirspak  all 
came  to  pas.  He  oftentymes  promisit  and  did  assure  thame 
that  he  suld  ryse  agane,  that  he  suld  visit  thame  and  suld 
give  thame  consolatioun,  and  suld  remove  thair  dolour. 

But  trust  ye,  that  in  the  tyme  of  thair  anguische  any  remem- 
brance of  Clirystis  resurrectioun,  comfort,  or  returnyng,  was 
in  thair  hartis.  It  is  easie  to  be  espyit,  that  thair  was  nane, 
but  that  dolour  and  disperatioun  had  sa  persit  thair  tender 
hartes,  that  efter  many  apparitionis  thair  wavering  myndis  fullie 
culd  not  be  establishit. 

In  the  same  case,  considder  I  now  the  trew  professoris  of 
Chrystis  halie  and  sacred  Evangell  to  be  within  the  realme 
of  Ingland.  The  dayis  of  this  oure  dolour  lies  bene  blavvin 
in  oure  earis,  oure  weaknes  and  oure  infirmities  hath  bene 
payntit  out  befoir  oure  eyis,  but  allace,  then  culd  we  not  be- 
leive that  the  tyme  approcheit  sa  neir,  nether  yit  that  sa 
schort  a  tempest  suld  have  overthrawin  sa  great  a  multitude, 
(0  Lord,  incres  oure  faith,  be  merciful!  unto  us,  and  lat  us  not 
droun  in  the  deip  for  ever!);  but,  deirlie  belovit,  the  same  voice 
that  foirspak  oure  dolours,  foirspak  also  oure  everlasting  com- 
fort with  Chryst  Jesus,  whilk  promeis,  peradventure,  doith  not 
greatlie  now  rejose  oure  hartis,  be  reasone  that  the  bodie 
standis  in  feir,  and  our  saullis  ar  in  anguische  be  tormentis  that 
ar  threatnit  be  sic  as  sail  schortlie  perische.  Sic  imperfectionis 
wer  m  Chrystis  apostillis,  and  yit  thay  did  not  impeid  his  gane 
cuming  unto  thame,  na  mair  sail  thay  do  unto  us,  provyding 
that  Judas  obstinacie,  his  impenitent  and  tratourous  hart  be 
absent  fra  us;  and  thairfoir,  beloved  in  the  Lord,  hoip  now 
against  all  warldlie  appeirance,  the  power  of  oure  God  salbe 
knawim  imto  his  awn  glorie  in  dispyt  of  theis  conjured  enemys, 
whais  judgement  sail  not  sleip,  but  suddanlie  sail  fall  upon 
thame  to  thair  perpetuall  confusioun.     Haist  Lord,  and  tarie 


234  A  COMFORTABLE  EPISTLE  TO  HIS 

not,  for  thay  have  violatit  thy  law  and  prophanit  thy  halie  tes- 
tament ! 

Ye  wald  knaw  perchance  my  judgement,  be  what  meanis 
sail  the  tirantis  of  Ingland,  and  maist  obstinat  and  abomi- 
nabill  idolateris,  be  punissit.  To  determinate  unto  thame  a 
certane  kynd  of  warldlie  punishment  it  aperteaneth  not  to  me, 
but  heirof  am  I  sa  sure,  as  that  I  am  that  my  God  liveth,  that 
besyd  thair  perpetuall  condempnatioun  and  torment  in  hell, 
thay  sail  also  be  plaguit  in  this  present  lyfe,  except  thay  repent; 
that  lykwys  as  men  hes  heard  thair  abominationis  and  enormi- 
ties schawin  to  thair  faces,  in  so  muche,  that  thay  have  bitten 
thair  toungis  for  verie  dispytfull  anger,  and  yit  did  never  re- 
pent fra  thair  iniquiteis;  sa  sail  also  men  that  this  day  seis 
thair  tiranny,  behold  the  plagues  of  Godis  vengeance  pourit 
furth  upon  thame  evin  in  this  present  lyfe,  and  yit  sail  thay  not 
ceas  to  rebell  aganis  his  Halie  Majestie,  for  the  deidlie  venoume 
of  that  malicious  serpent,  thair  fathir  the  Devill,  can  never  be 
purgeit  fra  thair  cankirrit  hartis;  and  thairfoir  efter  warldlie 
punishment  (whilk  thay  sail  not  eschape),  is  the  fyre  that  never 
salbe  quencheit  prepareit  for  thair  portioun,  and  sa  theis 
tirantis  is  mair  to  be  piteit  and  lamentit  than  either  feirit  or 
haitit,  except  it  be  with  a  perfyt  hatred,  whilk  the  Spreit  of 
God  moveth  in  the  hartis  of  Godis  elect  aganis  the  rebellious 
contempnaris  of  his  halie  statutis,  whairwith  Jeremie  the  pro- 
phet was  inflamit  when  that  he  prayeth,  "  Lat  me  see  thy  ven- 
geance takin  upon  thy  enemyis,  0  Lord."  Whilk  also  he  obteanit 
and  beheld  with  his  corporall  eis,  as  I  am  assureit  sum  that  at 
this  day  sobbis  under  thair  cruell  tiranny  sail  see  of  the  pestilent 
Papistis  within  the  realme  of  Ingland ;  but  what  salbe  the  kynd 
of  thair  plagues,  and  whome  God  sail  use  to  execute  his  wraith, 
I  can  not  say ;  but  lat  it  be  sufficient  that  they  sail  not  eschape 
the  punishment  that  is  prepareit,  na  mair  than  Haman  did  the 
gallous  that  hie  maid  for  Mordiche  the  Jew. 

Now,  belovit  in  the  Lord,  seeing  that  neither  can  the 
crueltie    of   tiranns,    nor   yit    the    infirmitie    that   resteth    in 


AFFLICTED  BRETHREN  IN  ENGLAND.  235 

this  oure  corrupt  nature,  withhald  fra  us  the  mercifull  pre- 
sence of  oure  Saviour  Chryst  Jesus,  but  that  he  will  visit 
us  agane  be  the  bryghtnes  of  his  word  to  oure  comfort 
and  consolatioun,  when  all  oure  enemyis  sail  trembill,  feir, 
and  be  confoundit.  Lat  us  pacientlie  abyd,  with  gronyng 
and  with  sobbis,  the  tyme  that  is  apoyntit  to  oure  corree- 
tioun,  and  to  the  full  rypnes  of  thair  malicious  myndis, 
avoyding  whh.  all  studie  sic  offences  as  separatis  man  fra 
the  societie  and  fellowschip  of  God.  And  theis  ar  synnes 
knawin,  manteanit  obstinatlie,  useit  and  defendit  as  that  thay 
wer  na  syn  nor  offensive  befoir  God;  thais  sortis  of  synis,  be- 
caus  thay  ar  without  repentance,  devydis  man  fra  Godis  favour. 
God  the  Father,  for  Chryst  Jesus  his  Sonis  sake,  preserve  and 
keip  your  hartis  fra  that  temptatioun,  and  be  his  Halie  Gaist 
sa  quickin  your  senssis  and  purge  your  understanding,  that 
what  ye  have  professit  in  the  dayis  of  rest,  now  in  the  dayis  of 
trubill  in  your  hartis  ye  may  acknawledge,  and  with  your 
mouthis  confes  (when  the  glorie  of  His  halie  name  sail  requyre 
the  same)  to  be  the  infallibill  and  undoutit  veritie  of  God. 
As  also,  to  abhorre,  detest,  and  avoyd,  be  all  nieanis  p6ssibill, 
that  whilk  ye  knaw,  and  opinlie  befoir  the  warld  lies  professit 
to  be  abominable  idolatrie,  the  manteneris  whairof  sail  not 
eschaip  Godis  vengeance. 

My  awne  estait  is  this :  since  the  28th  of  Januar,  I  have 
travellit  through  all  the  congregationis  of  Helvetia,^  and  lies 
reasonit  with  all  the  Pastouris  and  many  other  excellentlie 
learnit  men  upon  sic  matters  as  now  I  can  not  commit  to 
wrytting:  gladlie  I  wold  be  toung  or  be  pen  utter  the  same 
to  Godis  glorie.  Gif  I  thocht  that  I  myght  have  your  pre- 
sence, and  the  presence  of  sum  other  assured  men,  I  wald 
jeopard  my  awn  lyfe  to  let  men  see  what  may  be  done  with 
a  saif  conscience  in  theis  dolorous  and  dangerous  dayis;  but 
seing  that  it  can  not  be  done  instantlie  without  danger  to 
utheris  than  to  me,  I  will  abyd  the  tyme  that  God  sail  appoynt. 
'  The  classical  name  of  Switzeiland. 


236  A  COMFORTABLE  EPISTLE,  ETC. 

But  heirof  be  assureit,  that  all  is  not  lawfull  nor  just  that  is 
statute  be  Oivill  lawis,  nether  yet  is  everie  thing  syn  befoir  God, 
vvhilk  ungodlie  personis  alledgeis  to  be  treasone;  but  this  I  su- 
perceid  to  mair  oportunitie,  gif  be  any  meanis  I  may,  I  intend 
to  speak  with  yow  or  it  be  lang,  God  of  his  infinit  mercie,  for 
Chryst  Jesus  his  Sonis  sake,  grant  that  I  may  find  yow  sic  as 
my  heart  thristis.  Amen.  The  peace  of  God  rest  with  yow: 
in  great  haist,  fra  Deip  the  10th  of  Maij  1554. 

Youris  whome  ye  knaw 

JoHNE  Knox. 


table  (Upiskll  jscntc 

to  tl)t  afflittfD  ti)iirtf)  of  €.i)xt}5t, 

f-tijortjug  tijc  to  itaxt  f)p6  noose 

U)Ptf)  parim,  lobsng  tritxs  f)ouvc 

for  i)ps  roinmgnge  agapA?  to  tJjt 

greatc  tomfovt  anD  ronsolacion  of 

Ijrs  tljosm,  hiitf)  a  propf)ftP  of  tfjc 

Dfstvurtion  of  tfje  toinfett).   gaiJjrr- 

bnto  is  tojntb  a  inostc  toljolsomf 

tounsfll,  l)oU)  to  l)fi)auf  ourc 

BflufS  tn  tije ntjiitif »  of  tfjPi 

ujjtRfO  generation  lou. 

tfifng  tfje  liailp  eier* 

ftse  of  ©Otis  most 

fjolp  &  sarreU 

BBorlif. 

%  22lrptten  bj?  t!)f  mar. 
of  ®oi). 

a.  it. 


Contains  14  leaves  on  siernatures  G  and  H,  in  the  little 
volume  of  his  Expoijiiion  upon  tne  sixth  Psalm.  (See 
page  111.)  The  running  title  of  these  leaves  is,  "  A  Com- 
fort to  Christes  Afflicted  Churehe."  In  the  republication  at 
London,  1580,  it  begins  on  the  reverse  of  sign.  D  6.  The 
"Wholesome  Counsell,"  mentioned  in  the  preceding  titla, 
having  been  addressed  by  Knox  to  his  friends  in  Scotland, 
on  the  7th  of  July  1556,  will  be  inserted  under  the  prosier 
date. 


A  Comfortable  Epistell  sente  to  the  Afflicted  Church 
OF  Chryst,  exhortyng  them  to  beare  hys  Crosse  wyth 
pacience.^ 


"^  "  Passe  throughe  the  Citie,  and  put  a  sygne  on  the  foreheades  of  thoso  that 
mouine  for  the  abomination*  that  are  commytted." — Eze.  ix.  4. 


When  I  ponder  wyth  my  selfe,  beloved  in  the  Lord,  what  was 
the  state  of  Christes  true  churche  immediathe  after  his  death 
and  passion,  and  what  were  the  chaunges  and  greate  mutacions 
in  the  commonwealth  of  Judea  before  the  finall  desolation  of 
the  same:  As  I  cannot  but  feare  that  like  plagues,  for  lyke 
offences  shall  strike  the  Realme  of  Englande;  and  in  fearing, 
God  knoweth,  I  lament  and  mourne;  so  can  I  not  but  reioice,  the  care 

'  '  J  '     OP   ODD  IS 

knowinsr  that  Godis  most  mercifull  providence  is  no  lesse  care-  one'oveb 
full  this  day,    over  his   weake   and    feeble    servantes  in  the  ^^"'^^^^ 
Realme  of  Englande,  than  it  was  that  day,  over  his  weake  and 
sore  oppressed  flocke  in  Jurye. 

What  was  the  state  of  Chrystes  Church  betwene  his  death 
and  resurrection,  and  from  hys  resurrection  to  the  sendyng  of 
the  Holy  Ghost  upon  hys  Disciples,  and  from  that  time  also  to 
the  finall  destruction  of  Hierusalem?  The  playne  Scripture 
doth  witnes  that  it  was  most  afflicted,  without  all  comfort  and 
worldly  consolation,  and  that  it  was  so  persecuted,  that  havok 
was  made  over  the  Churche  of  God.     And  what  were  the  mu- 

'  In  the  edit.  1580,  the  title,  as  given  words,  "The  Argument  of  the  Epis* 
on  page  237,  is  preceded  with  the      tWil;i,,;,r  ..■,.,    ,.:..:    -.  .'. 


240  A  COMFORTABLE  EPISTLE 

tations  and  troubles  in  Judea  and  Hierusalem  before  the  de- 
struction of  the  same,  such  as  bee  exercised  in  Histories,  and 
principally  in  Josephus  and  Egesippus,^  cannot  be  ignorant. 
For  thei  witnes,  that  over  that  unthankful  people  wer  permit- 
ted to  reigne  cruel,  tiranful,^  and  most  ungodly  magistrates,  by 
whom  the  people  wer  oppressed  and  spoyled  of  their  liberties; 
by  which  occasion  was  styrred  up  sedicion;  and  thereupon  fol- 
lowed so  cruell  tyranny,  that  under  the  name  of  justice  no  smal 
nomber  of  the  people  were  burned  quicke.^  After  whiche 
cruel tye,  followed  such  murder  universally  in  the  cytye  and  in 
the  fieldes,  that  the  fathers  feared  theyr  sonnes,  and  the  breth- 
ren theyr  brethren.  Whyche  unquietness  ceased  not,  untill 
God's  severe  vengeaunce  was  once  powred  forth  upon  suche  as 
obstinatly  refused  and  persecuted  Chryst  Jesus  and  hys  doc- 
tryne. 

But  to  returne  to  the  entreatment  and  preservation  of 
Christes  Church  at  thys  tyme.  It  is  evydent,  that  moste 
sharplye  it  was  persecuted,  and  yet  dayly  did  it  increase  and 
multiplye.  It  was  compelled  to  fly  from  citie  to  citie,  from 
realme  to  realme,  and  from  one  nation  to  another;  and  yet  so 
wonderously  was  it  preserved,  that  a  great  nomber  of  those 
whom  the  wycked  pryestes,  by  their  bloody  tirannye,  exiled  and 
banished  from  Hierusalem,  wer  kept  alyve  til  God's  vengeaunce 
was  powred  forth  upon  that  most  wicked  generation.  The  re- 
membraunce  of  this,  beloved  in  the  Lord,  is  unto  my  heart 
such  comfort  and  consolation,  that  neither  can  my  toung  nor 
penne  expresse  the  same.  For  thys  assuredly  is  my  hope  and 
expectation,  that  like  as  Chryste  Jesus  appeared  to  hys  Disci- 
ples, when  ther  was  nothyng  in  theyr  hearts  but  anguishe  and 

'  Hegisippus,  an  ecclesiastical  his-  published  at  Paris  in  1510,  and  in 

torian  of  the  second  century.     Only  a  later   impressions,   under   this   title: 

few  fragments  of  his  work  have  been  "  Historia  de  bello  Judaieo,  Sceptri 

preserved  by  Eusebius.     But  Knox  sublatione,  Judaeorum  dispersione,  et 

here  refers  to  five  books  on  the  Jew-  Hierosolymitano  excidio,  a  Divo  Am- 

ish  Wars,  once  attributed  to  Hegisip-  brosio  Latine  facta." 

pus,  and  now  considered  to  be  the  *  Tyrannical, 

work  of  a  later  author,  which  wa0  *  Burned  alive.   . 


TO  CHRIST'S  AFFLICTED  CHURCH.  241 

desperation;    and  like  as  he  preserved  and    multiplied  their 
nomber  under  the  most  extreme  persecution:  So  shall  he  do  to  as  cod  bid 

i  TO  HIS  AF- 

his  afflicted  flocke  within  the  Realme  of  England  thys  daye,  in  church  in 

_     °  •'  •'  JUDKA,  SO 

spite  of  all  his  enemyes.  First,  I  say,  this  is  my  hope,  that  a  dok^'the^ 
juste  vengeaunce  shalbe  taken  upon  those  bloud-thirstie  tyrantis,  v-'^^^^^^- 
by  whom  Chryste  Jesus  in  hys  members  is  now  crucified  amonges 
you.  And  after  that,  his  veritie  shal  so  appeare  to  the  comfort 
of  those  that  now  do  mourne,  that  they  shal  heare  and  know 
the  voyce  of  their  owne  pastor.  And  thys  shal  our  merciful 
God  doe  unto  us,  to  let  us  knowe,  and  in  practise  understande 
that  his  promyses  ar  infallible,  and  that  he  wil  not  intreate  us 
according  to  the  wicked  weakenesse  of  our  corrupte  nature; 
whyche  alwayes  is  readye  to  fall  from  God,  to  distrust^  hys 
promyses,  and  to  forget  that  ever  we  have  receaved  benefite  or 
comfort  from  God's  hande,  when  trouble  lieth  upon  us,  or  when 
extreme  daunger  doeth  appeare. 

And  therfore,  Beloved  in  the  Lord,  albeit  you  fynde  your 
heartes  some  tymes  assaulted  with  dolour,  with  grudging,  or 
wytli  some  kynde  of  desperacion;  yet  dispaire  not  utterlie, 
neither  be  ye  troubled  above  measure,  as  that  Chryste  Jesus 
shoulde  never  visit  you  agayne.  Not  so,  deare  Brethren,  not 
so;  for  sucli  imperfections  rested  wyth  Chrystes  own  Apostles 
of  a  long  tyme;  and  yet  dyd  they  not  hynder  hys  gayne-com- 
mynff  unto  them.  No  more  shal  our  weaknes  and  imperfec- ourimper. 
tions  hinder  or  let  the  brightnes  of  his  countenaunce,  and  the  hindke 

°  _  _  GOD  TO 

comfort  of  his  Word,  yet  once  againe  to  shine  before  us;  pro- 
vyded  alwayes,  that  Judas,  his  obstinacy,  his  impenitencye,  and 
traitorous  heart  be  absent  from  us,  as  I  doubt  not  but  it  is 
from  al  the  members  of  Chrystes  body,  wlio  ar  permitted  some 
tymes  to  fal,  so  that  of  the  most  fervente  professors  they  be- 
come fearfull  denyers  of  the  most  knowen  trueth.  But  they  rod-s 
are  not  permitted  of  any  continuaunce  to  blaspheme,  neyther 
to  remayne  in  unbeliefe  and  desperacion  to  the  end,  as  in  Christes  jo  fI'l.''^ 
Apostles  plainly  maye  be  sene. 

And  that  more  clearelye  we  maye  understand  our  tymes  and 

VOL.  III.  Q 


TO  BEE 
MEEOY- 
FULL. 


ELSCT  ARE 
PKRMlTTi-i) 
SOME 
TYMES 


242 


A  COMFORTABLE  EPISTLE 


THE  STATE 
OF  CHRISTIS 
CHUECHE 
BEFORE 
j^ND  SHORT- 
LY AFTKR 
UYS  DEATH. 


I-t'KE  24. 
JOHN  2h 
M  ATHEWK 
THE  ;.AbT. 


estate  vvythin  the  Realme  of  Englande,  thys  daye,  to  agree 
with  the  tyme  and  estate  of  Chrystes  Discyples,  immediatly 
after  his  death,  lette  us  consider  what  chaunced  to  them  before 
and  after  the  same. 

Before  Chrystes  passyon,  as  they  were  instructed  by  Chrystes 
owne  mouth  of  many  thynges  appertayning  to  that  kyngdome 
of  God,  whych  they  neither  perfectly  understode,  neither  wor- 
thelye  then  regarded;  so  wer  they  advertised  and  oft  admo- 
nished, that  Christe  their  master  should  suffer  a  cruell  death, 
that  they  should  be  ashamed,  slaundered,  and  offended  in  hym; 
that  they  shoulde  flye  from  hym;  and  finally,  that  persecution 
and  trouble,  from  time  to  time,  shoulde  apprehende  them,  Wyth 
these  most  dolorous  tidynges  he  also  promysed,  that  he  shold 
arise  upon  the  third  day;  that  he  shold  see  them  againe  to 
their  comfort  and  consolation;  and  that  he  shoulde  myghtelye 
delyver  them  from  all  troubles  and  adversyties. 

But  what  avayled  all  these  admonitions  to  Chrystes  Disci- 
ples before  his  death,  or  in  the  extremyte  of  their  anguishes 
shortelye  after  the  same?  Did  they  feare,  and  verely  looke  for 
trouble  before  it  came?  Or  did  they  looke  for  any  comfort  when 
the  forespoken  trouble  was  come?  It  is  moste  evydente  that 
no  such  thyng  did  enter  into  their  heartes.  For  before 
Chrystes  death,  theyr  greatest  mynde  was  upon  worldly  honor, 
for  whyche  some  tymes  they  debated  and  contended  among 
themselves ;  yea,  even  when  Chryste  was  most  earnestly  preach- 
yng  of  his  crosse.  And  after  hys  death,  they  were  so  oppressed 
with  anguishe,  wyth  care,  wyth  doloure  and  desperacyon,  that 
nother  could  the  witnessing  of  the  women,  affyrmynge  that  they 
hadde  scene  Christ;  nother  the  grave,  lefte  emptye  and  voyde; 
nother  the  angels,  who  did  appeare  to  certifie  his  resurrection; 
nother  yet  the  very  voice  and  presence  of  Chryst  Jesus  him- 
selfe,  remove  al  doubtes  from  theyr  aiflycted  heartes ;  but  from 
tyme  to  tyme  theyr  myndes  wavered,  and  fully  could  not  be 
established,  that  their  Lord  and  Master  was  verely  rysen 
to  their  comfort,  accordynge  to  hys  former  promyses. 


TO  CHRIST'S  AFFLICTED  CHURCH.  243 

In  thys  case  consider  I  the  true  Professors  of  Chrystes  holy 
Evangell  to  bee  thys  daye  in  the  Reahne  of  Englande.  For 
these  dayes  of  our  present  dolor  and  trybulation  have  been  the  teou. 

''  '  ,  *^  BLES  OF 

before  spoken  and  blowen  in  our  eares  long  before  they  came.  S°ect 

.  .  .  WYTHIN 

Our  weaknes  and  frayle  infirmite  was  also  painted  forth  be-  Iore.^^"* 
fore  oure  eyes;  but  who  would  have  beleeved  that  the  dayes  of 
our  trouble  had  been  so  nygh?  Or  that  so  short  a  tempeste 
shoulde  have  overthrowen  so  great  a  multitude?  I  thinke  no 
man  within  the  whole  realrae.  For  al  men  appeared  to  lyve  in 
suche  careles  securitie,  as  that  the  immutable  sentence  of  God, 
pronouncing  that  whosoever  will  live  godly  in  Christ  Jesus  auM.s. 
shall  suffer  persecution,  had  nothing  appertaynod  to  our  age. 
And  such  a  bolde  confidence  (or  rather  a  vayne  perswacion)  had 
a  great  nomber,  of  theyr  own  strength,  that  if  they  had  con- 
tinued without  any  backslydyng,  they  myghte  have  been  judged 
rather  angels  then  men. 

But,  Beloved  in  the  Lord,  the  sworde  of  angulshe  and  of 
dolor  hath  nowe  perced  the  tender  heart  of  Chrystes  Mother, 
(tiiat  is,  of  his  very  Churche),  that  the  cogitacions  of  many 
heartes  are  suffycently  revealed.  The  fire  is  come,  whiche  as  it 
hath  burnt  awaye  with  a  blaste  the  stubble,  hay,  and  wood; 
so,  in  trying  the  golde,  silver,  and  precious  stones,  it  hath 
founde  suche  drosse  and  duste,  that  the  whole  masse  may  ap- 
peare  to  be  consumed. 

For  who  now  calleth  to  mind,  that  the  same  voyce  which 
forespake  our  dolours,  forespake  also  oure  everlastynge  com- 
forte  wyth  Chryste  Jesus'  Who  delighteth  now  in  hys  amia- 
ble promyses?  Who  rejoyceth  under  the  crosse?  Yea,  who 
rather  doeth  not  feare,  tremble,  grudge,  and  lament,  as  that 
there  were  no  helpe  in  God,  or  as  that  he  regarded  not  the 
trouble  which  we  suffer?  These  ar  the  imperfections  that  con- 
tinually remayne  in  thys  oure  corrupte  nature;  the  knowledge 
wherof  ought  to  move  us  earnestlye  to  crye,  "0  Lord,  increase 
our  fayth,  be  mercyfull  unto  us,  and  lette  us  not  drowne  in  the 
deepe  for  ever.""    Whyche  if  we  doe  wyth  unfained  heartes,  then 


244  A  COMFORTABLE  EPISTLE 

yet  slial  Chryste  Jesus  appeare  to  oure  comforto ;    his  power 
shalbe  knowen  to  the  prayse  and  glorye  of  hys  owne  name,  in 
THECATisE    clospyte  of  all  hys  conjured  enemyes.     And  thys  is  the  chiefe 
FORT.  g^j-,(|  principal  cause  of  my  comforte  and  consolation  in  these 

moste  dolorous  dayes,  that  neyther  can  our  infirmities  nor 
daylye  desperacion  hinder  or  let  Christ  Jesus  to  returne  to  us 
agayne. 

Tlie  other  cause  of  my  comfort  is,  that  I  am  assured  that 

the  judgemente  of  these  tyrantos  that  now  oppresse  us  shall 

not  slip,  but  that  vengeaunce  shal  fal  upon  them  without  pro- 

WHTGOD     vision.     For  sufficiently  they  have  declared  the  malice  of  their 

SHOULDK  ^  '' 

iTRfKE  THE  myndes.     They  have  violated  the  law  and  holy  ordinaunces  of 

PAPISTS  IN  "^  "^ 

ENGLAND.  ^]jg  Lord  our  God.  They  have  opened  their  mouthes  agaynst 
his  eternal  veritie.  They  have  exyled  his  trueth,  and  estab- 
lyshed  their  own  lyes.  They  dayly  persecute  the  innocentes, 
and  stoutly  maintaine  open  murtherers.  Their  heartes  ar  ob- 
durate, and  their  faces  are  become  shameles  like  harlots;  so 
that  no  hope  of  repentance  nor  amendment  is  to  be  had  of 
them.  And  therfore  destruction  shal  sodenly  fall  upon  them. 
But  with  what  kinde  of  plagues  they  shalbe  stryken  in  thys  lyfo, 
and  whom  God  shal  appointe  to  execute  hys  vengeaunce  upon 
them,  that  remit  I  to  his  good  pleasure  and  forther  revelation. 
But  theyr  manifest  iniquitie  is  imto  me  an  assured  assuraunce, 
that  longe  they  cannot  escape  the  vengeaunce,  of  them  most 

WHAT  WE     iustly  deserved.     But  in  the  meane  season,  beloved  Brethren, 

OUGHT  TO         "'  *' 

extJ"me'"~^  two  things  ye  must  avoid.  The  former,  that  ye  presume  not  to 
be  revengers  of  your  own  cause,  but  that  ye  resigne  over  ven- 
geaunce unto  Him,  who  only  is  able  to  requite  them,  according 
to  their  malicious  minds.  Secondly,  that  ye  hate  not  with  any 
carnal  hatred  these  blinde,  cruel,  and  malicyous  tiraunts;  but 

iiATin.s.  that  ye  learne  of  Chryst  to  pray  for  your  persecutors,  lament- 
ing and  bewayling  that  the  Devyl  shold  so  prevaile  against 
them,  that  headlynges  they  sholde  runne  body  and  soule  to 
perpetuall  perdicion.  And  note  well  that  I  saye,  we  may  not 
hate  them  with  a  carnal  hatred;  that  is  to  say,  only  because 


TO  CHRIST'S  AFFLICTED  CHURCH.  245 

Ihey  trouble  our  bodyes :   For  there  is  a  spiritual  hatred,  which 
David  calleth  a  perfecte  hatred,  whyche  the  Holy  Ghoste  en-  psal.  uu. 
ffendereth  in  the  hartes  of  Godis  elect,  against  the  rebellious  pkrfect 

^  _  _       ^  ANn  GOD. 

contemners  of  his  holy  statutes.     And  it  is,  when  we  more  la-  trku°^" 
ment  that  God''s  glorye  is  suppressed,  and  that  Christes  flocke 
is  defrauded  of  their  wholsome  foode,  than  that  oure  bodies  are 
persecuted. 

With  this  hatred  was  Jeremy  inflamed,  when  he  prayed,  jeremy 
"  Lette  me  se  thy  vengeaunce  taken  upon  thine  enemies,  O 
Lord."  With  thys  hatred  may  we  hate  tyrantes,  and  earnestly 
may  we  praye  for  theyr  destruction,  bee  they  Kynges  or  Queues, 
Princes  or  Prelates.  And  further  ye  shall  note,  that  the 
prayers,  made  in  the  fervency  of  this  hatred,  are  before  God  so 
acceptable,  that  oft  times  he  that  praieth  obtaineth  the  self- 
same thing  that  the  externall  words  of  hys  prayer  do  meane; 
as  David,  Jeremye,  and  other  of  the  Prophetes,  sawe  with  their 
corporall  eyes  the  bote  vengeaunce  of  God  poured  forth  upon 
the  cruel  tyrantes  of  their  age;  and  I  am  assured  that  some, 
which  this  daye  do  sobbe  and  grone  under  your  tyranful 
Bishops,  shal  se,  upon  the  pestilent  Papistes  within  the  Kealme 
of  England.^ 

This  my  affirmation  proceedeth  not  from  anye  conjecture  of 
manis  fantasie,  but  from  the  ordinarie  course^  of  God''s  iudge-  the  ordi- 

•^  '^  NARIE 

mentes  against  manifest  contemners  of  his  preceptes,  from  the  goY.d™"^ 
beginnynge  :  Which  is  this, 

Fyrst,  To  rebuke  and  notifie,  by  his  messengers,  suche  sinnes 
as  before  the  world  are  not  knowen  to  be  sinne. 

Secondly,  To  provoke  to  repentaunce. 

Thyrdly,  To  suffre  the  reprobate  to  declare  their  owne  im- 
penitencie  before  the  world. 

And  laste.  To  poure  upon  them  so  manifest  vengeaunce,  that 

'  "  In    the   latter  part   of    Queen  vailed.     The  awful  death  of  Gardiner 

Mary's  reign,  great  scarcity  and  sick-  is  well  known." — (Note  by  the  Editor 

ness  prevailed,  many  persons  of  all  of  the  British  Reformers.) 

ranks  died,  and  much  distress  pre-  *  lu  the  orig.  edit,  "cause." 


JUDGMENT. 


246  A  COMFORTABLE  EPISTLE 

hys  Churche  may  be  instructed,  as  well  of  his  power,  as  of  his 
severe  judgementes  againste  inobedieneie.     This  was  the  ordre 

Exo.7,8.14.    of  his  judgemente  againste  Pharao,  againste  Saul,  againste  Jero- 

1  REG.  15.       boain,  againste  Herode,  againste  the  Scribes  and  Pharisees,  and 

a  BEG.  13.      againste  the  whole  citie  of  Jerusalem. 

Our  eares  have  hearde,  and  oure  eyes  have  sene,  the  fyrst 
thre  diettes  of  the  Lordes  judgement  executed  against  the  pes- 
tilent Papistes  within  the  Realme  of  England.     For  we  have 

PAPTSTEs      heard  their  sommoninge  and  citation  duely  executed  by  the 

HAVE  BENE  °  J  J 

soMMONED.  niessengers  of  Goddes  Worde.    We  have  hearde  them  accused 
PAPISTES     and  convicted  before  theyr  owne  faces  of  theft  and  murther,  of 

HAVE   BENE  •'  ' 

AND^coS.  blasphemye  againste  God,  of  idolatry,  and  finally,  of  al  abomi- 
nations.  Whiche  crimes  beyng  layde  to  their  charge  in  their 
own  presence,  they  were  not  able  to  denye;  so  potent,  so 
playne  and  evident  was  Goddes  Worde,  whereby  their  secrete 
botches  and  olde  festred  sores  were  discovered  and  reveled. 
We  know  that  long  processe  of  tyme  hath  bene  graunted  by 

TIME  OP  RE-  God's  lenitie  to  their  conversion  and  repentaunce;  and  howe 

PENTaNCE  1  ' 

granteS^^  litle  the  same  hath  avayled,  these  present  daies  may  testifye. 

TO  PA.  J  T  i.  J  J 

PISTES.  p^j.  ^j^Q  j^Q^y  doth  not  espie  their  malice  to  encreace,  and  their 
obstinacy  to  be  suche,  as  none  can  be  greater?  Shall  we  then 
thinke  that  God  will  give  over  his  cause,  as  that  he  wer  not 
able  to  prevaile  against  tyrants?  Not  so,  deare  Brethren,  not 
so.  But  even  so  assuredly  as  our  God  lyveth,  by  whose  Spirit 
was  styrred  up  some  of  his  elect  firste  to  espie  the  greate 
abominations  of  those  tyrantes  in  this  oure  age;  which  his 
messengers  in  despite  of  their  tyrannye  God  preserved  to  pro- 
clayme  and  notifie,  before  their  owne  faces,  such  sinnes  as  the 

THE  DUE  OF  worldc  kncw  not  to  be  sinne:    And  as  assuredlye  as  we  have 

execution  -' 

^ppRocH-  ggpjg(j  them  still  to  continue  in  malice  agaynste  God,  agaynste 
hys  eternall  veritie,  and  agaynste  the  messengers  of  the  same, 
so  assuredly  shall  we  se  Goddes  extreme  plagues  poured  forth 
upon  them,  even  in  this  corporall  lyfe.  That  some  of  us  raaye 
witness  to  the  generation  that  shall  follow,  the  wonderous 
workes  that  the  Lorde  hath  wrought,  and  will  worke  in  thya 


TO  CHRIST'S  AFFLICTED  CHURCH.  247 

our  age.     Neither  shall  these  plagues  (more  then  the  Worde  of 
God  which  passed  before)  worke  in  them  any  true  repentaunce, 
but  still  in  a  blind  rage  they  shal  rebel  against  the  Majestie  of  papistks 
God.     For  the  deadlie  venime  of  that  malicious  serpent,  their  Iga'inst 

GOD  TO  THH 

father  the  Devell,   can  never  be  purged  from   their  cankred  ^'*"^- 
hartes.     And  therefore,  after  these  plagues,  of  whome  some 
wee  have  hearde  and  sene,  (for  what  a  plague  was  it  to  the  false  • 

Bishop  of  Doresme,^  before  his  owne  face  to  be  called  mur-  tonstal 

1  '  CONVICTED 

therer  and  thiefe,  and  of  the  same  so  to  be  convicte,  that  neither  thkr'and 

'  '  THEFT  TO 

could  him  self  deny  it,  neither  any  of  his  Proctors  or  divine  at'bah-^ 

•'__•'  _  WICKE. 

Doctors,  being  present  with  him,  durst  enterprise  to  speake 
one  worde  in  defence  of  hys  cause).  After  these  plagues,  I 
saye,  of  whome  some  we  have  sene,  and  the  reste  we  shortly 
loke  for,  resteth  the  last,  the  unquencheable  fyre,  which  is  pre-  the  last 

'  ■•■  ./       '  i  plague  of 

pared  for  their  porcion.  papistes. 

And  therefore,  yet  again,  dearly  Beloved  in  oure  Savioure 
Jesus  Christ,  hope  you  against  hope,  and  againste  all  worldly 
apperaunce.  For  so  assuredly  as  God  is  immutable,  so  assur- 
edly shall  he  styr  up  one  Jehu  or  other  to  execute  hys  ven- 
geaunce  uppon  these  bloudde-thyrsty  tyrauntes  and  obstinate 
idolaters.  And  therfore  abide  ye  paciently  the  tyme  that  is 
appoynted  to  our  correction,  and  to  the  full  ripenes  of  their 
malicious  myndes.  Be  not  discouraged  although  the  Bishops 
have  gotten  the  victorie.  So  did  the  Benjamites,  (natural 
brethren  to  our  Bishops),  defenders  of  whoredome  and  of 
abominable  adultery,  twise  prevaile  againste  the  Israelites,  who 
foughte  at  God's  commaundement:  Ye  shall  consider,  beloved 
Brethren,  that  the  counsails  of  God  are  profound  and  inscru- 
table: The  moste  juste  man  is  not  innocente  in  hys  sight. 

There  maye  be  secrete  causes  why  God  sometimes  will  per- 
mit the  moste  wicked  to  prevayle  and  triumphe  in  the  moste  un- 

'  Dr  Cuthbert  Tonstall  was  trans-  aged  85,    (See  the  Account  of  his  Life 

lated  to  the  See  of  Durham  in  1530,  in  Surtees's  History  of  Durham,  vol.  i. 

was  deposed  in  154  ,  but  restored  in  pp.  66-71.) 
1553,  and   died  in  November  1559, 


248  A  COMFORTABLE  EPISTLE 

juste  action ;  but  yet  will  he  not  longe  delaye  to  execute  his 
wrath,  and  justly  deserved  vengeance,  upon  such  as  be  proudo 
murtherers,  obstinate  idolaters,  and  impenitente  malefactors. 
And  therefore  have  they  not  greate  cause  to  rejoice:  For  al- 
beit thei  have  once  prevailed  agaynst  flesh,  yet  shal  God  shortly 
bringe  them  to  confusion  and  shame  for  ever. 

Let  Wynchester,^  and  his  cruel  counsell,  devise  and  study 
till  hys  wits  faile,  howe  the  kyngdom  of  his  father,  the  Anti- 
christ of  Rome,  may  prosper:  And  let  him  and  them  drink  the 
bloudde  of  Goddes  sainctes  till  they  be  droncke,  and  theyr  bel- 
lyes  burst,  yet  shall  they  never  prevaile  long  in  their  attemptes. 
Their  counsailes  and  determinacions  shalbe  like  the  dreame  of 
a  hungry  or  thyrstie  man,  who  in  his  slepe  dreameth  that  he  is 
eatinge  or  drinckinge;  but  after  he  is  awaked,  his  pain  con- 
tinueth,  and  his  soule  is  unpacient  and  nothinge  eased.  Even 
so  shall  these  tyrantes,  after  their  profounde  counsayles,  long 
devices  and  assured  determinations,  understand  and  know  that 
the  hope  of  ypocrites  shal  be  frustrate;  that  a  kingdome  be- 
gunne  with  tyranny  and  bloudde,  can  neither  be  stable  nor  per- 
manent; but  that  the  glorie,  the  riches,  and  mainteiners  of  the 
same,  shalbe  as  strawe  in  the  flame  of  fyre.  Altogether  with 
a  blaste  they  shal  be  consumed  in  such  sorte,  that  their  palaces 
shal  be  a  heape  of  stones,  their  congregations  shal  be  desolate; 
and  such  as  do  depend  upon  their  healpe,  shal  fal  into  destruc- 
tion and  ignominie  with  them. 

And  therefore,  beloved  Brethren  in  our  Saviour  Jesus  Christ, 
seying  that  neither  can  our  imperfections  nor  frayle  weakenes 
hinder  Christe  Jesus  to  retourne  to  us  by  the  presence  of  hys 
Worde,  neither  that  the  tyrannye  of  these  bloude-thyrstie  wolfes 
may  so  devour  Ohristes  small  flocke,  but  that  a  great  numbre 
shal  be  preserved  to  the  prayse  of  Goddes  glory;  neither  that 
these  moste  cruell  tyrauntes  can  longe  escape  Goddes  ven- 
geaunce;  let  us  in  comforte  lift  up  oure  heades,  and  constant- 
lye  loke  for  the  Lordes  deliverance,  with  heart  and  voyce  say- 
'  Dr  Gardiner,  Bishop  of  Winchester. 


TO  CHRIST'S  AFFLICTED  CHURCH.  249 

inge  to  our  God,   "  0  Lord,  albeit  other  lordes  then  thou  have 

power  over  our  bodyes,  yet  lette  us  onely  remember  thee 

and  thy  holy  name."     To  whome  be  prayse  before  the 

Congregation.    Amen.    God  the  Father  of  our  Lord 

Jesus  Christ,  by  his  omnipotent   Spirit, 

guide  and  rule  your  hartes  in  his 

true  feare  to  the  enae. 

Amen. 


Written  at  Depe,  the  laste  of 
Maye  .  An  .  M.D.Liiij. 


A  FAITHFUL  ADMONITION 

TO  THE  PROFESSORS   OF  GOD'S 
TRUTH  IN  ENGLAND. 

M.D.LIV. 


From  the  two  precedins;  Epistles,  it  will  be  seen  that,  after 
visiting  various  parts  of  France  and  Switzerland,  Knox  had 
returned  to  Dieppe  in  May  1554.  Dr  M'Crie  speaks  of  his  hav- 
ing undertaken  a  second  journey,  and  supposes  him  to  have 
returned  to  Dieppe  in  the  month  of  July  following,  to  "  inform 
himself  accurately  of  the  situation  of  his  persecuted  countrymen, 
and  to  learn  if  he  could  do  any  thing  for  their  comfort.""^  In  sup- 
port of  this  st'T^^^ement  he  refers  to  one  of  the  Reformer's  letters, 
which  has  the  date,  "  At  Diop,  the  20th  of  July  1554,"  with  this 
note:^  "After  I  had  visited  Geneva,  and  uther  partis,  and 
returned  to  Diep  to  learn  the  estait  of  Ingland  and  Scotland." 
There  is  no  doubt  that  Knox  left  Dieppe  for  Geneva  towards 
the  end  of  July;  but  that  previously  he  had  accomplished  two 
distinct  journeys  within  the  course  of  four  months,  is  neither 
proved  by  the  words  quoted,  nor  at  all  probable.'  We  may 
therefore  safely  conclude,  that  he  still  remained  at  Dieppe, 
between  the  last  of  May  and  the  20th  of  July,  for  the  purpose 
of  obtaining  the  desired  tidings  from  his  English  friends;  and 
this  obviously,  in  the  interrupted  modes  of  communication, 
would  be  attended  with  considerable  delay. 

It  was  during  this  interval,  and  under  the  influence  of  the 
feelings  excited  by  learning  the  state  of  affairs  in  England,  that 
Knox  completed  the  following  Admonition.  In  the  letter 
already  mentioned  as  written  from  Dieppe  on  the  20th  of 
July,  which  was  addressed  to  Mrs  Bowes,  and  will  be  found  in 

'  Life  of  Knox,  vol.  i.  p.  135.  ^  It   may   be   noticed    that    it   re- 

2  This  letter  was  published  by  Knox  quired  eleven  days  to  make  the  direct 

himself  in  1572,  with  his  Answer  to  journey  between  Dieppe  and  Geneva. 

Tyrie  the  Jesuit,  when  this  explana-  See  Letter  of  Beza,  in  the  Zurich  Let- 

tory  note  was  probably  added.  ters,  vol.  ii.  p.  131.   (Parker  Society.) 


[     254     ] 

a  subsequent  part  of  the  present  volume,  be  refers  her  "  to  a 
General  Letter  written  by  me  in  great  anguish  of  heart  to  the 
Congregation,  of  whom  1  hear  say  a  great  part,  under  pretence 
that  they  may  keep  faith  secretly  in  the  heart,  and  yet  do  as 
idolaters  do,  begin  now  to  fall  before  that  idoU."  In  order 
to  secure  a  greater  circulation  to  this  General  Letter  or  Admo- 
nition, it  was  committed  to  the  press  ;  and  if  "  Kalykow,"  the 
fictitious  place  of  printing,  could  be  identified  with  Dieppe,  or 
some  neighbouring  town,  it  must  have  been  completed  on  the 
same  day  with  the  above-mentioned  letter,  as  it  also  bears  in 
the  fictitious  imprint  the  date  the  20th  of  July  1554. 

The  object  of  this  Admonition  was  twofold.  The  one  was, 
to  animate  those  who  had  made  a  good  profession  to  persever- 
ance, and  to  avoid  the  sin  of  apostatizing,  or  appearing  to  con- 
form to  the  "abominable  idolatry*"  re-established  in  England; 
the  other,  to  point  out  the  dangers  to  be  apprehended  when 
the  kingdom  became  subjected  to  the  dominion  of  strangers, 
as  would  necessarily  result  from  the  projected  alliance  of  Queen 
Mary  with  Philip  of  Spain.  This  marriage  was  celebrated  on 
the  2oth  of  July  1554.  It  was  provided  by  the  treaty  for  that 
alliance,  and  confirmed  by  Act  of  Parliament,  that,  on  the 
celebration  of  their  nuptials,  Philip  should,  during  their  mar- 
riage, "have  and  enjoy,  jointly  together  with  the  Queen  his 
wife,  the  style,  honour,  and  Kingly  name  of  the  realm  and  do- 
minions unto  the  said  Queen  appertaining,  and  shall  aid  her 
Highness,  being  his  wife,  in  the  happy  administration  of  her 
realms  and  doininions.^^^ 

Knox,  in  his  Admonition,  uses  very  strong  language  in  re- 
ference both  to  the  Queen  and  her  Royal  husband,  and  to  other 
persons  who  had  chiefly  been  instrumental  in  restoring  the 
idolatrous  worship  of  the  Church  of  Rome.  In  accusing  Mary 
of  breach  of  public  faith,  it  may  be  remarked,  that  immediately 
upon  her  accession,  she  declared  that  "  she  meaned  graciously 

'  Rymer's  Foedera,  as  quoted  in  Sir  H.  Nicolas's  Chronology  of  History, 
p.  337. 


[     255     ] 

not  to  compel  or  strain  other  men's  consciences  otherivlse  than 
God  should,  as  she  trusted,  put  in  their  hearts  a  persuasion  of  the 
truth  throvgh  the  opening  of  His  Word  unto  them.''''  But  a  few 
days  later,  on  the  18th  of  August,  she  issued  a  proclamation, 
in  which  this  concession  is  followed  by  these  significant  words: 
"  Until  such  tyme  as  further  order,  by  common  consent,  may 
be  taken  therein."^  Her  first  Parliament  assembled  on  the 
6th  of  October  1553.  In  the  following  month,  Oranmer,  Rid- 
ley, and  Latimer,  were  committed  to  the  Tower  of  London  on 
a  charge  of  treason,  in  connection  with  the  usurpation  of  Lady 
Jane  Grey,  who  enjoyed  the  honours  of  Sovereignty  only 
thirteen  days.  On  the  20th  of  April  following,  after  a  dispu- 
tation for  some  days  on  the  controverted  heads  of  religion,  at 
Oxford,  they  were  tried  and  condemned  for  heresy;  but  for 
upwards  of  twelve  months  no  orders  were  issued  for  their  exe- 
cution. The  reports,  however,  of  such  proceedings,  and  that 
the  sufferings  of  the  English  Protestants  were  daily  increasing 
during  this  fearfully  rapid  subversion  of  the  true  religion,  could 
not  fail  to  fill  Knox*'s  mind  with  the  deepest  sorrow.  But, 
both  to  himself  and  others,  the  publication  of  the  following 
Admonition  was  attended  with  effects  which  he  could  not 
anticipate. 

]n  the  following  year,  when  acting  as  one  of  the  pastors  of 
the  English  Congregation  at  Frankfurt,  the  unmeasured  lan- 
guage which  he  uses  in  this  work,  in  mentioning  the  Queen  of 
England  and  her  intended  husband,  served  as  the  foundation  of 
a  charge  against  him,  and  led  to  his  expulsion  from  that  city,. 
as  will  more  particularly  be  detailed  in  the  next  volume  of  his 
Works ;  but,  what  was  of  much  more  serious  import,  it  was 
strongly  alleged  to  have  proved  most  calamitous  in  the  case  of 
his  persecuted  brethren  in  England.  Some  of  the  leaders  in 
the  English  congregation,  partly  in  vindication  of  their  own 
conduct,   addressed  a  letter  to  Calvin,  dated  September  20th, 

'  Council-Book,  and  Wilkins's  Con-  in  his  Life  of  Arclibisliop  Cranmer, 
cilia,   quoted    by   Archdeacon   Todd       vol.  ii.  p.  383. 


[     256     1 

lo55;  and,  after  referring  to  the  circumstances  which  occa- 
sioned Knox's  departure  from  that  city,  they  stated:  "This 
we  can  assure  you,  that  that  outrai^eous  pamphlet  of  Knox''8 
added  much  oil  to  the  flame  of  persecution  in  England.  For 
before  the  publication  of  that  work,  not  one  of  our  hreihren  had 
svfferccl  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  besides  have  been  exposed  to  the  risk  of  all  their 
property,  and  even  life  itself,  u'pon  the  sole  ground  of  either  having 
had  this  hooJc  in  their  possession,  or  having  read  it;  who  were 
perhaps  rescued  from  the  sword  at  greater  cost  and  danger  of 
life  than  the  others  offered  their  necks  to  it.'"^ 

It  would  be  attributing  too  much  importance  to  this  Admo- 
nition to  imagine  that  the  fires  of  Smithfield  might  not  have 
been  kindled  if  it  had  been  suppressed,  or  that  the  Bishops  of 
Winchester  and  London  might  have  thirsted  in  vain  for  the  blood 
of  Cranmer  and  other  martyrs ;  but  there  can  be  no  hesitation  in 
believing  that  the  obnoxious  terms  applied  to  Queen  Mary  and 
to  her  husband,  as  well  as  to  Gai'diner,  Bonner,  and  the  Mar- 
quess of  Winchester,  may  have  contributed,  in  no  small  de- 
gree, in  evoking  that  spirit  of  persecution  which  has  so  inde- 
libly stamped  the  character  of  blood  on  her  reign. 

The  old  edition,  of  the  title  of  which  an  exact  copy  is  given 
on  the  next  leaf,  has  been  carefully  followed.  The  text,  as  it 
occurs  in  Dr  M 'Oriels  manuscript  volume,  seems  to  be  a  mere 
transcript  of  the  printed  edition,  omitting  most  of  the  marginal 
notes,  and  changing,  but  not  improving,  the  style  by  adopting 
the  Scotish  orthography,  which  in  this,  and  probably  through- 
out the  rest  of  that  volume,  ought  perhaps  rather  to  be  re- 
garded as  that  of  the  transcriber  than  of  the  author. 

»  Original  Letters,  relative  to  the  English  Reformation,  vol.  ii.  p.  762. 


A    F  A  Y  T  H- 
full   admonition 

made  by  John  Knox,  vnto  ihe  profef- 

sours  of  Gods  t  rut  he  inEngland^wher- 

by  thou  mayejl  learne  howe  God  wyll 

haue  his  Churche  exercifcd  with 

troubles,  and  how  he  defen- 

deth  it  in  the  fame. 

Efaie.  ix. 

After  all  thisJJiall  not  the  hordes 

wrath  ceaffe,  but  yet  /hall 

hys  hande  befiretched 

outjiyll. 

Ibidem. 
Take  hede  that  the  Lorde  roote 
thee  not  out  bothe  heade  and  tayie 
in  one  daye. 


VOL.  III. 


In  small  8vo,  black-letter,  63  leaves,  not  pagetl, 
sign.  A  to  1 3,  in  eights,  excepting  A,  which  ha* 
only  4.     On  the  last  leaf  is  this  Colophon : 

JmprrittcU  at  Halpfeoto  tlje 
2o.  tJa»cof  JTulij. 

1554- 

Cum  gratia  l5)  priuilegio  ad  Ini' 
primendum  solum. 


The  Epistle  op  a  Bantshed  Manne  out  of  Leycester  Shire,  sometyme 
ONE  OF  the  Preachers  of  Goddes  Worde  there;  To  the  Christen 
.    Reader  wysiieth  health,  delyveraunce,  and  felicitie.' 

There  hath  been  no  tyme,  syth  the  fyrst  fashionynge  of  man,  which  hath  not 
had  her  manyfold  myseries  and  gi-eat  troubles,  by  which  God  chaistened  and 
punished  all  men  for  their  evel  lyfe  and  unthanckfulnes  to  hym,  continually  re- 
fusyng  his  callyng  and  warnyng ;  wherof  the  ryghteous  and  juste  had  their 
partes,  althoughe  it  was  for  their  commoditie  and  profit,  (but  to  the  utter 
destruction  of  the  wycked  and  ungodly)  for  judgement  begynneth  at  the 
faythful,  which  are  called  the  Housholde  of  God  in  the  Scripture ;  and  the  i  pet.< 
punyshment  wherby  God  chasteneth  them  cometh  alwayes  to  them  for  the  best, 
either  to  the  bringyng  of  pacience,  or  the  acknowlegyng  of  their  synnes,  or  for 
the  avoidynge  of  the  eternall  condempnation.  And  their  fashion  is,  when  they 
perceave  the  hande  of  the  Lorde  to  be  upon  them,  or  upon  others,  by  any 
raaner  of  trouble,  as  povertie,  sycknes,  banishment,  fallynge  awaye  of  faithful 
frendes,  encreasyng  of  foes,  or  any  other  lyke  trouble,  immediatly  they  turne 
to  God,  are  hertely  sorye  for  their  synnes  and  unthankfulnes,  confesseth 
them  selves  giltie,  and  calleth  earnestly  for  mercye,  whiche  God  for  and 
in  Jesus  Christ  graunteth  unto  them,  of  his  great  goodnes  according  to  his 
promise. 

So  as  in  the  myddest  of  their  troubles  he  hath  used  al  wayes  to  comforte 
them,  yea,  helpe  and  deliver  them,  as  it  appeareth  by  Noe,  Abraham,  Loth,  and 
the  Patriarkes;  David  and  Ezechia,  kynges;  Helye,  Ilieremy,  and  Daniel,  pro- 
phetes ;  Susanna,  a  woman ;  Peter,  Paule,  and  the  reste  of  the  Apostles ;  to- 
gether with  all  good  persones,  in  all  tymes  and  ages,  who,  in  their  great 
troubles,  chaunges  of  estates  and  kyngdomes,  and  destruccion  of  their  common 
wealthes,  after  they  had  turned  to  God,  from  whence  those  plagues  came, 
found  relief,  helpe,  comforte,  and  deliveraunce,  in  these  and  the  lyke  miserable 
necessities. 

Thys  was  the  only  remedye  and  defence  for  all  good  men:  thyther  hath 

>  The  writer  of  this  Epistle  has  not  in  Dr  iM'Crie's  MS.  volume,  along  with 
been  ascertained.   It  is  not  contained       the  transcript  of  Knox's  Admoiiilion. 


260 


THE  EPISTLE  OF 


bene  their  chef  refuge,  there  fastened  they  their  hope,  and  rested  not  con- 
tinually callyng  upon  Hym,  untyl  they  obteyned  their  requestes:  or  els  that 
whiche  made  moste  for  Goddes  glorie  and  their  commoditie  and  profyt.  But 
contrarie  wyse  it  is  wyth  the  pervers  and  ungodly.  For,  so  sone  as  they 
are  plagued  or  punyshed,  they  grudge  against  God,  they  hate  hym,  and  speake 
dispitefully  against  hym;  they  ascribe  theyr  plagues  to  evel  luck  or  to  mis- 
fortune; they  are  nothyng  moved  by  them  to  acknowledge  their  great  sinnes: 
therfore  they  call  not  upon  him ;  but  eyther  they  do  runne  in  dispaire  or  in 
contempt  of  God ;  and  therfore  it  can  not  be  thought  that  their  punyshmentes 
are  tokens  of  the  rest  -and  quietnes  that  they  maye  have  after  thys  ly  fe,  but  rather 
to  be  the  begynnyng  of  their  toi-mentes  whiche  they  shall  then  suffre.  The 
GENES.  4.  examples  wherof  are  lykewyse  set  out  to  us  in  the  Holy  Scriptures,  as  of  Cain, 
of  the  Jewes,  (as  wel  before  the  commyng  of  Christ  as  after  his  ascention,)  of 
wycked  Jesabel,  of  Judas  the  traitor,  and  of  the  thefe  whiche  was  hanged 
upon  the  left  syde  of  our  Lorde  Jesus  Christe;  with  divers  and  many  mo  who 
in  all  their  troubles,  either  grudged  againste  God,  forsoke  hym,  or  spake  wordes 
of  despite  against  hym  and  his  prophetes,  or  els  fell  into  dispaire,  or  in  con- 
tempt of  hym,  any  of  which  are  causes  of  Goddes  further  displeasure,  and  of 
sendyng  of  his  greater  plagues  to  haist  their  destruction. 

Yet  the  order  of  the  punyshmentes  of  God  (wherin  he  declareth  his  merciful 
nature)  is  to  be  observed  of  us ;  w  hich  is,  he  plagueth  not  commonly  al  offenders 
with  one  maner  of  plagues  and  in  one  time,  although  they  be  all  a  lyke  gyltie ;  but 
he  stryketh  some  sorer  then  others,  and  begynneth  in  some  one  countrie  or 
citie,  that  the  residue  mighte  be  moved  by  the  example  of  their  punishmentes, 
and  have  tyme  and  place  to  turne  to  hym,  who  seketh  not  the  death  of  a  synner, 
EZECHiE  18.  but  hys  amendement  and  lyfe,  as  appeareth  by  the  storye  of  Achab,  after  his 
3  REG.  21.  wyfe  Jesabel  had  caused  Naboth  to  be  put  to  death.  Howbeit  where  he  threat- 
EZECHiE  H.  neth  to  punyshe  the  earth  wyth  some  one  plague,  as  honger,  noisome  beastes,  th? 
sworde,  or  pestilence;  he  threateneth  all  four  at  once  upon  Jerusalem,  which 
bear  the  name  of  his  people,  but  wei*e  disobedient  unto  hym;  whiche  may 
worthely  make  us  fear  the  more  because  we  (the  people  of  England)  are  in 
the  lyke  case;  amonge  whom  he  bath  sent  alreadye  the  devourynge  sworde, 
and  a  greate  sort  of  slowe-bellyed,  bote,  and  cruel  beastes  to  destroye.  But 
let  us  follow  the  examples  oi  all  good  men,  in  doinge  as  the  Lord  our  God 
PdAL.  50.  commaundeth  us  yet  in  these  our  plagues,  whyche  is,  to  turne  to  hym  wyth 
all  oure  hartes,  and  call  upon  him ;  it  is  he  onelye  that  maye,  can,  and  wyll  de- 
lyver  us.  Let  the  vaine  truste  of  man's  helpe  be  forgotten,  leave  off  to  seke 
swete  water  in  filthy  puddels ;  what  comfort  can  the  sycke  man  have  of  one 
that  is  moche  sycker  then  hym  selfe,  and  loketh  for  nothynge  els  but  for 
death?  Let  the  noble  men  of  England  leave  inconstancie,  luste,  and  covet ous- 
nes,  and  turne  to  God  aryght,  and  let  the  people  do  the  same.     Lyke  as  there 


A  BANISHED  MAN,  ETC.  261 

is  no  man  that  feleth  not,  or  feareth  not,  some  great  plague  to  come  upon 

him  because  of  his  synne;  even  so  let  every  man  repent,  turne  to  God,  and  cal 

for  helpe  betyme,  for  there  hath  bene  no  tyme  sence  the  ascencion  of  our 

Lord  Jesus  Christ  wherin  there  hath  been  greater  plagues  than  there  is  now  in 

our  tyme.    For  besyde  bloody  v\'arre,  sudden  death,  great  untruth,  open  peijurie, 

division,  straunge  consumyng  fyres,  chaunge  of  great  estates  and  common 

wealthes,  overflowyng  of  great  cities  and  landes  by  water,  honger  and  povertie 

without  petie ;  so  as  it  should  appeare  that  God  causeth  the  very  elementes 

to  fyght  agaynst  the  world,  which  somtyme  he  caused  to  defend  his  people;  exodi.  u,) 

he  hath  suffred  also  that  trueth  of  his  Word  and  the  true  manner  of  worship. 

ping  of  him  according  to  the  Scriptures,  to  be  cleane  taken  away  as  it  was  by 

Christ  threatned  to  the  Jewes,  in  the  Gospel  of  S.  Matthew.     And  in  token  of  matiiei.  21. 

his  further  indignation,  the  honger  and  thirst  after  hym  and  his  kingdom  is 

taken  from  the  most  parte  of  the  whole  realme,  that  it  may  be  altogether 

voide  of  that  good  blessyng  which  Jesus  Christ  our  Lorde  speaketh  of  in  the 

gospel  of  S.  Matthew,  sayeng,  "  Blessed  are  they  which  honger  and  thirst  after 

ryghteousnes,"  Sec. 

He  suflfreth  for  thy  unthankfulnes,  O  Englande,  false  teachers  to  be  a 
burthen  unto  thee,  whiche  yf  thou  doest  receave  and  allowe  their  doctrine, 
be  thou  wel  assured  his  great  wrath  commeth  shortly  after  to  thy  distruc- 
tion.  This  is  the  accustomed  order  of  God  when  he  is  mynded  to  destroy. 
First,  he  sendeth  lyeing  spirites  in  the  mouthes  of  their  prestes  or  prophetes, 
which  delyted  in  lyes,  then  suflfred  he  them  to  be  disceaved  by  the  same  '"o  their 
destruction,'  as  he  dyd  wyth  Achab.  Be  warned  yet,  by  this  and  other  suche 
good  and  true  bokes,  Gentel  Reader,  so  shal  thou  be  sure  to  be  kept  in  save- 
garde  in  the  tyme  of  the  plague  to  come,  wherein  you  shalt  also  fynde  rooche 
comforte.  It  wil  move  thee  to  styck  fast  to  the  trueth  of  God's  Word,  and  to 
flee  from  the  wicked  ydoKtrie  of  the  abhominable  Masse,  which  doth  no 
more  save  thee  from  hurt,  then  dyd  the  painting  of  develysh  Jesabel  save  her  rkg.jh. 
i'rom  death  when  she  was  headlong  hurled  out  at  a  wyndow,  at  the  com- 
maundement  of  Jehu.  • 

'  In  the  orig.  edit.,  words  ending       destruccion,  and  whole,  as  hole,  peculia- 
like  destruction,  are   usually   printed      rities  which  have  not  been  retained. 


Grace,  Mercy,  and  Peace,  from  God  the  j?'ather  op  oure 
LoRDE  Jesus  Christ,  with  the  perpetual  comforte  of 
THE  Holy  Ghost,  be  with  you,  for  ever  and  ever. 
So  BE  it/ 

Havynge  no  lesse  desyre  to  comforte  such  as  now  be  in  trou- 
ble within  the  Realme  of  Englande,  (and  specially  you,  for  many 
causes  moste  deare  to  me)  then  hath  the  natural  father  to  ease 
the  grief  and  payne  of  his  dearest  childe;  I  have  considered  with 
my  selfe,  what  argument  or  parcel  of  Goddes  Scriptures  was 
moste  convenient  and  mete  to  be  entreated  for  your  consolation, 
in  these  most  dark  and  dolorous  dayes.  And  so,  as  for  the 
same  purpose  I  was  turnyng  my  boke,  I  cliansed  to  see  a  note 
in  the  margine  written  thus  in  Latyn,  ^'■Videat  Anglia,  Let  Eng- 
lande  beware.""  Which  note,  when  I  had  considered,  I  founde 
that  the  matter  written  in  my  boke  in  Latin  was  this  :^ 

"  Seldome  it  is  that  God  vvorketh  any  notable  worke  to  the 
conforte  of  his  Churche,''  but  that  trouble,  feare,  and  laboure 
commeth  upon  suche  as  God  hath  used  for  his  servauntes  and 
workmen.  And  also  tribulation  most  commonlye  foloweth  that 
Churche  where  Christe  Jesus  is  moste  truely  preached." 

This  note  was  made  upon  a  place  of  Scripture  written  in  the 
fourteenth  chapter  of  S.  Mathewes  Gospel :  which  place  de- 
clareth.  That  after  Christ  Jesus  had  used  the  Apostles  as  minis- 

^  In  place  of  "  So  be  it,"  MS.  M.  miraculous  fedinge  of  the  people. — • 
has  "  Amen."  {Marginal  note.) 

*  A  note  made  upon  the  sbndynq  3  «  Churche,"  in  MS.  M.  is  uniform- 

OF  CHRISTES  DISCIPLES  TO  THE  SEA,  THE         \y  written  "  Kirk." 


2G4  AN  ADMONITION  TO  THE  PROFESSORS 

ters  and  eervauntes,  to  fede  (as  it  had  been  by  their  handes) 
fyve  thousand  men,  beside  women  and  children,  with  five  bar- 
ley loaves^  and  two  fisshes,  he  sent  them  to  the  sea,  cora- 
raaunding  them  to  passe  over  before  him  to  the  other  side.^ 
Whiche  thing  as  they  attempted  to  obey,  and  for  the  same 
purpose  did  travail  and  rowe  forth  in  the  sea,  the  night  ap- 
proched,  the  wynde  was  contrarie,  the  vehement  and  raging 
storme  arose,  and  was  like  to  overthrowe  their  poore  bote  and 
them.  When  I  had  considered  (as  doloure  and  my  simplicitie 
would  suflfre)  the  circumstances  of  the  text,  I  began  to  reken 
and  aske  accompt  of  my  selfe,  (and  as  God  knoweth,  not  with- 
out sorowe  and  sobbes),  whether  at  any  tyme  I  had  been  so 
playne  by  my  tunge,  as  God  had  opened  his  holy  wil  and  wise- 
dome  in  the  matter  unto  me,  as  myne  owne  penne  and  note  dyd 
beare  witnesse  to  my  conscience.  And  shortly  it  came  to  my 
minde,  that  the  same  place  of  Scripture  I  had  entreated  in 
youre  presences,  what  tyme  God  gave  oportunitie  and  space 
that  you  should  heare,  and  Goddes  messenger  should  speake 
the  wordes  of  eternal  lyfe.  Wherfore  I  thought  nothing  more 
expedient,  then  shortly  to  cal  to  mind  againe  suche  thinges  as 
then  I  trust  were  touched ;  albeit  peradventure  neither  of  me 
so  plainly  uttered,  neither  of  you  so  plainly  perceaved,  as  these 
moste  dolorouse  dales  declare  the  same  to  us. 

It  shall  not  be  necessary  to  entreat  the  texte  worde  by  worde, 
but  of  the  whole  summe  to  gather  certaine  notes  and  observa- 
tions (which  shal  not  farre  disagree  from  the  estate  of  these 
dales)  it  shalbe  sufficient. 

And  First,  it  is  to  be  observed.  That  after  this  great  miracle 
that  Christ^  had  wrought,  he  neither  would  retaine  with  him 
selfe  the  multitude  of  people  whome  he  had  fedde,  neither  yet 
his  disciples.  But  the  one  he  sent  awaye,  every  man  to  returne 
to  his  place  of  accustomed  residence;  and  the  other  he  sent  to 

'  In  the  original  edition,  here  and  ciples  after  the  feding  of  the  peo- 
elsewhere,  "  looves."  ple  in  the  desert. — {Marg.  note.') 

*  WHAT  CHAUNSED  TO  CHRisTES  TJis-  ^  In  MS.  M.  "  his  Majestie." 


OF  GOD'S  TRUTH  IN  ENGLAND.  2G5 

the  daunger  of  the  seas ;  not  as  he  that  was  ignoraunt  what 
should  chaunce  unto  them,  but  knovvinge  and  forseing  the  tem- 
pest, yea,  and  appointinge  the  same  so  to  trouble  them. 

It  is  not  to  be  judged,  that  the  onely  and  true  Pastoure  would 
remove  and  sende  away  from  him  the  wandering  and  weake 
shepe;^  nether  yet  that  the  only  provident  Governour  and 
Guide  woulde  set  out  his  rude  warriours  to  so  great  a  jeopardye, 
without  sufficient  and  nioste  juste  cause. 

Why  Christ  removed  and  sent  awaye  from  him  the  people, 
the  Evangelist  S.  John  declareth,  saying,  "  When  Jesus  john«. 
knewe  that  they  were  come,  and  to  take  hym  up,  that  they 
might  make  hym  King,  he  passed  secretly  (or  alone)  to  the 
mountaine.'"  Wherof  it  is  playne  what  chieflye  moved  Christ 
to  send  away  the  people  from  him  ;^  because  that  by  him  they 
sought  a  carnal  and  worldly  libertie,  regarding  nothing  his 
heavenly  doctrine  of  the  kingdome  of  God  his  Father,  which 
before  he  had  taught  and  declared  unto  them  plainly ;  shewing 
them,^  that  suche  as  shuld  folowe  him  must  suffre  for  his  names  matu.w. 
sake  persecution,  must  be  hated  of  al  men,  must  deny  them 
selves,  must  be  sent  forth  as  shepe  among  wolves.  But  no 
parte  of  this  doctrine  pleased  them,  or  could  entre  into  their 
hertes;  but  their  whole  minde  was  upon  their  bellies,  for  suffising  joHNe. 
wherof  they  devised  and  imagined  that  they  wolde  appoint  and 
chose  Christe  Jesus  to  be  their  worldlye  King ;  for  he  had 
power  to  multiplie  bread  at  his  pleasure.  Whiche  vaine  opi- 
nion and  imagination  perceaved  by  Christ  Jesus,  he  withdrew 
him  selfe  from  their  company,  to  avoide  al  suche  suspicion; 
and  to  let  theym  understand  that  no  such  honoures  dyd  agre  math.  20. 
with  his  vocation,  who  came  to  serve,  and  not  to  be  served : 
And  when  the  same  people  sought  him  againe,  he  sharply  re- 
buked them,  because  they  sought  him  more  to  have  their  bellies  ioh.«. 

'  CHRIST  SUFFERKTH  NOT  HIS  SHEPE  *  WHY  CHRIST  SENT  AWAY  THE  PEO- 
AND    PASTOURES    TO    BE    DISPERSED    AND         PLE  FROM  HIM. {Marg.  note.) 

TROUBLED,  BUT  FOR  CAUSFs  REASONABLE.  ^  III  MS.  M.  "scliawing  unto  tbeuj." 

— {Marg,  note.) 


2G6  AN  ADMONITION  TO  THE  PROFESSORS 

fed  with  corruptible  meat,  then  to  have  their  soules  nourished 
with  the  lively  bread  that  came  down  from  heaven.  And  thus 
in  the  people  ther  was  juste  causes  why  Christ  should  withdraw 
him  selfe  from  them  for  a  tyme. 

Why  the  Disciples  should  suffre  that  great  daunger,  feare, 
and  anguish,  S.  Marke  in  his  Gospel  plainly  sheweth,  saying, 
"  That  theyr  hertes  wer  blynded,  and  therfore  dyd  nether  re- 
member nor  consyder  the  myracle  of  the  loaves."  That  is, 
albeit  with  their  handes^  they  had  touched  that  bread,  by  which 
so  great  a  multitude  was  fed  ;  and  albeit  also  they  had  gather- 
ed up  twelfe  baskets  full  of  that  which  remained  of  a  few 
loaves,  which,  before  the  miracle,  a  boye  was  able  to  have  borne; 
yet  dyd  they  not  rightly  consider  the  infinite  power  of  Christ 
Jesus  by  this  his  wonderful  miracle.^  And  therfore  of  neces- 
sitie  it  was,  that  in  their  owne  bodies  they  should  suffre  trou- 
ble for  their  better  instruction. 

When  I  depely  consider  (dearly  beloved  in  our  Saviour 
Christ)  how  aboundantly,  and  how  miraculouslye  the  poore 
and  smale  flocke  of  Christe  Jesus  was  fedde  within  the  Realme 
of  Englande  under  that  electe  and  chosen  vessel  of  God  to 
glorye  and  honour,  Edward  the  Sixte;  and  nowe  againe  be- 
holde,  not  only  the  dispersion  and  scattering  abrode,  but  also 
the  apperinge  destruction^  of  the  same,  under  these  cursed, 
cruel,  and  abhominable  idolaters;  methinkes  I  see  the  same 
causes  to  have  moved  God,  not  only  to  vvithdrawe  his  presence 
from  the  multitude,  but  also  to  have  sent  his  welbeloved  ser- 
vauntes  to  the  travels  of  the  seas,  wherin  they  are  sore  tossed 
and  turmoylled,  and  appearantly  moste  lyke  to  perishe. 

What  were  the  affections  of  the  greatest  multitude  that 
folowed  the  Gospel  in  this  former  reste  and  abundaunce,  is 
easy  to  be  judged,  yf  the  lyfe  and  conversation  of  every  man 
should  have  bene  throughlye  examined.     For  who  lyved  (in 

'  la    MS.    M.    "  with    their    awn       consyder    christes   worke. — {Marcj. 
handis."  note.') 

*  THE   DISCIPLES  DTD   NOT   RIGHTLY  '  Probable  OF  apparent  destruction. 


OF  GOD'S  TRUTH  IN  ENGLAND.  2G7 

that  rest)  as  that  he  had  refused  him  selfe?^  Who  lyved  in  that  nota.  2. 
reste,  as  that  he  hadde  been  crucified  with  Christ?  Who  lyved 
in  that  reste,  as  that  he  had  certainly  loked  for  trouble  to 
come  upon  him :  Yea,  who  lyved  not  rather  in  delicacye  and 
joye,  sekyng  the  world  and  pleasures  therof,  caryng  for  the 
fleshe  and  carnal  appetites,  as  thoughe  death  and  synne  had 
cleane  been  devoured  ?  And  what  was  this  els,  then  to  make  of  .^^ 
Ohriste  an  earthlye  Kynge?  The  worde  that  we  professed,  dayly  iohn  is. 
cryed  in  our  eares,  That  our  kingdom,  our  joye,  our  reste  and 
felicitie,  neither  was,  is,  nor  should  be  in  the  earth,  neither  in  any 
transitory  thinge  therof,  but  in  heaven,  "  into  which  we  muste 
entre  by  many  tribulations.""  But  alasse!  we  sloped  in  suche  acts  14. 
securitie,^  that  the  sounde  of  this  trompet  coulde  of  manye 
never  be  perfytly  understanded,  but  alwayes  we  perswaded  our 
selves  of  a  certain  tranquillitie,  as  though  the  troubles,  wherof 
mencion  is  made  within  the  Scriptures  of  God,  appertained 
nothing  at  al  to  this  age,  but  unto  suche  as  of  longe  tyme  are 
passed  before  us.  And  therfore  was  our  Heavenly  Father  com- 
pelled to  withdrawe  from  us  the  presence  of  his  veritie  (whose 
voice  in  those  dayes  we  could  not  beleve),  to  the  ende  that 
more  earnestly  we  may  thrist  for  the  same,  and  with  more  obe- 
dience imbrace  and  receave  it;  yf  ever  it  shal  please  his  infi- 
nite goodnes  in  suche  abundaunce  to  restore  the  same  agayne. 
I  meane  nothinge  of  those  that  folowed  Christ  onely  for  their 
bellies ;  for  suche,  perceiving  that  they  could  not  optaine  their 
hertes  desire  of  Christ,  have  grudged  and  left  him  in  bodye  and 
herte;  whiche  thinge  their  blasphemouse  voices  spoken  against 
his  eternall  veritie  dothe  witnesse  and  declare.  For  suche,  1  iohn  x 
Brethren,*  be  ye  not  moved,  for  in  the  tyme  of  their  profession 
they  were  not  of  us,  but  were  very  dissemblers  and  hypocrites; 
and  therfore  God  justly  permitteth  that  they  blaspheme  the 

'  Denied  himself.  "  AUace,  we  sleip  yit :  Lord !  in  mer- 

^  In  MS.  M.  "Note.     Our  case  at  cy  wakin  us" 
this  day  in  Scotland,  1603."  *  In  the  orig.  edition,  "brother;" 

*  In  MS.  M.  is  this  marginal  note  :  in  MS.  M.  "  brether." 


2C3  AN  ADMONITION  TO  THE  PROFESSORS 

truthe,  whiche  they  never  loved.^  I  meane  not  that  evor  suche 
dissenibh'nge  hypocrites  shal  imbrace  the  veritie,  but  I  meane 
of  suche  as,  by  infirmitie  of  the  fleshe,  and  by  natural  blynd- 
nesse,  (which  in  this  lyfe  is  never  altogether  expelled),  they 
coulde  not  geve  the  very  obedience  which  Goddes  Word  re- 
quired, neither  nowe,  by  weaknes  of  faith,  dare  openly  and  boldly 
confesse  that  which  their  hertes  knowe  to  be  moste  true,  and 
yet  lamenteth  and  mourneth  both  for  the  imperfection  by 
passed  and  present.  From  suche  shal  not  the  amiable  presence 
of  Christe  Jesus  for  ever  be  withdrawen ;  but  yet  agayn  shal 
the  eyes  of  their  sore  troubled  hertes  beholde  and  se  that 
light  of  Christes  Gospel,  wherin  they  moste  delyte. 

The  Ministers  who  were  the  distributours  of  this  bread  (the 
true  Worde  of  God),  wherwith  the  multitude  within  Englande 
was  fedde,  lacked^  not  their  offences,  which  also  moved  God  to 
sende  us  to  the  sea.  And  because  the  offences  of  no  man  are 
so  manifest  unto  me  as  are  myne  ovvne,  only  of  my  selfe  I  wyl 
be  the  accusoure. 

It  is  not  unknown  unto  many,  that  I  (the  moste  wretched) 
was  one  of  that  nombre  whom  God  appointed  to  receave  that 
bread,  (as  it  was  broken  by  Christ  Jesus,)  to  distribute  and 
geve  the  same  to  suche  as  he  had  called  to  this  banket,  in  that 
parte  of  his  table  where  he  appointed  me  to  serve.  It  is  not 
in  my  knowlege  nor  judgement  to  define,  nor  determine  what 
portion  or  quantitie  every  man  receaved  of  this  breade,  neither 
yet  howe  that  whiche  they  receaved  agreed  with  their  sto- 
mackes.  But  of  this  I  am  assured,  that  the  benediction  of 
Christ  Jesus^  so  multiplied  the  portion  that  I  receyved  of  his 
handes,  that  during  that  banket,  (this  I  writte  to  the  prayse  of 
his  name,  and  to  the  accusation  of  myne  owne  unthankfulnes,) 
the  bread  never  failed  when  the  hongry  soule  craved  or  cryed 


'hypocrites    are    made    manifest  this  was  found  trew;"  and  a  few  lines 

IN    THE    DAYE    OF    TROUBLE. — {Mitrg.  lower  down,  "  He  meanis  himself." 
note.)  3  j„  ]\is   M  «  wantit  not." 

*  In  MS.  M.  in  the  margin,  "Note  *  In  MS.  M.  "his  holie  name." 


OF  GOD'S  TRUTH  IN  ENGLAND.  2C9 

for  foofle;  and  at  the  ende  of  the  banket,  niyne  owne  conscience 
beareth  wytnesse,  that  my  handes  gathered  up  the  cnimmes 
that  were  lefte  in  suche  abundaunce,  that  my  basket  was  ful 
amonge  the  reste. 

To  be  playne,  myne  owne  conscience  beareth  recorde  to  my 
selfe,  how  smale  was  my  learning,  and  howe  weake  I  was  of 
judgment,  when  Christ  Jesus  called  me  to  be  his  stewarde;  and 
howe  mightely,  daye  by  daye,  and  tyme  by  tyme,  he  multiplied 
his  graces  with  me,  if  I  should  concele,  I  were  moste  wicked 
and  unthankful.^ 

But,  alasse!  howe  blynded  was  my  herte,  and  howe  little  I 
dyd  consyder  the  dignitie  of  that  office,  and  the  power  of  God 
that  then  multiplied  and  blessed  the  bread  whiche  the  people 
receaved  of  my  handes,  this  daye  myne  owne  conscience  beareth 
witnesse  to  my  selfe.  God  I  take  to  recorde  in  my  conscience, 
that  1  delyvered  the  same  bread  that  I  receaved  of  Christes 
handes ;  and  that  I  mixed  no  poison  with  the  same ;  that  is,  I 
teached  Christes  Gospel  without  any  mixture  of  mennes 
dreanies,  devises,  or  phantasies.  But,  alasse!  I  did  it  not  with 
suche  fervency,  with  suche  indifferency,^  and  with  suche  dili- 
gence, as  this  day  I  know  my  dutye  was  to  have  done. 

Some  complained  in  those  dayes,  That  the  preachers  were 
undiscrete  persones,  yea,  and  some  called  them  raylers,  and 
worse,  because  they  spake  against  the  manifest  iniquitie  of 
men,  and  especially  of  those  that  then  were  placed  in  authoritie, 
aswel  in  the  Oourte,  as  in  other  offices  universally  throughout 
the  Realme,  both  in  cities,  townes,  and  villages.  And  amonge 
other,  peradventure,  my  rude  plainnesse  displeased  some,  who 
did  complaine  that  rashly  I  did  speake  of  mennes  faultes ;  so 
that  al  men  myght  knowe  and  perceave  of  whom  I  meant.  But, 
alasse!  this  day  my  conscience  accuseth  me,  that  I  spake  not  so 
plainly  as  my  dutie  was  to  have  done :    for  I  ought  to  have 

'  TO  DENT  OR  coNCEiL  THE  GYFTES  OP  »  "  Indifferency,''  impartiality. 

GOD  WHICH  WE  HAVE    RECEYVED  IS  UN- 

THANCKFULNES. —  (Marg.  note.) 


3  REG.  18,  81, 

S2. 

4  ERG.  3. 


270  AN  ADMONITION  TO  THE  PROFESSORS 

said  to  the  wicked  man  expressedlye  by  his  name,  "  Thou  shalt 
EZECH.3.33.  djo  tho  death."  For  I  fynde  Jeremye  the  prophete  to  have 
done  to  Pashur  the  hygh  priest,  and  to  Zedeehias  the  kinge. 
And  not  only  him,  but  also  Helias,  Eliseus,  Micheas,  Amos, 
AM0S7.  Daniel,  Christe  Jesus  him  selfe,  and  after  him  his  Apostles, 
MATH.  23.  expressedly  to  have  named  the  bloude-thristy  tyrantes  abho- 
ACTs  13.  minable  idolaters,  and  dissemblynge  ypocrites  of  their  dayes. 
Yf  that  we  the  preachers  within  the  Realme  of  Englande  were 
appointed  by  God  to  be  the  salt  of  the  earth,^  (as  his  other 
messengers  were  before  us,)  alasse!  why  helde  we  backe  the 
salt,  where  manifest  corrupcion  dyd  appere?^  (I  accuse  none 
but  my  selfe).  The  blynd  love  that  I  did  beare  to  this  my 
wicked  carcase,  was  the  chefe  cause  that  I  was  not  fervent  and 
faithful  enoughe  in  that  behalfe :  for  I  had  no  wil  to  provoke 
the  hatred  of  all  men  against  me;  and  therfore  so  touched  I 
the  vices  of  men  in  the  presence  of  the  greatest,  that  they 
might  se  themselves  to  be  offenders;  (I  dare  not  saye  that  I  was 
the  greatest  flatterer);  but  yet,  nevertheles,  I  wold  not  be  sene 
to  proclaime  manifest  warre  against  the  manifest  wicked; 
wherof  unfainedly  I  aske  my  Grod  mercye. 

As  I  was  not  so  fervent  in  rebuking  manifest  iniquitie,  as  it 
became  me  to  have  been,  so  was  I  not  so  indifferent  a  feeder  as 
is  required  of  Christes  stewarde.^  -For,  in  preaching  Christes 
Gospel,  albeit  myne  eye  (as  knoweth  God)  was  not  muche  upon 
worldly  promotion,  yet  the  love  of  frendes  and  carnal  affection 
of  some  men  with  whom  I  was  most  familiar,  allured  me  to 
make  more  residence  in  one  place  then  in  another,  having  more 
respect  to  the  pleasure  of  a  fewe,  then  to  the  necessitie  of  many. 
That  daye  I  thought  I  had  not  synned,  yf  I  had  not  bene  idle; 
but  this  daye  I  knowe  it  was  my  dutie  to  have  had  considera- 
tion how  longe  I  had  remained  in  one  place,*  and  how  many 

'the    preachers   are  named  the  '  preachers  ought  to  feed  christes 

SALT  OF  the  earth. — {Marg.  note.)  flocke. — (_Marg.  note.) 

'  the  confession  of  the  author ♦  TIlis  feeling  may  have  had  its  in- 

{Marg.  note.)  flucnce,  at  a  later  date,  in  1560,  wheu 


OF  GOD'S  TRUTH  IN  ENGLAND.  271 

hongry  soules  were  in  other  places,  to  whome,  alasse !  none  toke 
payne  to  breake  and  distribute  the  breade  of  lyfe. 

Moreover,  remaining  in  one  place  I  was  not  so  diligent  as 
myne  office  required;  but  sometyme,  by  counsel  of  carnal  frendes, 
I  spared  the  bodye;  sometyme  I  spent  in  worldlye  busynesse 
of  particular  frendes ;  and  sometyme  in  takyng  recreation  and 
pastyme  by  exercise  of  the  body. 

And  albeit  men  may  judge  these  to  be  light  and  smale  of- 
fences, yet  I  knowlege  and  confesse,  that  onles  pardon  should 
to  me  be  granted  in  Christes  bloude,  that  everye  one  of  these 
three  offences  aforenamed,  that  is  to  saye,  the  lacke  of  fervencye 
in  reproving  synne,  the  lacke  of  indifferency  in  feedyng  those 
that  were  hongrye,  and  the  lacke  of  diligence  in  the  execution 
of  myne  office,  deserved  damnation.^ 

And  besyde  these,  I  was  assaulted,  yea  infected  and  corrupt- 
ed with  more  grosse  sinnes ;  that  is,  my  wicked  nature  de- 
syred  the  favours,  the  estimation  and  prayse  of  men ;  against 
whiche,  albeit  that  somtime  the  Spirite  of  God  dyd  move  me  to 
fyght,  and  earnestly  dyd  stirre  nie  (God  knoweth  I  lye  not)  to 
sobbe  and  lament  for  those  imperfections;  yet  never  ceassed 
they  to  trouble  me,  when  any  occasion  was  ofTered.  And 
so  prively  and  craftely  dyd  they  entre  into  ray  brest,  that  I 
could  not  perceave  my  selfe  to  be  wounded,  tyl  vain-glorie  had 
almoste  gotten  the  upperhande.^ 

^  O  Lorde!  be  merciful  to  my  great  offence,  and  deale  not  with 
me  accordyng  to  my  great  iniquitie,  but  accordinge  to  the  mul- 
titude of  thy  mercyes;  remove  from  me  the  burthen  of  my 
synne;  for  of  purpose  and  mynde,  to  have  avoyded  the  vayne  dis- 
pleasure of  man,  I  spared  lytle  to  offende  thy  Godly  Majestie. 

Thinke  not,  beloved  of  the  Lorde,  that  thus  I  accuse  my  selfe 

the  class  of  Superintendents  in  Scot-  diligence  in  executynge,  are  great 

land  was  appointed  to  supply  the  lack  sinnes. — (Marg.  note.) 

of  ordained  ministers  in  the  several  '  spirituall  temptacions  are  not 

parishes  of  their  respective  districts.  sone  espied. — {Marg.  note.) 

^  THE  LACKE  OF  fervency  OP  REPROV-      ^  THE  PRAYER  OP  THE  AUTHOR. — 

YNG,  OF  indiffekencie  IN  FEEDING,  AND       {Marg.  note.) 


272  AN  ADMONITION  TO  THE  PROFESSORS 

without  juste  cause,  as  though  in  so  doynge  I  myght  appere 
more  holy,  or  that  yet  I  do  it  of  purpose  and  intent,  by  occa- 
sion therof  to  accuse  other  of  my  Brethren,  the  true  preachers 
of  Christ,  of  lyke  or  of  greater  offences.  No,  God  is  judge  to 
my  conscience,  that  I  do  it  even  from  an  unfayned  and  sore 
troubled  herte,  as  I  that  knowe  my  selfe  grevously  to  have  of- 
fended the  Majestie  of  my  God,  duryng  the  tyme  that  Christes 
Gospel  had  free  passage  in  Englande.  And  this  I  do  to  let 
you  understande,  that  the  taking  awaye  of  the  heavenly  breade, 
and  this  greate  tempest  that  nowe  bloweth  against  the  poore 
Disciples  of  Christe  within  the  Realme  of  Englande^  (as  touch- 
ing our  parte  ^),  coranieth  from  the  great  mercye  of  oure  Hea- 
venly Father,  to  provoke  us  to  unfained  repentance,  for  that 
neither  preacher  nor  professoure  dyd  rightly  consider  the 
tyme  of  our  merciful  visitation.  But  altogether  so  we  spent 
the  tyme,  as  thoughe  Goddes  Worde  had  bene  preached  rather 
to  satisfie  our  fantasies  then  to  reforme  our  evel  maners;  which 
thing,  yf  we  earnestly  repente,  then  shal  Jesus  Christ  appoare 
to  oure  comforte,  be  the  storme  never  so  great.  "  Haste,  O 
Lord,  for  thy  names  sake!" 

iDESE.  The  Seconde  thyng  that  I  fvnd   to  be  noted,  is  the   vehe- 

niencye  of  the  feare  which  the  Disciples  endured  in  that  great 
daunger,^  beyng  of  longer  continuaunce  then  ever  they  had  at 
any  tyme  before. 

In  Saint  Mathewes  Gospel  it  appereth,  that  an  other  tyme 
there  arose  a  great  stormy  tempest,  and  sore  tossed  the  bote 
wherin  Christes  disciples  were  labouring;'*  but  that  was  upon' 
the  daye  lyght,  and  then  they  had  Christe  with  them  in  the 
bote,  whome  they  awaked,  and  cryed  for  helpe  unto  him,  (for 

^  THE  TROUBLES  OF  THESE  DATES  COM-  *  THE  DISCIPLES  ALSO  BEFORE  THIS 
METH  TO  THE  PEOFYT  OF  GODDES  ELECT.         TYME    WERE    TROUBLED    IN    THE    SEA. 

—  {Marg.  note.)  {Marg.  note.) 

'  As  it  respects  us.  *  Was  nigh,  was  close  upon. 

'  THE  GREATE    FEARE  OFF  THE    DISCI- 

FLES. — {31arg.  note.) 


CdND 
NUIE. 


OF  GOD'S  TRUTH  IN  ENGLAND.  273 

at  that  tyme  he  slept  in  the  bote),  and  so  were  shortly  de- 
lyvered  from  their  sodain  feare.  But  nowe  were  they  in  the  «ota. 
middest  of  the  raging  sea,  and  it  was  nyght,  and  Christ  their 
comfortour  absent  from  them,  and  commeth  not  to  them,  neither 
in  the  fyrst,  seconde,  nor  third  watehe.  What  feare,  trowe  you, 
were  they  in  then?  and  what  thoughtes  arose  up  out  of  their 
so  troubled  hertes  duringe  that  storme?  Suche  as  this  daye  be 
in  lyke  daunger  within  the  Realme  of  Englande,  dothe  by  this 
storme  better  understande,  then  my  penne  can  expresse.  But 
of  one  thynge  I  am  wel  assured,  that  Christes  presence  wold 
in  that  great  perplexitie  have  been  to  them  more  comfortable 
then  ever  it  was  before;  and  that  paciently  they  would  have 
suffered  their  incredulitie  to  have  been  rebuked,  so  that  they 
might  have  escaped  the  present  death. 

But  profitable  it  shalbe,  and  somwhat  to  our  comforte,  to 
consyder  every  parcel  of  their  daunger.^  And  First,  ye  shal  un- 
derstande, That  when  the  disciples  passed  to  the  sea  to  obey 
Christes  commaundement,  it  was  faire  wether,  and  no  suche 
tempest  sene:^  But  sodenly  the  storme  arose,  with  a  contra- 
rious  flawe  of  wynde,  when  they  were  in  the  middeat  of  their 
journey.  For  if  the  tempest  had  bene  as  great  in  the  begin- 
ninge  of  their  entraunce  to  the  sea,  as  it  was  after  when  they 
were  about  the  middest  of  their  journey,  neither  wolde  they 
have  aventured  suche  a  great  daunger;  neither  yet  had  it  been 
in  their  power  to  have  attayned  to  the  middest  of  the  sea:^ 
And  so  it  may  be  evydently  gathered,  that  the  sea  was  calme 
when  they  entred  into  their  journey. 

Secondly,  it  is  to  be  marked,  By  what  meanes  and  instru- 
mentes  was  this  great  storme  moved.  Was  the  plunging  of 
their  oares  and  force  of  their  smale  bote,  suche  as  myght  stirre 
the  waves  of  that  great  sea  ?  No,  doutlesse;  but  the  Holy  Ghost 
declareth  that  the  seas  were  moved  by  a  vehement  and  con- 

*  In  MS.  M.  "this  thair  daunger  "  '  the  sea  was  calme  when  the  dis- 

2  WHAT     TYME      THE      TEMPESTE      DYD         CIPLES  TOKE  THEIR  BOTE, — (^3Iarg.)lOie.) 

AURYSE. — {Maig.  note.) 

VOL.  111.  8 


274  AN  ADMONITION  TO  THE  PROFESSORS 

trary  wynde,'  whiche  blewe  against  their  bote  in  the  tyme  of 
darkenesse.  But  seyng  the  wyndo  is  neither  the  commaunder 
nor  mover  of  it  self,  some  other  cause  is  to  be  inquired,  which 
hereafter  we  shal  touche. 

And  last,  it  is  to  be  noted  and  considered,  What  the  disciples 
dyd  in  all  this  vehement  tempest.  Truely  they  turned  not  back 
to  be  dryven  on  forlande  or  shore  by  the  vehemency  of  that 
contrary  wynde;  for  so  it  myght  be  thought,  that  they  could 
not  have  escaped  shipwracke  and  death.  But  they  continu- 
allye  laboured  in  rowyng  against  the  wynde,  abyding  the 
ceassing  of  that  horrible  tempeste. 

Consider  and  marke,  beloved  in  the  Lord,  what  we  reade  here 
to  have  chaunsed,^  to  Christes  disciples,  and  to  their  poore  bote;^ 
and  you  shal  wel  perceave,  that  the  same  thynge  hath  chaunsed, 
dothe,  and  shal  chaunse,  to  the  true  churche^  and  congrega- 
tion of  Christe  (whiche  is  nothing  els  in  this  miserable  lyfe 
but  a  poore  bote)  travelyng  in  the  seas  of  this  unstable  and 
troublesome  world,  towarde  the  heavenly  porte  and  haven  of 
eternal  felicitie,^  which  Christ  Jesus  to  his  electe  hath  ap- 
pointed. 

This  myght  I  prove  by  the  posteritie  of  Jacob  in  Egipte;  by 
the  Israelites  in  their  captivitie;  and  by  the  Churche  duryng 
the  tyme  that  Christ  him  selfe  dyd  preache,  (and  somtyme  after 
his  Resurrection  and  Ascension;)  againste  whome  the  vehement 
storme  dyd  not  rage  immediatly  after  they  entred  into  the  bote 
of  their  travail  and  tribulation.  For  the  bloudy  sentence  of 
Pharao  was  not  pronounced  against  the  seede  of  Jacob,  what 
tyme  he  firste  dyd  entre  into  Egipte.  Neither  was  the  cruel 
counsel  and  develish  devise  of  proude  Haman  invented  by  and 
by  after  Israel  and  Juda  were  translated  from  their  possessions. 
Neither  yet,  in  the  tyme  of  Christ  Jesus  beyng  conversant  with 

'  WHAT  MOVED  THE  SEA.-{3Iarg.  tioU.)  cuiiiin,  doth,  and  sal  cum  to  the  trew 

'  In  MS.  M.  "  have  cnmin."  kirk;"   in  other  words,  has  happened, 

5  THE  TOSSED  BOTE  IS  A  FYGURE  OF  does,   and  shall  happen  to  the  true 

CHRISTES  CHURCH. — {Marg.  note.)  church. 

*  In  MS.  M.  "  the  same  thingis  hath  *  In  MS.  M.  "  everlasting  felicitie." 


OF  GOD'S  TRUTH  IN  ENGLAND.  275 

his  apostles  in  the  fleshe,  was  there  used  any  suche  tyranny 
against  the  saintes  of  God,  as  shortly  after  followed  in  the  per- 
secution of  S.  Steven  and  other  disciples.  But  al  these  in  the  act.?,* 
beginning  of  their  travail,  with  a  contrary  wynde,  had  alvvaye 
some  calme;  that  is,  albeit  they  had  some  trouble,  yet  had  they 
not  extreme  persecution. 

Even  so,  nioste  dearly  Beloved,  is  happened  nowe  to  the 
afflicted  Churche  of  God  within  the  Kealme  of  Englande.  At 
al  tymes  the  true  Word  of  God  suffred  contradiction  and 
repuirnauncie.  And  so  the  wynde  blewe  against  us,  even  from 
the  beginning  of  the  late  upspryng  of  the  Gospel  in  England  ; 
but  yet  it  could  not  stoppe  our  course,  tyl  nowe  of  late  dayes, 
that  the  ragynge  wynde  bloweth  without  briddel  upon  the  un- 
stable seas,  in  the  myddest  whereof  we  are  in  this  houre  of 
darknesse. 

To  vvryt  my  minde  plainly  unto  you,  beloved  Brethren  :  This 
wynde  that  alwayes  hath  blowen  againste  the  Churche  of  God, 
is  the  malice  and  hatred  of  the  Devel,  wliich  rightly  in  this  case 
is  compared  to  the  wynde.^ 

For  as  the  wynde  is  invisible,  and  yet  the  poore  Disciples  feale  i  simile. 
that  it  troubleth  and  letteth  their  bote  ;  so  is  the  pestilent 
envy  of  the  Devel  workynge  alwayes  in  the  hartes  of  the  repro- 
bate, so  subtile  and  craftye,  that  it  can  not  be  espied  by  Goddes 
electe,  nor  by  his  messengers,  til  firste  they  feale  the  blastes 
thereof  to  blowe  their  bote  backward.  And  as  the  vehement 
wynde  causeth  the  waves  of  the  sea  to  rage,*  and  yet  the  dead 
water  neither  knovveth  what  it  dothe,  neither  yet  can  it  ceasse 
nor  refrayne :  so  that  both  it  is  troubled  by  the  wynde,  and 
also  it  selfe  doth  trouble  Christes  disciples  and  their  poore 
bote.  So  by  the  envie  and  malice  of  the  Devel,  ar  wicked  and 
cruel  as  wel  subjectes  as  princes  (whose  hertes  are  lyke  the 
raginge    sea),    compelled    to  persecute  and   trouble    tho   true 

^  THE  MALICE  OF  THE  DEVEL  COM-  *  THE  SEA  CAN  NOT  BE  QUIET  WIIAN 
PAREU  TO  THE  WYNDE. —  (^Marg.  note.)  THE  WYNDE  BLOWETH    OUTRAGIOUSLY. 

(Marg.  note.) 


276  AN  ADMONITION  TO  THE  PROFESSORS 

Churche^  of  Christe;  and  yet  so  blynded  are  they,  and  so  thral 
under  the  bondage  of  the  Devel,  that  neither  can  they  see  their 
manyfest  iniquitie,  neither  yet  can  they  cease  to  runne  to  their 
owne  destruction.  And  hereof,  Eno^land,  hast  thou  manifest 
experience.  For  in  the  time  of  Kynge  Henry  the  Eyght,* 
howe  the  wolfe,  that  wycked  Wynchester,  and  other,  by  the 
vehement  wynde  of  Syxe  Bloudye  Articles*  (by  the  Devell  de- 
vised) intended  to  have  overthrowen  the  poore  bote  and  Christes 
disciples,  is  too  evidently  knowen  alredy.  But  then  had  wo 
Christ  Jesus  with  us  sleping  in  the  bote,  who  did  not  despise 
the  faythful  crying  of  suche  as  then  were  in  trouble ;  but  by 
hys  myghty  power,  gracious  goodnes,  and  invincible  force  of  his 
holy  worde,  he  compelled  those  wicked  wyndes  to  cease,  and 
the  ragyng  of  those  seas  to  be  stilled  and  calmed.*  So  that  all 
the  heartes  of  Goddes  electe,  within  the  Realme  of  Englande,  dyd 
wondre  at  that  soddeyn  chaunge,  while  that  under  a  Lambe  the 
fearful  edge  of  that  devouring  svvorde  was  taken  from  the  neckes 
of  the  faythful.  And  the  tyranny  of  those  ravenynge  and  bloude- 
thristy  wolves  (I  mean  of  wyly  Wynchester  and  of  some  other 
his  brethren,  the  sonnes  of  the  Dy vel,)  was  repressed  for  a  tyme. 
But  yet  ceassed   not  the  Devell   to  blowe  hys  wynde,*  but 

*  In  MS.  M.  "  the  trew  kirk,"  the  marriage   of    priests   was  not  to   be 

word  kirk  being  uniformly  substituted  allowed.     4.  That    vows  of  chastity 

iu  this  copy  for  "  church."  ought  to  be  observed  by  the  law  of 

^  THE  WYNDE  THAT  BLEWE  IN  KYNGE  God.     5.    That    the   use    of    private 

HENKY    THE     EYGUT    DAYES. — (il/«r</.  inasses  Ought  to  be  continued.     And, 

note.)  6.  That  auricular  confession  was  ex- 

'  The  "Bloody  Articles"  referred  pedient  and  necessary,  and  ought  to 

to,  were  enacted  in  tlie  year  1539,  and  be  retained  in  the  Church. — (Todd's 

consisted  of  a  determination  on  the  L'/e  of  Cranmer,  vol.  i.   p.  281.)     A 

following  six  articles:   I.  That  in  the  legal  sanction  was  thus  given  to  the 

sacrament  of  the  altar,  after  the  con-  principal  errors  of  Popery,  excepting 

secration,  there  remained  no  substance  the  Papal  supremacy, 

of  bread  and  wine,  but  under  these  *  a  quiet  calme  was  under  kynoe 

forms  the  natural  body  and  blood  of       edward  the  sext {^Marg.  note.) 

Christ   were   present.     2.    That    the  ^  the     first    secrete     pestilente 

communion  in  both   kinds    was   not  wynde  that  blewe  in  the  tyme  of 

necessary  to  salvation  to  all  persons  good   kynoe    edwarde    the    sext. — 

by   the   law   of  God.     3.   Tliat    the  {Marg.  note.) 


OF  GOD'S  TRUTH  IN  ENGLAND.  277 

by  his  wicked  instrumentes  foimde  the  meanes,  how,  against  na- 
ture, the  one  broder^  should  assent  to  the  death  of  the  other: 
but  he  could  not  hynder  the  course  of  the  travelyng  bote, 
but  forth  she  goeth  in  despyte  of  the  Devel;  who  then  more 
cruelly  raged,  perceyvyng  his  owne  honour  and  service,  that  is, 
his  detestable  Masse,  to  be  disclosed  and  opened  before  the 
people,  to  be  dampnable  idolatrye,  and  assured  damnation  to 
suche  as  put  their  trust  in  it.^  And  therfore  began  he  more 
craftelye  to  worke,  and  fynding  the  same  instrumentes  apt 
enough,  whose  labours  he  had  used  before,  he  blewe  suche 
mortal  hatred  betwene  two,  whiche  appeared  to  have  bene  the 
chefe  pillers  under  the  kinge.  For  that  wretched  (alas  !)  and 
miserable  Northumberlande  could  not  be  satisfied,  tyl  such 
tyme  as  simple  Somerset^  most  unjustlye  was  bereft  of  his  lyfe. 
What  the  Devel,  and  his  membres,  the  pestilent  Papistes,  meant 
by  his  awaye-takinge,  God  compelled  my  tounge  to  speake  in 
mo  places  then  one.  And  specially  before  you,  and  in  the  Newo 
Castle,  as  Syr  Robert  Brandlinge^  dyd  not  forget  of  long  tymo 
after,  God  graunt  that  he  may  understande  al  other  m»aters 
spoken  before  him  then,  as  at  other  tyines,  as  rightly  as  he  dyd 
that  myne  interpretation  of  the  vyneyarde,  whose  hedges, 
ditches,  toures,  and  wynepresse,  God  destroyed,  because  it 
would  bring  forth  no  good  frute.  And  that  he  niaye  remember,  ^.g^  ^^ 
that  what  ever  was  spoken  by  my  mouth  that  daye,   is  now 

1  Sir  Thomas  Seymour,  Lord  Admi-  intrigues  of  John  Earl  of  Warwick, 

ral,  was  brother  to  the  Protector,  Ed-  afterwards  Duke  of  Northumberland); 

ward  Duke  of  Somerset.     This  ambi-  and   suffered    the    same   fate   as  his 

tious,  unprincipled  man  was  beiieade  J  brother  the  Admiral, 

for  treasonable  practices, in  1549.  The  "^  the  devel  raged  when  the  masse 

warrant  of  his  execution,  says  Arch-  mischefe  was  disclosed. — {Maig.note.) 

deacon  Todd, "  was  unfeelingly  signed  ^  See  notes  2  and  3,  p.  278. 

by  the  Protector,  and  uncanonically  *  Sir  Robert  Brandling  was  Mayor 

by    Cranmer,    the     interference     of  of  Newcastle  in  1532,  1536, 1543,  and 

bishops  in  a  cause  of  blood  being  con-  1547.    In  this  last  year,  the  Protector, 

trary  to  the  ancient  canon   laws," —  Dukeof  Somerset,  assembled  his  army 

(Life  of  Cranmer,  vol.  ii,  p.  143.)     But  at  Newcastle  for  the  invasion  of  Scot- 

the  Protector  himself,  before  the  end  land ;  and  after  his  return,  he  con- 

of  the  year,  was  displaced  from  his  ferred  the  honour  of  knighthood  on 

oflSce  and  imprisoned,  (chiefly  by  the  Brandling. 


278  AN  ADMONITION  TO  THE  PROFESSORS 

complete  and  come  to  passe;  except  that  thefinal  destruction  and 
vengeance  of  God  is  not  yet  fallen  upon  the  greatest  offendoures, 
as  assuredly  shortly  it  shal,  unlesse  that  he,  and  suche  other  of 
his  sorte,  that  then  were  enemies  to  Goddes  truth,  wyl  spedelye 
repent,  and  that  earnestly,  of  their  stubburne  disobedience.  God 
compelled  my  tounge,  I  say,  openly  to  declare,^  That  the  Devel 
and  his  ministers  intended  only  the  subvercion  of  Goddes  true 
religion,  by  that  mortal  hatred  amonge  those  which  oughte  to 
have  bene  moste  assuredly  knyt  together  by  Christian  charitie, 
and  by  benefites  receyved.  And  especially  that  the  wycked 
and  envious  Papistes,  by  that  ungodlye  breache  of  charitie,  di- 
ligently minded  the  overthrowe  of  hym,  that,  to  his  owne  de- 
struction, procured  the  death  of  his  innocent  frende."^  Thus,  I 
save,  I  was  compelled  of  conscience  oftener  then  once  to  affirme, 
that  suche  as  sawe,  and  invented  the  meane  how  the  one  should 
be  taken  awaye,  sawe  and  shoulde  finde  the  meanes  also  to  take 
awaye  the  other  ;^  and  that  al  that  trouble  was  devised  by  the 
Devil  and  his  instrumentes,  to  stoppeand  let^  Christes  disciples 
and  their  poore  bote;  but  that  was  not  able,  because  she  was 
not  yet  come  to  the  myddest  of  the  sea. 

Transubstantiation,^  the  byrde  that  the  Devel  hatched  by 
Pope  Nicolas,  and  sythe  that  tyme  fostered  and  nurryshed  by 
al  his  children,  prestes,  freres,  monkes,  and  other  his  conjured 

'  THIS  WAS  AFFIRMED  BOTH  BEFORE  the  Duke  of  Somerset's  death  ?   He 

THE  KYNGE  AND  ALSO  BEFORE  NORTH uM-  also  fverished,  not  long  after,  unpitiecl 

BERLAND  AFTENER  THAN  ONCE. — {M..ir^.  by  all." — {Eccksiatstical  Memorials,  vol. 

note.)  ii.  306-7.) 

'  "  His  innocent  friend."   The  Duke  *  The  Duke  of  Northumberland  did 

of  Somerset,  after  his  imprisonment,  not  escape.     For  the  share  he  li;\d  in 

in  1549,  had  been  pardoned,  but  was  supporting  the  claims  of  Lady  Jane 

afterwards  condemned,  and  beheaded,  Grey  to  the  Crown,  he  was  beheaded 

January  22,  1552.    Strype  says,  "  Ilis  on    the   22d    of    August  1553.     See 

death  was  brought  about  by  a  faction,  supra,  page  169. 

lieaded  by  the  proud  Duke  of  Nor-  *  "  Let,"  hinder, 

thumberland  ;"  and,  after  mentioning  *  The  doctrine  of  Transubstantia- 

the   persons    who   were   most  active  tion  was  established  by  Pope  Innocent 

therein,  he  adds,  "In  the  end,  what  III.,  at  the  Council  of  Lateran,  a.d. 

became  of  Northumberland  himself,  1215.     Nicolas  I.  was  Pope  from  A.l>. 

the  great  wheel  of  all,  that  procured  858  to  867- 


OF  GOD'S  TRUTH  IN  ENGLAND.        '  279 

and  sworne  souldiers,  and  in  this  laste  dayes,  chiefly  by  Stephen 
Gardiner  and  his  blacke  broode  in  England, — Transubstantia- 
tion  (I  saye)  was  not  then  clearly  confuted  and  myghtely  over- 
throwen,  and  therfore  God  put  wysedome  in  the  tounges  of  his 
ministers  and  messengers  to  utter' that  vayne  vanitie;  and  spe- 
cially gave  such  strength  to  the  penne  of  that  reverend  father 
in  God,  Thomas  Cranmer,  Archebysshop  of  Canterbury,^  to  cut 
the  knottes  of  develyshe  sophistrie,  lyncked  and  knyt  by  the 
Devel's  Gardener,  and  his  blynd  bussardes,^  to  holde  the  veritie 
of  God^  under  bondage,  that  rather  I  thinke  they  shal  con- 
demne  his  workes,  (whiche,  notwithstanding,  shal  continue  and 
reniaine  to  their  confusion,)  then  they  shal  enterprise  to 
answere  the  same.  And  also  God  gave  boldnesse  and  know- 
lege  to  the  court  of  Parliament  to  take  awaye  the  rounde 
clipped  God,^  wherein  standeth  al  the  holines  of  Papistes,  and 
to  commaunde  common  breade  to  be  used  at  the  Lordes  table ; 
and  also  to  take  awaye  the  moste  parte  of  superstitions  (knel- 
ing  at  the  Lordes  Supper  excepted)  whiche  before  prophaned 
Christes  true  religion. 

Then,  deare  Brethren,  was  the  bote  in  the  middes  of  the  sea,® 

'  To  disclose.  Archbishop  of  Canterbury,  Primate 

^TRANSUBSTANTIATION  OVERTHKOWEN  of    all   England,   End    Metropolitan, 

BY    THOMAS    CRANMER,   ARCHEBYSSHOP  unto  a  Crafty  and  sophistical  Cavilla- 

OF  CANTERBURY. — {Marg.  note.)  tion,  devised   by   Stephen  Gardiner, 

^  Buzzards,  a  degenerate  kind  of  Doctor  of  Law,  late  Bishop  of  Win- 
hawk,  but  figuratively  applied  to  a  Chester,  against  the  True  and  Godly 
senseless,  ignorant  fool.  Doctrine  of  the  most  holy  Sacrament 

*  In  1550  Cranmer  published  "A  of  the  Body  and  Blood  of  our  Saviour, 

Defence  of  the  True  and  Catholick  Clirist."     London,  1553,  folio. 
Doctrine   of  the    Sacrament  of  the  ^  the  round  god  was  taken  away 

Body    and    Blood    of    our    Saviour,  by  acte  of  parlyament. —  (Atarg.note.) 

Christ."     Gardiner,  in  1551,  answer-  — The  Act  of  Parliament  respecting 

ed  this  in  "An  Explication  and  As-  the  Sacrament  of  the  Altar,  and  of 

sertion  of  the   True  Catholic  Faith,  the    receiving    thereof    under    both 

touching  the  most  blessed  Sacrament  kinds,  was  passed  in  December  1547- 
of  the  Altar,  with  a  Confutation  of  a  «  whan  all  the  papisticall  abomi- 

Book  written  against  the  same."     In  nacions  were  reveled,  then  was  the 

reply  to  this,  Cranmer  published  his  bote  in  middest  of  the  sea. — {Marg. 

well-known  work,  "An  Answer,  by  note.) 
the  Reverend  Father  in  God,  Thomas 


280  AN  ADMONITION  TO  THE  PROFESSORS 

and  sodenly  ariseth  the  horrible  tempeste,  moste  fearful  and 
dolorouse:  Our  Kyng  is  taken  away  from  us;  and  the  Devel 
bloweth  in  suche  organes^  as  alwaye  he  had  founde  obedient  to 
his  preceptes,  and  by  them  he  enflameth  the  harte  of  that 
wretched  and  unhappy  man  (whom  I  judge  more  to  be  lamented 
than  hated),  to  covet  the  Imperial  Orowne  of  England^  to  be 
establyshed  to  his  posteritie ;  and  what  thereupon  hath  suc- 
ceded,  it  is  not  now  necessary  to  be  written. 

TWO  spE.         Of  this  short  discourse,  beloved   in  the  Lorde,  vou  mayo 

CIAL  NOTES  '  '      ^  J 

couiisK.""^'  consyder  and  perceyve  two  special  notes  : 

THE  FYRSTE  Tho  first,  That  the  whole  malice  of  the  Devel  hath  al  waves  this 
ende,  to  vexe  and  overthrovve  Christes  afflicted  Ohurche :  For 
what  els  intended  the  Devel,  and  his  servauntes,  the  pestilent 
Papistes,  by  al  these  their  craftie  policies,  durynge  the  tyme 
that  Christes  Gospel  was  preached  in  Englande,  then  the  sub- 
vercion  of  the  same  Gospel,  and  that  they  niyght  recover  power 
to  persecute  the  saintes  of  God;  as  this  daye,  in  the  houre  of 
darknes,  they  have  obtained  for  a  tyme,  to  their  owne  utter 
destruction? 

Let  no  man  wonder  thouglie  I  saye,  that  the  crafty  policies 
of  pestilent  Papistes  wrought  al  mischiefe ;  for  who  could  bet- 
ter worke  mischief,  than  suche  as  bore  authoritie  and  rule  ? 
And  who,  I  pray  you,  ruled  the  roste  in  the  courte  all  this 
tyme,  by  stoute  corage  and  proudnes  of  stomack,  but  Northum- 
berland ?  But  who,  I  pray  you,  under  Kynge  Edwarde,  ruled 
al  by  counsel  and  wyt  V  Shall  I  name  the  man  ?  I  wil  wryte 
no  more  plainly  now  then  my  tounge  spake,  the  laste  sermon 
that  it  pleased  God  that  I  should  make  before  that  innocent 
and  moste  godly  kynge,  Edwarde  the  Syxte,  and  before  his 

'"Bloweth  in  such  organes," — in-  Duke  of  Northumberland.    The  Duke 

spires  such  instruments.  was  "the  unhappy  man"  who  is  here 

^  "  To  covet  the  Imperial  Crowne  of  alluded  to. 

England,"    in   the   person   of   Lady  '  who   ruled   all  by   wyt    under 

Jane  Grey,  who  had  married  Lord  kynge  edwabdk  the  sexte.— (i^/ar^/ 

Guilford   Dudley,  fourth  son  to  the  note.) 


OF  GOD'S  TRUTH  IN  ENGLAND.  281 

counsell  at  Westminster,  and  even  to  the  faces  of  suche  as  of 
whom  I  ment :  Entreatynge  this  place  of  Scripture — ''  Qui  edit  J^^.^is- 
mecum  panem,  sustulii  adversus  me  calcaneum  suum  ;''''^  that  is, 
"  He  that  eateth  bread  with  me  hath  lifteth  up  his  heele  against 
me/"'  I  made  this  affirmacion,  That  commonlye  it  was  sene,  that 
the  most  godly  princes  hadde   officers  and  chief  counseilours 
moste  ungodly e/  conjured  enemies  to  Goddes  true  religion,  and 
traitours  to  their  princes.    Not  that  their  wickednesse  and  un- 
godlynesse  was  spedely  perceyved  and  espied  out,  of  the  said 
princes  and  godly  men,  but  that  for  a  tyme  those  crafty  colour- 
ers  could  so  cloke  their  malice  against  God  and  his  trueth,  and 
their  holowe  hertes  towarde  their  lovinge  maisters,  that,  by 
worldly  wysedome  and  pollicie,  at  length  they  attained  to  high 
promotions.     And  for  the  proofe  of  this   myne  affirmation,  I 
recited  the  histories  of  Achitophel,  Sobna,  and  Judas ;  of  whom  jrkg.  17. 
the  two  former  had  hyghe  offices  and  promocions,  with  great  j'uu"'ia^ 
authoritie,  under  the  moste  godly  princes  David  and  Ezechias ; 
and  Judas  was  purse-maister  with  Christ  Jesus.     And  when  I 
had  made  some  discourse  in  that  matter,  I  moved  this  ques- 
tion : — 

"  Why  permitted  so  godly  princes  so  wicked  men  to  be  upon  questio. 
their  counsell,  and  to  beare  office  and  authoritie  under  them?"" 

To  the  which  I  answered.  That  either  they  so  abounded  in  respoksio. 
worldlye  wysedome,  foresight,  and  experience,  touchinge  the 
governement  of  a  common  wealth,  that  their  counsail  appeared 
to  be  so  necessarie,  that  the  common  wealth  could  not  lacke 
them;  and  so,  by  the  coloure  to  preserve  the  tranquilitie  and 
quietnes  in  realmes,  they  were  maintained  in  authoritie.^  Or  els 
they  kept  their  malice,  which  they  bare  towarde  their  maisters 
and  Goddes  true  religion,  so  secrete  in  their  breastes,  that  no 
man  could  espie  it,  til,  by  Goddes  permission,  they  way  ted  for 

1  The  Latin  words  are  omitted  in  '  the    ennemyes   of   the   veritye 

MS.  M.                                                                                     MANYE     TYMES     APPEARE     TO     BE     MOST 
'  GODLY      PRIKCES      COMMONLY      HATH  PROFITABLE  FOR  A  COMMON  WEALTHS. 

MOST  UNGODLY  couNSAiLLERS. — {Marg.       {^Marg,  note.) 
inote.^ 


282  AN  ADMONITION  TO  THE  PROFESSORS 

siiche  occasion  and  opportunitie,  that  they  uttered  all  their  mis- 
chiefe  so  plainlye,  that  al  the  worlde  myght  perceave  it.^  And 
that  was  moste  evident  by  Achitophel  and  Sobna;^  for  of 
UEG.15,16.  Achitophel  it  is  written,  that  he  was  David's  most  secrete  coun- 
sailour;  and  that  bycause  his  counsel  in  those  dayes  was  lyke 
the  oracle  of  God. 

And  Sobna  was  unto  good  Kynge  Ezechias  somtyme  comp- 

ESA.22.38.  troller,  somtyme  secretary,  and  last  of  al  treasurer;  to  the 
which  offices  he  had  never  bene  promoted  under  so  godly  a 
prince,  yf  the  treason  and  malice  which  he  bare  against  the 
Kinge,  and  against  Goddes  true  religion,  hadde  been  manyfestly 
knowen.  No,  quod  I ;  Sobna  was  a  crafty  foxe,  and  could 
shewe  suche  a  faire  countenaunce  to  the  Kinge,  that  neither  he 
nor  his  counsail  coulde  espie  his  malicious  treason ;  but  the 
prophete  Esias  was  commaunded  by  God  to  go  to  his  presence, 

KSA.23.         and  to  declare  his  traitorouse  herte  and  miserable  ende. 

Was  David,  sayd  I,  and  Ezechias,  princes  of  great  and  godly 
giftes  and  experience,  abused  by  crafty  counsailers  and  dissem- 
blyng  hypocrites?  What  wonder  is  it  then,  that  a  yonge  and 
innocent  Kinge  be  deceived  by  craftye,  covetouse,  wycked,  and 
ungodly  counselours  V  I  am  greatly  afrayd,  that  Achitophel 
be  counsailer,  that  Judas  beare  the  purse,  and  that  Sobna  be 
scribe,  comptroller,  and  treasurer.'* 

This,  and  somwhat  more  1  spake  that  daye,  not  in  a  corner 
(as  many  yet  can  wytnesse),  but  even  before  those  whome  my 
conscience  judged  worthy  of  accusation  :  And  this  daye  no 
more  do  I  wryte  (albeit  I  maye  justly,  because  they  have  de- 
clared themselves  more  manifestly);  but  yet  do  I  affirme,  that 
under  that  innocent  Kinge    pestilent    Papistes    had   greatest 

'  MTSCHEFE  AT    THE    LENGTH  WILL  SO  '  IF  DAVID    AND    EZECHIAS  WERE    DIS- 

UTTER  IT  SELFE,  THAT  MEN    MAYE  ESPIE         CEAVED   BY    TRAYTOROUSE  COCNSAYLERS, 

IT." — {Manj.  note.)  Howe  moch  more  a  yonge  and  inno- 

*"  Sobna,"  in  our  present  version,  cent  kynge. —  {Marg.  note.) 

*'Shebna."     The  transcriber  of  MS.  *  the   author    myght    feare    this 

SI.  here  adds  on  the  margin  :  "1603.  indeed. — {Marg.  note.)  In  MS.  M.,  the 

O  Lord,  help  us,  and  be  mercifull  to  transcriber  adds  on  the  margin,  "  We 

us  in  Scotland  this  day !"  may  feir  this  day." 


OF  GOD'S  TRUTH  IN  ENGLAND.  283 

authoritie.  Oh!  who  was  judged  to  be  the  soule  and  lyfe  to 
the  counsel  in  every  matter  of  weaghty  importance?  Who  but 
Sobna,^  Who  could  best  dispatche  busynesses,  that  the  rest  of  patjltti  13 
the  Counsel  might  hauke  and  hunt,  and  take  their  pleasure  I 
None  lyke  unto  Sobna.  Who  was  moste  franke  and  redy  to 
destroye  Somerset  and  set  up  Northumberlande  ?  Was  it  not 
Sobna?  Who  was  moste  bolde  to  crye,  Bastarde,  bastarde, 
incestuous  bastarde,  Mary  shal  never  raigne  over  us?'  And 
who,  I  praye  you,  was  moste  busy  to  saye,  Feare  not  to  sub-  ^^{fp'Jj^^ 
scribe  with  my  Lordes  of  the  Kinges  Majesties  moste  honourable  ^^^"' 
Prevy  Counseil?  Agree  to  his  Graces  last  wil  and  parfit  testa- 
ment, and  let  never  that  obstinate  woman  come  to  authoritie. 
She  is  an  erraunt  Papist :  She  wil  subvert  the  true  religion, 
and  will  bring  in  straungers,  to  the  destruction  of  this  common 
wealth.  Which  of  the  Counsel,  I  saye,  had  these  and  greater 
persuasions  against  Marye,  to  whom  now  he  crouches  and 
kneleth?  Sobna  the  Treasurer.  And  what  intended  suche 
trayterous  and  dissembling  ypocrites  by  al  these  and  suche 
lyke  craftie  sleightes  and  conterfait  conveaunce  ?  Doutles 
the  overthrowe  of  Christes  true  religion,  which  then  began  to 
florishe  in  England ;  the  libertie  wherof  fretted  the  guttes  of 
suche  pestilent  Papistes,  who  now  hath  gotten  the  dayes  which 
they  longe  loked  for,  but  yet  to  their  owne  destruction  and 
shame ;  for,  in  the  spyt  of  their  heades,  the  plagues  of  God 
shall  stryke  them.  They  shalbe  comprehended  in  the  snare 
which  they  prepare  for  other;    for  their  owne  counsels  shal 

'  Under  the  character  of  Shehna,  tember  1553,  he  was  not  ashamed  to 

Knox  refers  to  Sir  William  Pauiet,  sit  among  his  examiners,  and   treat 

created   in   1551    Marquess  of  Win-  him    with    severity.     During    seven 

Chester,  who  was  successively  Comp-  reigns  of  political  and  religious  dis- 

troUer,  Secretary,  and  Lord  Treasurer  cord,  he  enjoyed  a  course  of  prosperi- 

to  Edward  the  Sixth,  and  was  conti-  ty,  likening  himself  to  the  pliable  wil- 

tinued  in  that  office  by  Queen  Mary.  low,  not  the  stubborn  oak.     He  died 

He  had  declared  himself  to  Cranmer  in   1572,    having  attained   the  great 

in  favour  of  Lady  Jane  Grey,  and  had  age  of  97. 

railed  against  the  Princess  Mary,  as  ^  the   treasurers  wordes  against 

here  intimated;  yet  when  Cranmer  the    authoritie    op    maey. — {Marg. 

•was  committed  to  the  Tower,  in  Sep-  note.) 


7,  8.  tie. 
JOHN  S&  1: 


284  AN  ADMONITION  TO  THE  PROFESSORS 

make  them  selves  slaves  to  a  proude,  mischevous,  unfaythful, 
and  vile  nation. 

But  nowe  to  the  Seconde  note  of  our  discourse,  which  is  this : 
Albeit  the  tyrauntes  of  this  earth  have  learned,  by  longe  expe- 
rience, that  they  are  never  able  to  prevaile  against  Goddes 
truth;  yet,  because  they  are  bounde  slaves  to  their  maister  the 
Devil,  they  can  not  ceasse  to  persecute  the  membres  of  Christ, 
when  the  Devel  blowes  his  wynde  in  the  darknesse  of  the  night;' 
that  is,  when  the  light  of  Ohristes  Gospel  is  taken  away,  and 
the  Devel  raigneth^  by  idolatry,  supersticion,  and  tyranny. 

This  moste  evidently  may  be  sene,  from  the  beginninge  of  this 
worlde  to  the  tyme  of  Christ,  and  from  thence  til  this  dale. 
Tsmael  myght  have  perceaved  that  he  could  not  prevaile  against 
Isaac,  because  God  had  made  his  promise  unto  him ;  as  no  doute 
Abraham  their  father  teached  to  his  whole  household.  Esau 
F,xoD.6.6.  lykewys©  understode  the  same  of  Jacob.  Pharao  might  plainly 
have  sene  by  many  miracles'  that  Israel  was  Goddes  people, 
whome  he  could  not  utterly  destroye.  And  also,  the  Scribes 
and  Phariseis  and  chiefe  prestes  were  utterly  convict^  in  their 
conscience  that  Christes  whole  doctrine  was  of  God,  and  that,  to 
the  profite  and  commoditie  of  man,  his  miracles  and  workes 
were  wrought  by  the  power  of  God;  and  therefore  that  they 
could  never  prevaile  against  him.  And  yet,  as  the  Devel 
styrred  then,  none  of  those  could  refraine  to  persecute  Him, 
whome  they  knewe  moste  certainly  to  be  an  innocent. 

This  I  wryt,  that  you  shall  not  wonder,  albeit  now  ye  se  the 
poysoned  Papistes,  wicked  Wynchester,  and  dreaming  Duresme, 
with  the  rest  of  theyr  faction  (who  somtymes  were  so  con- 
founded, that  neither  they  durst  nor  could  speake  nor  wryte  in 
the  defence  of  their  heresies,)  nowe  so  to  rage  and  triumphe 
against  the  eternal  truth  of  God,^  as  though  they  had  never 
assayed  the  power  of  God  speaking  by  his  true  messengers. 

'  TiBACNTES  CAN  NOT  CEASSE  TO  PEE-  *  "  By  many  miracle's ,"  in  MS.  M. 

eECUTEOHEisTESMEMBRES.-(J/ar^.wo««.)      "by  manifest  miracles." 
*  "  Raigaeth,"    iu    MS.   M,   "  ring-  *  Fully  convinced. 

eth."  ,  .*  THE    POWER   O?   00DDE3   WORD  PDT 


OF  GOD'S  TRUTH  IN  ENGLAND.  285 

Wonder  not  hereat,  I  saye,  beloved  Brethren,  that  the 
tyrantes  of  this  worlde  are  so  obedient,  and  redye  to  folowe  the 
cruel  counsels  of  suche  disguysed  monsters;^  for  neither  can 
the  one  nor  the  other  refraine,  because  both  sortes  are  as 
subjecte  to  obey  the  Devel,  their  prince  and  father,  as  the  un- 
stable sea  is  to  lyft  up  the  waves  when  the  vehement  wynde 
bloweth  upon  it. 

It  is  fearfull  to  be  heard,  that  the  Devel  hath  such  power  over 
any  man,  but  yet  the  Worde  of  God  hath  so  instructed  us. 
And  thcrfore,  albeit  it  be  contrary  to  our  phantasie,  yet  we  ^°[J^^f- 
must  believe  it ;  for  the  Devel  is  called  the  Prince  and  god  of 
this  Worlde,  because  he  raigneth,'^  and  is  honoured  by  tyranny 
and  idolatry  in  it. 

He  is  called  the  Prince  of  Darknes,  that  hath  power  in  the 
ayre.  It  is  said,  That  he  worketh  in  the  children  of  unbelefe,  ephes.?. 
because  he  styrreth  them  to  trouble  Goddes  elect ;  as  he  in- 
vaded Saul,  and  compelled  him  to  persecute  David;  and  lyke-  ireg.i6,i8. 
wyse  he  entered  into  the  herte  of  Judas,  and  moved  him  to  Jg[{Nw. 
betray  his  Maister.  He  is  called  Prince  over  the  sonnes  of 
pride,  and  Father  of  al  those  that  are  lyers  and  enemies  to 
Goddes  truthe ;  over  whom  he  hath  no  lesse  power  this  day, 
then  somtymes  he  had  over  Annas  and  Caiphas,  whom  no  man 
denieth  to  have  been  led  and  moved  by  the  Devel  to  persecute 
Christ  Jesus  and  his  moste  true  doctrine.  And  therefore,  won- 
der not,  I  say,  that  now  the  Devel  rageth  in  his  obedient  ser- 
vaunts,  wyly  Wynchester,^  dreaming  Duresme,  and  bloudy 
Bonner,  with  the  rest  of  their  bloudy,  butcherly  broode:  for  this 
is  their  houre  and  power  graunted  to  them ;  they  can  not  ceasse 
nor  asswage  their  furious  fumes,  for  the  Devil,  their  sire,  stirreth, 
moveth,  and  carieth  them,  even  at  his  wyl.^     But  in  this  that  I 

PAPiSTES  TO  SILENCE  WITHIN  ENGLAND,  *  «  Rai^netli,"  in  MS.  M. "  riiigeth." 

EXCEPT     IT     UAD     BENE    TO    BKACGE     IN  ^  WILY  WINCHESTER,    DBEAMTNGE  DU- 

CORNERS.— (3/ar^.  note.)  besme,blodi)YE  bonner.— (ilfajv/.Moie.) 

'  PRINCES  ABE  REDY  TO  PERSECUTE  AS  *  THIS  IS  THE  CAUSE  BEFORE  OMITTED, 

THE     MALICIOUSE       PAPISTES     WIL     COM-  WHI     THE     WYNDE     BLEW     TO      TROUBLE 

MAUND. — {Marg.  note.)  chuystes  disciples.— (3/ar^.  note.) 


286 


AN  ADMONITION  TO  THE  PROFESSORS 


THE 

PI.AYFR 
or  THE 
AirXHOB. 


declare  the  power  of  the  Devell  vvorkinge  in  cruel  tyrauntes, 
think  you  that  I  attribute  or  gyve  to  hym  or  to  them  power  at 
their  pleasure  1  No,  not  so,  Brethren,^  not  so  :  for  as  the  Devel 
hath  no  power  to  trouble  the  elementes,  but  as  God  shal  suffre; 
so  hath  worldlye  tyrauntes  (albeit  the  Devel  hath  fully  pos- 
sessed their  hertes)  no  power  at  al  to  trouble  the  saintes  of 
God,  but  as  their  bridle  shal  be  lowsed  by  Goddes  handes. 

And  herein,  deare  Brethren,  standeth  my  singuler  comforte 
this  day,  when  I  hear  that  those  bloudy  tyrauntes  within  the 
Realme  of  Englande  doth  kyl,  murther,  destroy,  and  devoure 
man  and  woman,  as  ravynous  lyons  nowe  loused  from  bondes. 
I  lyft  up,  therfore,  the  eyes  of  myne  herte  (as  my  iniquitie  and 
present  doloure  wil  suffer),  and  to  my  Heavenly  Father  wil  I 
saye : — 

"0  Lorde!  those  cruel  tyrauntes  are  loused  by  thy  hande,  to 
punish  our  former  ingratitude,  whom,  we  trust,  thou  wilt  not 
suffer  to  prevail  for  ever;  but  when  thou  haste  corrected  us  a 
lytle,  and  hast  declared  unto  the  worlde  the  tyrannye  that 
lurked  in  their  boldened'^  breastes,  then  wilt  thou  breake  their 
jawe-bones,  and  wilt  shut  them  up  in  their  caves  againe,  that 
the  generation  and  posteritie  folowynge  may  prayse  thyne  holy 
name  before  thy  congregacion.     Amen," 

When  I  feele  any  taste  or  motion  of  these  promyses,  then 
thinke  I  myselfe  most  happy,  and  that  I  have  received  a  juste 
compensacion,  albeit  I,  and  al  that  to  me  in  earth  belongeth 
should  suffer  the  present  death;  knowynge  that  God  shal  yet 
shewe  mercy  to  his  afflicted  Churche  within  Englande,  and  that 
he  shall  represse  the  pride  of  these  present  tyrauntes,  lyke  as 
he  hathe  done  of  those  that  were  before  our  dayes. 

And  therefore,  beloved  Brethren^  in  our  Savioure  Jesus 
Christ,  holde  up  to  God  your  handes,  that  are  fainted  thorowe 
feare,  and  let  your  hertes,  that  have  in  these  dolourouse  dayes 


'  In  the  original  edit,  "brotherj"  in 
MS.  M.  "  brother." 

*  "  Boldeued,"  swelled  with  pride. 


^  In  the  original  edit.  "  brother;"  in 
MS.  M.  "  bretlier." 


OF  GOD'S  TRUTH  IN  ENGLAND.  287 

sleeped  in  sorowe,  awake,  and  heare  the  voyce  of  your  God,  who 
eweareth  by  him  selfe,  That  he  wil  not  suffer  hys  Churche  to  be  ^a.4b.5i.u 
oppressed  for  ever ;  neither  that  he  will  despyse  our  sobbes 
to  the  ende,  yf  we  wil  rowe  and  stryve  against  this  vehement 
^vynde.  I  nieane,  yf  that  we  wil  not  runne  baeke  headiinges  to 
idolatrie,  then  shall  this  storme  be  aswaged  in  despite  of  the 
Devel.  Christe  Jesus  shall  come  with  spede  to  your  delyver- 
aunce  ;^  he  shal  pearce  thorowe  the  wynde,  and  the  raging 
seas  shal  obey,  and  beare  his  feete  and  body  as  the  massie, 
stable,  and  drie  land.  Be  not  moved  from  the  sure  foundaeion 
of  your  fayth.  For  albeit  that  Christe  Jesus  be  absent  from 
you  (as  he  was  from  his  disciples  in  that  great  storme)  by  his 
bodely  presence,  yet  he  is  present  by  his  myghtie  power  and 
grace.  He  standeth  upon  the  mountaine^  in  securitie  and  rest; 
that  is,  his  fleshe  and  whole  humanitie^  is  now  in  heaven,  and  can 
suffer  no  suche  trouble  as  somtyraes  he  dyd ;  and  yet  he  is  ^ 
ful  of  petie  and  compassion,  and  doth  consider  al  our  travail, 
anguish,  and  labours ;  wherfore,  it  is  not  to  be  douted  but 
that  he  wil  sodenly  appeare  to  our  great  comforte.  The  ty- 
rantes  of  this  world  can  not  kepe  backe  his  coming,  more  then 
might  the  blustering  wind  and  raging  seas  let  Christ  to  come 
to  his  disciples,  when  they  loked  for  nothing  but  for  present 
death. 

And  therefore,  yet  agayn,  I  saye,  beloved  in  the  Lorde,  Let 
youre  hertes  attend  to  the  premisses  that  God  hath  made 
unto  true  repentaunte  sinners;  and  be  fullye  persuaded  wyth  a 
constant  fayth,  that  God  is  alwayes  true  and  just  in  his  per- 
formance of  his  promises.  Yow  have  hearde  these  dayes 
spoken  of  very  playnly,  when  your  hertes  could  feare  no  daun- 
ger,  because  yow  were  nyghe  the  lande,  and  the  storme  was  not 
yet  risen;    that  is,  ye  were  yonge  seholers  of  Christ,  when  no 


'  THE  COMMTNG  OP  CHRIST  TO  HIS  DIS-  '  CHRIST     IS     SURE    UPON    THE     MOUN- 

ciPLES    UPON    THE   SEAS   IS   OPENED TAIN. —  (Marg.  note.) 

{ilarg.  note.)  *"  His  flesclie and  whole Immanitie," 

that  is,  his  human  nature,  his  body. 


288  AN  ADMONITION  TO  THE  PROFESSORS 

persecution  was  seen  or  felt.  But  now  ye  are  come  into  tho 
middest  of"  the  sea  (for  what  parte  of  Englande  herde  not  of 
youre  profession  ?)  and  the  vehement  storme,  wherof  we  than 
ahnoste  in  every  exhortacion  spake  of,  is  now  suddenly  risen 
up.  J3ut  what !  hath  God  brought  yowe  so  farre  furth  that 
you  shal,  both  in  soules  and  bodies,  every  one  perish?  Nay. 
]\Iy  whole  trust  in  Goddes  mercy  and  truthe  is  to  the  contrarie. 
For  God  brought  not  his  people  into  Egypte,  and  from  thence 
thorowe  the  Red  Sea,  to  th"'entent  they  should  therein  perish,^ 
but  that  he  of  them  shuld  shewe  a  most  gloriouse  delyverance. 
Neither  sent  Christe  his  Apostles  into  the  middest  of  the  sea,  and 
suffred  the  blusteringe  storme  to  assault  them  and  their  bote,  to 
th'entent  thei  shuld  there  perish;  but  because  he  wold  the  more 
have  his  great  goodnes  towardes  them  felt  and  perceaved,  in  so 
mightely  delivering  them  owt  of  the  feare  of  peryshinge;  giving 
us  therby  an  example  that  he  wold  do  the  lyke  to  us,  if  we 
abyde  constant  in  our  profession  and  fayth,  withdrawinge  our 
selves  from  supersticion  and  idolatrie.  We  gave  yow  warning 
of  these  dayes  long  agoo.  For  the  reverence  of  Ohristes  bloud 
MARKE  let  these  wordes  be  marked  :  "The  same  truth  that  spake  be- 
fore  of  these  most  dolorouse  dayes,  forspake  also  the  everlast- 
ing joye  prepared  for  suche  as  shuld  continue  to  the  ende." 
The  trouble  is  come,  0  deare  Brethren  !  looke  for  the  com- 
forte,  and  (after  the  example  of  the  Apostles)  abyd  in  resistinge 
this  vehement  storme  a  little  space. 

The  thyrd  watch  is  not  yet  ended  :  Remember  that  Christe 
Jesus  came  not  to  his  Disciples  till  it  was  tlib  fourth  watch,^  and 
they  were  then  in  no  lesse  daunger  than  yow  be  nowe;  for  theyr 
fayth  faynted,  and  their  bodies  were  in  daunger.  But  Christe 
Jesus  came  when  they  loked  not  for  him :  And  so  shal  he  do 
to  yow,  yf  you  wil  continue  in  the  profession  that  yow  have 
made.     This  darre  I  be  bold  to  promise,  in  the  name  of  Hym 

'  GOD  NEVER  BROUGnT  HIS  PEOPLE  IN-  '  CHKIST  CAME    NOT  TO  HYS    DISCIPLE3 

TO    TROUBLE   TO  TU'ENTENT    THAT    TUEY  TIL  THE  FOURTH  WATCH.  —  (^Maig .  UOtC .) 

BUCLD  PERYsn  TUERiN. — {Marg.note.) 


THESE 
■W'OBOjE 


OF  GODS  TRUTH  IN  ENGLAND.  289 

whose  eternal  veritie  and  glorious  Gospel  ye  have  harde  and 
receaved ;  who  also  putteth  in  to  myn  heart  an  earnest  thrist 
(God  knoweth  I  lye  not)  of  your  salvation,  and  some  care  also 
for  youre  bodies,  which  nowe  I  wil  not  expresse. 

Thus  shortly  have  I  passed  thorowe  the  outrageous^  tempest, 
wherein  the  disciples  of  Christe  were  tempted,  after  that  the 
great  multitude  were,  by  Christe,  fedde  in  the  deserte,  omittinge 
many  profitable  notes  which  myght  wel  have  bene  marcked  in 
the  texte,  because  my  purpose  is,  at  this  present,  not  to  be 
tediouse,  nor  yet  curiouse,  but  onlie  to  note  such  thinges  as  be 
aggreable  to  these  most  dolorouse  dayes. 

And  so,  let  us  nowe  speake  of  the  ende  of  this  storme  and 
trouble,  in  which  I  finde  foure  thinges  cheiflye  to  be  noted. 

First,  That  the  Disciples,  at  the  presence  of  Christe,  were  i. 
more  affrayed  then  they  were  before. 

Secondlye,  That  Christe  useth  no  other  instrument  but  his  2. 
worde,  to  pacifie  their  hertes. 

Thyrdlye,  That  Peter,  in  a  fervencie,  firste  left  his  bote,  and  3. 
yet  after  feared. 

Last,  That  Christe  permitted  neyther  Peter,  nor  the  rest  of  4, 
his  Disciples,  to  perish  in  that  feare,  but  gloriously  delivered  al, 
and  pacified  the  tempeste. 

Theyr  greate  feare,  and  the  cause  therof,  are  expressed  in  the 
texte  in  these  wordes  :  "  When  the  Disciples  sawe  him  walking 
upon  the  sea,  they  were  afrayed,  sayinge,  that  he  was  a  spirite. 
And  they  cryed  thorowe  feare." 

It  is  not  my  purpose  in  this  treatise  to  speak  of  spirites,  nor 
yfft  to  dispute,  whether  spirites,  good  or  bad,^  maye  appeare  and 
trouble  men ;  neither  yet  to  inquire  why  mannes  nature  is  af- 
frayed for  spirites,  and  so  vehementlie  abhorreth  their  presence 
and  company.  But  my  purpose  is  only  to  speake  of  thinges 
necessarie  for  this  tyme. 

And,  firste,  let  us  consyder  that  ther  was  three  causes  why 

'  In  the  orig.  edit,  "outrages."  ^  In  MS.  M.  "good  or  evill." 

VOL.  III.  T 


290  AN  ADMONITION  TO  THE  PROFESSORS 

the  Disciples   knewe    not   Christe/  but  judged   him   to  be  a 
spirite. 

1.  The  first  cause  was,  The  darknesse  of  the  nyght. 

2.  The  second  cause  was,  The  unaccustomed  vision  that  appear- 
ed.    And, 

3.  The  thirde  was,   The  daunger  and  tempest,  in  which  they  so 
earnestly  labored  for  the  savegard  of  their  selves. 

The  darknesse  (I  say)  of  the  nyght  letted  theyr  eyes^  to  see 
hym ;  and  it  was  above  nature,  that  a  massye,  hevy,  and 
weyghtie  body  of  a  man  (suche  as  they  understode  their  Master 
Ohriste  to  have)  shuld  walke,  go  upon,  or  be  borne  up  of  the 
water  of  the  ragynge  sea,  and  not  sincke.  And,  finally,  the 
horroure  of  the  tempest,  and  great  daunger  that  they  were  in, 
perswaded  them  to  loke  for  none  other  but  certaynly  to  be 
drouned.  And  so  al  these  three  things,  concurrynge  together, 
confirmed  them  in  this  imagination.  That  Christe  Jesus,  who 
came  to  theyr  greate  comforte  and  deliveraunce,  was  a  fearfull 
and  wicked  spirite  appearyn^  to  their  destruction. 

What  here  chaunsed  to  Christe  Jesus  him  self,^  that  I  myght 
prove  to  have  chaunsed,  and  dayly  to  chaunce,  to  the  veritie  of 
his  blessed  worde,  in  al  ages  from  the  begynnynge.  For  as 
Christe  hym  self,  in  this  their  trouble,  was  judged  and  estemed 
by  his  Disciples,  at  the  firste  syght,  a  spirite  or  phantastical* 
body;  so  is  the  truth  and  syncere  preachinge  of  his  gloriouse 
Gospel,  sent  by  God  for  mannes  most  comforte,  delyveraunce 
from  synn,  and  quietnesse  of  conscience,  whan  it  is  firste  of- 
fered, and  truly  preached;  it  is,  I  saye,  no  lesse  but  judged  to 
be  heresye  and  disceavable  doctrine,  sent  by  the  Devil  to 
mannes  destruction. 

The  cause  herof  is  the  darke  ignoraunce  of  God,  which,  in 
every  age,  from  the  beginning,  so  overwhelmed  the  world,  that 

'  THREE  CAUSES    WHY  CHRISTES  DISCI-  •  WHAT     CHAUNSED    TO    CHRIST,    THAT 

WiES  MYSKNEW  HYM. —  {Murg.   liOte.)  ALSO     IN    ALL    AGES    CHAUNSETH    TO    HIS 

*  In    MS.   M.    "  lettit    thair   eis,"       holy  worde. — {Marg.  vote.) 
hindered  their  eyes.  *  "  Phantastical,''  fancied. 


OF  GOD'S  TRUTH  IN  ENGLAND.  UOl 

sonietymes  Goddes  veray  electe  were  in  lyke  biyndnes  and 
erroure  with  the  reprobate :  as  Abraham  was  an  idolatere ;  Jos-  «*■ 
M  OSes  was  instructed  in  al  the  artes  of  the  Egyptianes  ;  Paule, 
a  proude  Pharisey,  conjured^ agaynst  Christe  and  his  doctrine; 
and  many  in  this  same  our  age,  when  the  truth  of  God  was 
offred  unto  them,  were  sore  affrayed,  and  cried  agaynst  it,  only 
because  the  darke  cloudes  of  ignoraunce  had  troubled  them 
before.  But  this  matter  I  omitte  and  let  passe,  til  more  op- 
portunitie. 

The  chefe  note  that  wold  have  yowe  wel  observe  and  marcke  nota. 
in  this  preposterous  feare  of  the  Disciples,  is  this: — 

The  more  nyghe^  deliverance  and  salvacyon  approcheth,  the 
more  stronge  and  vehement  is  the  temptacyon  of  the  Churche 
of  God:^  And  the  more  nyghe^  that  Goddes  vengeaunce  ap- 
procheth to  the  reprobate,  the  more  proude,  cruel,  and  arro- 
gant are  they.  Whereby  it  commonly  commeth  to  passe,  that 
the  veray  messyngers  of  lyfe  are  judged  and  demed  to  be  the 
authors  of  al  raischefe.  And  this  in  many  histories  is  evident. 
Whan  God  had  appoynted  to  delyver  the  afflicted  Israelites,  by 
the  hand  of  Moses,  from  the  tyranny  of  the  Egyptians,  and 
Moses  was  sente  to  the  presence  of  Pharao  for  the  same  pur- 
pose, such  was  their  affliction  and  anguyshe  by  the  crueltie 
which  newly  was  exercysed  over  them,  that  with  open  mouthes 
they  cursed  Moses,  (and  no  doute  in  their  hertes  they  hated  kxod.s.a, 
God  who  sent  hym,)  alledgyng,  that  Moses  and  Aaron  was  the 
whole  cause  of  their  last  extreme  trouble. 

The  lyke  is  to  be  seen  in  the  boke  of  Kynges,  both  under 
Pvliseus*  and  Esaias  the  prophetes.  For  in  the  dayes  of  Joram, 
Sonne  of  Achab,  was  Samaria  beseged  by  the  king  of  Syria.  4RKG.8. 
In  which  Samaria,  no  doute,  (albeit  the  kinge  and  the  most 
multitude  were  wicked)  ther  was  yet  som  membres  of  Goddes 
electe  Church,  which  wer  brought  to  such  extreme  famin,  that 

'  Sworn.  '  THE  FEARE  IS  GREATEST  WHAN  DELI- 

^  "  The  more  nyghe,"  in  MS.  M.      veraunce  is  most  ntgh. — {Manj.  note,) 
*'  the  more  neir."  *  In  our  present  version,  Elisha. 


292  AN  ADMONITION  TO  THE  PROFESSORS 

not  only  thlnges  of  snial  price  were  sold  beyond  al  measure, 
but  also  women,  agaynst  nature,  were  compelled  to  eat  their 
owne  childi'en.  In  this  same  citie  Eliseus  the  prophete  most 
commonly  was  conversant  and  dwelt,  by  whose  counsel  and 
commaundement,  no  doute,  the  citie  was  kepte;  for  it  appeareth 
the  kinge,  to  laye  that  to  hys  charge,  when  he  hearing  the 
piteous  complaint  of  the  woman  (who  for  honger  had  eaten  her 
owne  Sonne),  rent  his  clothes,  with  a  solemne  othe  and  vo\ve 
that  the  head  of  Eliseus^  should  not  stand  upon  his  body  that 
daye.  Yf  Eliseus  had  not  ben  of  counsel  that  the  cytie  should 
have  bene  kept,  why  should  the  kynge  more  have  fumed  against 
him  then  against  other?  But  whether  he  was  the  author  of  the 
defendinge  the  citie,  or  not,  al  is  one  to  my  purpose,  for  before 
the  delyveraunce  was  the  Churche  in  suche  extremitie,  that  the 
chiefe  pastore  of  that  tyme  was  sought  to  be  killed  by  suche  as 
shoulde  have  defended  hym. 

The  lyke  is  redde  of  Ezechias,"  who  defending  his  citie  Jeru- 
salem, and  resisting  proude  Sennacherib,  (no  doute  obeying 
the  counsel  of  Esaias,)  at  length  was  so  oppressed  with  sorowe 
and  shame  by  the  blasphemouse'wordes  of  Rabsakes,^  that  he 
had  no  other  refuge  but  in  the  temple  of  the  Lorde  (as  a  man 
desperate  and  wythout  comforte)  to  open  the  disdaynfull  letters 
sent  unto  hym  by  that  hautye  and  proude  tyraunte. 

By  these  and  many  histories  mo,  it  is  moste  evident  that  the 
more  nigh  salvation  and  deliveraunce  approcheth,  the  more 
vehement  is  the  temptation  and  trouble. 

■  This  I  writ  to  admonishe  you,  that  albeit  yet  you  shal  se 
tribulation  so  abounde,  that  nothing  shal  appere  but  extreme 
misery,  without  al  hope  of  comforte;  that  yet  ye  declyne  not 
from  God.  And  that  albeit  somtymes  ye  be  moved  to  hate  the 
messengers  of  lyfe,  that  therfore  you  shal  not  judge  that  God 
wyl  never  shewe  mercy  after.  No,  deare  Brethren,  as  he  hatlie 
entreated*  other  before  you,  so  wil  he  do  you. 

*  III  the  old  edit.  EHzeiis.  'In  our  present  version, Rabshakeh. 

*  la  our  present  version,  Ilezekiah.  *  In  MS.  M.  "intreatit,"  dealt  with; 


OF  GOD'S  TRUTH  IN  ENGLAND.  293 

God  wyll  suffer  tribulation  and  dolour  abounded  that  no 
manor  of  comforte  shalbe  seen  in  man,  to  tlfentent,  that  when 
delyveraunce  commeth  the  glorie  maye  be  his,^  whose  onlye 
worde  maye  pacifie  the  tempestes  moste  vehement. 

He  drowned  Pharao  and  his  army.^  He  scattered  the  great  exo.4. 
multitud  of  Benedab.*  And  by  his  aungel  killed  the  hoist  of 
Sennacherib.  And  so  delyvered  his  afflicted,  when  nothinge 
appeared  to  them  but  utter  destruction.  So  shal  he  do  to  you, 
beloved  Brethren,  yf  paciently  ye  wil  abyde  his  consolation  and 
counsel.  God  open  your  eyes  that  ryghtly  ye  maye  under- 
stande  the  meaning  of  my  wrytinge.     Amen. 

But  yet,  peradventure,  you  wonder  not  a  lytle  why  God  per- 
mitteth  suche  bloud  thristye  tyrauntes  to  molest  and  greve  his 
chosen  Church:  I  have  recited  some  causes  before,  and  yet  mo  I 
could  recite,  but  at  this  tyme  I  wyl  holde  mc  content  with  one. 
The  justice  of  God  is  suche,  that  he  wil  not  powre  forth  his  nota. 
extreme  vengeaunce  upon  the  reprobate,  unto  suche  time  as 
their  iniquitie  be  so  manifest,  that  their  very  flatterers  cannot 
excuse  it.     Pharao  was  not  destroyed,  till  his  owne  liousholde  exo.  w. 
servauntes  and  subjectes  abhorred  and  condempned  his  stub- 
burne    disobedience.     Jesabel   and    Athalia    were    not   thrust 
from  this  lyfe  into  hell,  tvll  all  Israel  and  Juda  were  wytnesses  jKZAnKr,, 
of  their  crueltie  and  abhominations.     Judas  was  not  hanged,  ^^"  judas. 
til  the  princes  of  the  prestes  bare  wytnesse  of  his  traitorouse 
acte  and  iniquitie. 

And  to  passe  over  the  tyrauntes  of  olde  tyme  whom  God  hath 
plagued,  let  us  come  to  the  tyrauntes  wliiche  nowe  are  within 
the  Realme  of  Englande,  whome  God  will  not  longe  spare. 
Yf  Steven  Gardiner,  Cuthbert  Tunstal,  and  butcherly  Bonnar,  gardener, 

''  TUNril'AL, 

false  byshoppes  of  Wynchester,  Duresme,  and  of  London,  had  boxn'Sak^^^ 
for  their  false  doctrine  and   traitorous    actes   suffered  death, 

'  WHV  GOD  SUFFERETH  TRIBULATION  TO  *  III  IMS.  M.  "  liis  great  arniie." 

ABOUND  AND  CONTINUE.— (.l/a/v^.  ttote.)  *  III   MS.  M.  "  Beniiadab ;"  in  our 

^  In  MS.  M.  "  the  glorie  may  be  to      present  version,  lieiiliadad. 
his  Majestic  allone." 


294  AN  ADMONITION  TO  THE  PROFESSORS 

when  they  justly  deserved  the  same,  then  woulde  errant  Pa- 
pistes  have  alledged  (as  I  and  other  have  herde  them  do)  that 
they  were  men  reformable,  that  they  wer  mete  instrumentes  for 
a  common  wealth;  that  they  were  not  so  obstinate  and  mali- 
cious as  they  were  judged;  neither  that  they  thristed  for  the 
blonde  of  any  man.  And  of  Ladye  Marye/  who  hath  not 
herde,  that  she  was  sober,  mercyful,  and  one  that  loved  the 
common  wealthe  of  Englande?  Had  she,  I  saye,  and  suche  as 
now  be  of  her  pestilent  counsel,  bene  sent  to  hell  before  these 
dayes,  then  should  not  their  iniquitie  and  crueltie  so  manifest- 
lye  have  appeared  to  the  worlde.  For  who  coulde  have  thought 
that  suche  crueltie  could  have  entered  into  the  hert  of  a  wo- 
man, and  into  the  hert  of  her  that  is  called  a  virgine,  that  she 
would  thirst  the  blond  of  innocentes,  and  of  suche  as  by  juste 
lawes  and  faythful  wytnesses,  can  never  be  proved  to  have 
offended  by  them  selves  ? 

I  fynde  that  Athalia,  through  appetite  to  raigne,  murthered 
the  seed  of  the  kinges  of  Juda.  And  that  Herodias'  doughtcr, 
at  the  desyre  of  an  hooryshe  mother,  obteyned  the  heade  of 
John  the  liaptist.  But  that  ever  a  woman,  that  suffred  her 
selfe  to  be  called  the  moste  blessed  Virgine,^  caused  so  muclie 
bloud  to  be  spilt  for  establishing  of  an  usurped  authoritie,  I 
thinke  is  rare  to  be  founde  in  Scripture  or  Historie. 

I  fynde  that  Jesabel,  that  cursed  idolatress,  caused  the  bloud 
of  the  prophetes  of  God  to  be  shedde,  and  Naboth  to  be  mur- 
thered unjustly  for  his  owne  vineyard;  but  yet  I  thinke  she 
never  erected  halfe  so  many  gallowes^  in  al  Israel  as  mysche- 
vous  Mary  hath  done  within  London  alone. 

*  THE  PRAYSE  OF  WYNOHESTER,  DU-  "our  right  iUustrious  Queeii,"  Mary 
RYSME,  AND  OF  LADY  MARY,  BEFORE  of  England  I — "  Religion  ceased  iu 
THESE  DAYES. — {Marg.  note.)  England,  it  was  at  rest,  until  Mary 

*  Strype  gives  an  account  of  a  ser-  arose,  a  Virgin  arose  in  England." — 
men  preached  before  the  Convocation,  {Memorials,  vol.  iii.  p.  40.) 

in  October  1553,  by  Harpsfield,  Arch-  '"Half  so   many   gallowes."     Sir 

deacon  of  London,  in  which  he  thus  Thomas  Wyatt  and  others,  when  the 

parodied  the  words  written  of  Debo-  marriage  of  Philip  and  Mary  was  pro- 

rah  (Judges  v.  7,  8)  as  applicable  to  posed,  in  January   1554,  had  takea 


OF  GOD'S  TRUTH  IN  ENGLAND.  295 

But  you,  Papistes,  wyl  excuse  your  Mary  the  virgine;^  wel,  let 
her  be  your  virgine,  and  a  goddes  mete  to  maintaine  such  ido- 
latrers,  yet  shal  I  ryghtlye  laye  to  her  charge  that  which  I 
thinke  no  Papist  within  Englande  wyl  justifie  nor  defende. 
And  therfore,  0  ye  Papistes!  here  I  wyl  a  lytle  turne  my  penne 
unto  you.  Answere  unto  this  question,  0  seede  of  the  Serpent! 
Would  any  of  you  have  confessed  two  yeres  ago,  that  Mary,  your 
mirrour,  had  bene  false,  dissembling,  unconstant,  proud,  and  a 
breaker  of  promyses,^  excepte  suche  promyses  as  she  made  to 
your  god  the  Pope,  to  the  great  shame  and  dishonoure  of  her 
noble  father  ?  I  am  sure  you  would  full  lytle  have  thought 
it  in  her.  And  now,  doth  she  not  manifestlye  shewe  her  selfe 
to  be  an  open  traitoresse  to  the  Imperiall  Crown  of  England, 
contrary  to  the  juste  lawes  of  the  Eealme,  to  brynge  in  a 
straunger,  and  make  a  proude  Spaniarde  kynge,  to  the  shame, 
dishonoure,  and  destruction  of  the  nobilitie;  to  the  spoyle  from 
them  and  theirs  of  their  honoures,  landes,  possessions,  chief 
offices  and  promotions;  to  the  utter  decaye  of  the  treasures, 
commodities,  navie,  and  fortifications  of  the  Realme;  to  the 
abasyng  of  the  yeomanry,  to  the  slavery  of  the  communaltie,  to 
the  overthrowe  of  Christianitie  and  Goddes  true  religion;  and, 
finally,  to  the  utter  subversion  of  the  whole  publicke  estate  and 
common  wealth  of  Englande?^  Let  Northfolke  and  Suffolke. 
let  her  owne  promyse  and  proclamation,  let  her  fatheris  testa- 
ment, let  the  cytie  of  London,  let  the  auncient  lawes  and  actes 
of  Parliamentes  before  established  in  Englande,  be  judges  be- 
twixte  myne  accusation  and  her  moste  traytourus  iniquitie. 

First,  her  promyse  and  proclamation  dyd  signifie  and  declare, 

arms  to  prevent  a  union  from  which  mart,  chastes  bearlynges. — {Marg. 

they  anticipated  many  calamities  to  note.) 

England.      But    their     ill-concocted  ^  ^  livelye  picture  of  mart,  thb 

scheme  was  speedily  suppressed,  and  utter  mtschefe  of  England — {J^Iarg. 

seventeen  gallows  were  erected  in  the  nvte.) 

most  public  places  of  London,  when  ^  what  commodities  the  spantsshe 

forty-seven  persons  were  executed.  kynge  shall  bryng  to  the  bealmk 

'  A  DIGRESSION  TO  THE  PAPISTES  QUENE         OFF  ENGLAND. — {Marg.  note.) 


29G  AN  ADMONITION  TO  THE  PROFESSORS 

That  neither  she  would  bring  in,  neither  yet  niary  any  straunger. 
Northfolke,  and  Suffolke/  and  the  cytie  of  London,  doth  testifio 
and  wytnesse  the  same.  The  auncient  lawes  and  actes  of  Par- 
liament pronounceth  it  treason  to  transferre  the  Crowne  of 
Englande  into  the  handes  of  a  forreyn  nation.  And  the  othe 
made  to  observe  the  sayd  statutes  cryeth  out.  That  al  they  are 
perjured  that  consent  to  that  her  traitorous  facte.  Speake 
now,  0  ye  Papistes!  and  defende  your  monstrous  maistrcs;  and 
deny,  yf  ye  can  for  shame,  that  she  hath  not  uttered  her  self  to 
be  borne  (alasse  therfore !)  to  the  ruyne  and  destruction  of  noble 
Englande.  Oh!  who  would  ever  have  beleved  (I  wryt  nowe  in 
bytternesse  of  herte)  that  suche  unnatural  crueltie  should  have 
had  dominion  over  any  reasonable  creature!  But  the  saying 
is  too  true,  that  the  usurped  government  of  an  affectionate  wo- 
man is  a  rage  without  reason. 

Who  would  ever  have  thought  that  the  love  of  that  Realnie, 
whiche  hath  brought  forth,  whiche  hath  nurryshed  and  so 
noblye  mayntayned  that  wicked  woman,  should  not  somwhat 
have  moved  her  herte  with  pitie?  Who  seeth  not  nowe,  that 
she,  in  all  her  doynges,  declareth  moste  manyfestlye,  that  under 
an  Englyshe  name  she  beareth  a  Spaniardes  herte  ?^  If  God 
(I  say)  had  not  for  our  scourge  suffred  her  and  her  cruell  coun- 
sell  to  have  come  to  auctoritie,  than  could  never  these  their 
abhominations,  crueltie,  and  treason,  agaynst  God,  agaynste  his 
saynctes,  and  agaynst  the  Realme,  whose  liberties  they  are 
sworne  to  defende,  so  manifestly  have  bene  declared. 

And  who  ever  could  have  beleved  that  gloriouse  Gardener, 
and  trecherouse  Tunstal,  (whome  al  Papistes  praysed  for  the 
love  they  bare  to  theyr  countrey,)  could  have  become  so  mani- 
fest traytoures,  that  not  only  agaynst  theyr  solemne  othes,  that 

'  According  to  Foxe,  the  Marty rolo-  profession  of  the  Protestant  religion, 

gist,  upon  the  death  of  Edward  the  — (See  Todd's  Life  of  Cramner,  vol.  ii. 

Sixth,  the  Princess  Mary  pledged  her  p.  384.) 

word  to  the  Protestants  of  Suffolk,  2  under  an  englishe  name  she  bear- 

in  answer  to  their  petition,  that  she  eto   a    spaniardes    harte.— (J/tf/y. 

would  not  interfere  with  the  public  note.) 


OF  GOD'S  TRUTH  IN  ENGLAND.  297 

Ihey  should  never  consent  nor  agre  unto,  that  a  foren  straunger 
ghuld  raygne  over  England,  but  also  that  they  wold  adjudge 
the  Imperial  Croune  of  the  same  to  appertayn  to  a  Spaniarde 
by  inheritaunce  and  lyneal  dissent?  O  tray  tours,  tray  tours, 
how  can  yow  for  very  shame  shewe  youre  faces? 

It  connneth  to  my  mynde,  upon  Christemas  daye,  in  the  yere 
of  oure  Lorde  1552,  preachinge  in  Newcastle-upon-Tyne,  and 
speakinge  agaynste  the  obstinacie  of  the  Papistes,  I  made  this 
affirmation.  That  who  so  ever  in  his  herte  was  enemie  to 
Christes  Gospel  and  doctrine,  which  then  was  preached  within 
the  Realme  of  Englande,  was  enemy  also  to  God,  and  secrete 
traytours  to  the  Croune  and  common  wealth  of  Englande.  For 
as  they  thristed  nothinge  more  than  the  Kinges  death,  which 
their  iniquitie  wolde  procure;  so  they  regarded  not  who  shuld 
raign  over  them,  so  that  their  idolatrie  myght  be  erected  agayn. 
Howe  these  my  wordes  at  that  tyme  pleased  men,  the  crymes 
and  action  intended  agaynste  me  dyd  declare:^  But  let  my 
veray  enemies  nowe  saye  [from]  their  conscience,  if  those  my 
wordes  are  not  proved  true. 

And  what  is  the  cause  that  Wynchester,  and  the  reste  of 
his  pestilent  secte,  so  gredely  wold  have  a  Spaniarde  to 
raygn  over  England?  The  cause  is  manifest.  For  as  that 
heP  natyon  surmounteth  al  other  in  pride  and  whordome,  so, 
for  idolatrie  and  vayne  papistical  and  devellysh  ceremonies, 
thei  may  rightly  be  called  the  veray  sonnes  of  superstition.^ 
And  therfore  ar  they  founde  and  judged  by  the  progeny  of 
Antichrist,  most  apte  instrumentes  to  maynteyn,  establysh, 
and  defende  the  kingdom  of  that  cruel  beast,  whose  head  and 
vvounde  is  lately  cured  within  England,  which  (alasse,  for  pitie!) 
must  nowe  be  brought  into  bondage  and  thraldome,  that  pesti- 
lent Papistes  maye  raygne  without  punishment.^ 

'aGAYNST  ME  WERE  WRITTEN  ARTICLES,  ^  SrANIARDES    SONNES    OF    TRIDE    AND 

AND  I  COMPELLED  TO  ANSWERE,  AS  UNTO         SUPERSTITION. (Manj.  notc.) 

AN  ACTYON  OF  TREASON. {Marg.  vote.)  *  WHY  WYNCHESTER  WOLD  HAVE  SPAN- 

^  In   ^IS.  i\I.  "hell,"  evidently  for      iardes    to    eaign    over    England. — 
"liaill,"  or  whole.  {Marg.  note.) 


298  AN  ADMONITION  TO  THE  PROFESSORS 

But,  0  thou  beast!  I  speake  to  you  Wynchester,  more  cruel 
than  any  tygre,  Shal  neither  shame,  neyther  feare,  neither 
benefytes  recey ved,  brydel  thy  tyrannouse  crueltie  ?  Aschamest 
thou  not,  bloudi  beast,  to  betraye  thy  natyve  countray,  and  the 
liberties  of  the  same?  Fearest  thou  not  to  open  such  a  doore 
to  al  iniquitie,  that  whole  England  shal  be  made  a  common 
steue  to  Spanyardes?  Wilt  thou  recompence  the  benefittes 
which  thou  hast  receyved  of  that  noble  llealme  with  that  in- 
gratitude? Remembrest  thou  not,  that  England  hath  brought 
thee  furth?  that  Englande  hath  nurrisshed  thee?  that  England 
hath  promoted  thee  to  riches,  honoure,  and  hyghe  promotion? 
And  wilt  thou  nowe,  0  wretched  caytyve!  for  al  these  manifolde 
benefittes  receyved,  be  the  cause  that  England  shal  not  be 
England?  Yea,  vtrely,  for  so  wilt  thou  gratifie  thy  father  the 
Devel,  and  his  lyeftenaunt  the  Pope,  whom,  with  al  his  bagage, 
thou  labourest  nowe,  with  tothe  and  nayle,  to  florysh  agayn  in 
England.  Albeyt  lyke  a  dissemblyng  hypoeryte  and  double 
faced  wretch,  thou  beynge  therto  compelled  by  the  invincible 
veritie  of  Goddes  holy  Worde,  wrotest  long  agoo  thy  boke,  in- 
titled,  "  True  Obedience,'^^  agaynst  that  monstrouse  whore  of 
Babylon,  and  her  falsly  usurped  power  and  authoritie:  But  nowe, 
to  thy  perpetual  shame,  thou  returnest  to  thy  vomitte,  and 
art  become   an   open  arch-papist  agayne.     Furthermore,  why 

'  THY  BOKE  OF  TRUE  OBEDIENCE,  BOTH  Tlus  WES  firsfc  printed  at  London,  by 
IN  LATiNE  AND  IN  ENGLISH,  SHALL  RE-  Berthelet,  1534,  8vo;  and  reprinted 
MAYNE  TO  THY  PERPETUALL  SHAME  AND  at  Ilamburgl)  iti  1536,  4to,  witli  a  pre- 
coNDEMPNATioN  OF  THY  CANCREDE  CON-  face  by  Bishop  Banner,  also  inveigh- 
sciExcE. — (Marg.  note.)  This  refers  to  ing  ngainst  the  Pope.  From  this  edi- 
the  treatise  by  Bishop  Gardiner,  "De  tion  it  was  "translated  into  English, 
Vera  Obedientia  Oratio,"  written  to  and  printed  by  JNIichal  Wood,  with 
justify  the  English  Parliament  in  the  Preface  and  Conclusion  of  the 
giving  to  Henry  the  Eighth  the  title  Translator.  From  Koane.  xxvi.  of 
of  Supreme  Head  of  the  Church.  He  Octobre,  M.D.liii,"  small  8vo.  No- 
therein  stated  his  desire  "to  with-  thing  can  exceed  the  terms  of  abuse 
draw  that  counterfeit  vain  opinion  employed  by  the  Translator  in  men- 
out  of  the  common  people's  minds,  tioning  Gardiner,  Bonner,  Weston, 
which  the  i'aXse  pretended  poicer  of  tlie  and  other  "Arch-Papists"  in  Eng- 
Bishop  of  Rome  for  the  space  of  cer-  land  at  this  time, 
tain  years  had  blinded  them  withal." 


OF  GOD'S  TRUTH  IN  ENGLAND.  299 

sekest  thou  the  bloud  of  Thomas,  Archbisshoppe  off  Caun- 
terbury,  of  good  father  Hugh  Latimere,  and  of  that  most 
learned  and  discrete  man,  Doctor  Ridlaye,  true  Bisshoppe  of 
London?  Doest  thou  not  consyder,  that  the  lenitie,  the  sin- 
cere doctrine,  pure  lyfe,  godly  conversation,  and  discrete  coun- 
sel of  these  three.,  is  notablie  knowen  in  mo  realmes  than  Eng- 
land? Shamest  thou  not  to  seke  the  destruction  of  those  who 
labored  for  the  savegard  of  thy  lyfe,  and  obteyned  the  same, 
whan  thou  justly  deservest  death? 

0  thou  Sonne  of  Satan!  wel  declarest  thou,  that  nothyng  can 
niollifie  the  cruel  malice,  nor  purge  the  deadly  venom  of  hym, 
in  whose  hert  the  Devel  bearyth  the  dominion.  Thou  art  bro- 
ther to  Oayn,  and  felowe  to  Judas  the  traitour;  and  therfore 
canst  thou  do  nothinge  but  thrist  the  blonde  of  Abel,  and  be- 
traye  Christe  Jesus  and  his  eternall  veritie. 

But  thus,  deare  Brother,  must  the  sonnes  of  the  Devel  de-  tftkwkk- 

KD  MUSI 

clare  their  own  impietie  and   ungodlines,   that  whan  Goddes  the'r^'^ 

"■  "  SELVES. 

vengeaunce  (which  shal  not  sleape)  shal  be  poured  furth  upon 
them,  al  tounges  shall  confesse,  acknowledge,  and  saye,  that 
God  is  righteous  in  al  his  judgementes.  And  to  this  ende  are 
cruel  tyrauntes  permitted  and  suffered  for  a  space  and  tyme, 
not  only  to  live  in  wealth  and  prosperitie,  but  also  to  prevayle  ^pocalip 
and  obteyn  victorie,  as  touchinge  the  flesshe,  over  the  veray 
saynctes  of  God,  and  over  such  as  enterpriseth  to  resiste  their 
furie  at  Goddes  commaundemente.  But  nowe  to  the  subse- 
quente,  and  that  that  followeth. 

The  instrumente  and  meane  whervvith  Christe  Jesus  used  to 
remove  and  put  awaye  the  horrible  feare  and  anguysshe  of  his 
Disciples,  is  his  only  vvorde.  For  so  is  it  written:  "But  by 
and  by  Jesus  spake  unto  them,  saying,  Be  of  good  comforte:  it 
is  I;  be  not  affrayed.*'" 

The  natural  man  (that  cannot  understand  the  pouer  of  God) 
wold  have  desyred  some  other  presente  comforte  in  so  greate 
a  daungere;  as  either  to  have  had  the  heavens  to  have  opened, 
and  to  have  shewed  unto  them  such  light  in  that  darknesse. 


300 


AN  ADMONITION  TO  THE  PROFESSORS 


AIJRAHJ,M. 


GF.V.  23,31, 
3i,  35. 


that  Christe  myght  have  been  fully  knowen  by  his  own  face; 
or  els  that  the  wyndes  and  ragyng  waves  of  the  seas  soddenly 
shuld  have  ceassed;  or  some  other  miracle  that  had  bene  sub- 
jecte  to  al  their  senses,  whereby  they  myght  have  perfitly 
knowen  that  they  were  delyvered  from  al  daunger.  And  truly, 
equall  it  had  bene  to  Christe  Jesus  to  have  done  any  of  these 
(or  any  worke  greatter)  as  to  have  sayd,  "  It  is  I;  be  not  af- 
frayed."  But  willyng  to  teach  us  the  dignitie  and  effectual 
power  of  his  most  holy  word,  he  useth  no  other  instrument  to 
pacific  the  great  and  horrible  feare  of  his  Disciples  but  the 
same  his  comfortable  worde,  and  lively  voyco.  And  this  is  not 
done  only  at  one  tyme,  but  whan  so  ever  his  Churche  is  in  such 
straite  perplexite,  that  nothing  appeareth  but  extreame  cala- 
mytie,  desolation,  and  ruyn;  then  the  first  comforte  that  ever 
it  receyved,  is  by  the  meanes  of  his  worde  and  promise.  As  in 
the  troubles  and  temptations  of  Abraham,  Isaac,  Jacob,  Moses, 
David,  and  Paule,  may  appeare. 

To  Abraham  was  geven  no  other  defence,  after  that  he  had 
discomfited  foure  kinges,  (whose  posteritie  and  lynage  no  doute 
he,  beyng  a  straunger,  greatly  feared)  but  only  this  promyse 
of  God,  made  to  him  by  his  holy  worde  :  "Fear  not,  Abraham, 
I  am  thy  buckler,"  that  is,  thy  protection  and  defence. 

The  same  we  find  of  Isaac,  who  flyinge  from  the  place  of  his 
accustomed  habitation,  compelled  therto  by  hunger,  gat  none 
other  comforte  nor  conducte  but  this  promyse  only,  "  I  shall  be 
v>ith  thee." 

In  al  the  jorneyes  and  temptations  of  Jacob,  the  same  is  to 
be  espied  :  As  when  he  fledd  from  his  father's  house  for  feare 
of  his  brother  Esau  ;  when  he  returned  from  Laban  ;  and  when 
he  feared  the  inhabitauntes  of  the  region  of  the  Cananites  and 
Pheresites,  for  the  slaughter  of  the  Sichemites  committed  by 
his  sonnes;  he  receaveth  no  other  defence  but  onlyGoddes  worde 
and  promyse. 

And  this  in  Moses,  and  in  the  afflicted  Church  under  hym,  is 
most  evidente.    For  when  Moses  him  self  was  in  such  desperar 


OF  GOD'S  TRUTH  IN  ENGLAND.  301 

tion,  that  lie  was  bolde  to  cliyde  with  God,  saying,  "  Why  hast  exod.s, 
thou  sent  me?  for  syth  that  tyme  that  I  have  come  to  Pharao 
to  speake  in  thy  name,  he  hath  oppressed  this  people  :  neither 
yet  hast  thow  delyvered  thy  people." 

This  same  expostulation  of  Moses  declareth  how  sore  he  was 
tempted;  yea,  and  what  opinion  he  had  conceaved  of  God;  that 
is,  That  God  was  eyther  impotente,  and  could  not  delyver  his 
people  from  such  a  tyrauntes  handes,  or  els,  That  he  was  muta- 
ble and  unjust  of  his  promyses.  And  this  same,  and  sorer 
temptations  assaulted  the  people ;  for  in  anguisshe  of  herte 
they  both  refused  God  and  Moses  (as  we  before  have  partely 
touched).  And  what  meanes  used  God  to  comforte  them  in 
that  greate  extremitie?  Dyd  he  stray ght  waye  soddenly  kil 
Pharao,  the  great  tyraunte?  No.  Dyd  he  send  them  a  legion 
of  aungels  to  defend  and  delyver  them?  No  such  thynge.  But 
he  only  recyteth  and  beateth  in  to  their  eares  his  former  pro- 
mises to  them,  which  oftentymes  they  had  before.  And  yet  the 
rehersal  of  the  same  wrought  so  mightely  in  the  hert  of  Moses, 
that  not  only  was  bitternes  and  desperation  removed  away,  but 
also  he  was  inflamed  with  such  boldnesse,  that  without  feare  he 
went  agayne  to  the  presence  of  the  Kynge,  after  he  had  bene 
threatened  and  repulsed  by  hym. 

This  I  writte,  beloved  in  the  Lorde,  that  ye,  knowynge  the 
Worde  of  God'  not  onely  to  be  that  whereby  were  created  rom.i. 
heaven  and  earth,  but  also  to  be  the  power  of  God  to  salvation  ps^l.  m. 
to  al  that  beleve;  the  bryght  lantarne  to  the  fete  of  these  that 
by  nature  walke  in  darkenesse;  the  lyfe  to  those  that  by  synne 
are  dead;  a  comforte  of  suche  as  be  in  tribulation;  the  tower 
of  defence  to  suche  as  be  moste  feble;  the  wysedome  and  great 
felicitie  of  suche  as  delyteth  in  the  same.  And  to  be  shorte, 
you  knowe  Goddes  Worde  to  be  of  suche  efficacie  and  strength, 
that  therby  is  synne  purged,  death  vanquyshed,  tyrauntes  sup- 
pressed, and,  finally,  the  Devel,  the  author  of  all  niyserie,  over- 
throwen  and  confounded.     This  (I  say)  I  write,  that  ye  know- 

*  THE  rOWEH  AND  EFFECTUAL  CPERATION  OF  GODDES  WORDE  — {Marg.  note.") 


302  AN  ADMONITION  TO  THE  PROFESSORS 

ynge  this  of  the  holy  Worde,  and  moste  blessed  Gospel  and 
voyce  of  God,  (wljiche  once  you  have  herde,  I  trust  to  your 
comforte,)  may  novve  in  this  houre  of  darkenesse  and  moste 
ragynge  tempeste,  thi'iste  and  praye,  that  ye  may  heare  yet 
once  agayne  this  amiable  voyce  of  your  Saviour  Christe,  "  Be  of 
good  comforte:  it  is  I;  feare  not.""  And  also,  that  ye  maye  re- 
ceave  some  consolation  by  that  blessed  Gospel,  which  before 
you  have  professed,  assuredly  knovvyng,  that  God  shalbe  no 
lesse  mercyfuU  unto  you  then  he  hath  bene  to  other  afflicted 
for  hys  names  sake  before  you.  And  albeit  that  God  by  and 
by  remove  not  thys  horrible  darknesse,  neither  yet  that  he  sod- 
(ienly  pacifieth  this  tempeste,  yet  shal  he  not  suffer  his  tossed 
bote  to  be  drowned. 
ExnD.i4.  Remember,  Brethren,  that  Goddes  vengeaunce  plagued  not 

4  REG. 9.  Pharao  the  fyrst  yeare  of  his  tyranny.  Neyther  dyd  the  dogges 
(levoure  and  consume  bothe  the  fleshe  and  bones  of  wicked 
Jezabel,  when  she  first  erected  and  set  up  her  idolatrie ;  and 
yet  as  none  of  them  escaped  due  punishment,  so  dyd  God 
preserve  his  afflicted  Churche  in  despite  of  Sathan,  and  of  his 
blynde  and  moste  wretched  servauntes;  as  he  shal  not  faile 
to  do  in  this  great  tempest  and  darkenesse  within  the  liealme 
of  Englande.  And  therfore  yet  agayne,  beloved  in  the  Lorde, 
let  the  comforte  of  Goddes  promises  somwhat  quycken  your 
dulled  spirites.  Exercise  your  selves  now  secretly,  in  revolving 
that  which  somtymes  you  have  herde  openly  proclamed  in  your 
eares;  and  be  every  man  nowe  a  faythful  preacher  unto  his 
Lvcjisu  brother.  Yf  youre  communication  be  of  Christ,  assuredly  he 
SIMILE.  wyll  come  before  you  be  ware.  His  worde  is  lyke  unto  swete 
smellynge  oyntment,  or  fragrant  flowres,  which  never  can  be 
moved  nor  handled,  but  forth  goeth  the  odoure  to  the  comforte 
of  those  that  standeth  by;  whiche  is  nothyng  so  delectable  yf 
the  oyntment  remayne  wythin  the  boxe,  and  tiie  floures  stande 
or  lye  wythout  touchyng  or  motion. 

Marke  well,  deare  Brethren,  before  that  Christe  spake,  his 
Disciples  judged  hym  to  have  bene  some  wycked  spirite,  which 


OF  GOD'S  TRUTH  IN  ENGLAND.  SOS 

was  to  them  no  delectable  savoure;  but  when  he  speaketh,  the 

svveto  odoure  of  his  voyce  pearseth  their  heartes.     For  what 

comforte  was  in  the  heartes  of  the  Disciples  when  they  herde 

these  wordes:   "Be  of  good  comforte,  it  is  I;""  that  is,  judge 

not  that  I  am  a  spirite  come  to  your  destruction :     No,  I  am 

come  for  your  delyveraunce.     It  is  I,  youre  Maister;  yea,  your 

Maister  most  familiar.     It  is  I,  whose  voyce  and  doctrine  you 

knowe,  for  ye  are  my  sheepe.     It  is  I,  whose  workes  you  have 

sene,  although  perfytly  ye  consydered  not  the  same.     It  is  I,  J{j\7.'^u\?J;". 

who  commaunded  you  to  entre  into  this  journey,  and  therfore 

am  I  come  to  you  now  in  the  houre  of  your  trouble;  and  tlier- 

fore,  be  not  affrayed;   this  storme  shall  ceasse,  and  you  shalbe 

delyvered. 

What  comforte,  I  say,  deare  Brethren,  was  in  the  hertes  of 
the  Disciples,  hearing  Christes  voice,  and  knowynge  hym  by 
the  same,  can  neither  the  tounge  nor  penne  of  man  expresse; 
but  onely  suche  as  after  longe  conflicte  and  stryfe  (whiche  is 
betwixte  the  fleshe  and  the  spirite,  in  the  tyme  of  extreme 
tioubles,  when  Christ  appereth  to  be  absent)  feleth  at  lasto  the 
consolation  of  the  Holy  Ghost,  can  wytnesse  and  declare. 

And  Peter  geveth  some  external  signe  what  Christes  wordes 
wrought  inwardly  in  his  herte.  For  immediately  after  he  heard 
his  Master's  voice,  he  sayeth,  "Lorde,  yf  it  be  thou,  commaunde 
me  to  come  unto  thee  upon  the  watters."  Here  maye  be  sene 
what  Christes  voyce  had  wrought  in  Peter''s  herte;  truely  not 
onlye  a  forgettynge  and  contempt  of  the  great  tempeste,  but 
also  suche  boldenesse  and  love,  that  he  coulde  feare  no  daunger 
folowyng;  but  assuredly  dyd  beleve,  that  his  Maister  Christes 
puissaunce,  power,  and  myghte  was  suche,  that  nothyng  myght 
resiste  his  worde  and  commaundement:  and  therfore  he  sayeth, 
"  Commaunde  me  to  come,"  as  thoughe  he  woulde  saye,  I  de- 
syre  no  more  but  the  assuraunce  of  thy  commaundement.  Yf 
thou  wilt  commaunde,  I  am  determined  to  obeye;'  for  assured- 
lye  I  knowe  that  the  waters  can  not  prevaile  against  me,  yf 

'  NOTE,    THAT    PETER  CONSIDERED  NOT  HIS  OWN  WEAKNESSE. — {Marj    TlOte.) 


304  AX  ADMONITION  TO  THE  PROFESSORS 

thou  speal;o  the  worde:  so  that  what  so  ever  is  possible  unto 
thee,  by  tliy  will  and  word  may  be  possible  unto  me. 

Thus  Cliriste,  to  instruct  Peter  further,  and  us  by  his  exam- 
ple, condescended  unto  his  petition,  and  commaunded  him  to 
come.  And  Peter  quickly  leavyng  the  bote,  came  downe  from 
it,  and  walked  upon  the  waters  to  come  to  Ohriste.  Thus  farre 
of  Peter's  facte,  in  whyclie  lyeth  great  aboundaunce  of  doctrine; 
but  I  will  passe  over  al  that  especially  appertaineth  not  to  the 
qualitie  of  this  time,^  within  the  Realme  of  Englande. 

B.:'fore  it  is  sayd,  welbeloved  Brethren,  That  somtymes  the 
messengers  of  lyfe  are  judged  to  be  very  messengers  of  death; 
and  that  not  onely  with  the  reprobate,  but  also  with  Goddes 
electe.  As  was  Moses  with  the  Israelites,  Jeremie  with  the 
citie  of  Jerusalem,  and  Ohriste  him  selfe  with  his  Apostles. 
But  that  is  not  a  synne  permanent,  and  that  abydeth  for  ever 
with  Goddes  electe;  but  it  vanyshetli  awaye  in  suche  sorte,  that 
not  onely  they  knowe  the  voyce  of  their  pastour,^  but  also  they 
earnestly  study  to  obey  and  folowe  it,  with  the  daunger  of  theyr 
owne  lyves.  For  this  is  the  special  difference  betwixte  the 
children  of  God  and  the  reprobate. 

iHt  ELEciF,  The  one  obeyeth  God  speaking  by  his  messengers,  whomc 
they  imbrace  wyth  unfayned  love.  And  that  they  do,  some- 
tynies^  not  onely  against  al  worldly  appearaunce,  but  also 
against  civile  statutes  and  ordinaunces  of  men.  And  therfore 
in  their  great  extremitie  receyve  they  comforte  beyonde  ex- 
pectation. 

TiiR  RvvRo.  The  other  alwayes  resysteth  Goddes  messengers,  and  hateth 
his  Worde.  And  therfore,  in  their  great  adversitie,  God  either 
taketh  from  them  the  presence  of  his  Worde,  or  els  they  fal 
into  so  deadly  desperation,  that  although  Goddes  messengers 
be  sent  unto  them,  yet  neyther  can  they  receave  comforte  by 

-'The  "qualitie,"  &c.,  that  is.  the      voyce  of  tiieirb  owne   pastoure  — 
circumstances  of  this  time.    Tlie  other       {Marij.  note.) 
■words  are  omitted  in  MS.  M.  •*  In  MS.  Al.  "sumf^ines,  as  Peter 

*  THE    SHEPE  AT  LENGTH    KNOWE   THE         heir." 


OF  GOD'S  TRUTH  IN  ENGLAND.  305 

Goddes  promyses,  neyther  folowe  the  counsel  of  Croddes  true 
messenj^ers,  be  it  never  so  perfite  and  fruteful.  Hereof  have  we 
many  evident  testimonies  within  the  Scriptures  of  God. 

Of  Saul,  it  is  plaine,  that  God  so  lefte  him,  that  neither  wolde  i  kkg.sr 

.  .     .  8AUI.. 

he  geve  him  aunswere  by  prophete,  by  dreame,  nor  by  vision. 

To  Ahas  kynge  of  Juda,  in  his  great  anguyshe  and  feare,  2rfg.i6. 
whiche  he  had  conceyved  by  the  multitude  of  those  that  were 
conjured^  against  hym,  was  sent  Esay  the  prophet,  to  assure  zsa.7. 
him  by  Goddes  promise,  that  his  enemyes  should  not  prevaile 
against  him.  And  to  confirme  him  in  the  same,  the  prophete 
requyred  him  to  desire  a  signe  of  God,  either  from  the  heaven, 
or  beneth  in  the  depe;  but  suche  was  the  deadly  desperation 
of  him  that  alvvayes  had  despised  Goddes  prophetes,  and  had 
moste  abhominably  defiled  him  selfe  with  idolatrye,  that  no 
consolation  could  entre  into  his  herte,  but  desperatlye,  and  with 
a  dissemblyng  and  fained  excuse,  he  refused  all  the  offers  of 
God. 

And  albeit  God  kept  touch  with^  that  hipocrite  for  that  tyme 
(wliiche  was  not  done  for  his  cause,  but  for  the  safetie  of  his 
afflicted  churche),^  yet  after  escaped  he  not  the  vengeaunce  of 
God. 

The  lyke  we  reade  of  Zedechias,  the  wretched  and  laste  kynge 
of  Juda  before  the  destruction  of  the  citie  of  Jerusalem;  who,  in 
his  great  fear  and  extreme  anguyshe,  sente  for  Jeremie  the  pro- 
pliet,  and  secretly  demaunded  of  him  howe  he  myght  escape  jERE-araa 
the  great  daunger  that  appeared  when  the  Caldees  beseged  the 
citie.  And  the  prophete  boldly  spake,  and  commaunded  the 
kynge,  yf  he  would  save  his  lyfe  and  the  cytie,  to  render  and 
geve  up  him  selfe  into  the  handes  of  the  Kinge  of  Babylon.  But 
tiie  myserable  kynge  had  no  grace  to  folowe  the  prophetes 
counsel,  because  he  never  delyted  in  the  sayd  prophetes  doc- 
trine, neither  yet  had  shewed  unto  hym  any  frendly  favoure. 

'  "  Conjured,"  combined,  sworn.  '  god  sometyme  sheweth  mercy  to 

^  In  MS.  M.  "keipit  tuiche  with,"  an  hypocrite  for  the  cause  of  his 

that  '.s,  relieved  this  hypocrite.  cudrche. — {Marg.note.) 

VOL.  III.  U 


30G  AN  ADMONITION  TO  THE  PROFESSORS 

But  even  as  the  enemies  of  God,  the  chief  prestes  and  false  pro- 
phetes,  required  of  the  kynge,  so  was  the  good  prophet  evel 
intreated;  somtymes  caste  into  prison,  and  somtymes  judged 
and  condempned  to  dye.  The  moste  evident  testimonie  of  the 
wilfull  blyndynge  of  wicked  idolatrers,  is  written  and  recited  in 
the  same  prophete  Jeremye,  as  followeth : 
JEREM.42.  "After  that  the  cytie  of  Jerusalem  was  brente  and  destroyed, 
the  kynge  ledde  awaye  prisoner,  his  sonnes  and  chiefe  nobles 
slayne,  and  the  whole  vengeaunce  of  God  powred  out  upon  the 
disobedient;  yet  ther  was  lefte  a  remnaunt  in  the  lande  to  occu- 
pie  and  possesse  the  same,  who  called  upon  the  Prophete  Jere- 
mye to  knowe  concernyng  them  the  will  and  pleasure  of  God; 
whether  they  should  remain  styl  in  the  land  of  Judea,  as  was 
appointed  and  permitted  by  the  Caldees,  or  yf  they  shoulde  de- 
parte,  and  flye  into  Egypt."  To  certifie  them  of  this  their  doute, 
they  desyre  the  Prophete  to  praye  for  them  unto  God.  Who 
EEADE  THE  coudcscendy Hgc  and  grauntyng  their  petition,  promised  to  kepe 
jtEE.42.  backe  nothing  from  them  which  the  Lorde  God  should  open 
unto  hym.  And  they,  in  lyke  maner,  taking  God  to  recorde 
and  witnesse,  made  a  solempne  vowe,  to  obey  what  so  ever  the 
Lorde  should  aunswere  by  hym.  But  when  the  Prophete,  by 
the  inspiration  of  the  Spirite  of  God,  and  assured  revelation 
and  knowledge  of  his  wyll,  commaunded  them  "to  remain  stil  in 
the  lande"  that  they  were  in,  promysyng  them  yf  they  so  would 
do,  that  "God  would  there  plante  them,*"  and  that  he  would  re- 
pent of  all  the  plagues  that  he  had  brought  uppon  them,  and 
that  he  would  be  wyth  them,  to  delyver  them  from  the  handes 
of  the  kynge  of  Babilon.  But  contrarywyse,  "yf  they  would  not 
obeye  the  voyce  of  the  Lorde,''  but  would,  agaynst  his  com- 
maundement,  go  to  Egypte,  thynkinge  that  there  they  should 
lyve  in  reste  and  aboundaunce,  without  any  feare  of  warre  and 
penurye  of  victualles,  then  the  veray  plagues  whyche  they  fear- 
ed shoulde  come  uppon  them  and  take  them.  For  (sayeth  the 
Prophet)  it  shal  come  to  passe,  that  all  men  that  obstinatlye  wyll 
go  to  Egypte,  there  to  reraayne,  shall  dye  either  by  sworde,  by 


OF  GOD'S  TRUTH  IN  ENGLAND.  307 

honger,  or  pestilence.  But  when  the  prophete  of  God  hadde  de- 
clared unto  them  thys  playne  sentence  and  vvyl  of  God,  I  praye 
you,  what  was  their  aunswer?    The  texte  declareth  it,  saying : 

"  Thou  speakest  a  lye;  neither  hath  the  Lorde  our  God  sente  jkrem.«. 
thee  unto  us,  commaundyng  that  we  shoulde  not  go  into  Egypte; 
but  Baruch  the  sonne  of  Neriah  provoketh  thee  agaynste  us, 
that  he  maye  gyve  us  into  the  power  of  Caldeys,  that  they 
myghte  kyll  us,  and  lead  us  prisoners  unto  Babylon."  And 
thus  they  refused  the  counsail  of  God,  and  folowed  their  owne 
fantasies. 

Here  may  be  espied  in  this  people  great  obstinacie  and  blynd-  great 

•IT  bLINDNE3 

nes.  For  nothyng  which  the  Lord  had  before  spoken  by  this 
godlye  prophete  Jeremie  had  fallen  in  vayne.  Their  owno 
eyes  had  sene  the  plagues  and  myseries,  which  he  had  threatened, 
take  effecte  in  every  point,  as  he  had  spoken  before;  yea,  they 
were  yet  greene  and  freshe  both  in  mynde  and  presence,  (for  the 
flammo  and  fyre  wherewith  Jerusalem  was  consumed  and  brent 
was  then  scantly  quenched;)  and  yet  could  they  not  beleve  his 
threateninges  then  spoken,  neither  yet  could  they  folowe  his 
frutefal  counsail  geven  for  their  great  wealth  and  savegarde. 
And  why  so?  Bycause  they  never  delyted  in  Goddes  trueth,  jere.^*. 
neither  had  they  repented  their  former  idolatrie,  but  stil  con- 
tinued and  rejoyced  in  the  same,  as  manifestly  appereth  in  the 
xliv.  chapter  of  the  same  Prophete.^  And  therfore  would  they 
and  their  wyves  have  bene  in  Egypte,  where  all  kynde  of  ido- 
latrie and  superstition  abounded,  that  they,  wythout  reproche 
or  rebuke,  myghte  have  their  bellies  full  therof,  in  despite  of 
Goddes  holy  lawes  and  prophetes. 

In  wrytinge  herof  it  came  to  mynde,  that  after  the  death  of 
that  innocent  and  moste  godlye  kynge,  Edwarde  the  Sixte, 
whyle  that  great  tumulte  was  in  Englande  for  the  establysh- 
yng  of  that  moste  unhappye  and  wycked  Womanes  authoritie, 
(I  mean  of  her  that  nowe  raigneth  in  Goddes  wrath,)  entreat- 
inge  the  same  argument  in  a  towne  in  Buckinghamshyre,  named 

'  AS  PAPISTES  WOLDE  HAVE  LEAGUE  WITH  THE  BMPEliOURE. —  {Marg.  note.) 


308  AN  ADMONITION  TO  THE  PROFESSORS 

HammershaniG,^  before  a  ^reat  congregation,  with  sorowful 
hcrte  and  wepynge  eyes,  I  fel  into  this  exclamation :  "^ 

"  0  Englande !  now  is  Goddes  wrath  kyndled  againste  thee. 
Nowe  hath  he  begonne  to  punyshe,  as  he  hath  threatened  a  longe 
whyle,  by  his  true  prophetes  and  messengers.  He  hath  taken 
from  thee  the  crowne  of  thy  glorie,  and  hathe  lefte  thee  without 
honoure  as  a  bodye  without  a  heade.  And  this  appeareth  to 
be  onely  the  begynnynge  of  sorowes,  whiche  appeareth  to  en- 
crease.  For  I  perceave  that  the  herte,  the  tounge,  and  the 
hande  of  one  Englyshe  man  is  bente  agaynst  another,  and  dc- 
vision  to  be  in  the  whole  realme,  whiche  is  an  assured  signe  of 
desolation  to  come. 

"0  England,  Englande!  doest  thou  not  consider  that  thy 
common  wealth  is  lyke  a  shippe  sailyng  on  the  sea;^  yf  thy 
maryners  and  governours  shall  one  consume  another,  shalte 
thou  not  suffer  shipwracke  in  shorte  processe  of  tyme? 

"0  Englande,  Englande!  alasse!  these  plagues  are  powred 
upon  thee,  for  that  thou  woldest  not  knowe  the  moste  happy 
tyme  of  thy  gentle  visitation.  But  wylte  thou  yet  obey  the 
voyce  of  thy  God,  and  submitte  thy  selfe  to  his  holy  wordes? 
Truely,  yf  thou  wilt,  thou  shalte  fynde  mercye  in  his  syght,  and 
the  estate  of  thy  common  wealth  shall  be  preserved. 

"But,  0  Englande,  Englande!  yf  thou  obstinatly  wilt  returne 
into  Egypt;  that  is,  yf  thou  contracte  mariage,  confederacy,  or 
league,  with  such  {»rincps  as  do  mayntayne  and  advaunce  ydola- 
trye,  (suche  as  the  Emperoure,  which  is  no  lesse  enemy  unto 
Christe  then  ever  was  Nero;)^  yf  for  the  pleasure  and  frend- 

^  Ilammersliame,  or  Amershani,  in  ^  a  common  wealth  cojipared  to  a 

Buekingliamshire,  a  place   forn-.erly       siiyppe  sayling  on  tue  sea {llarg. 

noted  for  the  general  reception  of  the  note^ 

doctrines  of  Wicklvffe ;  and  during  *  Luther,  writing  of  the  Emperor 

Queen  Mary's  reign,  several  of  the  Charles  the  Fifth,  in  a  letter  to  Eu- 

iiiliabitants  were  subjected  to  perse-  genliagius  and  others  of  his  associates, 

cution.  in  1540,  said,  "Tlie  Emperor  was,  is, 

2  WHAT  WAS  SATD  IN  HAMMERSHABiE  and  will  continue  to  be,  a  servant  of 

WHEN  UPROURE  WAS  FOR  ESTABLYSHiNG  the  Servants  of  Satan.     I  would  h(ii)e 

OF  MARYB  IN  ACTHOKiTY. — {Marg.  7ivt€.)  that  he  servos, being  subject  to  vanity, 


OF  GOD'S  TRUTH  IN  ENGLAND.  309 

shippe  (I  saye)  of  suche  princes,  thou  returne  to  thyne  olde  ab- 
hominations,  before  used  under  the  Papistrie,  then  assuredly, 
O  Englande !  thou  shalte  be  plagued  and  brought  to  desolation, 
by  the  meanes  of  those  whose  favoures  thou  sekest,  and  by 
whome  thou  arte  procured  to  fall  from  Christ,  and  to  serve 
Antichrist." 

This,  and  muche  more,^  in  the  doloure  of  myne  herte,  that 
daye,  in  audience  of  suche  as  yet  maye  beare  recorde,  God 
wolde  that  I  should  pronounce.  The  thynge  that  I  then  most 
feared,  and  whiche  also  my  tounge  spake  (that  is,  the  subver- 
sion of  the  true  religion,  and  bryngynge  in  of  straungers  to 
raigne  over  that  realme),  this  daye  I  see  come  to  passe  in  mennes 
counsels  and  determinations.  Whyche  yf  they  procede  and 
take  effecte,  as  by  men  is  concluded,  then  so  assuredlye  as  my 
God  lyveth,  and  as  those  Israelites  that  obstinatlye  retourned 
into  Egypte  agayne  were  plagued  to  the  death;  so  shall  Eng- 
lande taiste  what  the  Lorde  hath  threatened  by  his  prophetes 
before.^  God  graunt  us  true  and  unfayned  repentaunce  of  oure 
former  offences. 

God,  for  his  great  mercies  sake,  stirre  up  some  Phinees, 
Helias,  or  Jehu,  that  the  bloude  of  abhominable  idolaters  maye 
pacific  Goddes  wrath,  that  it  consume  not  the  whole  multitude. 
Amen. 

But  to  retourne  to  oure  matter :  Of  the  premisses  it  is 
plaine,  That  suche  as  contemneth  Goddes  eternal!  veritie  and 
grace,  can  neither  in  their  troubles  receave  comforte  by  Goddes 
messengers;^  neither  yet  can  they  folowe  the  counsel  of  God,  be 
it  never  so  profitable:  but  God  geveth  them  over,  and  suffereth 
them  to  wander  in  their  owne  vanities  to  their  owne  perdition. 

not  willingly,  or  in  ignorance.     We  ^  the  ende  shal  declare {Marg. 

pray  against  him  and  for  him,  and  we  note.) 

believe  that  we  shall   be  heard." —  ^  ennemyes  to  the  truth  receaveth 

Epist.  a  de  Wette,  1920.    {Note  by  Editor      no  comforte  of  goddes  messengers 

of  the  British  Reformers.)  (^Marg.  note.) 
'  In  MS.  M. "  This  mekill  and  mair." 


310 


AN  ADMONITION  TO  THE  PROFESSORS 


EXODI.  5,  7, 


OBJECTION. 


AUNSWERK. 


Where  as,  contrary  wyse,  suche  as  boareth  a  reverence  to 
Goddes  moste  holye  worde,^  are  drawen  by  the  power  and  ver- 
tue  of  the  same  (as  before  is  said)  to  beleve,  folowe,  and  obeye 
that  whych  God  commaundeth,  be  it  never  so  harde,  so  unap- 
parent,  or  contrarie  to  their  affections.  And  therfore,  as  God 
alwaye  kepeth  appointment  with  them,  so  are  they  wonderous- 
lye  preserved,  when  Goddes  vengeaunces  are  poured  forth  upon 
the  disobedient.  And  this  is  moste  evident  in  Abraham,  at 
Goddes  commaundement,  leavynge  his  countreye,  and  goynge 
forth  he  knewe  not  whyther;  which  was  a  thynge  not  so 
easye  to  be  done,  as  it  is  to  be  spoken  or  redde.  It  appeareth 
also  in  Abraham  belevyng  Goddes  promyses,  agaynst  all  ap- 
pearaunce;  and  in  Abraham  offeryng  his  chyld  Isaac,  agaynst 
al  fatherly  love  and  affection  natural.  The  same  is  to  be  said 
in  Moses,  Samuel,  Helias,^  Micheas,^  and  other  of  the  pro- 
phetes,  whiche,  at  the  commaundement  of  Goddes  worde,  boldly 
passed  to  the  presence  of  tyrauntes,  and  there  to  them  dyd 
their  message,  as  charge  was  gyven  unto  them.* 

But  lest  that  some  should  alledge,  that  these  examples  ap- 
pertayneth  nothyng  to  a  multitude,  bycause  they  were  done  in 
singuler  men.^ 

To  aunswer  to  this  objection.  We  wyll  consyder  what  the 
power  of  Goddes  Word  hath  wrought  in  many  at  one  in- 
staunte.® 

After  that  the  Israelites  hadde  made  the  golden  caulfe,  and 
so  fallen  to  idolatrie,  Moses,  commyng  down  from  the  moun- 
taine,  and  beholding  their  abhominations,  (the  honoure  that 
they  gave  to  an  idol,)  and  the  people  spoiled  of  their  eare-rynges 
and  jewels,  to  their  great  rebuke  and  shame,  was  inflamed  with 
suche  zeale,  indignation,  and  wrath,  that,  firste  he  brake  the 


'  THE   GODLY  AND   CHOSEN    OF  GOD. 

(^Marg.  note.) 

»  Elijah. 

'  Micaiah. 

« In  MS.  M.  "Geven  thame  be  the 
Lord." 


^  "  In  singuler  men,"  that  is,  in  the 
case  of  individual  men. 

*  GODDES     WORDE     SOMTTME     MOVETH 
AND     DEAWETH     GREAT     MULTITDDES. 

(^Marg.  note.) 


OF  GOD'S  TRUTH  IN  ENGLAND.         SU 

tables  of  the  commaundementes;  then  he  beate  their  caulf  to 
powder  and  gave  it  them  to  drynke/  to  cause  them  understande 
that  their  filthy  guttes  should  receave  that  which  they  wor- 
shipped for  God.  And,  finally,  he  commaunded  that  every 
man  that  was  of  God  should  approehe  and  come  nygh  unto 
him.  And  al  the  sonnes  of  Levi  (sayeth  the  text)  came  to 
him;  to  whom  he  sayd,  "Thus  sayeth  the  Lorde  God  of  Israel,  exodi.32. 
Let  every  man  put  his  sworde  upon  his  thygh,  and  go  in  and 
out  from  porte  to  porte^  in  the  tentes ;  and  let  every  man  kil 
his  brother,  his  neyghbour,  and  every  man  his  nigh  kynsman.^ 
And  the  sonnes  of  Levi  dyd  accordynge  to  the  worde  of  Moses. 
And  there  fell  the  same  daye  of  the  people  nyghe  three  thou- 
sande."  It  is  evident  by  this  historie,  that  the  power  of  Goddes 
Worde,  pronounced  by  the  mouthe  of  a  man,  prevailed  at  one 
tyme  in  a  great  nombre  againste  nature,  and  compelled  them 
to  be  executores  of  Goddes  vengeaunce,  regardynge  nothynge 
the  affinitie  nor  nyghnes  of  bloud;  and  also,  that  their  doynge 
so  wel  pleased  Moses,  the  ambassadoure  of  God,  that  he  sayde 
unto  them,  "  Consecrate  your  handes  this  daye  everye  man  in 
his  owne  sonne,  and  in  his  owne  brother,  that  a  fortunate  bene- 
diction may  be  geven  to  you  this  daye."  As  though  Moses 
shoulde  saye.  Your  father  Levi  prophaned  and  defyled  his  genes.  34. 
handes,  kyllyng  the  Sichemites  in  hys  blind  rage,  which  moved 
his  father  Jacob,  in  his  laste  testament,  to  dampne,  execrate,  genes. 49. 
and  curse  that  his  most  vehement  and  ungodly  zeale ;  but, 
because  in  this  worke  you  have  preferred  Goddes  commaunde- 
ment  before  bloude,  nature,  and  also  affection,  in  place  of  that 
rebuke  and  curse,  you  have  obtayned  blessyng  and  prayse.  '^ 

The  lyke  puissaunce  and  vertue  of  Goddes  Worde*  workynge  jerem. 21.38 

'  WHY  MOSES  CAUSED  THE  isRAELTTES  tlie  SODS  of  Levi  became  the  execu- 

To  DRTNCKE   THE  POWDER   OF   THEYR  tionci's   of  God's  vengeaiice   by  the 

golden  cawlfe. —  {Marg.  note.)  especial  command  of  the  Most  High  : 

'  "  Port,"  gate,  or  entrance.  nothing  else  would   have  warranted 

'  A  sharpe  sentence  agaynst  idola-  their  proceedings." — {Note  by  the  EdU 

TRERS. — {Marg.  note.)  tar  of  the  British  R<' formers.) 

*  "The  reader  will  recollect,  that 


312  AN  ADMONITION  TO  THE  PROFESSORS 

in  a  multitude,  is  to  be  redde  in  the  Prophete  Jeremye ;  who 
perceavynge  the  tyme  of  Goddes  vengeaunce  to  drawe  nygh, 
and  the  citie  of  Jerusalem  to  be  beseged,  boldly  cryed  oute 

jEREMiiJi.  in  his  open  sermon,  saying,  "He  that  remayneth  in  this  cytie 

jERKMi^iw.  shal  dye,  either  by  sworde,  by  honger,  or  by  pestilence.  But 
he  that  shal  go  forthe  to  the  Caldeys,  shall  lyve,  and  shall  fynde 
his  soule  for  a  praye."  Thys  myght  have  appeared  a  disceyva- 
ble,  sedieious,  and  ungodly  sermon,  to  commaunde  subjectes  to 
departe  from  the  obedience  and  defence  of  their  native  prince, 
ryche  cytizens  and  valiaunte  souldeours  from  their  possessions 
and  stronge  holdes,  and  to  wyll  them  to  render  them  selves, 
wythout  al  maner  of  resistaunce,  into  the  handes  of  straungers, 
beyng  their  enemies.  What  carnall  man  would  not  have  judged 
these  persuasions  of  the  prophete  moste  foolyshe  and  false  ? 
And  yet  in  the  hertes  of  suche  as  God  had  elected  and  ap- 
pointed to  lyfe,  so  effectually  wrought  this  sermon,  that  a  great 
nomber  of  Jerusalem  lefte  their  kynge,  their  cytie,  ryches,  and 
frendes,  and  obeyed  the  Prophetes  counsaile.  For  so  maye  be 
espied  by  the  answere  of  Zedeehias  the  kinge,  when  Jei-emie 
counsayled  that  he  should  also  rendre  him  selfe  into  the  handes  of 

jEREMi^se.  Nabuchodonozer;  he  sayeth,  "  I  feare  these  Jewes  that  are  fled 
to  the  Caldees,  lest  perchaunce  they  give  me  into  their  handes." 
Hereoff  it  is  plain  that  many  wer  departed  from  hym,  whom 
he  feared  more  than  he  dyd  his  enemies. 

Many  mo  testimonies  myght  be  brought,  to  declare  howe 
myghtelye  Goddes  Worde,  spoken  by  man,  hath  wrought  in  the 
hertes  of  great  multitudes.     As  in  the  hertes  of  the  Ninivites, 

ION. 8.  who,  at  Jonas  preachinge,  damned  their  former  religion,  con- 
versation, and  lyfe.     And  in  the  hertes  of  those  three  thousand, 

ACT.  2.  Yvho  at  Peter's  fyrste  sermon,  openly  made  after  Christes  ascen- 
sion, acknowledged  their  offences,  repented,  and  were  by  and 
by^  baptized.  But  these  premisses  are  sufficient  to  prove,  aswel 
that  Goddes  Worde  draweth  his  electe  after  it,  against  world- 
lye  appearaunce,  agaynst  natural  affections,  and  agaynst  cyvil 
*  "  By  and  by,"  soon  after. 


OF  GOD'S  TRUTH  IN  ENGLAND.  313 

statutes  and  constitutions:  as  also,  that  suclie  as  obey  Goddes 
epeakyng  by  his  messengers,  never  laeketh  juste  revvarde  and 
recompensation.  For  onely  suche  as  obeyed  the  voyce  of  the  jEREM-aa. 
Prophete  founde  favour  and  grace,  to  the  prayse  and  glorie  of 
Goddes  name,  when  his  juste  judgements  toke  vengeaunce  upon 
the  disobedient.  But  nowe  shortly,  by  notes,  we  wyl  touche 
the  rest  of  Peter's  acte,  and  Christes  mercifuU  delyveraunce  of 
them;  which  is  the  ende  of  all  troubles  sustayned  by  Goddes 
electe. 

And  Fyrste,  That  Peter,  seynge  amyghty  winde,  was  afrayed, 
and  so,  when  he  began  to  syncke,  he  cryed,  '•'  Lorde,  save  me,'' 
are  three  thynges  principally  to  be  noted. 

The  fyrste,  From  whence  commeth  the  feare  of  Goddes  electe,   1. 

The  seconde.  What  is  the  cause  that  they  faint  and  fal  in   2. 
adversitie. 

The  thirde,   What  resteth  wyth  them  in  the  tyme  of  this  3. 
feare  and  downe-synckynge. 

And  fyrst,  it  is  playne,  that  so  long  as  Peter  had  his  eyes  1. 
fixed  uppon  Christe,  and  attended  upon  no  other  thynge  but 
the  voyce  of  Christe,  he  was  bolde  and  without  feare.  But 
when  he  sawe  a  myghty  wynde,  (not  that  the  wynde  was  visi- 
ble, but  the  vehement  storme  and  waves  of  the  sea,  that  were 
styrred  up  and  caried  by  the  wynde,  were  sene,)  then  began  he 
to  feare,  and  to  reason,  no  doute,  in  his  herte,  that  better  it 
had  bene  for  him  to  have  remained  in  his  bote,  for  so  myght 
Christ  have  come  to  hym;  but  nowe  the  storme  and  rage  of 
wynde  was  so  vehement,  that  he  coulde  never  come  to  Christe, 
and  so  he  greatly  feared.  Wherof  it  is  plain,  that  the  only 
cause  of  oure  feare  that  have  left  our  bote,  and  through  the  the  causb 
stormes  of  the  sea  wolde  go  to  Christ  with  Peter,  is,  that  we 
more  consyder  the  daungers  and  lettes'  that  are  in  our  journey, 
then  we  do  the  almyghtie  power  of  Hym  that  hath  commaunded 
us  to  come  to  him  self.  And  this  is  a  synne  common  to  al  the 
electe  and  chosen  children  of  God,  that  when  so  ever  they  see  a 
'  "Lettes,"  hindrances. 


OF  FEAKK 


314 


AN  ADMONITION  TO  THE  PROFESSORS 


2. 


vehement  trouble  appearing  to  let  them  and  dryve  them  baeke 
from  the  obedience  of  God,  then  begynne  they  to  feare  and  to 
doute  of  Goddes  power  and  good  wyll. 

With  this  feare  was  Abraham  strycken  when  he  denyed  his 
wyfe.  This  storme  sawe  Moses  when  he  refused  to  be  Goddes 
messenger.  And  Ezechias  sore  complaint  declareth,  that  more 
he  beleved,  consydered,  and  loked  upon  the  proude  voyces  and 
great  power  of  Sennacherib,  than  he  dyd  the  promises  of  the 
Prophete, 

This  I  note  for  this  purpose.  That  albeit  this  late  and  moste 
ragyng  storme  within  the  Realme  of  England,  have  taken  from 
you  the  presence  of  Christe  for  a  tyme,  so  that  you  have  douted 
v/hether  it  was  Christ  whiche  you  sawe  before,  or  not.  And 
albeit  that  the  vehemencye  of  this  contrarie  wynde  that  would 
dryve  you  from  Christe,  have  so  occupied  your  eares,  that  al- 
moste  you  have  forgotten  what  He  was  that  commaunded  you 
to  come  to  hymselfe,  when  that  he  cryed,  "  Come  unto  me,  all 
ye  that  labour  and  are  burthened,  and  I  shall  refreshe  you." 
"  Passe  from  Babilon,  0  my  people,"  &c.  Albeit,  I  saye,  that 
this  ragyng  tempest  have  strycken  suche  feare  in  youre  herte 
that  almoste  all  is  forgotten ;  yet,  dear  Brethren,  despaire  not, 
suche  offences  have  chaunsed  to  Goddes  electe  before  you.  Yf 
obstinately  ye  shal  not  continue,  yet  shall  you  finde  mercy  and 
grace.  It  had  bene  your  dutie  in  deide,  and  agreable  to  your 
profession,  to  have  loked  to  Christ  alone,  and  to  have  con- 
temned all  impedimentes;  but  suche  perfection  is  not  alwaye 
with  man,  but  happy  is  he  that  feleth  him  selfe  to  syncke. 

The  cause  that  Goddes  electe  begynne  to  faynte  and  to  synck 
downe  in  the  tyme  of  greate  adversitie,  is  feare  and  unbeleve, 
as  in  Peter  doth  appeare;  for  so  longe  as  he  neither  feared 
daunger,  neither  mystrusted  Christes  worde,  so  longe  the 
waters  (above,  and  contrarie  to  their  nature)  dyd  obey  and 
serve  his  feete  as  they  had  bene  the  drie,  solide,  and  sure  ground. 
But  so  soone  as  he  beganne  to  despaire  and  feare,  so  soone  be- 
gan he  to  syncke.     To  instructe  us,  that  lyvelye  fayth  maketh 


OF  GOD'S  TRUTH  IN  ENGLAND.  315 

man  bold/  and  is  able  to  carye  us  thorowe  suche  parelles  as  be 
unscapable^  to  nature.  But  when  fayth  beginneth  to  faynt,  then 
beginneth  man  to  syncke  downe  in  every  daunger;  as  in  the 
histories  before  rehersed  it  maye  appeare,  and  in  the  pro-  sEEG.ia 
phetos  it  is  playne.  For  Helias,  at  Goddes  commaundement, 
passing  to  the  presence  of  King  Achab,  in  the  fervency  of  his 
faythe,  obtained  the  fire  to  come  from  heaven,  and  to  consume 
his  sacrifice,  by  which  also  he  was  made  so  bolde,  that  in  the 
presence  of  the  kyng  he  feared  nothing  to  kyl  his  false  pro- 
phetes.  But  the  same  Helias,  hearyng  of  the  manacyng  and  srkg.is. 
threateninges  of  cursed  Jezabel,  and  consydering  that  the 
wrathe  of  a  wycked  woman  could  by  no  reasonable  meanes  be 
appeased,  he  saw  a  storme  and  feared  the  same,  and  so  he  pre- 
pareth  to  flye ;  which  he  dothe  not  without  some  syncking 
downe;  for  he  began  to  reason  and  to  dispute  with  God,  which 
never  can  be  done  by  the  creature  wythout  foolyshnes  and 
offence.^     The  same  we  fynde  in  Jeremie,  and  divers  mo. 

But  the  question  maye  be  asked,  "Seyng  Christe  knewe  before  question. 
what  should  happen  to  Peter,  why  dyd  he  not  either  let  hym* 
from  commynge  from  his  bote?  or  els.  Why  dyd  he  not  so  con- 
firme  him  in  fayth,  that  he  should  not  have  doutedT' 

To  the  whiche  maye  be  thus  answered :  Albeit  that  we  aussweeb 
coulde  render  no  reason  of  this  vvorke  of  Christe,  yet  were 
the  worke  it  selfe  a  sufficient  reason.  And  it  were  enough 
to  answer,  that  so  it  pleased  Hym,  who  is  not  bound  to  ren- 
der a  reason  of  all  hys  workes,^  But  yet  yf  we  shall  marke 
with  diligence  to  what  office  Peter  was  to  be  called,  and  what 
offences  longe  rested  wyth  him,  we  shal  fynd  moste  juste 
and  necessarie  causes  of  this  worke  of  Christe,  and  downe 
synckyng  of  Peter.  It  is  plavne  that  Peter  had  many  notable  petfes 
vertues,  as  a  zeale  and  fervency  towardes  Christes  glorie,  and 

*  LYVELT  FAYTH  MAKYTH  MAN  BOLDE.         WITH      GOD    WITHOUT     SYNNE. — {Marg. 

— (Marg.  note.)  note.) 

»  In  MS.  M.  «  unskapabill,"  not  to  *  "  Let  hym,"  hinder  him. 

be  escaped.  *  goddes  workes  by  them  selfe  ark 

'  THE    CREATUBE  CAN   NEVER  DISPUTE         A  SUFFICIFNT  REASON. — (^Marg.  note.) 


316  AN  ADMONITION  TO  THE  PROFESSORS 

a  redynesse  and  forwardnesse  to  obey  his  commaundementes. 
But  it  is  lyke  playne,  that  of  longe  continuaunce  there  rested 
with  Peter  a  desyre  of  honoure  and  worldly  reste/  (and  that 
moved  hym  to  persuade  Christe  that  he  should  not  dye.) 
There  rested  wyth  hyiu  pryde,  presumption,  and  a  truste  in 
hym  selfe;  whiche  presumption  and  vaine  truste  in  his  owne 
strength,  unlesse  it  had  bene  corrected  and  partly  removed,  he 
had  never  bene  apte  nor  mete  to  have  fedde  Christes  flocke. 
And  such  synnes  can  never  be  fullye  corrected  and  reformed 
tyll  they  be  felte,  knowen,  and  confessed.  And  doutless,  so 
arrogant  is  our  nature,  that  neither  will  it  knowe,  neither  con- 
fesse  the  infirmitie  of  the  selfe,  unto  suclie  tyme  as  it  have  a 
tryal  by  experience  of  the  selfe.  And  that  is  moste  playne 
by  Peter,  longe  after  this  tempeste;  for  when  Christ  said  to 
his  Disciples,  "  This  nyght  shall  ye  all  be  slaundered  in  me," 
Peter  boldly  bragged  and  sayd,  "Albeit  that  all  should  be  slaun- 
dered, and  should  flie  from  thee,  yet  shall  I  not  be  slaundered, 
but  I  am  redye  to  go  to  prison,  and  to  dye  with  thee," 

This  was  a  bolde  presumption,  and  an  arrogant  promyse,  spo- 
ken in  contempt  of  all  his  brethren,  frorae  whiche  he  could  not 
be  reduced  by  Christes  admonition.  But  the  more  that  Christ 
shewed  hym  that  he  should  den^e  hyin,  the  more  bolde  was  he 
to  affirnie  the  contrarie;  as  thoughe  his  Maister,  Christe,  the 
author  of  all  truth,  yea,  rather  the  Truth  it  selfe,  should  make 
a  loud  lye.  And  therfore  of  necessitie  it  was  that  he  should 
prove  in  experience,  what  was  the  frailtie  of  mannes  nature; 
and  what  was  the  imbecillitie  and  weaknesse  of  faith,  even  of 
those  that  were  hys  chiefe  Apostles,  which  had  continually 
hearde  his  heavenly  doctrine,  sene  dayly  his  wonderful  miracles^ 
whiche  had  heard  them  selves  so  many  admonitions  and  exhoF- 
tations  of  hym,  which  also  had  folowed  and  obeyed  hym  in 
many  thinges.  That  imbecillitie  and  weaknesse  of  fayth,  yf 
Peter  had  not  proved  and  felte  it  in  hym  selfe,  neither  could 
he  ryghtlye  have  praysed  Goddes  infinite  goodnes,  and  imbrased 

*  THE  VICE  THAT  LONGE  RESTED  WITH  PETER {Marg.  note.) 


OF  GOD'S  TRUTH  IN  ENGLAND.  317 

hys  free  mercy ;  neither  had  he  bene  apte  and  mete  to  have 
bene  a  pastoure  to  the  weake  shepe  and  tender  lambes  or 
Christ;  but  he  should  have  bene  as  presumptuouse  a  boaster 
of  his  owne  strength  as  the  Papistes  are  of  their  free  wyll. 
And  he  should  have  bene  as  proude  a  contempner  and  despiser 
of  his  weake  brethren  as  the  arrogant  Papistes,  that  contempne 
and  dispise  all  godly  and  great  learned  men,  though  they  be  a 
thousande  partes  more  excellent  then  they. 

But  to  correct  and  reforme  both  presumptuouse  arrogancy, 
and  fraile  imbecillitie  and  vveaknes  of  faith,  Peter  was  permit- 
ted once  to  sincke,^  and  thryse  most  shamefully  to  refuse  and 
denye  his  Maister;  to  the  intent  that,  by  the  knowledge  of  his 
owne  weaknes,  he  myght  be  the  more  able  to  instructe  other  of 
the  same;  and  also,  that  he  myght  more  largely  magnifie 
Goddes  free  grace  and  myghty  delyveraunce.  And  that  Christ 
taught  hym  before  his  fall,  sayeng,  "  When  thou  arte  converted,  luce  22. 
strengthen  thy  brethren;""  as  though  Christ  shoulde  have  sayde, 
Peter,  yet  arte  thou  too  proude  to  be  a  pastoure,  thou  canste 
not  stoupe,  nor  bowe  thy  backe  down  to  take  up  the  weake 
shepe;  thou  dost  not  yet  knowe  thine  owne  infirmitie  and  weak- 
nes, and  therfore  canst  thou  do  nothinge  but  despyse  the  weake 
ones;  but  when  thou  shalt  be  instructed  by  experience  of  thyne 
owne  selfe  what  hydde  iniquitie  lurketh  wythin  the  nature  of 
man,  then  shalt  thou  learne  to  be  humble,  and  to  stoupe  amonge 
other  synners.  And  also,  thou  shalt  be  an  example  to  others, 
whyche  after  shall  offende  as  thou  dyddest ;  so  that,  yf  they 
repente  as  thou  dyddest,  they  nede  not  dispayre  of  mercy,  but 
maye  truste  moste  assuredly  of  Christe  to  obtaine  grace,  mercy, 
and  forgevness  of  their  sinnes,  as  thou  dyddest. 

This  frute  have  we  to  gather,  dear  Brethren,  of  Peter's  down- 
synckynge  in  the  sea,  (which  was  a  secrete  knowledge  and  pri- 
vie  admonition  that  he  after  should  denye  Christe),  That  we 
are  assured  by  the  voyce  of  Christ,  that  yf  in  the  tyme  of  our 
trouble  and  extreame  daunger,  we  crye  with  Peter,  we  shalbe 

'  WHY  PETER  WAS  SUFFKED  TO  SYNCKE  AND  FALL. —  {]i[arg.  note.) 


Tti  RE  <jF 
FAYJH. 


318  AN  ADMONITION  TO  THE  PROFESSORS 

delivered  as  he  was.  And  if  we  mourne  for  our  denial  of  Christ 
as  he  dyd,  we  shal  fynde  the  same  grace  and  favour  at  Christes 
hande  that  he  founde. 
3.  But  nowe  let  us  touche  the  Thirde  note,  which  is  this :  That 
with  Goddes  electe/  in  their  greatest  feare  and  daunger,  ther 
resteth  some  smal  sparcke  of  faith,  which,  by  one  meanes  or 
other,^  declareth  it  self,  albeit  the  afflicted  persone  in  fear  or 
daunger  doth  not  presently  perceave  the  same.  As  here,  in  Peter, 
is  moste  clear  and  manifest ;  for  perceyving  him  selfe  to  synck 
down,  he  cryed,  saying,  "  Lorde,  save  me;""  which  wordes  were  a 
declaration  of  a  lyvely  and  quick  faith,  which  lay  hyd  within 
TriE  NA-       his  afflicted  and  sore  affrayed  herte,  whose  nature  is  (I  meane 

Ttl  RE  OF  J  ^  \ 

of  faithe)  to  hope  against  hope,  that  is,  against  al  appearaunce 
or  lycklyhode  to  loke  for  helpe  and  delyveraunce,  as  the  wordes 
of  Peter  wytnesseth  that  he  dyd.  He  sawe  nothing  but  the 
ragyng  sea  redy  to  swalow  him  up :  He  felte  nothyng  but  hym 
selfe  synckyng  downe  in  body,  and  sore  troubled  in  herte;  and 
yet  he  cryed,  "  Lorde,  save  me."^  Which  wordes  first  declare, 
that  he  knewe  the  power  of  Christ  able  to  delyver  hym ;  for 
folyshnesse  it  had  bene  to  have  called  for  that  helpe  of  hym 
whome  he  had  knowen  to  be  impotent  and  unable  to  helpe. 

The  calling  for  Christes  helpe  by  prayer,  in  this  extreame 
daunger,  declared  also  that  Peter  had  some  hope,  through  his 
gracious  goodnesse,  to  obtayne  delyveraunce.  For  in  extreame 
perils,  impossible  it  is  that  the  herte  of  man  can  crye  for  Goddes 
helpe  wythout  some  hope  of  hys  mercy e. 

It  is  also  to  be  noted,  That  in  his  great  jeopardye  Peter  mur- 
mureth  not  agaynst  Christe.  Neither  dothe  he  impute  or  laye 
any  cryme  or  blame  upon  Christe,  albeit  at  his  commaunde- 
ment  he  had  lefte  his  bote.  He  sayeth  not.  Why  lettest  thou 
me  synke,  seying  that  I  have  obeyed  thy  commaundement? 
Moreover,  Peter  asked  helpe  at  Christe  alone,  of  whom  he  was 

'  WHAT  RESTETH  WITH  GODDES  ELECTE  *  In  MS.  M.  "  a  meane  or  other." 

IN   THEIR  GREATEST  DAUNGER. (^Marg.  '  PETER  KNEWE  THE  POWER  AND  GOOD 

note,)  WYLL  OF  GOD. — {Marg.  note.) 


OF  GOD'S  TRUTH  IN  ENGLAND.  319 

perswaded  bothe  could,  and  would,  helpe  at  a  pynchc.  He 
cryed  not  upon  Abraham,  Jacob,  Moses,  Samuel,  David;  nei- 
ther upon  any  other  of  the  Patriarkes,  Prophetes,  or  Saintes 
departed;  neither  yet  upon  his  ovvne  felovves  in  the  bote,  but 
UPON  Christ,  at  whose  commaundement  he  had  left  the  bote. 

All  these  thynges  together  consydered,  declare  that  Peter,  in 
this  his  extreame  feare  and  daunger,  had  yet  some  sparke  of 
fayth,  (albeit  in  that  present  jeopardie  he  neither  felte  consola- 
tion nor  comforte) ;  for  these  premisses  are  undoubted  tokens 
that  he  had  faythe.     But  now  to  the  ende,  which  is  this : 

"And  immediatly  Jesus  stretched  forth  his  hande,  and  caught 
hym,  and  sayd  unto  him,  O  thou  of  lytle  fayth !  wherfore  dyddest 
thou  doubt?  And  when  they  were  come  into  the  shyppe,  the 
wynd  ceassed.  And  they  that  were  in  the  shyppe  came  and 
worshipped  him,  saying,  Of  a  truth  thou  arte  the  Sonne  of  God. 
And  immediatly  the  shippe  was  at  the  lande  whyther  they 
went. 

Hereof  first  is  to  be  noted.  That  God  is  alwaye  nyghe  to  those  psal  i44. 
that  calleth  upon  hym  faythfully;  and  so  willyng  is  he  to  de- 
lyver  them,  that  neither  can  feare  nor  extreame  daunger  hynder 
his  godly  hande.  Peter  was  synckyng  downe,  and  loked  for  no 
other  thyng  but  present  death,  and  yet  the  hande  of  Christe 
prevented  hym.  That  which  was"  visibly  and  openly  done  to 
Peter  in  that  his  great  peril,  is  invisibly  and  secretly  done  to 
Christes  holye  Church,  and  to  the  chosen  members  of  Christes 
mystical  body  in  al  ages. 

How  nygli  and  redy  was  the  hande  of  God  to  delyver  his  kxod  u 

.  HKbTER  7, 

people   Israel,  when  they  were  almost  overwhelmed  with  des-  "•  "• 
peration,  in  the  dayes  of  Moses  and  Hester,  the  historic  doth 
wytnesse  !     Howe  nygh  was  God  to  Daniel  amongest  the  lyons;  daniels. 
to  Jonas  in  the  whale's  belly e;   to  Peter  in  prison,  is  lykewyse  jon.s. 
moste  evidently  declared  in  the  Holy  Scriptures.     Howe  sod-  act.  12. 

'  HOWE  NTGH  GOD  IS  IN  EXTREME  FAYTHFULLY  CALL  UPON  HYM. — (Marg. 
PERILL    TO    DELYVER    HYS    ELECT    THAT         UOte.) 

« In  the  old  copies, «  That  that  was." 


320 


AN  ADMONITION  TO  THE  PROFESSORS 


GOD  FliAT- 
TKRETH 
NUT lUS 
ELECT. 


PETER  WAS 
WOTFAYTH- 
LSSSE. 


denly,  and  bejonde  all  expectation,  was  David  many  tymeg 
delyvered  from  Saules  tyranny,  his  owne  herte  confessed,  and 
compelled  his  penne  to  wryte,  and  tounge  to  synge,  sayeng, 
"  He  hath  sente  from  above,  and  hath  delyvered  me;  he  hath 
drawen  me  forth  of  many  waters." 

Erecte  your  eares,  dere  Brethren,  and  let  your  hertes  under- 
stande,  That  as  oure  God  is  unchaungeable,  so  is  not  his  gra- 
cious hande  shortened  this  daye.  Our  feare  and  trouble  is 
great,  the  storme  that  bloweth  agaynst  us  is  sore  and  vehement, 
and  we  appeare  to  be  drowned  in  the  depe.  But  if  we  unfayn- 
edly  knowe  the  daunger,  and  wil  call  for  delyveraunce,  the 
Lordes  hande  is  nygher  than  is  the  sworde  of  our  enemyes. 

The  sharpe  rebuke  that  Christe  Jesus  gave  to  Peter,  teach- 
eth  us  that  God  dothe  not  flatter  nor  conceale  the  faultes  of 
his  electc,  but  maketh  them  manifest,  to  the  end  that  ihe  offen- 
dours  may  repent,  and  that  others  maye  avoyde  the  lyke  of- 
fences. 

That  Chryst  called  Peter  "  of  lytle  fayth,"  argueth  and  de- 
clareth  (as  we  before  have  noted)  that  Peter  was  not  altogether 
faythles,  but  that  he  faynted,  or  was  uncertayne  in  hys  fayth : 
For  so  soundeth  the  Greke  terme  oX/ycT/gioc,'  wherof  we  ought 
to  be  admonished,  that  in  passynge  to  Christe  throughe  the 
stormes  of  this  worlde,  is  not  onely  requyred  a  fervent  fayth  in 
the  begynnyng,  but  also  a  constancie  to  the  ende.  As  Christ 
sayeth,  "  He  that  continueth  to  the  end  shalbe  saved.''  And 
Paule,  "  Onles  a  man  shall  stryve  lawfullye,  he  shall  not  bo 
crowned.""  The  remembraunce  of  this  oughte  to  put  us  in  mynde, 
that  the  moste  fervent  man,  and  suche  as  have  longe  continued 
in  profession  of  Christe,  is  not  yet  sure  to  stande  at  al  houres, 
but  that  he  is  subjecte  to  many  daungers,  and  that  he  ought  to 
fear  his  owne  frailtie;^  as  the  Apostle  teacheth  us,  saying,  "  He 
that  standeth,  let  hym  beware  that  he  fal  not."  For  yf  Peter, 
that  began  so  fervently,  yet  faynted  or  he  cam  to  Christ,  what 


'  This  Greek  term   is  omitted   in 
MS.  M. 


*  SUCn  AS  HAVE  STAND  LONG  MAY  YET 

FALL. — {Majy.  note.) 


OF  GOD'S  TRUTH  IN  ENGLAND.  321 

ought  we  to  feare,  in  whome  suche  fervencye  was  never  founde? 
No  doute  we  ought  to  tremble  and  fear  the  worst,  and,  by  .the 
knowledge  of  our  owne  weaknesse,  wyth  the  Apostles  inces- 
sauntly  to  pray,  "  0  Lorde !  increase  our  fayth."  Christes  de-  lvcm  n. 
maunde  and  question,  askyng  of  Peter,  "  Why  doutest  thou?" 
contayneth  in  it  selfe  a  vehemencye,  as  Chrlste  wolde  saye,  nota. 
Whether  doutedst  thou  of  my  power,  or  of  my  presence,  or 
of  my  prorayses,  or  of  my  good  wil?  Yf  my  power  had  not 
bene  sufficient  to  have  saved  thee,  then  coulde  I  neither 
have  come  to  thee  through  the  stormy  sea,  neither  have 
made  the  waters  obey  thee  when  thou  begannest  to  come  to 
me.  And  yf  my  good  wil  had  not  bene  to  have  delyvered 
thee  and  thy  brethren,  then  had  I  not  appeared  unto  you; 
neither  had  I  called  upon  thee,  but  had  permitted  the  tem- 
pest to  devoure  and  swalowe  you  up.  But  consyderyng  thai, 
your  eyes  saw  me  present,  your  eares  hearde  my  voyce,  and 
thou  Peter  especially  knewest  the  same,  and  obeyedst  my 
commaundement,  why  then  doutedst  thou?  Beloved  Breth- 
ren, yf  this  same  demaunde  and  question  ware  layd  to  oure 
charge,  we  should  have  lesse  pretence  of  excuse  then  had 
Peter;  ^  for  he  myght  have  alleged,  That  he  was  not  advertised 
that  any  greate  storme  shoulde  have  rysen  betwixt  hym  and 
Christ,  whiche  justly  we  can  not  allege.  For  syth  that  tyme  nota. 
that  Christ  Jesus  hath  appeared  unto  us  by  the  bryghtnes  of 
his  worde,  and  called  upon  us  by  hys  lyvely  voyce,  he  hath 
continually  blowen  in  our  eares  that  persecution  and  trouble 
should  folowe  the  word  that  we  professed;  which  dayes  are 
now  present.  Alasse!  then,  why  doute  we  through  this 
storme  to  go  to  Christ?  Support,  O  Lorde!  and  let  us  syncke 
no  further. 

Albeit  that  Peter  fainted  in  fayth,  and  therfore  was  worthy  consola- 
moste  sharplye  to  be  rebuked,  yet  doth  not  Christ  leave  hym  in 
the  sea,  neither  longe  permitted  he  that  feare  and  tempest  to 
continue;  but  first  they  entered  both  into  the  bote,  and  ther- 

'  WE  HAVE  LESSE  PBETENSE  OF  EXCUSE  THEN  PETER  HAD {Marg,  note.) 

VOL.  III.  X 


S22  AN  ADMONITION  TO  THE  PROFESSORS 

after  the  wynde  ceassed;  and  laste,  their  bote^  arrived  with- 
out longer  delay,  at  the  place  for  which  they  longe  had 
laboured. 

0  blessed  and  happy  are  those  that  paciently  abyde  this  de- 
lyveraunce  of  the  Lorde  !  The  ragynge  sea  shall  not  devoure 
them.  Albeit  they  have  fainted,  yet  shall  not  Christ  Jesus 
leave  them  behynde  in  the  stormye  sea,  but  soddenly  he  shal 
stretch  forth  his  myghtye  hande,  and  shall  place  them  in  the 

MATH. 28.  bote  amonge  their  brethren;  that  is,  he  shall  conducte  them  to 
the  nombre  of  his  electa  and  afflicted  Churche,  with  whome  ho 
wil  continue  to  the  ende  of  the  worlde. 

The  majestie  of  his  presence  shal  put  to  silence  this  bois- 
terous wynde,  the  malice  and  envye  of  the  Devell,  whiche  so 
bloweth  in  the  hertes  of  princes,  prelates,  kynges,  and  of  earthly 

psAL.fi.  tyrauntes,  that  altogether  they  are  conjured  agaynst  the  Lorde,^ 
and  against  his  annointed,  Christe;^  in  dispite  of  whom,  he  safely 
shal  conduct,  convey,  and  carye  his  sore  troubled  flocke  to  the 
lyfe  and  reste  for  which  they  travel. 

Albeit,  I  saye,  that  somtymes  they  have  faynted  in  their 
journey,  albeit  that  weaknes-  in  fayth  permitted  them  to  sincke, 
yet  from  the  hande  of  Ohriste  can  they  not  be  rent;*  he  may 

JO.  10.  not  suffre  them  to  drowne,   nor  the  deape   to  devoure  them. 

But  for  the  glorie  of  his  owne  name  he  must  delyver,  for  they 
are  committed  to  hys  charge,  protection,  and  kepyng;  and  ther- 

joAN.  7.  fore  muste  he  kepe  and  defende  suche  as  he  hath  receyved  from 
hys  Father,  from  synne,  from  death,  from  Devell  and  hell. 

The  remembravmce  of  these  promisses  is  to  myne  owne  herte 
suche  occasion  of  comforte,  as  neither  can  any  tounge  nor  pennt^ 
expresse ;  but  yet,  peradventure,  some  there  is  of  Goddes  electe 
that  can  not  be  conforted  in  this  tempest,  by  any  meditations 
of  Goddes  election  or  defence;  but  rather  beholdyng  suche  as 
somtymes  boldely  have  professed  Ohristes  veritie,  nowe  to  be 

'  Boat,  or  ship.  »  In  MS.  M.  "  Christ  Jesus." 

*    WORLDLY     PRINCES     ARE     CONJUUKD  *  THE  SCHEEPE  OF  CHRIST   CAN  NOT  BE 

AGAINST  GOD. —  {Mar^.  Tiote.)  BENT  FROM  HIS  BAND. —  (^Marg.  note.) 


OF  GOD'S  TRUTH  IN  ENGLAND.  323 

returned  to  their  accustomed  abhominations;^  and  also,  them- 
selves to  be  overcommed  with  feare,  that  againste  their  know- 
lege  and  conscience  they  stoupe  to  an  idole,^  and  with  their  pre- 
sence mainteineth  the  same.  And  beyng  at  this  point,  they 
begynne  to  reason,  whether  it  be  possible  that  the  membres  of 
Christes  bodye  maye  be  permitted  so  horribly  to  fall  to  the 
denyall  of  their  Heade,  and  in  the  same  to  remaine  of  longe 
continuaunce  ?  And  from  this  reasoning  they  enter  in  dolour, 
and  from  dolour  they  begynne  to  syncke  to  the  gates*  of  hell 
and  portes  of  desperation. 

The  doloure  and  feare  of  suche  I  graunt  to  be  moste  juste. 
For,  oh !  how  fearfull  is  it,  for  the  love  of  this  transitorie  lyfe,  in 
presence  of  man,  to  denye  Christe  Jesus,  and  his  knowen  and 
undoubted  veritie ! 

But  yet  to  suche  as  be  not  obstinate  contempners  of  God 
and  of  al  godlynes,  I  woulde  geve  this  my  weake  counsaile.  That 
rather  they  should  appeale  to  mercy,  than  by  the  seveire  judge- 
mentes  of  God  to  pronounce  agaynst  themselves  the  fearfull 
sentence  of  condempnation  ;  and  to  consider  that  God  con- 
cludeth  all  under  unbelefe,  that  he  maye  have  mercye  upon  all;* 
that  the  Lorde  kylleth  and  geveth  lyfe;  he  leadeth  downe  to  eom.il' 
he),  and  yet  lyfteth  up  agayne. 

But  I  wyll  not  that  any  man  thinke,  that  by  this  my  counsaile,  ireg.«. 
I  either  justifie  suche  as  horriblye  are  returned  backe  to  their 
vomete,  either  yet  that  I  flatter  suche  as  maintaineth  that  abho- 
minable  idole  with  their  dayly  presence.  God  forbyd;  for  then 
were  I  but  a  blynde  guyde  leadyng  the  blynd  headlinges  to  perdi- 
tion. Only  God  knoweth  the  doloure  and  sobbes  of  my  herte  for  nota. 
suche  as  I  heare  dayly  to  turne  backe.  But  the  cause  of  my  coun- 
sail  is,  that  I  knowe  the  conscience  of  some  to  be  so  tender,  that 
whensoever  they  fele  themselves  troubled  with  feare,  wounded 
with  anguyshe,  or  to  have  slydden  backe  in  any  point,  that 

'  THE  TEMPTATIONS  OF  GODDES  ELECTE  '  In  MS.  M.  "  tO  the  ZettlS." 

NOW  IN  ENGLAND. —  (Mavg.  note.)  *  GOOD  CONSAILL   TO  THE    INFATTH.— 

'  The  Romish  Mass.  {Marg.  note.) 


824  AN  ADMONITION  TO  THE  PROFESSORS 

then  they  judge  their  fayth  to  be  quenched,  and  them  selves  to 
be  unworthy  of  Goddes  mercies  for  ever.  To  suche  directe  I 
my  counsail,  to  those,  I  meane,  that  rather  offendes  by  weak- 
nes  and  infirmitie  then  of  malice  and  set  pui'pose.^  And  I 
woulde  that  such  should  understande  and  consider,  that  all 
Christes  Apostles  fled  from  hym,  and  denyed  hym  in  their 
hartes.  And  also  I  wold  they  should  consyder,  that  no  man 
ever  from  the  begynnynge  stode  in  greater  feare,  greater  daun- 
ger,  nor  greater  doute,  then  Peter  dyd  when  Ohristes  presence 
was  taken  from  hym.  Yea,  no  man  felt  lesse  comforte,  nor 
sawe  lesse  appearaunce  of  delyveraunce;  and  yet  neither  were 
the  Disciples  rejected  for  ever,  neither  was  Peter  permitted  to 
drowne  in  that  depe. 

But  some  shall  ^  objecte,  Fayth  was  not  utterly  quenched  in 
them;  and  therfore  they  got  delyveraunce,  and  were  restored  to 
comforte. 

Answer  :  That  is  it  which  I  wold  that  the  afflicted  and 
troubled  consciences  in  this  age  should  consider,  that  neither 
feare,  neither  daunger,  neither  yet  douting,  nor  backslyding, 
maye  utterlye  destroye  and  quenche  the  fayth  of  Goddes  elect,^ 
but  that  alwayes  there  remaineth  with  them  some  roote  and 
sparke  of  faith;  howbeit  in  their  anguyshe  they  neither  fele 
nor  can  decerne  the  same.  Yet  some  shal  demaunde,  How  shall 
it  be  knowen  in  whome  the  sparke  and  roote  of  Fayth  remayn- 
eth,  and  in  whom  not;  seyng  that  al  fleeth  from  Christ,  and 
boweth  downe  to  idolatrie?  Harde  it  is,  and  in  a  maner  im- 
possible, that  one  man  shall  vvittyngly  judge  of  an  other,  (for 
that  could  not  Helias^  do  of  the  Israelites  of  hys  dayes,)  but 
every  man  maye  easelye  judge  of  hymselfe.  For  the  roote  of 
Fayth  is  of  that  nature,  that  longe  it  wyll  not  be  ydel,"  but  of 
necessitie,   by  processe  of  tyme,   it  wyll   sende  forthe   some 

^  TO  WHOME  APARTEINETH    THE   FOR-         WITH  GODES   ELECT    IN    GREATEST  DAUN- 

MER  COUNSAILL. — {Marg.  note.)  ger. — {Marg.  note.) 

*  In  MS.  M.  «  sum  will."  *  Elijah. 

'  THE    BOOTH    OF    ITATTH    BEMAYMETH  *  THE  BOOTE  OF  FAITH    IS  NOT  II>£LIi. 

^(^Marg.  note.) 


OF  GOD'S  TRUTH  IN  ENGLAND.  325 

braunches  that  maye  be  sene  and  felte  by  the  outwarde  man, 
yf  it  remayne  lyvely  in  the  herte;  as  you  have  herd  it  dyd  in 
Peter,  compellynge  hym  to  crye  upon  Christ  when  that  he  was 
in  greatest  necessitie.  Wilt  thou  have  a  triall,  whether  the 
roote  of  fayth  remayneth  wyth  thee  or  not?^  I  speake  to  such 
as  are  weak,  and  not  to  proude  contempners  of  God. 

Fealest  thou  thy  soule  fayntynge  in  fayth,  as  Peter  felt  his   1. 
body  sincke  downe  into  the  waters? 

Arte  thou  as  sore  affrayed  that  thy  soule  should  drowne  in   2. 
hel,  yf  thou  consentest  or  obeyest  idolatrye,  as  Peter  was  that 
his  bodye  shoulde  drowne  in  the  waters? 

Desyrest  thou  as  earnestly  the  delyveraunce  of  thy  soule,  as  3. 
Peter  dyd  the  delyveraunce  of  his  body? 

Belevest  thou  that  Christ  is   able  to  delyver  thy  soule,  and   4, 
that  he  wyl  do  the  same  accordynge  to  his  promise? 

Doest  thou  call  upon  him  wythout  hypocrisie,  nowe  in  the   5. 
daye  of  thy  trouble? 

Doest  thou  thrist  for  his  presence,  and  for  the  lybertie  of  his  6. 
worde  agayne? 

Mournest  thou  for  the  great  abhominations  that  now  over-   7. 
flowes  the  Realme  of  England? 

Yf  these  premisses,^  I  say,  remaine  yet  in  thy  harte,  then 
arte  thou  not  altogether  destitute  of  fayth ;  neyther  shalt  thou 
descende  to  perdition  for  ever.  But  mercifullye  shal  the  Lorde 
stretche  forth  his  myghtie  hande,  and  shal  delyver  thee  from 
the  very  throte  and  bottome  of  hell.  Rut  by  what  meanes  that 
he  shall  performe  that  his  merciful  worke,  it  neither  apper- 
teyneth  to  thee  to  demaunde,  nor  to  me  to  defyne.'  But  this 
is  requisite,  and  our  bounden  deutie,  that  suche  meanes  as  the  nota. 
hande  of  our  God  shall  offer  (to  avoyde  idolatrie)  we  refuse 
not,  but  that  willyngly  we  embrace  the  same,  albeit,  partly  it 
disagree  to  our  affections.   Neither  yet,  thinke  I,  that  soddenly, 

*  A  TRYALL  OF  FAYTH  IN  TROUBLE. —      '  IT  APKRTEYNETH  NOT  TO  MAN  TO 

(Marg.  note.)  knowe,  nor  to  enquire,  howe  god  WYfi 

'  If  these  things,  delyver. — (Marg.  note.) 


326  AN  ADMONITION  TO  THE  PROFESSORS 

and  by  one  meanes,  shal  all  the  faythful  in  Englande  be  de- 
lyvered  from  idolaitrie.^  No,  it  may  be  that  God  so  strengthen 
the  hertes  of  some  of  those  that  have  fainted  before,  that  they 
wyl  resist  idolatrie  to  the  death;  and  that  were  a  glorious  and 
triumphant  delyveraunce.  Of  others  God  maye  so  touche  the 
hertes,  that  they  wyll  rather  chuse  to  walke,  and  go  as  pil- 
gremes  frome  realme  to  realme,  sufferyng  honger,  colde,  heate, 
thrist,  wearines,  and  povertie,  then  that  they  wyl  abyde  (havyng 

NOT.A,  al  haboundaunce)  in  subjection  of  idolatrie.    To  some  may  God 

offer  suche  occasion,  that  in  despite  of  idolaters  (be  they  prin- 
ces or  prelates)  they  maye  remayne  within  their  owne  domi- 
nions, and  yet  neyther  bowe  their  knees  to  Baal,  neither  yet 
lacke  the  lyvely  foode  of  Goddes  moste  holy  Worde. 

Yf  God  offer  unto  us  any  suche  meanes,  let  us  assuredlye  knowe, 
that  Christe  Jesus  stretched  forth  his  hande  unto  us,  willyng  to 
delyver  us  from  that  daunger  wherin  many  are  lyke  to  perishe; 
and  therfore  let  us  not  refuse  it,^  but  with  gladnes  let  us  take 
holde  of  it,  knowyng  that  God  hath  a  thousand  meanes  (very 
unapperyng^  to  mannes  judgement)  wherby  he  wyll  delyver, 

REPETITION,  supporte,  and  conforte  his  afflicted  Churche.  And  therfore, 
moste  dearly  beloved  in  our  Saviour  Jesus  Christ,  considerynge 
that  the  remembraunce  of  Christes  banket  (whereof  I  doute 
not  some  of  you  taisted  with  comforte  and  joye)  is  not  yet 
utterlye  taken  from  your  mynde;  and  that  we  have  entered  in 
thys  journey  at  Christes  commaundementes;  considering  that 
we  feele  the  sea  wyndes  blowe  contrary  and  against  us,  as  be- 
fore was  prophecied  unto  us;  and  that  we  see  the  same  tempest 
rage  againste  us  that  ever  hath  raged  against  Christes  electe 
Churche;  and  consideryng  also  that  we  feele  oure  selves  ready 
to  fainte,  and  lyke  to  be  oppressed  by  these  stormy  seas,  let  us 
prostrate  oure  selves  before  the  throne  of  grace,  in  the  presence 
of  our  heavenlye  Father,  and  in  the  bytternes  of  oure  hertes 

*  DIVERS  WAYES  OF  DEUVERAUNCE. AVOID    IDOLATRIE    ARE   NOT    TO    BE    RE- 

(Marg.  note.)  fused {Marg.  note.) 

'  THE  MEANES  OFFERED  BT  GOD  TO  ^  Uuapparent,  Unlikely. 


OF  GOD'S  TRUTH  IN  ENGLAND.  S27 

let  us  confesse  cure  offences;  and  for  Christe  Jesus  sake,  let 
us  seek  after  delyveraunce  and  mercy,  sayeng,  wyth  sobbes  and 
grones  from  our  troubled  hertes: 

"O  God!  the  Heathen  are  entred  into  thyne  inheritance:  complatnt. 
They  have  defiled  thy  holye  Temple  and  have  prophaned  thy  psal.  79. 
blessed  ordinaunce.     In  place  of  thy  joyfull  sygnes,  they  have 
erected    their  abhominable   ydoles.     The   deadly  cuppe  of  al  psai.  74. 
blasphemy  is  restored  agayne  to  their  harlottes  hande.     Thy  apocal.  17. 
prophetes  are  persecuted,  and  none  are  permitted  to  speake 
thy  worde  frelye:   The  poore  shepe  of  thy  poore  pasture  are 
commaunded  to  drynke  the  venemouse  waters  of  mennes  tradi- 
tions.    But,  O  Lorde!  thou  knowest  howe  sore  they  greve  us: 
But  suche  is  the  tyranny  of  these  most  cruel  beastes,  that  playn-  psal.7<3<,83. 
lye  they  saye,  '  They  shall  roote  us  out  at  once/  so  that  no  re- 
membraunce  shall  remayne  of  us  in  earth."" 

"  0  Lorde  !^  thou  knowest  that  we  are  but  fleshe,  and  that  we 
have  no  power  of  our  selves  to  withstand  their  tyranny;  and 
therfore,  O  Father!  open  the  eyes  of  thy  mercy  upon  us,  and  praifr 
confirme  thou  in  us  the  worke  whiche  thyne  owne  mercy  hath  session. 
begon.  We  acknowlege  and  confesse,  O  Lorde!  that  we  are 
punished  moste  justlye,  bycause  we  lyghtly  regarded  the  tyme 
of  our  mercyfull  visitation.  Thy  blessed  Gospell  was  in  oure 
eares  lyke  a  lover's  songe,  it  pleased  us  for  the  tyme;  but 
alasse!  oure  lyves  dyd  nothynge  agree  with  thy  statutes  and 
holy  commaundementes.  And  thus  we  acknowledge  that  our 
owne  iniquitie  hath  compelled  thy  justice  to  take  the  lyght  of 
thy  Worde  from  the  whole  Realme  of  Englande.*    But  be  thou  appealing 

•        .  •  TO  MKRCV. 

rayndful,  O  Lorde !  that  it  is  thy  truthe  which  we  have  profess- 
ed, and  that  thy  enemys  blasphemeth  thy  holy  name,  and  our 
profession*  with  out  cause.  Thy  holy  Gospel  is  called  heresye, 
and  we  are  accused  as  tray  tours,  for  professyng  the  same.     Be  esat  as. 

'  In  the  old  edit,  "at  ones."  ^  The  words  "of  England,"  omitted 

'  In  MS.  M.  •'  0  Lord,  thy  Majestie      in  MS.  M. 
knawis.''  *  lu  the  old  edit.  "  possession." 


328 


AN  ADMONITION  TO  THE  PROFESSORS 


P8AI,.  79. 
JKREM.  10. 
II,  12. 


mercy  full  therfore,  O  Lorde!  and  be  salvation  unto  us  in  thya 
tyme  of  our  anguishe.  Albeit  our  synnes  accuse  and  con- 
dempne  us,  yet  do  thou  accordynge  to  thyne  owne  name.  We 
have  offended  against  thee:  Oure  synnes  and  iniquities  are 
without  nombre,  and  yet  art  thou  in  the  middes  of  us.  O  Lorde! 
albeit  that  tyrauntes  beare  rule  over  oure  bodies,  yet  thristeth 
our  soules  for  the  comforte  of  thy  Worde. 

"Correct  us  therfore,  but  not  in  thy  hote  displeasure;  spare 
thy  people,  and  permitte  not  thyn  enheritaunce  to  be  in  rebuke 
for  ever.  Let  suche,  O  Lorde !  as  now  are  most  afflicted,  yet  ones 
agayne  prayse  thy  holy  name  before  thy  congregation.  Represse 
the  pride  of  these  bloode  thristye  tyrauntes;  consume  them  in 
thyne  anger  according  to  the  reproche  which  they  have  laid 
against  thy  holy  name.  Powre  forth  thy  vengeaunce  upon  them, 
and  let  our  eyes  behold  the  blood  of  thy  saintes  required  of  their 
handes,  Delaye  not  thy  vengeaunce,  O  Lorde!  but  let  death 
devoure  them  in  haist ;  let  the  earth  swallowe  them  up ;  and  let 
them  go  downe  quick  to  the  helles.  For  there  is  no  hope  of 
their  amendement,  the  feare  and  reverence  of  thy  holy  name  is 
quite  banished  from  their  hertes;^  and  therfore  yet  againe,  O 
Lorde !  consume  them,  consume  them  in  thyne  anger,  and  let 
them  never  bringe  their  wicked  counselles  to  effect;  but,  ac- 
cording to  the  godly  powers,  let  them  be  taken  in  the  snare 
whiche  they  have  prepared  for  thyne  electe.  Looke  upon  us,  O 
Lorde!  wyth  the  eyes  of  thy  mercy,  and  shewe  petie  upon  us,  thy 
weake  and  sore  oppressed  flocke:  Gather  us  yet  ones  agayne  to 
the  holsome  treasures  of  thy  moste  holye  Worde,  that  openly 
we  may  confesse  thy  blessed  Gospell  within  the  llealme  of 
Englande.  Graunt  this,  O  Heavenlye  Father,  for  Christe  Jesus 
thy  Sonnes  sake.     Amen." 


Yf  on  thys  maner,  or  otherwyse,  (as  God  shal  put  in  our 
hertes)  with  out  hipocrisie  in  the  presence  of  oure  God,  Cre- 
specting  more  his  glory  then  our  private  wealth,)  continuallye 

*  AGA'SNST    THE    ENNEMYE3   OF    GOD.—  {Marg.  note.) 


OF  GOD'S  TRUTH  IN  ENGLAND.  329 

we  powre  forth  our  complaint,  confession,  and  prayers;  then  so 
assuredlye  as  our  God  lyveth,  and  as  we  feall  these  present 
troubles,  shal  our  God  hymselfe  ryse  to  our  defence,  he  shall 
confounde  the  counseilles  of  our  enerayes,  and  trouble  the 
wyttes  of  suche  as  moste  wrongfully  troubleth  us.  He  shall 
sonde  Jehu  to  execute  hys  juste  judgementes  againste  ydola- 
tours,  and  against  suche  as  obstinatly  defendeth  them.  Jesa- 
bel  her  selfe  shall  not  escape  the  vengeaunce  and  plagues  that 
are  prepared  for  her  portion.  The  flatterers  and  the  main- 
teners  of  her  abhominations  shal  drink  the  cuppe  of  Goddes 
wrath  with  her.  And  in  despite  of  the  Devell,  shall  yet  the 
glorye  of  Ohriste  Jesus,  and  the  bryghtnesse  of  his  counte- 
naunce  so  shyne  in  oure  hertes  by  the  presence  of  his  grace, 
and  before  our  eyes  by  the  true  preaching  of  his  Gospel,  that 
altogether  we  shall  fall  before  him  and  saye: 

"O  Lorde!  thou  arte  our  God,  we  shall  extol  thee,  and  shall  esat^ss. 
confesse  thy  name,  for  thou  haste  brought  wonderous  thinges 
to  passe  accordynge  to  thy  counseilles,  which  albeit  appear  to 
be  farre  of,  yet  are  they  true  and  moste  assured.  Thou  haste 
broughte  to  ruyno  the  palaces  of  tyrauntes;  and  therfore  shal 
the  afflicted  magnifie  thee,  and  the  citie  of  tyranfuU  nations 
shal  feare  thee.  Thou  haste  bene,  O  Lorde,  a  stronge  defence 
to  the  poore,  a  sure  place  of  refuge  to  the  afflicted  in  the  tyme 
of  his  anguisshe.'" 

This  no  dout,  dear  Brethren,  shal  one  day  be  the  songe  of  of  goddes 
Godes  electe  with  in  the  E-eahne  of  Englande,  after  that  God 
hath  poured  forth  his  vengeaunce  upon  these  inobedient  and 
blood- thristy  tyrauntes,  which  now  triumpheth  in  all  abomina- 
tions; and  therfore,  yet  agayne,  beloved  in  the  Lord,  abyde  rxnou-vA. 
patientlye  the  Lordes  deliveraunce,  avoiding  and  flyeng  suche 
offences  as  may  seperate  and  devyde  you  from  the  blessed 
felowship  of  the  Lorde  Jesus  at  his  seconde  coraming.  Watche 
and  praye,  resist  the  Devel,  and  rowe  against  this  vehement 
tempest,  and  shortly  shal  the  Lorde  come  to  the  comforte  of 


330  AX  ADMONITION  TO  THE  PROFESSORS,  ETC. 

your  hertes,  which  nowe  are  oppressed  with  anguyshe  and  care; 
but  then  shal  ye  so  rejoyse,  that  through  gladnes  you  shall 
saye,  "  Behold,  this  our  God,  we  have  way  ted  upon  him,  and  he 
hath  saved  us :  This  is  our  Lorde,  we  have  longe  thristed  for 
his  comniyng,  now  shal  we  rejoyce  and  be  glad  in  his  salvation."" 
So  be  it.  The  great  Bishop  of  our  soules,  Jesus  our  Lorde,  so 
strengthen  and  assist  your  troubled  hertes  with  the  myghtie 
comforte  of  his  Holy  Ghoste,  that  earthly e  tyrauntes  nor  worldly 
tormcntes  have  no  power  to  dryve  you  from  the  hope  and  ex- 
pectation of  that  kingdome,  which  for  the  electe  was  prepared 
from  the  begynnyng  by  our  Heavenly  Father,  to  whome  be  all 
prayse  and  honour,  now  and  ever.     Amen. 

Remember  me,  deare  Brethren,  in  your  dayly  prayers.     The 
grace  of  our  Lorde  Jesus  Christ  be  wyth  you  all.     Amen.^ 

Yours  with  sorowfuU  herte, 

John  Knox. 


Imptgntftt  at  i^algfeobJ,  fi)t  20.  Hagc  of  JFuIi|  1554. 

Cum  gratia  et  priuilegio  ad  Imprimendum  solum. 


"In   MS.   M.  after  "Amen,"  the  repeated,  in  order  to  show  that  the 

date,  "the  20.  day  of  Julij  1554,"  is  work  was  apparently  printed  at  this 

inserted,   and    precedes    the    words,  date ;  whereas,  according  to  MS.  M., 

"Yours  with  sorowfull  herte,  John  the  date  would  apply  to  the  Author 

Knox."     The  words,  "  Imprinted  at  having  then    finished  the  writing  of 

Kalykow,"  are  of  course  omitted  in  his  Admonition, 
the  manuscript.     The  imprint  is  here 


EPISTLES 

TO  MRS  ELIZABETH  BOWES,  AND 
HER  DAUGHTER  MARJORY. 

M.D.LIII.— M.D.LIV. 


It  would  appear  from  a  passage  in  Knox''s  latest  publication, 
his  "Answer  to  Tyrie  the  Jesuit,"  printed  in  1572,  that  he 
had  in  his  possession  the  various  letters  which  he  had  address- 
ed to  hia  mother-in-law,  Mrs  Bowes.  One  of  these  letters 
he  subjoined,  in  order  to  show  "  what  a  troubled  conscience 
craves  in  the  day  of  battle;""  and  also  to  "  declare  to  the  world 
what  was  the  cause  of  our  great  familiarity  and  long  acquaint- 
ance; which  (he  adds)  was  neither  flesh  nor  blood,  but  a  trou- 
bled conscience  upon  her  part,  which  never  suffered  her  to  rest 
but  when  she  was  in  the  company  of  the  faithful,  of  whom 
(from  the  first  hearing  of  the  Word  at  my  mouth)  she  judged 
me  to  be  one."  After  referring  to  the  conflicts  in  spirit  which 
she  sustained,  he  says,  "  Her  company  to  me  was  comfortable, 
(yea,  honourable  and  profitable,  for  she  was  to  me  and  mine  a 
mother,)  but  yet  it  was  not  without  some  cross;  for  besides 
trouble  and  fasherie  of  body  sustained  for  her,  my  mind  was 
seldom  quiet,  for  doing  somewhat  for  the  comfort  of  her  trou- 
bled conscience,  whereof  this  rude  letter  is  the  least  and  of 
basest  [feeblest]  argument,  among  many  which  lie  beside  me^ 
and  so  must  do,  by  reason  of  my  inability  in  more  sorts  than 
one.""  The  letter  thus  selected  is  the  one  dated  at  Dieppe,  the 
20th  of  July  1554.' 

During  Knox"'s  ministrations  at  Berwick  and  Newcastle,  he 

became   acquainted  with   the   family  of  Bowes.      Sir  Ralph 

Bowes  of  Streatlam,  whose  will  is  dated  in  1482,  had  three 

sons,  the  eldest  of  whom,  George,  was  knighted  on  the  field 

'  See  it  priuted  as  No.  II.,  page  343. 


[     334     ] 

of  Floddon  in  1513.  His  third  son,  in  1550,  is  styled  Richard 
Bowes  of  Aske,  captain  of  Norham  castle.  He  married  Eliza- 
beth, daughter  and  co-heir  of  Sir  Roger  Aske  of  Aske,  in  York- 
shire, by  whom  he  had  two  sons  and  several  daughters.  The 
eldest  son,  Sir  George  Bowes,  was  afterwards  knight-marshal 
to  Queen  Elizabeth;  and  Robert  Bowes,  the  second  son,  was 
sent  ambassador  to  the  court  of  Scotland  in  1578.  Mrs  Bowes 
appears  to  have  experienced  deep  religious  impressions,  ap- 
proaching to  melancholy,  and  Knox's  letters  testify  his  care 
and  anxiety  in  suggesting  comfort  to  her  troubled  conscience. 
With  Marjory  Bowes,  described  in  the  pedigree  of  the  family^ 
as  the  fifth  daughter,  Knox  formed  an  attachment,  which, 
although  approved  and  countenanced  by  her  mother,  was  op- 
posed by  the  other  relations.  Notwithstanding  this  opposition, 
they  formally  pledged  themselves  to  one  another  "  before  wit- 
nesses;*" and  it  probably  was  not  till  July  1555,  when  Knox 
visited  Scotland,  or  it  might  be  a  few  months  later,  that  the 
marriage  actually  took  place.  In  the  following  year,  Mrs  Bowes 
and  her  daughter  embarked  in  a  vessel  for  Dieppe,  and  Knox 
having  joined  them  in  the  month  of  July,  they  proceeded  thence 
to  Geneva,  where  he  resumed  his  ministerial  labours. 

From  the  "  Livre  des  Anglois  a  Geneve,"^  we  learn  that, 
on  the  loth  of  September,  John  Knox,  Marjory  his  wife,  Eliza- 
beth her  mother,  his  servant  James,  and  a  pupil  named  Pa- 
trick, were  admitted  members  of  the  English  congregation; 
and  in  December  that  year,  Knox  and  Goodman  were  elected 
ministers. 

The  following  letters  are  those  to  which  Knox  refers;  and  along 
with  a  few  others  of  a  later  date,  they  have  been  preserved  in 
the  Manuscript  collection  of  Knox's  pieces,  in  the  possession  of 
the  Reverend  Dr  M'Crie,  already  so  frequently  quoted.     This 

'  See  the  pedigree  of  the  Bowes  of  '  This  curious  tract,  excerpted  from 

Streatlam  in  M'Crie's  Life  of  Knox,  the  Registers  at  Geneva,  was  edited 
Appendix,  vol.  ii.,  No.  xix.  by  John  Southernden  Burn.     London, 

1831,  8vo. 


[     335     ] 

quarto  volume  was  transcribed  in  the  year  1603,  as  appears 
from  the  short  marginal  notes.  It  consists  of  nearly  500  pages, 
not  reckoning  more  recent  additions  on  the  blank  leaves,  such 
as  the  transcript  of  a  letter  from  John  Welsh,  or  the  table  of 
contents  at  the  end.  But  no  portion  of  the  volume  is  in 
Welsh's  own  hand,  as  Dr  M'Crie  conjectured.  The  following 
title  is  prefixed: 

"The  Epistles  of  Mr  John  Knox,  worthy  to  be  read  be- 
cause of  the  authority  of  the  wryter,  the  solidity  of  the  matter, 
and  the  comfortable  Christian  experience  to  be  found  therein. 
Fd^  [Edinburgh,]  11  February  1  683,  H.  T.  m.  p."  The  title  is 
followed  by  a  note,  in  a  smaller  hand,  but  apparently  written 
at  the  same  time:  "This  booke  belonged  somtyme  to  Margaret 
Stewart,  Widow  to  Mr  Knox,  afterward  married  to  the  Knight 
of  Faudonsyde:  Sister  shee  was  to  James  Earle  of  Arran." 

This  volume  came  into  the  possession  of  Wodrow  the  his- 
torian, and  being  separated  from  the  rest  of  his  manuscript 
collections,  it  was  thus  announced  for  publication  in  April 
1804,  by  Maurice  Ogle,  bookseller  in  Glasgow:  "The  Posthu- 
mous Works  and  last  Remains  of  the  late  eminent  and  pious 
Reformer,  Mr  John  Knox,  (whose  fame  is  in  all  the  Churches,) 
&;c."  According  to  the  prospectus,  it  was  to  consist  of  five 
numbers,  making  one  handsome  volume  octavo,  containing  about 
560  pages;  and,  it  is  added,  "As  the  manuscript  is  wrote  in 
language  not  common  in  the  present  day,  the  Publishers  have 
been  at  considerable  pains  in  getting  it  transcribed  into  modern 
language."  The  project  does  not  appear  to  have  m^  wi1;h  suf- 
ficient encouragement;  and  Mr  Ogle  having  put  the  volume 
into  the  hands  of  the  late  Rev.  Dr  M'Crie,  this  in  some  mea- 
sure led  to  his  undertaking  the  composition  of  his  Life  op 
Knox,  one  of  the  most  important  biographical  works  in  modern 
times. 

Having  had  the  most  liberal  use  of  the  manuscript  from  the 
present  possessor,  the  Rev.  Thomas  M'Crie,  D.D.,  I  beg  leave 
to  express  my  grateful  sense  of  this  important  favour,  not  the 


[     33G     ] 

less  esteemed,  in  my  having  had  no  occasion  to  plead  a  pro- 
mise to  the  same  effect,  voluntarily  made  to  me  many  years 
ago  by  his  distinguished  Father,  when  consulting  him  regard- 
ing an  earlier  plan  than  the  present,  of  publishing  a  collective 
edition  of  the  Reformer's  Writings. 

It  is  only  necessary  to  add,  that  this  series  of  Religious  Let- 
ters, addressed  to  Mrs  Bowes  and  her  daughter,  is  now,  for  the 
first  time,  printed  entire.  Although  it  is  very  apparent  that 
the  Letters  are  not  arranged  according  to  strict  chronology, 
I  have  thought  it  expedient  to  follow  the  an-angement  of  the 
manuscript,  as  the  transcriber  had  evidently  adhered  either  to 
that  of  the  original  Letters,  or  a  copy  prepared  for  publication 
by  Knox  himself.  The  Letters  of  a  date  posterior  to  1554, 
chiefly  addressed  by  Knox  to  other  individuals,  will  be  included 
in  a  subsequent  volume  of  his  Works. 


CeRTANE  EpISTILLIS  and    LeTTERIS  of   the    SeRVAND  op  GrOD 

JoHNE   Knox,   send    frome    dyverse    places    to   his 
Freindis  and  Familiaris  in  Jesus  Chryst. 


The  Firste  Letter 
TO  his  Mother-in-law,  Mistres  Bowis. 

Rycht  deirly  BELOViT^  MoTHER  in  oure  Saviour  Jesus  Chryst. 

When  I  call  to  mynd  and  revolve  with  myself  the  trubillis  and 

afflictionis  of  Godis  electe  frome  the  begynning,  (in  whiche  I  do 

not  forget  yow,)  thair  is  within  my  hart  tuo  extreme  contraries; 

a  dolour  almaist  unspeakabill,  and  a  joy  and  comfort  whilk  be 

mannis  sences  can  not  be  comprehendit  nor  understand.     The 

cheif  caussis  of  dolour  be  two:  the  ane  is  the  rememberance  of 

syii,  whilk  I  daylie  feill  remanyng  in  this  corrupt  nature;  whilk 

was  and  is  sa  odius  and  detestabill  in  the  presence  of  oure 

hevinlie  Father,  that  by  na  uther  sacrifice  culd  or  myght  the 

same  be  purgeit,  except  by  the  blude  and  deth  of  the  onlie 

innocent  Sone  of  God.     When  I  deiplie  do  considder  the  cans 

of  Chrystis  deth  to  haif  bene  syn,  and  syn  yit  to  duell  in  all 

flesche,  with  Paule  I  am  compellit  to  sob  and  grone  as  ane  man 

under  ane  lieavie  burdene;  yea,  sumtymes  to  cry,  "0  wreachit 

and  miserabill  man  that  I  am !  wha  sail  dely ver  me  fra  this 

bodie  of  syn  V 

The  uther  cans  of  my  dolour  is,  that  sic  as  maist  gladlie 

wald  remane  togidder.  for  mutuall  comfort  ane  of  another,  can 

not  be  sufferit  sa  to  do.     Since  the  first  day  that  it  pleasit 

'  In  MS.  M.  this  ghrase  is  usually  written  as  one  word,  "  Deirlibelovit." 
VOL.  III.  "      Y 


338  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

the  providence  of  God  to  bring  yow  and  me  in  familiaritie, 
I  have  alwayis  delytit  in  your  company;  and  when  labouris 
wald  permit,  ye  knaw  I  have  not  spairit  houris  to  talk  and 
comnmne^  with  yow,  the  frute  whairof  I  did  not  than  fullie 
understand  nor  perceave.  But  now  absent,  and  so  absent  that 
by  corporall  presence  nather  of  us  can  resave  comfort  of  uther, 
I  call  to  mynd  how  that  oftymes  when,  with  dolorous  hartis, 
we  haif  begun  our  talking,  God  hath  send  greit  comfort  unto 
baithe,  whilk  now  for  my  awn  part  I  commounlie  want.  The 
expositioun  of  your  trubillis,  and  acknawledging  of  your  infir- 
initie.  war  first  unto  me  a  verie  mirrour  and  glass  whairin  I 
beheld  my  self  sa  rychtlie  payntit  furth,  that  nathing  cukl  be 
mair  evident  to  my  awn  eis.  And  than,  the  searching  of  the 
Scriptures  for  Godis  sueit  promissis,  and  for  his  mercies  frelie 
givin  unto  miserable  offenderis,  (for  his  nature  delyteth  to 
schew  mercie  whair  maist  miserie  ringeth,^)  the  collectioun  and 
applying  of  Godis  mercies,  I  say,  wer  unto  me  as  the  breaking 
and  handilling  with  my  awn  handis  of  the  maist  sueit  and  de- 
lectabill  ungementis,'*  whairof  I  culd  not  but  receave  sum  comfort 
be  thair  naturall  sueit  odouris. 

But  now,  albeit  I  never  lack  the  presence  and  plane  image 
of  my  awn  wreachit  infirmitie,  yit  seing  syn  sa  manifestlie 
abound  in  al  estaitis,  I  am  compellit  to  thounder  out  the 
threattnyngis  of  God  aganis  obstinat  rebellarls;  in  doing 
whairof  (albeit  as  God  knaweth  I  am  no  malicious  nor  ob- 
stinat synner)  I  sumtymes  am  woundit,  knawing  my  self  cri- 
minall  and  giltie  in  many,  yea  in  all,  (malicious  obstinacie 
laid  asyd,)  thingis  that  in  utheris  I  reprehend.  Judge  not. 
Mother,  that  I  wrait  theis  thingis  debassing  my  self  uther* 
wayis  than  I  am;  na,  I  am  wors  than  my  pen  can  express.  In 
bodie  ye  think  I  am  no  adulterer;  let  sa  be,  but  the  hart  is 
infectit  with  foull  lustis,  and  will  lust,  albeit  I  lament  never 
sa  mekill.     Externallie  I  commit  na  idolatrie;  but  my  wickit 

'  In  MS.M.  "commoun."  *  Ointments. 

»  Reigns.  *  lu  MS.  M.  "  utheris." 


AND  HER  DAUGHTER  MARJORY.  339 

hart  luffeth  the  self,  find  can  not  be  refranit  fra  vane  imagina- 
tionis,  yea,  not  fra  sic  as  wer  the  fountane  of  all  idolatrie.  I 
am  na  man-killer  with  my  handis;  but  1  help  not  my  nedie  bro- 
ther sa  liberallie  as  I  may  and  aucht.  I  steill  not  hors,  money, 
nor  claithis  fra  my  nychtbour;  but  that  small  portioun  of 
warldlie  substance  I  bestow  not  sa  rychtlie  as  his  halie  law  re- 
quyreth.  I  beir  na  fals  witnes  aganis  my  nychtbour  in  judge- 
ment, or  utherwayis  befor  men ;  but  I  speik  not  the  treuth  of 
God  sa  boldlie  as  it  becumeth  his  trew  messinger  to  do.  And 
thus  in  conclusioun,  thair  is  na  vyce  repugnyng  to  Godis  halie 
will,  expressit  in  his  law,  whairwith  my  hart  is  not  infectit. 

This  mekill  writtin  and  dytit  befoir  the  resait  of  your  letteris, 
whilk  I  ressavit  the  21st  of  June.  Thay  war  unto  my  hart 
sum  comfort  for  dyvers  caussis  not  necessartobe  rehersit;  but 
niaist  (as  knaweth  God)  for  that  I  find  ane  congruence  betwix 
us  in  spreit,  being  sa  fer  distant  in  bodie.  For  when  that 
digestlie  I  did  avys  with^  your  letter,  I  did  considder  that  I 
myself  was  complenyng  evin  the  self  sam  thingis  at  that  verie 
instant  moment  that  I  ressavit  your  letter,  lie  my  pen,  frome 
a  sorowfull  hart,  I  culd  not  but  burst  forth  and  say,  "  O  Lord, 
how  wonderfull  ar  thy  workis !  How  dois  thou  try  and  prufe  thy 
chosin  children  as  gold  by  the  fyre!  How  canest  thou  in  manor 
hyd  thy  face  fra  thy  awn  spous,  that  thy  presence  efter  may  be 
niair  delectabill!  How  canest  thou  bring  thy  sainctis  low,  that 
thou  may  carie  thame  to  glorie  everlasting !  How  canest  thou 
suffer  thy  Strang  faithful  messingeris  in  many  thingis  yit  to 
wressill  with  wreachit  infirmitie  and  febill  weaknes,  yea,  and 
sumtymes  permittis  thou  thame  horribillie  to  fall,  partlie,  that 
na  flesche  sail  have  whairof  it  may  glorie  befoir  thee;  and  part- 
lie  that  utheris  of  smaller  estait  and  meaner  giftis  in  thy  Kirk 
myght  resave  sum  consolatioun,  albeit  thay  find  in  thame  selves 
wickit  motionis  whilk  thay  are  not  abill  to  expell!"''' 

My  purpois  was,  befoir  I  ressavit  your  letter,  to  have  exhortit 
you  to  pacience,  and  to  fast  adhering  to  Godis  promises,  albeit 
'  In  other  words,  when  I  deliberately  examined. 


340  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

that  your  flesche,  the  Divlll,  and  uther  your  enemyis,  wald  per- 
suad  you  to  the  contrare;  for,  by  the  artis  and  subteliteis  that 
the  adversarie  useth  aganis  me,  I  not  onlie  do  conjecture,  but 
also  planelie  dois  sie  your  assaltis  and  trubill.  And  sa  lykwys 
in  the  bowelhs  of  Chrystis  mercie,  maist  ernistlie  I  beseik  you,  by 
that  infirmitie  that  ye  knaw  remaneth  in  me,  (wars  I  am  than 
I  can  wryt,)  pacientlie  to  beir,  albeit  that  ye  haif  not  sic  per- 
fectioun  as  ye  wald ;  and  albeit  also  your  motionis  be  sic  as  be 
maist  vyie  and  abominabill,  yet  not  to  sorrow  abuf  measure. 
Gif  I,  to  whom  God  hes  gevin  greatter  giftis,  (I  wryt  to  His 
prais)  be  yit  sa  wrappit  into  miserie,  that  what  I  wald,  I  can 
not  do,  and  what  I  wald  not,  that  with  Sainct  Paule  I  say,  I 
daylie,  yea  everie  hour  and  moment,  I  devys  to  do,  and  in  my 
hart,  ficht  I  never  sa  fast  in  the  contrarie,  I  perform  and  do. 
Gif  sic  wreachit  wickitnes  remane  in  Godis  chcif  ministeris, 
what  wonder  albeit  the  same  remane  in  yow?  Gif  Godis  strang- 
est men  of  war  be  beattin  bak  in  thair  face,  that  what  thay 
wald  they  can  not  distroy  nor  kill,  is  it  any  sic  offence  to  yow 
to  be  tossit  as  ye  compleane,  that  thairfoir  ye  suld  distrust 
Goddis  frie  promissis?  God  forbid,  deir  Mother!  the  power  of 
God  is  knawin  be  oure  weaknes;  and  theis  dolouris  and  infir- 
mities be  maist  profitabill  to  us,  for  by  the  same  is  oure  pryde 
beattin  doun,  whilk  is  not  casie  utherwayis  to  be  done.  By 
thame  ar  oure  misereis  knawin,  sa  that  we,  acknawledging  oure 
selves  misterfulV  seikis  the  Phesitioun.  13y  thame  cum  we,  be 
the  operatioun  of  the  Halie  Spreit,  to  the  hatred  of  syn;  and 
be  thame  cum  we  to  the  hunger  and  thrist  of  justice;  and  to 
desyre  to  be  dissolved,  and  sa  to  ring^  with  oure  Christ  Jesus, 
whilk  without  this  battell  and  sorrow  this  flesche  culd  never  do; 
And  sa  fra  the  dolouris  I  proceid  to  the  comfort. 

As  the  caussis  of  dolour  be  two,  whilk  ar  present  syn,  and 

the  laik  of  sic  company  as  in  whome  we  maist  culd  delyt;  sa  is 

the  caussis  of  my  comfort  not  ymaginit  of  my  brane,  but  pro- 

lilnicit  first  be  God,  and  efter  graftit  in  the  hartis  of  Godis 

I  "  Misterful."  uecessitoos.  '  Eeigu. 


AND  HER  DAUGHTER  MARJORY.  34 1 

children  by  his  Halie  Spreit.  Thai  ar  lykwyse  two,  whilk  is  a 
justice  inviolable  offerit  be  oure  flesche  befoir  the  trone  of  oure 
heavinlie  Father,  and  ane  assureit  hoip  of  that  generall  assem- 
blie  and  gathering  togither  of  Godis  dispersit  flok,  in  that  day 
when  all  tearis  salbe  wipit  fra  oure  eis,  when  death  salbe  vin- 
cuist,^  and  may  na  mair  dissever  sic  as  feiring  God  this  day  in 
the  flesche  murnis  under  the  burdene  of  syn.  Off  oure  present 
justice,  notwithstanding  syn  remane  in  our  mortall  bodeis,  ar 
we  assureit  by  the  faithfull  witnes  of  Jesus  Chryst,  Johne  the 
Apostle,  saying,  "  Gif  we  confes  oure  synnis,  faithfull  and  just 
is  God  to  remit  and  forgive  our  synnis,"  Mark  the  wordis  of 
the  Apostill,  Gif  we  confes  oure  synnis,  God  man^  forgive  thame, 
becaus  he  is  faithfull  and  just.  To  confessioun  of  synnis  ar 
theis  thingis  requisit:  first,  we  man  acknawledge  the  syn;  and 
it  is  to  be  notit,  that  sumtymes  Godis  verie  elect,  albeit  they 
have  synnit  maist  haynouslie,  dois  not  acknawledge  syn,  and 
thairfoir  can  not  at  all  tymes  confes  the  same;  for  syn  is  not 
knavvin  unto  sic  tyme  as  the  vaile  be  taken  fra  the  conscience 
of  the  offender,  that  he  may  sie  and  behald  the  filthines  of  syn, 
what  punishment  be  Godis  just  jugementis  is  dew  for  the  same. 
And  then  (whilk  is  the  second  thing  requisit  to  confessioun) 
begynnis  the  haitred  of  syn,  and  of  oure  selves  for  contempnying 
of  God  and  of  his  halie  law,  whairof  last  springis  that  whilk 
we  call  hoip  of  mercie;  whilk  is  nathing  els  but  a  sob  fra  a  tru- 
billit  hart,  confoundit  and  aschamit  for  syn,  thristing  remissioun 
and  Godis  frie  mercie,  whairupon  of  necessitie  man^  follow  this 
conclusioun,  God  hes  remittit  and  frelie  forgevin  the  syn;  and 
why?  For  "He  is  faithfull  and  just,"  sayeth  the  Apostill.  Com- 
fortabill  and  mervelous  caussis!  First,  God  is  faithfull,  ergo.  He 
man^  forgive  syn.  A  comfortable  consequent  upon  a  maist  sure 
ground!   for  Godis  fidelitie  can  na  mair  faill  nor  can  him  self. 

Then  lat  this  argument  be  gatherit  for  oure  comfort;    the 
office  of  the  faithfull  is  to  keip  promeis;  but  God  is  faithfull, 
ergo,  He  man^  keip  promeis.    That  God  hes  promissit  remissioun 
^  Vanquished.  2  "  Man,"  must. 


342  EFISTLES  TO  MRS  ELIZABETH  BOWE<=!, 

of  synis  to  sic  as  be  repentant,  I  neid  not  now  to  recit  the  places. 
But  let  this  collectioun  of  the  promissis  be  maid;  God  premisses 
remissioun  of  synis  to  all  that  confessis  the  same,  but  I  con- 
fes  my  synnis,  for  I  sie  the  filthines  thairof,  and  how  justlie  God 
may  condemp  me  for  my  iniquities.  I  sob  and  I  lament  for 
that  I  can  not  be  quyt  and  red^  of  syn;  I  desyre  to  leif  a  mair 
perfyt  lyfe.  Thir  ar  infallible  signis,  seillis,  and  takinis,  that 
God  lies  remittit  the  syn;  for  God  is  faithfull  that  sa  hes  pro- 
missit,  and  can  na  mair  deceave  nor  he  can  ceis  to  be  God. 
But  what  reasone  is  this?  God  is  just,  thairfoir  He  man^  forgive 
syn?  A  wonderous  cans  and  reasone  in  deid!  For  the  flesche 
and  naturall  man  can  understand  nathing  but  the  contrar,  for 
thus  man^  it  reasone;  the  justice  of  God  is  offendit  be  my 
synnis,  sa  God  man^  neidis  have  a  satisfactioun,  and  requyre  ane 
punissment.  Gif  we  understand  of  whome  God  requyris  satis- 
factioun, whether  of  us,  or  of  the  handis  of  his  onlie  Sone,  and 
whais  punisment  is  abill  to  recompens  oure  synnis,  than  sail  we 
half  greit  cause  to  rejose,  remembering  that  God  is  a  just  God; 
for  the  office  of  the  just  man  is  to  stand  content  when  he  hes 
ressavit  his  dewtie.  But  God  hes  ressavit  alredie  at  the  handis 
of  his  onlie  Sone  all  that  is  dew  for  our  synnis,  and  sa  can  not 
his  justice  requyre  nor  craif  any  mair  of  us,  ather  satisfactioun 
or  recorapensatioun  for  our  synnis. 

Advert,  Mother,  the  sure  pilleris  and  fundatioun  of  oure 
salvatioun  to  be  Godis  faithfulnes  and  justice.  He  that  is 
faithfull,  hes  promissit  frie  remissioun  to  all  penitent  syn- 
neris,  and  he  that  is  just,  hes  ressavit  alredie  a  full  satis- 
factioun for  the  synnis  of  all  thais  that  imbrace  Ohryst  Jesus 
to  be  the  only  Saviour  of  the  warld.  What  restis  than  to 
us  to  be  done  ?  Nathing  but  to  acknawledge  oure  miserie 
and  wrechednes,  whilk  na  flesche  can  do  sa  unfeanidlie  as  thai 
that  daylie  feillis  the  wecht  of  syn.  And  thairfoir,  Mother, 
cans  haif  ye  nane  of  dispei'atioun,  albeit  the  Divill  rage  never 
sa  cruelHe,  and  albeit  the  flesche  be  never  sa  fraill,  daylie  and 
*  "  Red,"  rid,  free.  «  «  Man,"  must. 


AND  HER  DAUGHTER  MARJORY.  343 

hourlle  lusting  aganis  Godis  halie  commandementis,  yea,  stryv- 
ing  aganis  the  same.  This  is  not  the  tyme  of  justice  befoir 
oure  awn  eis;  we  luke  for  that  whilk  is  promissit,  the  kingdomo 
everlasting,  preparit  to  us  fra  the  begynning,  whairof  we  ar 
maid  airis  be  Godis  apoyntment,  reabillit^  thairto  be  Chrystis 
death,  to  whome  we  shall  be  gatherit,  whair  efter  we  sail  never 
depart;  whilk  to  remember  is  my  singular  comfort,  but  thairof 
now  I  can  not  wryte.  My  commendationis  to  all  whome  effeiris.^ 
I  commit  you  to  the  protectioun  of  the  Omnipotent. 

At  Londoun,  the  23d  of  Juin,  1553.     Your  Sone  unfeaned, 

JoHNE  Knox. 


11.^ 


Uyae^  Lord  I  streache  out  thy  hand:  ftrget  not  the  sohhis  of 
the  oppressii. — Psa.  Ixxix. 

Rycht  dearly  belovit  Mother  in  our  Saviour  Jesus  Chryst. 
Now  is  our  dolour  apoyntit  be  God,  and  foirspoken  be  his  Pro- 
phetis,  cum  upon  us,  as  the  dolour  of  a  woman  in  the  birth  of  hir 
first  chyld;  and  sa  is  it  cum,  as  with  your  eiris,  baith  opinlie  and 
privatlie,  oftentymes  ye  half  hard  declarit.  When  I  remember 
your  greit  infirmitle,  and  the  Strang  battel!  that  continewallie 
ye  ficht,  and  callis  to  mynd  how  small  comfort  ye  haif  in  erth, 
I  am  compellit  to  sob  and  grone  to  Him  that  onlie  may  gif 
strenth,  comfort,  and  consolatioun  (without  help  of  any  creature) 
unto  yow,  in  theis  maist  dolorous  dayis.  And  gud  hoip  I  haif 
that  my  petitioun  sail  not  be  repellit,  but  for  Chryst  Jesus  sake 
acceptit  and  grantit;  albeit  not  in  sic  sort  as  ye  and  I  glaid- 

'  A  forensic  term,  to  rehabilitate,  lished  by  Knox  himself,  (see  page  333) 

to  restore  a  right  or  privilege  whicli  there  are  some  slight  verbal  discre- 

had  been  forfeited.  pancies  and  omissions;  but  these  need 

'  "  EiFeiris,"  concerns.  not  be  pointed  out,  as  the  letter,  with 

*  In  the  marojin,  "The  Second  to  Knox's  marginal  notes  in  1572,  will  be 

his  Mother." — In  this  letter,  as  pub-  given  along  with  his  Answer  to  Tyrie 


344  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

lie  wold,  yit  I  dout  not  but  in  sic  sort  we  sail  obteane  it,  as  his 
glorie  and  our  everlasting  comfort  and  profit  requyreth. 

It  hath  not  bene  without  the  maist  special!  providence  and 
favour  of  God,  that,  theis  many  dayis  bypast,  ye  haif  bene  gre- 
vouslie  temptit,  and  sair  assaultit,  to  revolt  and  turne  back 
agane  to  that  abominabill  and  blasphemous  ydolatrie ;  whilk  now 
in  Godis  anger  is  erectit,  befoir  the  utermaist  of  his  plaguis 
be  pourit  furtli  upon  the  stuburne  and  inobedient,  whilk  never 
wald  delyt  in  the  treuth  of  his  Word;  and  thairfoir  of  his  just 
judgementis  maist  justlie  lies  he  gevin  thame  over,  according 
to  thair  hartis  desyre,  to  delyt  in  leyis,  to  thair  eternall  damp- 
natioun.  In  the  dayis,  I  say,  belovit  Mother,  that  na  aperance 
thair  was  that  ever  sic  abominatioun  suld  have  taken  place,  sa 
suddenlie,  within  this  Realme  of  Ingland,  ye  wer  tempted  and 
assaltit  to  turne  bak  agane  to  idolatrie;  whilk  tempting  spirit, 
God  our  hevinlie  Father  permittit  to  trubill  you,  partlie  for 
that  he  wald  haif  yow  exercisit  in  the  battell  befoir  the  greit 
danger  aprocheit,  least  perchance  ye  might  have  bene  over- 
thrawin,  gif  improvyditlie  baith  occasioun  and  temptatioun  at 
anis  had  assaltit  yow;  and  partlie,  that  by  continewall  repug- 
nance ye  might  learne  how  odious  is  all  kynd  of  idolatrie  in  the 
sight  of  God.  For  Sathan  usis  seldome  to  tempt,  but  in  thai 
thingis  whairwith  he  knawis  God  maist  to  be  offendit  with,  as 
pryd,  lust,  covetousnes,  adulterie,  idolatrie,  and  sic  uthir;  the 
committers  whairof,  and  contineweris  in  the  same,  pronouncis 
Paule  to  haif  na  portioun  in  the  kingdome  of  God. 

This  is  my  hope,  belovit  Mother,  That  in  your  continewall  bat- 
tell  sa  fer  ye  haif  profittit,  that  in  this  case  almaist  ye  neid  na 
Admonitioun  of  me.  But  becaus  it  is  my  bound  dewtie,  not 
onlie  be  a  commoun  Christiane  cheritie,  [but  also  for  that 
mostunfeaned  familiaritie^]  and  tender  love,  according  to  god- 
lines,  that  we  haif  keipt  since  our  first  acquentance,  to  do  the 
utermaist  of  my  power  for  your  comfort.  Be  pen  thairfoir  will 
I  wryt,  becaus  the  bodeis  ar  now  put  asunder  to  meit  agane  at 
*  The  woids  within  brackets  are  omitted  in  MS.  M. 


AND  HER  DAUGHTER  MARJORY.  345 

Godis  pleasure,  that  whilk  by  mouth  and  face  to  face  ye  haif 
heard.     Gif  man  or  angell  sail  labour  to  bring  yow  back  fra  the 
confessioun  that  anis  ye  haif  gevin,  lat  thame  in  that  behalf  be 
accursit,  and  in  na  part  (concernyng  your  faith  and  religioun) 
obeyit  of  yow.     Gif  ony  trubill   yow  abufe  measure,  whether 
thai  be  majestratis  or  carnell  freindis,  thai  sail  beir  thair  just 
condempnation  unles  thai  spedilie  repent.    But  whasaever  it  be 
that  sail  solist  or  provok  yow  to  that  abominable  ydoll,  resist 
yow  all  sic  baldlie  unto  the  end;  learnyng  of  the  Halie  Gaist 
not  to  defyle  the  tempill  of  God  with  idollis;  nethir  yit  to  gif 
your  bodelie  presence  unto  thame;  but  obeying  God  mair  nor 
man,  avoid  all  apeirance  of  iniquitie.     The  necessitie  that  all 
men  hath  sa  to  do,  (that  willinglie  will  not  dissave  him  self,)  I 
remit,  partlie  to  that  whilk  oft  ye  haif  hard,  and  partlie  to  a 
Generall  Letter  writtin  be  me  in  greit  anguis  of  hart  to  the  Con- 
gregationis,^  of  whome  I  heir  say  a  greit  part,  under  pretence 
that  thai  may  keip  faith  secreit  in  the  hart,  and  yit  do  as  idola- 
teris  do,  begynnis  now  to  fall  befoir  that  idoll.     But  O,  allace! 
blind   and   dissavit  ar  thai,  as   thai   sail   knaw  in  the  Lordis 
visitatioun ;  whilk,  sa  assuredlie  as  our  God  liveth,  sail  schortlie 
aprehend  thai  bak-starteris  amanges  the  middis  of  idolateris. 
With  verie  greif  of  hart  I  wrytt,  better  it  had  bene  unto  thame 
never  to  have  knawin  the  treuth,then  sa  suddanlie,  to  Godis  greit 
dishonour,  to  have  returnit  to  thair  vomit.     God  of  his  infinit 
mercie  grant  unto  thame  spedie  repentance;  for  gif  the  syn 
sleip  lang,  I  feir  it  sail  awake  to  thair  perpetuall  confusioun ! 

But  now,  ]\Iother,  comfort  yow  my  hart  (God  grant  ye  may!) 
in  this  my  greit  afflictioun,  and  dolorous  pilgremage.  Continew 
stoutlie  to  the  end,  and  bow  you  never  befoir  that  idoll,  and  sa 
will  the  rest  of  warldlie  trubillis  be  unto  me  mair  tollerable. 
"With  my  awn  hart,  I  oft  commune,  yea,  and  as  it  wer  com- 
forting myself,  I  appeir  to  triumphe,  that  God  sail  never  suf- 
fer yow  to  fall  in  that  rebuke.  Sure  I  am  that  baith  ye  wald 
feir  and  aschame  to  commit  that  aboniinatloun  in  my  presence, 
1  Reftrring  to  his  Faithful  Admonition  :  See  page  254. 


346  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

vvlia  ain  but  a  wrechit  man,  subject  to  syn  and  miserie  lyke  to 
your  self.  But,  0,  Mother !  thoclit  na  erthlie  creature  suld  be 
offendit  with  yow,  yit  feir  ye  the  presence  and  offence  of  Hira, 
who,  present  in  all  places,  searcheth  the  verie  hart  and  reynis; 
wHais  indignatioun  anis  kendillit  agains  the  inobedient,  (and 
na  syn  mair  inflameth  his  wraith  than  idolatrie  doith,)  na  crea- 
tur  in  heavin  nor  in  earth,  that  onlie  is  creatur,  is  abill  to  ap- 
pease^ the  same.  And  thairfoir,  deir  Mother,  avoid  and  file  from 
it,  evin  as  from  the  deth  everlasting.  Verie  lufe  and  cairfull  soli- 
citude (whilk  God  knawith  my  hart  taketh  for  yow)  compellis 
me  to  dowbiir^  sa  oftymes  and  rehers  a  thing,  ^  being  uncertane 
when  God  sail  grant  any  oportunitie  to  visit  yow  agane.  But 
the  Spreit  of  the  Lord  Jesus  sail,  be  his  omnipotent  and  invin- 
cibill  power,  supplie  in  yow  that  whilk  wanteth  of  warldlie  com- 
fort, that  the  glorie  may  be  knawin  to  be  our  Godis  allane,  wha 
for  a  tyme  useth  to  comfort,  sustene,  and  feid  a*  creature  be 
another.  But  in  the  end,  he  drawis  us  (his  awn  image)  to 
him  self,  that  be  him  allane,  without  the  help  of  all  uther,  we 
may  live,  rejose,  ring,  and  triumphe,  as  he  hes  promissit  be 
Jesus  Chryst  his  Sone. 

Ane  thing  will  I  not  conceill  fra  yow.  Mother,  that  nether 
ar  we  sure,  not  yit  in  our  hartis  glorifie  God  as  oure  dewtie 
requyreth,  sa  lang  as  that  we  haif  the  carnell  comfort  and 
defence  of  creaturis  with  us.  The  haill  man  in  bodie  and 
saule  sail  evidentlie  prove  this  conclusioun.  For  this  bodie, 
that  liveth  be  meit,  drink,  clothing,  and  nurischement,  we 
sie  it  subject  to  infirmitie,  yea,  to  mutabilitie  and  syn,  as 
the  finall  death  of  all  man  declaireth.  And  the  saul  even 
of  the  verie  elect,  liveing  be  the  lyvelie  word  of  our  heavinlie 
Father,  having  a  teacher  that  careis  flesche,  is  alwayis  flowing 
and  trubillit  with  sum  feir;  as  in  Chrystis  Apostillis  and  many 
utheris,  maist  manifestlie  we  ar  instructit.  But  when  all  erth- 
lie creature  ceassis,  then  sail  the  sufficiencie  of  Godis  Spreit 

1  In  MS.  M.  "apais."  »  One  thing. 

*  To  repeat.  ♦  Feed  one. 


AND  HER  DATJGHTER  MARJORY.  347 

wirk  his  awn  work.  And  tliairfoir,  belovit  Mother,  feir  not 
the  battel!  that  ye  susteane,  nether  yit  the  infirmitie  that  ye 
find  ether  in  flesche  or  spreit.  Onlie  absteane  fra  externall 
iniquitie,  that  ye  mak  not  your  memberis  servandis  to  syn,  and 
your  imperfectionis  sail  have  na  power  to  damp  you;  for  Ohrystis 
perfectioun  is  imputit  to  be  youris  be  faith  whilk  ye  haif  in  his 
blude.  Be  assurit,  Mother,  wilHnglie  I  wald  not  disceave  yow: 
gif  any  sic  infirmitie  wer  dampnabill,  lang  ago  I  wald  haif 
schewit  you  the  treuth.  But  na  mair  nor  God  is  displeasit, 
albeit  that  sumtymes  the  bodie  be  seik,  and  subject  to  diseassis, 
and  sa  unabill  to  do  the  calling;  na  mair  is  he  offendit,  albeit 
the  saule  in  that  case  be  diseassit  and  seik.  And  as  the  natu- 
rall  father  will  not  slay  the  bodie  of  his  chyld,  albeit  throchf^ 
sicknes  it  faynt,  and  abhoir  comfortable  meittis,  na  mair  (and 
mekill  less)  will  our  heavinlie  Father  slay  our  saullis,  albeit 
throucht  spiritual!  infirmitie  and  weaknes  of  our  faith  sumtymes 
we  refus  the  lyvelie  fade  of  his  comfortable  promissis.  Whair 
the  contempt  of  God  is,  by  his  grace,  removeit,  and  a  love  of 
justice,  and  of  the  lyfe  to  cum  ingraftit  in  the  hart,  thair  is  the 
infallible  seall  and  testimony  of  the  Holie  Ghoist,  wha  sail  per- 
forme  his  awn  work  in  dew  seasone;  for  the  power  of  God  is 
knawin  in  our  infirmitie.  And  thus  commit  I  you  to  the  protec- 
tioun  of  Him,  wha  by  gi'ace  lies  callit  yow  fra  darknes  to  lyght; 
by  faith  lies  purgeit  your  conscience  and  hart;  and  of  his 
frie  niercie  sail  glorifie  you,  according  to  his  proraeis  maid 
unto  thanie  that  obedientlie  receave  the  message  of  lyfe  in 
Chryst  Jesus  our  Lord  :  Whois  omnipotent  spreit  rest  with 
yow  for  ever. 

At  Deip,  the  20th  of  July  1554:  (Efter  I  had  visitit  Geneva 
and  utlier  partis,  and  returnit  to  Deip  to  learn  the  estait  of 
Ingland  and  Scotland.)^ 

[Postscript.] — My  awn  estait  I  can  not  well  declair;  but 
God  sail  gyd  the  futstepis  of  him  that  is  wilsome,^  and  will  feid 

'  "Tlirocht,"  throuf:;h.  *  Wandering,  uncertain    of    one's 

*  See  supra,  page  253.  course,  in  a  state  of  dreariness. 


348  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

him  in  trubill,  that  never  greitlie  solistit^  for  the  warhl.  Gif 
any  collectioun  myght  be  maid  amang  the  faithful!,  it  wer  na 
echame  for  me  to  resaif  that,  whilk  Paule  refussit  not  in  the 
tyme  of  his  trubill.  But  all  I  remit  to  His  providence,  that 
ever  caireth  for  his  awn:  Rest  in  Christ. 
Your  Sone,  with  trubillit  hart, 

JoHNE  Knox. 


III. 


Grace  and  peace  frame  God  the  Father  of  our  Lord  Jesus 
Chryst,  rest  and  he  multiplylt  toith  yow.     Amen. 

Bklovit  Sister,  efter  maist  hartlie  commendatioun,  the  re- 
memberance  of  your  continevvall  battell  is  dolorous  unto  me; 
yet  feir  I  nothing  less  than  your  victorie  by  Him  wha  ever  hath 
vincuist  when  Sathan  apeirit  to  have  possessit  all.  The  art  of 
your  adversarie,  deir  Sister,  is  subtill;  in  that  he  wald  cause 
yow  abhour  that,  and  halt  it  whairin  standis  onlie  salvatioun 
and  lyfe.  Jesus,  be  interpretatioun,  is  a  Savioure,  be  reasone 
that  he  saveth  his  pepill  fra  thair  synnis;  and  Chryst  is  callit 
Annoyntit,  (as  Esay  doith  witnes,)  the  Spreit  of  God  hath 
anoyntit  our  Savioure  in  sa  fer  as  he  is  man;  thair  is  gevin 
unto  him  all  power  in  heavin  and  erth,  that  frome  him,  as 
frome  a  fountane,  maist  abounding  and  ever  flowing  well,  we  may 
receave  all  that  we  half  lost  be  the  transjjressioun  of  a  man. 

Now.  Sister,  our  adversarie,  knawino;  that  the  rest  and 
tranquilitie  of  our  conscience  standeth  in  this,  that  we  do  im- 
brace  Jesus  to  be  the  onlie  Savioure  of  the  warld ;  and  that 
we  learne  to  apply  the  sueitnes  of  his  name,  whilk  precelleth  the 
odouris  of  all  fragrant  smelling  spyces,  to  the  corruptioun  of 
our  woundvs;  he  labouris  to  mak  that  name  odius,  and  this 
he  dois  as  enemy,  not  sa  mekill  to  yow,  as  unto  Jesus  Chryst, 
'  That  never  was  greatly  solicitous. 


AND  HER  DAUGHTER  MARJORY.  ?A9 

wlia  by  his  awn  power  hes  brokin  doun  his  heid,  and  also  sail 
triumphe  above  him  in  his  memberis.  Ye  ar  seik,  deir  Sister, 
and  thairfoir  na  wounder  albeit  ye  (not  of  your  self,  but  be  his 
continewall  assaultis)  abhour  the  succour  of  maist  hailsum  fude. 
I  said  unto  yow,  that  I  was  sure  that  alwayis  ye  remanit  not 
in  that  bitternes  of  hart,  for  uthir  wayis  perceaved  I,  baith  be 
your  wordis  and  conditionis.  Gif  alwayis  ye  haitit  Jesus  the 
Sone  of  God,  and  abhourit  the  redemptioun  that  is  be  his  blude, 
ye  suld  never  sa  seik  comfort  nor  consolatioun  at  God,  nether 
be  my  prayeris  nor  familiaritie  of  my  company;  but  me  suld  ye 
hait  as  doith  the  rest  of  the  wickit  warld:  For  sic  as  be  repro- 
bate can  never  love  God,  nor  the  memberis  of  Chrystis  bodie, 
but  must  neidis  persecut  thame,  and  cheiflie  sic  as  in  whome 
the  Spreit  of  God  worketh  aboundantlie.  Witnes  King  Saule, 
wha  to  his  deth  persecut  David;  albeit  David  at  all  tymes  was 
beneficiall  unto  him.  The  contrarie  spreit,  ringing  in  the  twa, 
permittit  never  concord  to  stand.  Farther,  Sister,  sic  as 
taistis  the  cup  of  disperatioun  without  any  motioun  or  thrist  of 
grace,  never  taistis  any  sueitnes  of  Godis  promissis.  The  con- 
traire  whairof  I  have  knawin  into  yow,  whairto  I  am  sure  your 
awn  conscience  must  neidis  beir  witnes.  And  sa.  Sister,  ye  ar 
seik,  but  sail  not  die.  Your  faith  is  weak  and  sair  trubillit, 
but  ye  ar  not  unfaithfall,  nor  yit  sail  not  your  infirmitie  be  im- 
pute unto  yow. 

Remember,  deir  Sister,  what  ignorance,  what  feir,  and  what 
apeirance  of  incredulitie  remained  in  Chrystis  Discipillis  efter 
thai  had  heard  his  maist  plane  doctrine,  and  efter  thai  had 
sene  the  power  of  his  workis  a  langer  tyme  than  ye  haif 
yit  continewit  in  Ciiryst.  That  is  not  sa  diligentlie  and  sa 
oft  rehersit  by  the  Evangelist  is  without  a  maist  speciall  caus; 
but  to  be  a  comfort  unto  us,  that  albeit  baith  feir  and  doutis 
remane  in  our  conscience,  evin  of  lang  tyme,  yit  is  thair  na 
danger  to  sic  as  anis  hes  imbracit  God  in  his  promissis;  for 
his  Majestic  is  sic,  that  he  can  not  repent  him  of  his  giftis. 
To  embrace  Chryst,  to  refus  idolatrie,  to  confes  the  truth,  to 


350  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

love  the  memberis  of  Chrystis  bodie,  ar  the  giftisof  God;  thair- 
foir  he  can  not  repent  that  he  hath  maid  yow  pertaker  thairof. 
]^ut  leist  ye  suld  wax  neglegent,  and  desyre  to  remane  in  this 
wickit  lyfe,  his  godlie  vvisdome  permitteth  yow  to  taist  a  litilJ 
of  that  bitter  cupe  that  his  awn  Sone,  our  Lord  Jesus,  did  taist 
in  greattest  aboundance;  and  it  is  profitable,  that  sa  ye  do  to 
the  mortificatioun  of  the  wickit  carkas. 

Efter  the  wrytting  of  theis  preceiding,  your  brother  and  myne, 
Harie  Wickleif,  did  adverteis  me  be  wrytting,  that  your  adver- 
sarie  tuke  occasioun  to  trubill  yow,  because  that  I  did  start  bak 
fra  yow  rehersing  your  infirmities.  I  remember  my  self  sa  to 
have  done,  and  that  is  my  commoun  consuetude,  when  any  thing 
perceth  or  tuicheth  my  hart.  Call  to  your  mynd  what  I  did  stand- 
ing at  the  copburd  in  Anwik:^  in  verie  deid  I  thought  that  na 
creature  had  bene  temptit  as  I  wes.  And  when  that  I  heard 
proceid  fra  your  mouth  the  verie  same  wordis  that  he  trubillis 
me  with,  I  did  wonder,  and  fra  my  hart  lament  your  sair  trubill, 
knawing  in  my  selfe  the  dolour  thairof.  And  na  uther  thing, 
deir  Sister,  meant  I;  and  thairfoir  think  not  that  I  either  flatter 
yow,  or  yit  that  I  conceill  any  thing  fra  you:  na,  for  gif  I  had 
bene  sa  myndit,  I  had  not  bene  sa  plane  in  uther  cassis.  My 
uther  greit  labouris  permittis  me  not  to  wryt  as  I  wald.  I  will 
pray  for  your  continewance  with  Chryst. 

At  Newcastell,  in  greit  haist,  the  26th  of  Februar  1553.^ 
Your  Brother, 

John  Knox. 


IV. 

Deirly  belovit  Sister  in  Jesus  oure  Lord,  in  the  instant  mo- 
ment that  your  messinger  delyverit  me  your  letter  was  I  sitting 
at  my  buke,  and  in  contemplating  Mathowis  Gospell  in  this 

*  Alnwick,  in  Noitlmniberland.  1552-3,  as  Knox,  in  February  1553-4, 

•  This  must  have   been   February      was  journeying  in  Switzerland. 


AND  HER  DAUGHTER  MARJORY.  351 

place  wliairin  the  Parrable  of  gud  seid  is  savvin,  the  enemy  also 
sawing  wickit  cokill  amung  the  same,  I  revolved  sum  maist 
godlie  Expositioun,  and  amangis  the  rest  Chrisostome,  wha 
nottis  upon  thir  wordis:  "The  enemy  did  this,  that  we  may 
knaw  that  whasaever  is  belovit  of  God  hes  the  Divill  to  his 
enemy;  and  thairfoir  audit  we  maist  rejos  when  we  find  the 
Divill  maist  rage  aganis  us,  for  that  is  an  evident  signe  that  we 
ar  not  under  his  bondage,  but  ar  frie  servandis  to  Jesus  Chryst; 
to  whome  becaus  the  Devill  is  enemy,  he  man  also  declair  him 
self  enemy  to  us."  In  reiding  of  this  his  halie  judgement,  your 
battell  and  dolour  was  befoir  my  eis;  and  as  I  prayit  God  that 
ye  myght  be  assistit  to  the  end,  sa  wissit  I  that  _ye  had  bene 
present  with  me;  and  evin  at  the  sam  instant  callit  your  ser- 
vand,  whairof  I  praisit  my  God,  and  adressit  me  to  wryt  efter 
the  reiding  of  your  letter  as  I  myght.  The  place  of  Luke's 
Gospell,  tuiching  tliame  that  sail  seik  and  sail  not  find,  audit 
not  to  discorage  yow,  for  it  doith  not  meane  that  any  thristing 
for  salvation  by  Jesus  Chryst  salbe  disceavit;  but  of  sic  as 
seikis  to  enter  in  the  kingdome  of  God  by  uther  wayis  than  be 
Chryst  onlie,  as  ye  do  knaw  thair  is  a  great  noumber  doith.  And 
wliair  Chryst  sayis,  "  Thair  is  few  that  ar  chosin,"  that  is  trew 
in  respect  of  the  reprobat.  For  all  Ingland  this  day  is  callit, 
but  ye  knaw  how  iiiene  is  the  noumber  that  obeyis  the  voce  of 
the  caller.  And  thairfoir  aught  ye  greatlie  to  rejois,  knawing 
your  self  to  be  ane  of  the  small  and  contempnit  flok  to  whome 
it  hes  pleasit  God  our  Father  to  give  the  kingdome. 

The  pane  of  my  heid  and  stomock  trubillis  me  greitlie;  daylie 
I  find  my  bodie  decay,  but  the  providence  of  my  God  sail  not  be 
frustrat.  I  am  chargeit  to  be  at  Widderingtoun^  upon  Soun- 
day,  whair  I  think  I  sail  also  remane  Monunday.  The  Spreit 
of  the  Lord  Jesus  rest  with  yow.  Desyre  sic  faithfull  as  with 
whome  ye  communicat  your  mynd,  to  pray,  that  at  the  pleasur 
of  our  gud  God,  my  dolour,  baith  of  bodie  and  spreit,  may  be 
releved  sumwhat,  for  presentlie  it  is  very  bitter.  Never  found 
'  la  Northumberlaud,  eight  miles  froip  Mp^eth. 


•362  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

I  the  spreit,  I  prais  my  God,  sa  aboundant  whair  Godis  glorie 
auglit  to  be  declairit;  and  thairfoir  I  am  sure  thair  abydis  sum- 
thing  that  yit  we  sie  not. 

Frome  Neweastell,  1553.^     Your  Brother  in  Chryst, 

[John  Knox.^J 


V. 

Thair  is  na  condempnation  to  sic  as  he  in  Christ  Jesus,  to 
whome  he  all  prais. 

Deirly  belovit  Sister,  efter  maist  hartlio  commendatioun.  In 
my  conscience  I  judge,  and  be  the  Halie  Spreit  of  my  God,  am 
fulUe  certifeit  that  ye  ar  a  member  of  Chrystis  bodie,  sair  tru- 
billit  and  vexit  presenth'e;  that  the  lustis  and  vane  pleasuris  of 
the  flesche  may  be  mortifeit,  ye  may  schortlie  rest  and  rejos 
heirefter  in  honour  and  glorie,  whairto  yit  never  atteanit  mor- 
tal creature;  but  first  thai  confessit  thame  selves  almaist  brunt 
in  hell.  Whairfoir  perseveir,  albeit  the  battell  be  Strang,  that 
the  glorie  of  your  delyverance  may  be  ascrybit  and  hallielie 
gevin  to  God  allone.  I  think  it  best  ye  reniane  till  the  morow, 
and  sa  sail  we  commoun  at  large,  at  efter  none.  This  day  ye 
knaw^  to  be  the  day  of  my  studie  and  prayer  unto  God;  yit  gif 
your  trubill  be  intollerabill,  or  gif  ye  think  my  presence  may 
releas  your  pane,  do  as  the  Spreit  sail  move  yow,  for  ye  knaw 
that  I  wilbe  offendit  with  nothing  that  ye  do  in  Godis  name. 
And  0  how  glaid  wald  I  be  to  feid  the  hungrie  and  gif  medi- 
cene  to  the  seik!  Your  messinger  faund  me  in  bed,  efter  a  sair 
trubill  and  maist  dolorous  nyght,  and  sa  dolour  may  compleane 
to  dolour  when  we  twa  meit.     But  the  infinit  gudnes  of  God, 

*  The  year  1553,  in  several  of  the  evidently  by  some  ignorant  person, 
undated  letters,  has  probably  been  to  serve  as  an  autograi)h  of  the  Re- 
supplied  by  Knox  or  the  original  former,  and  one  or  two  words  on  the 
transcriber.  other  side  of  the  leaf  are  lost. 

*  The  signature  has  been  cut  out 


AND  HER  DAUGHTER  MARJORY.  353 

wha  never  dispyseth  the  petitionis  of  a  sair  trubillit  hart,  sail,  at 
his  gud  pleasure,  [free  us  from  these]  ^  panis  that  we  presentlie 
suffer,  and  in  place  thairof,  sail  croun  us  with  glorie  and  immor- 
tallitie  for  ever.  But,  deir  Sister,  I  am  evin  of  mynd  with 
faithfull  Job,  yit  maist  sair  tormentit,^  that  my  pane  sail  have 
no  end  in  this  iyfe.  Tlje  power  of  God  may,  aganis  the  purpois 
of  my  hart,  alter  sic  thingis  as  apeiris  not  to  be  alterit,  as  he 
did  unto  Job  ;  but  dolour  and  pane,  with  soir  anguische,  cryis 
the  contrair.  And  this  is  mair  plane  than  ever  I  spak,  to  lat  yow 
knaw  ye  have  ane  fellow  and  companyoun  in  trubill:  and  thus, 
rest  in  Chryst;  for  the  heid  of  the  Serpent  is  alredie  brokin 
doun,  and  he  is  stinging  us  upon  the  heiil. 
Fra  Newcastell,  1553.     In  greit  haist. 

Your  Brother, 

JoHNE  Knox. 


yi. 


Deirlie  belovit  Sister  in  our  Saviour:    Efter  the  sycht  of 

your  letter,  ressavit  fra  your  servand  upon  Saturday  the  19  of 

this  instant  December,  I  partlie  was  moved  in  my  spreit,  wey- 

ing  with  my  self  your  continewall  trubill,  whilk  proceideth  fra 

the  infirmitie  and  weaknes  of  your  saule,  whilk  ever  thristis^  the 

presence  of  your  Fatheris  mercie,  whilk  na  mortall  man  can 

haif  at  all  tymes.    Yea,  Sister,  the  maist  perfyt  is  oftymes  left 

without  all  sence  and  feilling  thairof;  and  that,  partlie  becaus 

syn  must  neidis  be  mortifeit  day  by  day;  and  na  fyre  sa  tryis 

the  gold,  as  that  kynd  of  croce  tryis  oure  faith,  whill  it  burne 

and  consume  in  us;   not  onlie  the  vane  glorie  of  the  warld,  but 

also  that  blind  lufe  wo  beir  to  our  selves,  sa  that  in  verie  deid 

we  hait  and  abhour  our  selves,  becaus  we  find  nether  constancio 

'  A  small  portion  of  tlie  MS.  is  cut  '  Still  grievously  tormented 

out:    see   note   2,    page    351.     The  *  Ever  thirsts,  or  longs  for. 

•words,  however,  were  j)reviously  quot- 
ed by  Dr  M'Crie,  (vol.  i.  p.  97-) 

VOL.  III.  Z 


354  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

nor  perfectioun  in  this  oure  coruptit  nature;  and  thairfoir  ar 
we  compellit  to  sob  and  grone  for  deliverance  by  Him  wlia 
hath  promissit  and  sail  not  disceave. 

This  battell  knawetli  not  the  cairles  of  the  warld,  and  thair- 
foir thai  leif  as  brute  beastis,  onlie  seiking  sic  thingis  as  may 
pleas  the  flesche  and  appetitis  thairof,  seldome  beholding 
(allace,  the  mair  pitie!)  the  end  whairto  man  is  creatit; 
not  sa  mekill  heir  to  live,  as  it  vver,  for  a  moment,  in  that 
wliilk  flesche  reekonis  to  be  pleasure,  as  for  to  inherit  the 
kingdome  preparit  for  sic  as  unfeanidlie  thristing  thair  salva- 
tioun  to  stand  in  Chryst,  by  the  redemptioun  whilk  is  by  his 
blude,  doith  suffer  with  him;  as  it  is  apoyntit  be  the  provi- 
dence of  our  Father,  that  the  memberis  salbe  correspondant 
and  lyke  to  the  Heid,  wha,  in  anguische  of  extreme  dolour, 
cryit,  "My  God,  my  God!  why  hes  thou  forsakin  me'"  O  wordis 
maist  dolorous,  and  voce  maist  lamentabill,  to  be  hard  proceid 
frome  the  mouth  of  the  Sone  of  God!  Considder,  deir  Sister, 
he  was  na  debtour  to  syn  nor  deth;  and  yit,  this  did  he  suffer  not 
onlie  to  mak  satisfactioun  to  the  justice  of  God,  whilk  we  wer 
never  abill  to  do,  but  also  to  put  us  in  comfort  that  his  suffer- 
ing was  not  in  vane,  but  evin  for  our  exempill;  that  in  maist 
extremitie,  yit  we  sail  luke  for  delyverance  whilk  we  must 
neidis  ressave,  gif  we  thrist  for  the  same.  Sister,  albeit  we  heir 
not  alwayis  Godis  Word  vocallie  crying  unto  us,  to  put  us  in 
memorie,  that  all  that  is  in  earth  is  transitorie,  yit  have  we  the 
hand  of  our  Father,  that  sufferis  us  not  to  sluggische  and  sleip 
in  wantonnes,  vane  glorie,  and  fleschlie  pleasuris.  I  knaw  weill, 
that  the  purpois  of  Sathan  is  to  slay  and  distroy;  but  his  con- 
sallis  salbe  confoundit,  as  that  thai  wer  in  purchassing  leif  to 
trubill  just  Job, 

Upon  Monunday  I  was  with  your  dochtir  Bowis,  wha  hath 
hir  hartlie  commendit  unto  you,  and  unto  our  sister  Marjorie. 
Sche  forgot  nane  of  your  directionis,  but  did  declair  unto 
me  baith  your  greif  and  hir  awn,  whilk  I  find  baith  to  pro- 
ceid fra  a  fountane.     Prais  be  unto   God,  I  left  hir  in  gud 


AND  HER  DAUGHTER  MARJORY.  355 

comfort,  refering  thankis  unto  God  for  all  his  beneflttis.  I 
was  not,  as  yit  I  am,  in  gud  case  to  have  travellit;  for  I  had 
lyne  Thurisday  at  nyght,  and  Fryday  all  day,  sair  trubillit  in 
the  gravell.  I  knaw  the  caus  and  originall,  but  I  can  not  re- 
meid;  but  He  wha  willeth  me  to  suffer,  sail  at  his  pleasure.  It 
wilbe  efter  the  12  day  befoir  I  can  be  at  Berwik,  and  almaist  I 
am  determinat  not  to  cum  at  all:  ye  knaw  the  caus.  God  be 
mair  mercifuU  unto  sum  then  thai  ar  equitable  to  me  in  judge- 
ment. The  testimony  of  my  awn  conscience  absolves  me  befoir 
His  face,  wha  lukis  not  upon  the  persone  of  man. 

With  trubled  hart  and  weak  bodie,  at  Newcastell,  this  Tyis- 
day,  22  of  December  1553. 

Your  Brother, 

,  Johns  Knox. 

I  may  not  answeir  the  places  of  Scripture,  nor  yit  wryt  the 
Expositioun  of  the  Sixth  Psalme,  for  everie  day  of  this  wcik 
must  I  preache,  if  the  wickit  carkas  will  permit. 


yii. 


Deirlie  belovit  Sister  in  our  Saviour  and  onlie  Mediatour 
Jesus,  wha  is  the  first  begottin  of  the  deid ;  the  sole  and 
soverane  Prince,  exaltit  above  all  poweris  and  potestatis  what- 
soever; that  be  him  may  we,  now  sair  afflictit  and  punissit  in 
absence  of  our  brydgrome,  receave  immortallitie  and  glorie, 
when  he  sail  returne  to  restoir  the  libertie  to  the  sonis  of 
God;  of  whilk  noumber  ar  ye  and  I,  belovit  Sister,  whome  the 
enemy  doith  trubill,  not  without  permissioun  of  our  heavinlie 
Father,  to  farther  mortificatioun  of  this  wickit  flesche.  Be 
persuadit  of  the  mercifuU  presence  of  our  Lord  God  and  Father, 
for  he  doith  not  truble  you  in  signe  of  his  wraith,  absence,  or 
not  regarding  of  yow:  Na,  deir  Sister,  everie  gone  whome  the 
Father  loveth  he  chastineth.     But  not  ever  will  He  threattin; 


356  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

but  fra  tyme  to  t}  me  giveth,  and  sail  gif  rest,  as  our  utilltie 
sail  requyre.  Whilk  thing  may  be  unto  your  hart  (as  it  is  unto 
myne)  maist  comfortable  rememberance,  whill  that  ye  may 
espy  the  providence  of  our  God  to  be  sic,  as  his  awn  word  dois 
witnes:  that  is,  that  sumtyme  He  dois  turne  away  his  face  apeir- 
andlie  evin  frome  his  elect,  and  than  ar  thai  in  anguische  and 
cair;  but  mercifulliere  turnis  He  unto  thame,  and  gevis  gladnes 
and  consolatioun;  whilk,  albeit  it  remane  but  the  twinkling  of 
ane  eie,  yit  is  it  the  arlis-penny^  of  his  eternall  presence.  Rejois, 
Sister,  and  continew.  My  Brother^  hath  communicat  his  haill 
hart  with  me,  and  I  persave  the  mychtie  operatioun  of  God: 
And  sa,  lat  us  be  establissit  in  his  infinit  gudness,  and  maist  sure 
promissis;  whais  omnipotent  Spreit  be  your  comfort  for  ever. 
Fra  Newcastell,  1553. 

Your  Brother  in  Jesus  Chryst, 

JoHNE  Knox. 


YIII. 

He  cumis  and  sail  not  tarie,  in  icJiome  is  oure  comfort  and 
finall  felicitie. 

Deirlie  belovit  Sister  in  Jesus  our  Soverane,  rejois  now  and 
be  glad  frome  the  hart,  for  that  whilk  lang  the  Prophetis  of 
God  hath  cryit,  appeireth  now  schortlie  to  cum  to  pas,  The 
elect  of  God  to  suffer,  as  thai  haif  done  fra  the  begynning.  And 
why  sail  ye  rejois  thairintill?  Becaus  it  is  a  sure  seill  and  testi- 
mony of  that  word,  whilk  we  profes  to  be  the  verie  trew  and 
infallibill  Word  of  God,  to  the  whilk,  wha  adheiris  sail  not  be 
confoundit;  and  also,  becaus  our  glorie  cannot  be  perfyt  whill 
first  we  taist  of  that  cupe,  whilk  albeit  it  be  unpleasing  to  the 

'  A  piece  of  money  given  in  earnest       here  refers  to  his  brother,  "William 
of  a  bargain  or  mutual  engagement.         Knox,  who  is  mentioned  in    a   sub- 
2  Dr  M'Crie  considers  that  Kuox       sequent  letter.     See  page  351. 


AND  HER  DAUGHTER  MARJORY.  357 

flesche,  ylt  is  it  maist  hailsum  and  profitable  for  us.  The  cau3 
of  theis  my  wordis,  is  not  suddane  chance  that  nevvlie  is  hap- 
pinit,  but  the  perpetuall  and  constant  cours  of  Godis  trevv  Word 
fra  the  first  declaratioun  thairof  to  the  warld.  0  miserable, 
unthankfull,  and  maist  mischevous  warld!  what  salbe  thy  con- 
denipnatioun,  when  He,  that  hes  sa  oft  gentillie  provokit  ye  to 
obey  his  treuth,  sail  cura  in  his  glorie,  to  punish  thy  contempt? 
Wha  sail  hyd  thee  frome  the  presence  of  that  lyoun  whome  thou 
did  persecut  in  everie  age?  What  sail  excuse  thee,  that  sa  tiran- 
fuUie  hath  sched  the  bluid  of  sic  as  faithfullie  labourit  to  bring 
thee  frome  blind  ignorance  and  idolatrie,  when  that  stubburne 
contempneris  sail  cry,  "  Mountanis  fall  on  us,  and  hyd  us  fra  the 
presence  of  the  Lord!"  Deir  Sister,  we  salbe  placeit  in  maist 
securitie  with  the  Lamb,  in  whais  blud  we  ar  purgeit. 

Urgent  necessitie  will  not  suffer  that  I  satisfie^  my  mynd  unto 
you.  My  Lord  of  Westmureland^  hes  writtin  unto  me  this  Wed- 
nesday, at  sex  of  the  clok  at  nyght,  immediatlie  thairefter  to  re- 
pair unto  him,  as  I  will  answeir  at  my  perrell.  I  culd  not  obteane 
license  to  remane  the  tyme  of  the  sermone  upon  the  morrow. 
Blissit  be  God,  wha  dois  ratifie  and  confirme  the  treuth  of  his 
Word  fra  tyme  to  tyme,  as  our  weaknes  sail  requyre !  Your 
adversarie,  Sister,  doith  labour  that  ye  suld  dout  whither  this 
be  the  word  of  God  or  not.  Gif  thair  had  never  bene  testi- 
monyall  of  the  undoutit  treuth  thairof  befoir  thir  oure  ageis, 
may  not  sic  thingis  as  we  sie  daylie  cum  to  pas,  pruif  the  veritie 
thairof?  Doith  it  not  affirme,  that  it  salbe  preachit,  and  yit  con- 
tempnit  and  lychtlie  regairdit  be  many;  that  the  trew  proffes- 
souris  thairof  salbe  haitit  with  father,  mother,  and  uthiris  of 
the  contrarie  religioun;  that  the  maist  faithfull  sail  cruellie  be 
persecutit?  And  cumeth  not  all  theis  thingis  to  pas  in  our 
selves?  Rejois  Sister,  for  the  same  word  that  foirspeaketh  tru- 
bill  doith  certifie  us  of  the  glorie  subsequent.  As  for  my  self, 
albeit  the  extremitie  suld  now  aprehend  me,  it  is  not  cumin 

'  Explain,  or  testify.  moreland,    Lord-Lieutenant    of    the 

'  Henry  Nevylle,  Earl  of  West-      Bishopric  of  Durham. 


358  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

unlukit  for.  But,  allace!  I  feir  that  yit  I  be  not  rype,  nor 
abill  to  glorifie  Chryst  be  ray  death,  but  what  lacketh  now,  God 
sail  performe  in  his  awn  tyme. 

Whair  God  sayith,  "  It  repenteth  me  that  I  maid  Saule 
king,"  he  meanis  not  that  Saule  at  any  tyme  was  a  member 
of  Chrystis  bodie;  but  that  he  was  a  temporall  officer  pro- 
movit  of  God,  and  yit  maist  inobedient  to  his  commande- 
ment;  and  thairfoir,  that  He  wald  provyd  another  to  occupy 
his  rovvm.  And  yit  whair  He  sayis,  "  I  repent,"  we  must  un- 
derstand him  to  speik  efter  the  manor  of  men,  attemperat- 
tinof  him  self  to  our  understanding.  For  uther  wavis  God 
repenteth  not;  for  befoir,  his  Majestie  knew  the  inobedience 
and  rebellioun  of  the  wickit  king.  But,  Sister,  God  the  Fa- 
ther can  not  repent,  that  he  hath  ingraftit  us  memberis  of 
Chrystis  bodie;  for  that  wer  to  repent  the  honour  of  his  awn 
Sone,  yea,  and  his  awn  gud  work  in  us.  Abyde  pacientlie,  and 
gif  na  place  to  the  temptatiounis  of  the  adversarie.  Let  him 
schute  his  dartis  in  his  dispyte.  But  say  ye  in  your  hart,  The 
Lord  is  my  defender,  and  thairfoir  sail  I  not  be  confoundit. 
Dolour  salbe  but  for  a  moment,  but  ever  and  ever  sail  we  ring 
with  Jesus  our  Lord;  whais  Halie  Spreit  be  your  comfort  to 
the  end.  Be  sure  I  will  not  forget  yow  and  your  company,  sa 
lang  as  mortall  man  may  remember  any  erthlie  creature. 

Frome  Newcastell,  1553. 

Your  Brother, 

JoHNE  Knox. 


IX. 


Maist  deir  Sister,  whome  I  reverence  as  it  becumis  in  all 
godlines :  Thinking  it  my  bundin  dewtie  to  visit  yow  alwayis 
trubillit,  I  have  rather  takin  occasioun  be  reassone  of  this 
messenger,  wha  partlie  can  recyte  my  present  impedimentis, 
whilk  all  I  remit  to  the  mercifuU  providence  of  my  gud  God;  to 


AND  HER  DAUGHTER  MARJORY.  359 

whais  protectioun  I  unfeanidlie  commit  yow  and  utheris,  for 
whome  I  am  mair  soriefuU  than  for  my  self.  But  as  for  yow, 
Sister,  I  onlie  lament  your  corporall  trubill,  wliilk  albeit  it  be 
painfull,  yit  it  is  transitorie,  and  schortlie  sail  have  end,  the 
dolour  thairof  recompensed  abufe  all  that  manis  hart  can  ask 
or  devys.  For  the  afflictionis  of  this  lyfe  ar  not  worthie  of 
that  glorie  that  salbe  schewin  furth  in  us,  whome  God  our  Fa- 
ther hath  appoynted  to  be  lyke  to  the  ymage  of  his  onlie  Sone 
Jesus  Chryst;  whome  it  behuffit  to  suffer  dolour  in  sic  sort,  that 
he  was  compellit  to  cry  in  anguische  of  hart,  "  My  God,  my 
God,  why  has  thou  forsakin  me."  Whilk  afflictioun  did  God 
our  Father  lay  upon  his  bak,  not  onlie  for  a  satisfactioun  to 
his  godlie  justice,  but  also  for  maist  singular  comfort  to  sic  as 
be  trubillit,  as  of  necessitie  must  everie  member  of  Chrystis 
bodie  be  at  a  tyme  or  other.  For  seing  we  haif  a  Bischope 
that  by  experience  hes  learnit  in  him  self  to  have  compassioun 
upon  our  dolouris  and  infirmities,  we  audit  of  gud  reassone 
to  quyet  our  selves,  undoutitlie  knawing  that  He  wha  hes  vin- 
cuist  in  him  self  hes  vincuist  for  us :  for  na  dettour  was  He 
to  deth  nor  dolour,  but  all  he  suffirit  for  our  cans.  A  por- 
tioun  whairof  the  providence  of  our  God  will  that  we  sum  tyme 
also  taist,  not  onlie  to  mortifie  in  us  the  pleasures  and  affec- 
tiouns  of  the  flesche  that  ringis  in  utheris,  but  also  to  lat  us 
feill  in  our  selves  how  horribill  is  syn,  and  what  it  is  to  abyd 
the  hait  displesure  of  Godis  wraith  for  ever,  that  we,  assured  of 
our  redemptioun  in  Chrystis  blude,  may  unfeanidlie  render 
thankis  for  his  fatherlie  mercie,  wha  correcteth  everie  sone 
whome  he  ressaveis  to  his  favour  to  the  end  foirsaid.  And  sa, 
gif  flesche  wald  suffer  greatlie,  aucht  we  to  rejose  that  it  hes 
pleasit  the  gudnes  of  oure  God  to  prent  in  our  hartis  the  seall 
of  his  mercie. 

Oure  impaciencie  (albeit  we  aucht  to  fecht  aganis  it)  is 
not  dampnabill,  seing  we  be  memberis  of  Chrystis  bodie, 
thairin  ingraftit  be  faith,  whilk  is  the  frie  gift  of  our  God, 
and  not  proceiding  of  our  workis;  out  of  whilk  we  can  not  be 


3G0  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

cut  be  na  assaultis  of  our  adversarie,  whome  it  beliuffis  to  rage 
aganis  us,  becaus  he  is  a  spreit  confirmit  in  malice  aganis  God 
and  his  elect.  But  lat  us  not  feir  him,  seing  he  is  confoundit 
and  [his  head  broken],^  and  dois  abyd  onlie  that  day,  when  he 
salbe  comraittit  to  torment  for  ever.  Rejois,  Sister,  and  be 
constant,  for  the  Lord  cumeth  and  sail  not  tarie:  and  this 
committing  yow  to  the  protectioun  of  Him  wha  can  not  dissave 
sic  as  incallis  his  name.  My  commendationis  to  thois  that 
effeiris. 

At  Oarleill,  the  26  of  July  1553. 

Your  Brother, 

JoHNE  Knox. 

IX.  2^ 

Deirlie  belovit  Sister  in  Jesus  oure  Savioure :  The  ad- 
versarie can  not  uthirwayis  do  but  d eclair  him  self  contrair  to 
God,  and  noysum  to  the  memberis  of  Chrystis  bodie.  Your 
dolour,  pacientlie  abiddin,  is  unto  God  ane  acceptabill  sacrifice, 
for  it  doith  mortifie  unto  yow  that  whilk  ringeth  in  the  maist 
part  of  the  warld,  as  I  haif  written  unto  yow  befoir.  That  ye 
ar  of  that  folische  sort  of  men  that  sayith  in  thair  hart,  "Thair 
is  no  God."  I  wonder  that  the  Devill  aschamis  not  to  allege 
that  contrair  yow;  but  he  is  a  lier,  and  father  of  the  same. 
For  gif  in  your  hart  ye  said  thair  is  no  God,  why  then  suld  ye 
suffer  angusche  and  cair  be  reassone  that  the  enemy  trubillis 
yow  with  that  thought?  Wha  can  be  effrayit  day  and  nyght 
for  that  whilk  is  not?  In  that  ye  lament  the  absence  of  your 
Fatheris  amiabill  presence  and  face,  ye  beir  witnes  thair  is  a 
God;  in  that  ye  absteane  fra  iniquitie  at  the  commandement  of 
our  God,  ye  testifie  also  thair  is  a  God.  Belovit  Sister,  sic  as 
denyis  God  in  thair  hart,  as  thai  can  not  be  sorie  for  na  kynd 
of  syn;  sa  thai  fulfilling  thair  appetitis,  regard  na  thing  Godis 

*  In  MS.  M.  "his  prokin."  *  This  letter  is  omitted  to  be  num- 

bered in  MS.  M. 


AND  HER  DAUGHTER  MARJORY.  361 

preceptis.  I  may  not  wryt  sa  large  as  I  wald,  corporall  trubill 
and  labour  impeidis  me.  My  brother,  Williame  Knox/  is  pre- 
sentlie  with  me.  What  ye  wald  haif  frome  Scotland,  let  me 
knaw  this  Monunday  at  nyght,  for  he  must  depart  on  Tyisday. 
Uthir  matteris,  as  I  may,  I  sail  answer.  R,est  ye  in  Chryst 
and  feir  not.     1553. 

Your  Brother  unfeanid, 

JoHNE  Knox. 


X. 


Deirlie  belovit  Sister  in  our  Lord  Jesus,  the  trubillis  sus- 
teanit  be  yow,  as  thai  ar  to  the  mortifieatioun  of  the  wickit 
flesche,  sa  ar  thai  dolorous  unto  me ;  not  that  I  felr  any  deidlie 
dampnatioun  to  follow  thairupon,  but  tliat  I  lament  your  cor- 
porall unquyetnes,  and  maist  that  ye  ar  effrayit  whair  thair  is 
na  cans.  What  wounder  that  the  Devill  provok  yow  to  ydola- 
trie,  seing  he  durst  do  the  same  to  the  naturall  Sone  of  God. 
I  am  sure  that  your  hart  nether  thristis  nor  desyris  to  invocat 
or  mak  prayer  unto  breid,^  nor  unto  any  uthir  creature,  but  to 
the  leving  God  onlie;  and  in  that  ye  abhour  idolatrie,  sa  lang 
it  is  na  syn  unto  yow,  albeit  a  thousand  tymes  upon  a  day  thair 
with  ye  wer  assaltit.  Allace,  Sister!  your  imbecilitie  trubillis 
me,  that  I  suld  knaw  you  sa  weak  that  ye  suld  be  moveit  for  sa 
small  a  matter.  But  your  weaknes  is  not  rackinit,  but  by  Jesus 
our  Lord  it  is  excuissit.  For  "he  breakis  not  doun  the  bruisit 
reid,"  nor  yit  quenchis  furth  the  smoking  flax,  whilk  wordis  to 
us  ar  maist  comfortable.  How  weak  that  ever  we  be,  he  will 
not  cast  us  away,  but  will  feid  and  mak  us  strong.  And  thair- 
foir  Paule  gloreis  in  his  infirmitie,  affirmyng,  that  when  he  is 

*  In   September  1552,  the  Council  burden — (Strype's  Memorials,  vol.  ii. 

granted  a  patent  to  William  Knox,  p.  295.     M'Crie's  Life  of  Knox,  vol.  i. 

merchant,  giving  him  liberty  for  a  p.  90) 
limited  time,  to  trade  to  any  port  of  *  The  Romish  host. 

England,  in  a  vessel  of  a  hundred  tons 


362  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

weak,  thiin  is  he  in  greatest  suretie.  The  smal  and  iniperfyt 
knawledge  that  now  we  haif  sail  everie  day  incres,  whill  we  be 
delyverit  fra  this  mortall  carkas,  and  sail  sie  and  behold  the 
glorie  and  wisdome  of  our  God  for  ever.  It  is  not  necessarie 
to  put  me  in  rememberance  to  call  for  your  delyverance.  In 
Godis  presence  I  wryt,  as  oftin  as  I  find  the  Spreit  to  call  for 
my  self,  that  sa  oft  forget  I  not  yow;  whilk  cumeth  not  of  me, 
but  of  the  Halie  Spreit  that  sa  teacheth  me.  And  albeit  I  wald 
ceas,  your  self  wald  ceas,  and  all  uthir  creature,  yit  your  dolour 
continevvallie  cryeth  and  returnis  not  void  fra  the  presence  of 
our  God.  And  thairfoir.  Sister,  abyd  pacientlie  that  finall  and 
sure  delyverance;  remember  that  the  halie  Sone  of  God  cryit 
thrys  with  teiris;  and  in  place  of  sweit,  blude  flowit  fra  his 
bodie  throuch  vehemencie  of  his  paine.  And  yit  must  he  neidis 
drink  of  the  cupe  preparit  of  his  Father.  Gif  sa  sufferit  the 
naturall  Sone  in  whonie  thair  was  never  syn  nor  deceat,  what 
becumis  it  us  to  do?  Stand  in  Godis  promisses,  and  the  end 
salbe  joyfuU.  Great  labouris,  and  partlie  trubill  of  mynd,  will 
suffer  me  to  wryt  na  mair.  The  Spreit  of  the  Lord  Jesus  assist 
you  to  the  end.     1553. 

Your  Brother, 

JoHNE  Knox. 


XI. 

Deirlie  belovit  Sister,  efter  hartlie  commendatioun  :  As  I 
can  call  to  mynd,  thair  restis  na  thing  in  your  wryttings  whair- 
unto  I  haif  not  ansuerit,  except  Godis  repentance  that  he  maid 
Saule  king.  For  understanding  whairof,  ye  sail  considder,  that 
the  Spreit  of  God  man^  attemper  and  submit  him  self  oftymes  to 
our  weaknes,  and  speik  unto  us,  wha  by  corruption  ar  maid 
ignorant  and  rude,  sa  that  we  may  understand  what  he  work- 
eth  by  his  incomprehensibill  wisdom  and  inscrutafcill  providence. 
'  *■'  Man,"  must. 


AND  HER  DAUGHTER  MARJORY.  363 

Whill  that  yit  thair  is  na  sic  thin;^  in  our  God,  as  the  vocall 
wordis,and  first  sence  appeireth  unto  us.  As  when  David  sayeth, 
"Rebuke  me  not,  0  Lord,  in  thy  hait  displeasure;""  and  in  the 
buke  of  Exodus,  "The  Lord  was  angrie  with  Moses."  And  sin- 
drie  other  places  of  Scripture  dois  attribute  unto  God  not  onlie 
sic  memberis  as  be  in  man,  but  also  sic  affectionis  and  mutabill 
passionis  whilk,  nevertheles,  ar  not  in  God,  wha  alwayis  in  him 
self  remanis  stabill,  constant,  holie,  and  just.  And  of  that  sort 
is  that  maner  of  speaking,  "  It  repenteth  me  that  I  haif  maid 
Saule  king,"  that  is.  My  justice  is  compellit  to  erect  and  thrawe 
doun  the  rebellious  king  from  that  estait  and  dignitie  whair- 
unto  I  have  plaeeit  him;  and  sa  sail  I  appeir  to  repent  my 
former  work.  The  Scripture  attributis  to  God  sic  conditionis, 
qualiteis,  and  affectionis,  as  his  Majestic  appeireth  to  schaw  in 
his  workis  upon  his  creatures.  As  when  he  plagues  the  warld, 
than  sayis  the  Scripture,  "  God  did  it  in  his  anger."  When  he 
delyveris  sic  as  lang  have  sufferit  trubill,  then  sayis  the  Scripture, 
"  God  streichit  out  his  hand."  "  God  liftit  up  his  eis,  his  face, 
or  countenance,"  and  yit  na  sic  thing  can  be  in  the  Godheid. 
And  thairfoir.  Sister,  think  not  that  God  is  changeabill  and 
doith  repent,  albeit  sa  appeir ;  and  that  sa  speikis  the  Scripture 
for  to  instruct  oure  infirmitie.  For  befoir  he  apoyntit  Saule 
to  be  king,  his  Majestie  knew  his  inobedience,  and  how  he  was 
to  be  abjectit;^  nether  pleasit  Saule  him  in  Jesus  his  Sone,  but 
always  was  reprobat,  and  never  did  imbrace  the  promeis  of  re- 
missioun  and  reconciliatioun  in  the  seid  promissit,  albeit  the 
Lord  did  promote  him  to  warldlie  dignitie;  whilk  is  na  sure  signe 
of  Godis  everlasting  love  and  favour,  seing  thairunto  is  plaeeit 
as  Weill  the  ungodlie  as  god  lie. 

Then  wald  ye  inquyre.  How  sail  we  be  assured  of  Godis  fa- 
vour that  changeth  not?  By  his  awn  word,  whilk  assuris  us, 
that  sic  as  knawing  and  lamenting  thair  awn  corruptioun  and 
greit  infirmiteis,  and  yit  irabraces  the  satisfactioun  whilk  is  be 
the  redemptioun  in  Chrystis  blude,  ar  surelie  ingraftit  in  Chrystis 

'  Cast  away. 


364  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

bodie,  and  thairfoir,  sail  never  be  separatit  nor  rent  fra  him;  as 
witnesseth  Him  self  saying,  "Furth  of  my  handis  can  nane  reif/'^ 
Luke  farther  of  this  matter  in  the  othir  letter,  written  unto 
yovv^  at  sic  tyme  as  many  thocht  I  never  suld  wryt  efter  to  man. 
Haynous  wer  the  delationis  laid  aganis  me,  and  many  ar  the  leis 
that  ar  maid  to  the  Consall.^  But  God  ane  day  sail  distroy  all 
leying  toungis,  and  sail  delyver  his  servandis  frome  calamitie. 
I  luke  but  ane  day  or  uthir  to  fall  in  thair  handis;  for  mair  and 
mair  rageth  the  memberis  of  the  Devill  aganis  me.  This  assault 
of  Sathan  lies  bene  to  his  confusioun,  and  to  the  glorie  of  God. 
.  And  thairfoir,  Sister,  ceas  not  to  prais  God  and  to  call  for  my 
comfort;  for  greit  is  the  multitude  of  enemyis,  whome  everie 
ane  the  Lord  sail  confound. 

1  intend  not  to  depart  fra  Newcastell  befoir  Easter:  my  day- 
lie  labouris  must  now  incres,  and  thairfoir  spair  me  sa  mekkill 
as  ye  may.  JNIy  aid  maladie  trubillis  me  sair,  and  na  thing  is 
mair  contrarious  to  my  helth  than  wrytting.  Think  not  that  I 
werie  to  visit  yow;  but  unles  my  paine  sail  ceas,  I  will  altogether 
becum  unprofitable.  Work,  0  Lord,  evin  as  pleaseth  thy  infinit 
gudnes;  and  relax  the  trubillis  at  thy  awn  pleasure,  of  sic  as 
seiketh  thy  glorie  to  schyne.  Amen  !  I  bid  yow  hartlie  fair- 
well  in  Christ,  our  Soverane. 

At  Newcastell,  the  23  of  Marche  1553. 

Your  Brother, 

JoHNE  Knox. 

xn. 

The  Lord  sail  put  end  to  all  iruhillis. 

Deirlie  belovit  Sister  in  our  Saviour  Jesus  Chryst  •  The 
manifald  and  continewall  assaltis  of  the  Devill  rageing  aganis 
yow,  and  trubilling  your  rest,  whill  ye  thrist,  and  maist  ernest- 

'  Pluck  away.  chiefly  at  the  instigation  of  the  po- 

2  yee  mpra,  page  357.  tent  Duke  of  Northumberland;  but 
*  When    summoned    to    London,      he  was  honourably  acquitted. 


AND  HER  DAUGHTER  MARJORY.  365 

He  desyre  to  remane  in  Chryst,  doith  certifie  unto  nie  your  verie 
electioun,  whilk  the  Devill  invyis  in  all  the  chosin  of  God.  And 
albeit  his  artis  be  subtill,  and  tormenting  painfullie,  yit  thairof 
followith  greit  commoditie;  a  haittret  of  your  self,  wha  may 
not,  nor  can  not,  resist  as  ye  wald  his  temptationis,  and  a  con- 
tinew[all]  desyre  of  Goddis  support ;  whilk  tua  ar  maist  accep- 
tabill  sacrifices  in  Goddis  syght.  Whair  the  adversarie  wald 
persuad,  that  it  makith  na  thing  what  ye  think,  becaus  it  sail 
not  be  impute,  thair  he  is  compellit  to  beir  witnes  to  the  treuth. 
But  not  of  a  trew  intent.  Trewlie  nether  thocht  nor  deid  salbe 
imput  unto  yow,  for  thai  ar  remittit  in  Chrystis  blude;  but 
thairfoir  do  ye  not  rejois  in  thochtis  and  workis  repugnyng  to 
Goddis  expres  commandement;  but  dois  lament  and  murne 
that  any  sic  motioun  suld  remane  in  yow;  and  desyris  to  be 
maid  frie  fra  that  corruptioun  by  your  campioun,  Chryst:  and 
sa  ye  salbe  as  he  hes  promissit.  Other  thingis,  as  tyme  will 
permit,  I  will  maist  gladlie  fulfill.  I  laude  and  prais  my  God, 
asking  fra  my  hart,  that  sic  as  hes  professit  his  Sone  Jesus, 
contemp  not  his  admonitionis  to  the  end.  Amen. 
Fra  Carleill,  this  Fryday,  efter  sermone,  1553. 
Your  Brother  in  Chryst  Jesus, 

JoHNE  Knox. 

XIII, 

Chryst  hes  appeirit  to  dissolve  the  loorhs  of  the  Devill. 

Deirlie  belovit  Sister  in  Jesus  oure  Lord  :  Perceaving  be 
your  letter  the  subtill  assaultis  of  the  Devill,  I  must  neidis  la- 
ment your  greit  trubill,  not  that  I  feir  any  danger  eternall,  but 
that  I  pitie  the  anguische  of  your  hart,  willing  to  rejois  in  Jesus 
and  in  the  redemptioun  that  is  be  his  blude.  And  not  the  less 
be  art  and  disceat  of  that  serpent  Sathan  is  impeadit  sa  to  do, 
whilk  nether  is  imput  for  syn  presentlie,  nor  yit  sail  appeir  efter 
to  your  confusioun;  for  it  is  not  ye  that  wickidlie  judgeis  of  the 
Sone  of  God,  but  your  enemy  that  wold  persuad  you  sa  to  do. 


366  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

Whome  learne  to  resist  in  the  face,  not  standing  with  him  in 
questioun  and  debait,  but  suddanhe  repelUng  all  his  disceat 
as  unworthie  to  be  ansuerit  unto,  seing  it  is  contrarie  the  prin- 
cipallis  of  your  faith.  He  wald  persuad  yovv  that  Godis  Word 
is  of  na  effect,  but  that  it  is  a  vaine  taill  inventit  be  man,  and 
sa  all  that  is  spokin  of  Jesus  the  Sone  of  God  is  but  a  vaine 
fabill.  Do  ye  not  persave  that  the  Devill,  in  that  his  persua- 
sioun,  is  the  self  same  spreit  that  Jesus  affirmes  him  to  be — a 
man-slayer  and  a  manifest  lier?  Why  do  ye  not  here  lauche  him 
to  skorne,  and  mock  him  in  your  hart,  seing  he  dois  deny  the 
thing  whilk  your  eis  may  sie,  and  your  earis  heir,  your  sensis 
understand,  and  all  the  poweris  of  your  saule  grant  and  con- 
fes  ?  He  sayis  the  Scriptures  of  God  ar  but  a  taill,  and  na  cre- 
dit is  to  be  gevin  to  thame.  Allace,  Sister!  that  ye  suld  not 
espy  his  manifald  deceit. 

The  Word  of  God  sayis,  "  That  in  the  begynning  God 
creatit  the  heavin  and  the  erth  of  nathing;'"  making  and  pro- 
duceing  all  creatures,  whome  his  Majestic  gydis  and  reullis  to 
this  day.  And  albeit  that  the  Devill  did  persuad  sum  philo- 
sopheris  to  affirme  that  the  warld  never  had  begynning,  yit 
the  vereteis  following  in  the  same  Word  of  God  sail  compell 
him,  evin  the  Devill  him  self,  to  grant  and  acknawledge  God 
allane  to  be  Creatour,  and  the  warld  not  to  haif  the  begynning 
of  it  self.  The  voce  of  God  said  to  the  woman  efter  hir  offence, 
"  In  dolour  sail  yow  beir  thy  children.*"  I  pray  yow.  Sister,  is  it 
not  a  manifest  and  impudent  lie  to  affirme  and  say  that  this  word 
is  vaine?  Doith  not  your  awn  hart  witnes  that  the  Word  of  God 
is  trew,  and  takis  effect  in  everie  woman  befoir  sche  be  mother  ? 
And  the  same  voce  that  denunceth  the  pane  upon  the  woman, 
pronunceth  also.  The  seid  of  the  woman,  whilk  is  Jesus  oure  Lord, 
suld  break  doun  the  serpentis  heid,  and  dissolve  the  workis  of 
the  Devill,  whilk  ar  syn  and  deth.  The  voce  of  God  affirmeth, 
that  corporall  deth  entured  into  the  warld  be  syn,  for  be  ane 
man  entirit  in  syn,  and  be  the  means  of  syn  came  in  deth,  sa 
that  deth  passeth  throcht  all  men,  becaus  all  men  synnit. 


AND  HER  DAUGHTER  MARJORY.  367 

Belovit  Sister,  dois  not  your  awn  hart  justifie  Grodis  Word 
to  be  trevv?  Feill  ye  not  syn  working  into  yow  to  your  greit 
displesur?  And  knaw  ye  not  be  experience  of  all  that  ar  pas- 
sit  befoir  yow,  that  statute  it  is  to  all  men  to  die?  And  the 
same  voce  that  affirmeth  syn  to  be  the  cans  of  deth,  doith 
also  affirme  Jesus  to  be  the  autour  and  cans  of  lyfe.  Seing 
thairfoir  that  ye  ar  compellit  to  grant  the  ane,  (for  wha  can 
deny  that  deth  devours  not  this  mortall  carkas,)  why  dout  ye 
the  other  to  be  trew  ?  But  ye  dout  not.  It  is  your  enemy 
that  sa  wald  persuad  yow:  contemp  him  in  the  face,  and 
his  assaltis  sail  not  hurt  yow:  Stik  ye  onlie^  to  the  treuth  of 
Godis  Word  :  Onlie,  I  say  beleif  and  ye  salbe  saif.  And  albeit 
ye  find  not  sic  perfectioun  as  ye  desyre,  yit  cry  with  the  man 
that  was  sair  trubillit,  "  Lord,  I  beleif,  help  my  unbeleif."  Tiiat 
ye  are  lyke  to  Francis  Spera,^  the  Devill  leyis.  Allace !  may  ye  not 
easelie  persave  ye  wer  never  a  preacher;  yea,  never  did  deny  any 
part  of  Chi-ystis  docti'ine  befoir  the  warld;  yea,  never  did  blas- 
pheme Chryst  in  your  hart:  for  gif  sa  ye  had  done,  ye  never  suld 
efter  have  soucht  for  remedie;  and  ye  seik  to  me  the  minister 
of  Chryst,  whilk  is  in  deid  to  seik  Chryst  him  self.  The  nature 
of  the  dampnit  and  reprobat  is  ever  to  flie  fra  Chryst. 

Thair  hes  na  temptatioun  yit  apprehendit  yow  whilk  dois  not 
commonlie  assalt  the  elect  of  God.  The  Devill  is  sa  subtill  that 
he  can  cans  his  temptationis  appeir  to  be  the  cogitationis  of  our 
awn  hartis.  But  sa  thai  ar  not,  ye  hait  thame,  lamentis  and 
murnis  for  thame,  whilk  is  the  testimony  of  your  faith;  whilk 
albeit  God  suffer  to  be  tryit  as  throcht  the  fyre,  yit  sail  he  not 
suffer  it  to  be  quenchit;  for  whome  he  hes  geven  to  his  Sone 
Jesus  ar  ressavit  in  sure  custodie,  and  salbe  lyke  to  his  glorifeit 
bodie.  Be  not  effrayit  albeit  the  tempter  trubill  yow;  remem- 
ber how  bald  he  was  with  oure  Captane  and  Heid.  Did  he  not 
call  him  frome  Jerusalem  to  the  Montane,  and  hoisting  him  self 

'  Adhere  only.  consequence  of  having,  by  terror  of 

^  Francis  Spira,  a  lawyer  of  Padua,  the  Inquisition,  abjured  the  Protes- 

whose  case  is  well  known :    He  died  tant  faith. 

under  great  remorse  of  conscience,  in 


368  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

to  be  the  Lord  of  the  Warld,  did  promeis  the  glorie  thairof  to 
Chrystgif  he  wald  fall  doun  and  wirschip  him?  whilk  tentatioun 
was  greatter  and  mair  bold  than  any  that  he  hes  usit  aganis  yow. 
Say  to  him  when  he  assaltis  yow,  Avoid,  Sathan;  the  Lord  con- 
found thee.  And  albeit  that  ye  find  not  sic  sueitnes  as  ye  wald, 
yit  be  ye  sure  that  the  sob  of  your  hart  persis  the  heavin,  and 
doith  not  returne  without  the  petitioun  grantit  of  God,  as  that 
your  utilitie  dois  requyre.  Remember,  Sister,  that  the  tempter 
departit  fra  Chryst  onlie  for  a  tyme,  and  thairfoir  be  not  dis- 
corageit,  albeit  he  returne  to  yow  with  new  and  dissaitfull  as- 
saltis. Do  ye  not  espy  ye  ar  not  within  his  girne;^  for  gif  ye 
wer,  to  what  purpois  suld  he  trubill  you  ?  He  is  a  roaring  lyon 
seiking  whome  he  may  devour;  whome  he  hes  devourit  alredie, 
he  seikis  na  mair.  Befoir^  he  trubillit  yow,  that  thair  is  not 
a  Saviour,  and  now  he  affirmis  that  ye  salbe  lyke  to  Francis 
Spera,  wha  denyit  Ohrystis  doctrine;  doith  not  the  ane  of  theis 
tentationis  mak  the  uthir  a  lie,  sa  that  ye  may  espy  thame  baith 
to  be  leis?  He  sayis,  That  ye  ar  not  yneucht  sorie  for  your 
offences.  Ansuer  unto  him,  That  your  sufficiencie  standis  not 
within  your  self,  nor  yit  in  your  repentance,  but  in  the  suffi- 
ciencie of  Jesus  Chryst.  And  ye  haif  cans  to  prais  God  that 
suffereth  yow  not  to  rejois  in  syn,  nether  yit  to  trust  in  your  awn 
justice;'  but  ye  desyre  onlie  to  be  found  clothed  with  Ohrystis 
justice,  as  ye  ar  by  faith  in  his  blude. 

Think  not.  Sister,  that  I  estenie  it  any  trubill  to  comfort  yow; 
be  sa  bold  upon  me,  in  godlines,  as  ye  wald  be  upon  any  flesche, 
and  na  uthir  labouris  save  onlie  the  blawing  of  my  Maisteris 
trumpet*  sail  impeid  me  to  do  the  uttermaist  of  ray  power.  I 
will  dailie  pray  that  your  dolour  may  be  releiveit,  and  doutis 
not  to  obtene  the  same,  to  the  glorie  of  oure  God,  and  youre 
comfort  everlasting.     Fra  Newcastell,  1553. 

Your  Brother, 

JoiTNE  Knox. 

'  Snare.  '  Righteousness. 

'  Formerly.  *  The  preaching  of  the  Gospel. 


AND  HER  DAUGPITER  MARJORY.  3G9 

XIV. 

Rycht  deirlie  belovit  Sister  in  oure  Soverane  Jesus 
Chryst:  Verie  dolour  and  anguische  of  hart  will  not  suffer  me  at 
this  instant  to  ansuer  youre  letter:  but  to  call  for  yovv  I  will 
not  ceas,  and  doutis  not  to  obtene  of  Godis  frie  mercie  youre 
continewance  in  Chryst.  Faithful!  is  He  that  hes  eommandit  us 
to  pray  ane  for  another,  promissing  that  oure  petitionis  ar  ac- 
ceptabill,  yea,  and  that  we  sail  give  lyfe  to  sic  as  synneth  not 
unto  detli.  To  syn  to  deth  is,  to  blaspheme  the  word  of  lyfo 
whilk  anis  we  haif  professit,  and  to  fall  back  (not  of  fragilitie, 
but  of  iiatred  and  contempt,)  to  sic  ydolatrie  and  abominatioun 
as  the  wickit  mantenis ;  whairof  I  am  maist  surelie  persuadit 
in  the  Lord  Jesus,  that  youre  hart  sail  never  do.  Ye  are  in- 
graftit  in  the  bodie,  and  be  Him  ye  salbe  defendit,  but  not 
without  dolour ;  for  it  behuffis  everie  member  of  his  bodie  to 
suffer  with  the  Held.  That  fals  and  leying  spreit  dois  accord- 
ing to  his  wickit  and  dissavabill  craft,  when  he  wald  cans  yovv 
beleif  that  I  know  your  rejectioun.  Na,  fals  Devill !  he  leis  : 
I  am  evin  equallie  certified  of  your  electioun  in  Chryst,  as  that 
I  am  that  I  myself  preacheth  Chryst  to  be  the  onlie  Saviour,  etc. 
I  have  ma  signis  of  your  electioun  than  presentlie  I  can  commit 
to  wryt. 

At  Newcastell,  in  haist,  1553. 

Your  Brother, 

JoHNE  Knox. 


XV. 

Frome  the  eyis  of  his  Sanctis  sal  the  Lord  wype  away  all  teiris 
and  murnyng. 

Deir  Mother  and  Spous,  unfeanidlie  belovit  in  the  bowells 

of  oure  Saviour  Chryst  Jesus,  with  my  verie  hartlie  comraenda- 
VGL.  III.  2  A 


370  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

tionis:  I  perusit  baith  your  letteris,  not  only  directit  to  me, 
but  alsq  it  that  sorrovvfullie  compleanis  upon  the  unthankfulnes 
of  your  brother  as  also  of  myne,  that  ye  suld  not  have  bene 
equallie  maid  privie  to  my  coming  in  the  countrie  with  utheris, 
vvhairof  the  enemy  wald  persuad  yovv  (ane  argument  maist  fals 
and  untrevv)  that  we  judge  you  not  to  be  of  our  noumber. 

Deir  Mother,  be  not  sa  suddanlie  moveit.  he  is  your  enemy 
that  sa  wald  persuad  you.  God  I  talc  to  recorde  in  my  conscience, 
that  nane  is  this  day  within  the  Realme  of  Ingland,  with  whome 
I  wald  mair  glaidlie  speik  (onlie  sche  whome  God  hath  offirit 
unto  me,  and  commandit  me  to  lufe  as  my  awn  flesche  exceptit, ) 
than  with  you.  For  your  caussis  principallie  interprysit  I  this 
journey;  for  hearing  my  servand  to  be  stayit,  and  his  letteria 
to  be  takin,  I  culd  na  wys  be  pacifeit,  (for  the  maist  part  of  my 
letteris  was  for  your  instructioun  and  comfort,)  till^  farther  knaw- 
ledge  of  your  estait;  and  that  ye  wer  na  soner  advertisit,  only 
want  of  a  faithfull  messinger  was  the  cans:  for  my  cuming  to 
the  countrey  was  sa  sone  noysit  abrod,  that  with  greit  difficultie 
culd  I  be  convoyit  fra  a  place  to  another.  I  knew  na  sic  dan- 
ger as  was  suspectit  be  my  brethrene.  For  as  for  my  letteris, 
in  thame  is  nathing  conteanid  except  exhortatioun  to  constancie 
in  that  treutli  whilk  God  hes  opinlie  laid  befoir  our  eyis,  whilk 
I  am  not  myndit  to  deny  whenever  sic  questioun  sal  be  de- 
mandit  of  me.  But  the  cause  moveing  me  that  for  a  tyme  I 
wald  have  bene  close,  was,  that  I  purposit  (gif  sa  had  bene  pos- 
sible) to  have  spokin  with  my  Wyfe,  whilk  now  I  persave  is  na 
thing  apeirand,^  whill  God  offer  sum  better  occasioun.  My 
brethren,  partlie  be  admonitioun,  and  partlie  be  teiris,  compellis 
me  to  obey  sumwhat  contrair  to  my  awn  mynd;  for  never  can 
I  die  in  a  mair  honest  quarrell,  nor  to  suffer  as  a  witnes  of  that 
treuth  whairof  God  hes  maid  me  a  messinger,  whilk  with  hart 
I  beleive  maist  assuredlie;  the  Halie  Gaist  beiring  witnes  to  my 
conscience,  and  with  mouth,  I  trust  to  God,  to  confes,  in  pre- 
sence of  the  warld,  the  onlie  doctrine  of  lyfe.  Notwithstanding 
'  Until  I  had.  *  Is  not  apparent,  (not  like  to  be,)  until. 


AND  HER  DAUGHTER  MARJORY.  371 

tills  my  mind,  gif  God  sail  prepair  the  way,  I  will  obey  the 
voices  of  my  brethrene,  and  will  gif  place  to  the  furie  and  rage 
of  Sathan  for  a  tyme.  And  sa  can  I  not  espy  how  that  either 
of  yow  baith  I  can  speik  at  this  tyme.  But  gif  God  pleis  pre- 
serve me  at  this  tyme,  whairof  I  am  not  yit  resolved,  then  sal 
thair  lak  in  me  na  gud  will  that  ye  may  knaw  the  place  of  my 
residence,  and  farthir  of  my  mynd. 

But  now,  deir  Mother,  haif  we  cause  to  rejois,  for  oure 
heavinlie  Father,  wha  callit  us  be  grace  to  wryt  in  our  hartis 
the  signis  and  seallis  of  our  electioun  in  Chryst  Jesus  his 
Sone,  begynnis  now  to  correct  our  crukedness,  and  to  mak 
us  lyke,  in  suffering  afflictionis,  schame,  and  rebuke  of  the 
warld,  to  the  greit  Bischope  of  our  saullis ;  wha  by  mekill 
tribulatioun  did  entir  in  his  glorie,  as  of  necessitie  man  everie 
ane  to  whome  that  kingdome  is  apoyntit.  And  thairfor, 
Mother,  be  na  thing  abasched  of  theis  maist  dolorous  dayis, 
whilk  schortlie  sal  have  end  to  oure  everlasting  comfort : 
Thay  ar  net  cropin  upon  us  without  knawledge  and  foirsycht. 
How  oft  have  ye  heard  theis  dayis  foirspokin?  thairfoir  now 
grudge  not,  but  pacientlie  abyd  the  Lordis  delyverance.  He 
that  foirspak  the  trubill,  promissis  everlasting  pleasure  by  the 
same  word:  albeit  the  flesche  complene,  dispair  na  thing,  for  it 
must  follow  the  awn  nature;  and  it  is  not  dampnabill  in  the 
syght  of  oure  Father,  albeit  the  corrupt  fraill  flesche  draw  back 
and  refuse  the  croce;  for  that  is  as  naturall  to  the  flesche  as  in 
hunger  and  thirst  to  covet  reasonable  sustenance.  Onlie  follow 
not  the  affectionis  of  the  flesche  to  commit  iniquytie;  nether 
for  feir  of  deth,  nor  for  love  of  lyf,  commit  ye  idolatrie;  nether 
yit  gif  your  presence  vvhair  the  same  is  committit,  but  hait  it, 
avoid  it,  and  flee  frome  it.  But  your  letter  makis  mention  that 
ye  haif  pleasure  and  delyt  in  it:  na,  Mother,  I  espy  the  con- 
trarie,  for  ye  compleane  and  lament  that  sic  motionis  ar  vvithin 
you;  this  is  na  sign  that  ye  delyt  in  thame,  for  na  man  com- 
pleanis  of  that  whairin  he  delytis.  Ye  ar  in  na  wors  cas", 
tuiching  that  poynt,  nor  yet  tuiching  any  uthir  whairof  ye  de- 


372  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

syrc  to  be  red,  than  was  the  Apostill,  when  with  gronyng  and 
anguische  of  hart  he  did  cry,  "  O  unhappie  man  that  I  am,  wha 
sal  delyver  me  fra  this  bodie  of  syn."  Reid  the  haill  chapter, 
and  gif  glorie  to  God  that  lattis  you  knaw  your  awn  infinnitie, 
that  frome  Chryst  allone  ye  may  be  content  to  resave  that 
whilk  never  remanit  in  corruptibill  flesche,  that  is,  the  justice 
whiik  is  acceptabill  befoir  God,  the  justice  by  faith  and  not  by 
workis,  that  ye  may  glorie  in  Him  wha  frelie  givis  that  whilk 
we  deserve  not.  And  thus,  nether  ftir  that  nor  uthir  assaltis 
of  the  Divill,  sa  lang  as  in  bodie  ye  obey  not  his  persuasionis. 

Schortnes  of  tyme,  and  multitude  of  cairis,  will  not  lat  mo 
wryt  at  this  present  sa  plentifullie  as  I  wald.  Ye  will  me  to 
charge  you  in  suche  thingis  as  I  mister,  God  grant  that  ye  may 
be  abill  to  releif  the  neidie.  Ye  may  be  sure  that  I  wald  be  bold 
upon  you,  for  of  your  gude  hart  I  am  persuadit,  but  of  your 
power  and  abilitie  I  greitlie  dout.  I  will  not  mak  you  privie 
how  ryche  I  am,  but  off^  Loundoun  I  departit  with  less  money 
then  ten  grottis ;  but  God  hes  since  provydit,  and  will  provyd,  I 
dout  not,  heirefter  aboundantlie  for  this  lyfe.  Either  the  Quenis 
Majestic,  or  sum  Thesaurer  will  be  XL.  poundis  rycher  by  me, 
for  sa  mekill  lack  I  of  dewtie  of  my  patentis.^  But  that  litill 
trubillis  me.     Rest  in  Chryst  Jesus. 

1553.  Your  Sone, 

JoiiNE  Knox. 

XVI. 

Behald  a  littlll  and  He  sail  cum.  that  sail  tah  away  the  capti- 
vitie  of  Israel. 

Deirlie  belovit  Mother  in  oure  Soverane  Jesus  Chryst: 
The  remembrance  of  that  croce  that  daylie  ye  suffer  is  unto  me 

'  " OflF,"  out  of,  from.    The  allusion  *  The  amount  due  of  his  stipend, 

in  this  letter  clearly  refers  it  to  the  as  one  of  the  King's  Chaplains,  when 

monthof  January  1553-4,  when  Knox  he  fled  from  England,  and  went  to 

was  constrained  to  leave  England.  Dieppe. 


AND  HER  DAUGHTER  MARJORY.  373 

a  scharpe  spur  priking  me,  (when  ells  I  wald  be  sleuchfull,)  to 
call  upon  my  God  for  comfort  of  his  HoHe  Spreit ;  not  onlle  to 
my  self,  but  unto  sic  as  taistis  of  that  cupe  that  is  maist  pro- 
per to  ^  the  sonis  of  God,  whairof  in  theis  partis  thair  be  na 
small  noumber,  whome  with  I  being  partlie  practisit,^  do  the 
better  learn e  the  art  of  the  adversarie,  wha  by  ane  of  tua 
meanis  trubillis  us  the  memberis  of  Chrystis  bodie. 

First,  he  gais  about  for  a  tyme  to  extenuat  syn,  and  makes 
us  to  think  nathing  of  it,  affirmying,  evin  as  he  did  to  the  first 
woman,  that  the  transgressioun  of  Godis  commandements  be 
na  sic  matter  as  we  esteame  thame,  and  sa  laboureth  to  bring  us 
in  contempt  of  God.  And  often  it  is  that  Godis  elect  offendis 
maist  haynouslie  in  this,  (for  na  synfull  flesche  hes  to  glorie  in 
the  self);  frome  the  whilk  when  thay  are  callit  back  be  Goddis 
frie  mercie  unto  repentance,  then  dois  oure  enemy ie  rage  as 
a  roreing  lyoun,  labouring  to  bring  the  weak  and  infirme  to  dis- 
peratioun;  whilk  boith  God  permittis  to  exercise  his  elect,  leist 
thay  suld  rejois  in  this  warldlie  vanitie. 

Beware  of  an  assalt  of  that  wickit  spreit,  (he  is  a  liar  and 
the  father  of  lies.)  for  maist  commounlie  he  goith  about  to  un- 
dermynd  ouie  faith,  labouring  to  persuade  us  that  we  haif  not 
the  thing  whilk  God  hath  witnessit  that  we  haif — I  meane  a 
lyvelie  faith;  and  this  is  na  new  practise  of  his,  but  is  the  same 
that  he  usit  aganis  oure  heid  Jesus  Chryst,  when,  after  Chrystis 
baptyeme,  (whairin  the  Fatheris  voce  was  heard,  crying,  "  This 
is  my  weil-belovit  Sone,  in  whome  I  am  weill  pleasit,"")  the 
Tempter  durst  beir  Chryst  in  hand  ^  that  he  was  not  the  Sone 
of  God,  because  he  was  in  wildernes  hungrie  without  comfort, 
and  sa  furth,  as  I  suppose  ye  understand  the  temptatioun. 
Deir  Mother,  he  that  is  sorie  for  absence  of  vertew  is  not  alto- 
gider  destitut  of  the  same,  for  the  hungrie  saule  can  not  the 
infinit  gudnes  of  God  send  emptie  away.  Oure  hunger  cryis 
unto  God,  albeit  we  understand  not  the  same. 

'  Most  suited  for.  *  Express  his  doubt. 

'  Freq[uently  in  conversation. 


374  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

Theis  thingis,  becaus  I  have  writtin  unto  you  befoir  at  large 
T  now  but  tuiche,  whilk  I  wald  not  have  spokin  at  all,  war 
not  I  feir  that  ye  suld  think  me  to  have  forget  yow.  Mo- 
ther, be  ye  na  thing  abaschit,  for  God  sail  put  end  to  all  oure 
dolouris.  The  trubillis  of  this  Ijfe,  in  bodie  or  in  spreit,  de- 
clairis  us  to  be  memberis  of  Him  vvha  hes  passit  befoir  us  in 
glorie  by  afflictionis  of  all  sortis.  The  flesche  can  do  nathing 
under  the  croce,  but  grudge  and  lament,  and  na  wounder  albeit 
it  sa  do,  for  the  corruption  thairof  compellis  it  in  luffing  the 
self  to  murmure  affanis  God.  But  merciful!  is  He  that  will  not 
requyre  of  us  his  weak  creatures  (having  a  will,  but  lacking 
power,)  abufe  that  whilk  flesche  can  give;  and  that  is  na  thing 
at  all,  as  witnesseth  the  Apostill  Paule,  saying,  "  I  know  that  in 
me,  that  is  in  my  flesche,  remanis  na  gude.""  Yf  any  gude  ap- 
peir,  it  nather  is  of  us,  nor  fra  us,  but  it  is  the  free  gift  of  Him 
wha  willeth  weill  to  his  awn  afflictit  creaturis.  The  cheif  sign 
of  Goddis  favur  is,  that  we  knaw  and  understand  oure  selves 
unfeanidlie  to  be  na  thing  without  his  support,  and  that  we  dis- 
pair  of  all  things  within  oure  selves,  for  then  must  we  thrist 
the  help  of  oure  God.  And  na  raair  can  God  deny  his  mercie 
and  grace  to  sic  as  askith,  than  he  can  ceas  to  be  God.  And 
thairfoir,  deir  Mother,  abyd  patientlie  the  Lordis  delyverance, 
for  he  sail  cum  when  leist  expectatioun  is;  whais  Halie  Spreit 
rest  in  yow  for  ever. 

1553.  Youris  to  his  power, 

JoHNE  Knox. 


XVII. 

Deirlie  belovit  Mother,^  with  my  verie  hartlie  commenda- 

tioun  :    Efter  the  wrytting  of  my  uthir  letters,  whilk  hes  lyne 

besyd  me  of  a  lang  tyme  for  want  of  a  beirer,  I  ressavit  your 

letters  as  I  returnit  fra  Kent,  whair  I  was  labouring  befoir  the 

*  In  the  margin  of  the  MS.  "  To  his  Mother  and  to  his  Spous." 


AND  HER  DAUGHTER  MARJORY.  375 

resait  thairof.  I  was  assured  of  your  trubill,  and  of  the  battell 
of  my  awn  flesche,  befoir  God ;  and  I  suspect  a  greattcr  to  ly 
upon  yow  baitli  than  that  your  letters  declairis  to  me.  As  for 
your  spirituall  cross,  deir  Mother,  it  behuffit  Chryst  to  suffer  and 
sa  to  enter  into  his  glorie,  and  of  necessitie  everie  member  of 
his  bodie,  in  his  awn  degree  and  tyme,  man  suffer  with  the  Heid. 
But  dampnation  is  thair  nane  to  sic  as  anis  hes  bene  ingraftit 
within  that  bodie,  as  that  I  am  (sa  fer  as  creature  can  be)  maist 
surelie  persuadit  ye  ar,  as  all  signs  and  takinis  maist  evidentlie 
schawis,  as  I  have  written  unto  yow  in  dyvers  letteris. 

It  pleassis  me  verie  weill  that  the  enemy  assaltis  yow  with 
dyvers  and  new  assaltis,  for  that  is  the  maist  sure  prufe  that 
by  his  aid  trickis  he  hes  not  prevalit.  Remember,  Mother, 
that  sa  lang  as  he  that  persewes  a  castell  or  strong  hold,  is 
continewallie  schutting  his  artailyerie  or  ordinance,  that  thair 
is  within  it  sum  strenth,  that  he  wald  have  overcum  and  bet 
doun;  otherwys  fulischnes  and  vane  it  wer  to  spend  the  force 
of  his  ordinance  whair  na  resistance  wer  maid.  And  thairfoir, 
deir  Mother,  ye  remember  weill,  and  I  am  rejosit  of  your  re- 
membrance, whair  ye  wryt  that  onlie  the  regenerat  man  fyghtis 
the  battell.  It  is  evin  sa  indeid  :  sa  spirituall  can  we  not  be 
in  this  lyfe,  but  ever  the  flesche  will  mak  repugnance.  But 
sa  carnell  may  we  be,  that  the  power  of  the  Spreit  is  altogether 
quenchit,  and  thais  personis,  as  Paule  speakis  of  thame,  after 
they  haif  ceissit  to  murne,  giveis  thame  selves  all  halelie  to  fil- 
thines,  to  performe  the  same  in  all  gredines.  It  is  not  sa  with 
yow,  Mother :  Ye  lament  and  murne  that  ye  can  not  haif  sic 
perfectioun  as  God  and  his  Word  requyreth.  Ye  fight  with 
the  weak  strenth  that  is  left,  whilk  albeit  apeiring  weak  in  your 
syght,  yit  befoir  God  it  is  maist  valient.  A  sob  to  resist  sic 
assaltis  is  maist  acceptabill  in  presence  of  Him  wha  requyris 
nathing  mair  than  that  we  knaw  and  confes  oure  imperfectionis, 
whilk  is  the  maist  triumphand  victorie  that  we  can  schaw,  fight- 
ing under  that  danger.  Dispair  not,  Sister,  ye  haif  brether 
heir,  evin  sic  as  ar  judgeit  to  be  maist  perfyt. 


376  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

My  greit  labouris,  whairin  I  desyre  youre  dailie  prayers,  will 
not  suffer  me  to  satisfie  my  mynd  tuiehing  all  the  proees  be- 
twene  your  Husband  and  yow,  tuiehing  my  matter  concernyng 
his  Dochter.  I  prais  God  hartlie,  baith  for  your  baldnes  and 
constancie.  But  I  beseik  you,  Mother,  trubill  not  your  self  too 
muche  thairwith.  It  becumis  me  now  to  jeopard  my  lyfe  for 
the  comfort  and  delyverance  of  my  awn  flesche,  as  that  I  will 
do  be  Godis  grace;  baith  feir  and  freindschip  of  all  ertlilie 
creature  laid  asyd.  I  have  writtin  to  your  Husband,  the  con- 
tentis  whairof  I  trust  oure  brother  Harie  will  declair  to  yow 
and  to  my  Wyfe.  Yf  I  eschape  seiknes  and  imprisonment,  be 
sure  to  sie  me  soone.  Yit,  Mother,  depend  not  upon  me  too 
muche,  for  what  am  I  but  a  wreachit  synner  ?  Gif  ye  resave 
any  comfort,  it  curais  frome  above,  fra  God  the  Father,  wha 
sail  provyd  for  yow  aboundantlie.  What  ever  becum  of  me, 
remember.  Mother,  the  giftis  of  God  ar  not  bound  to  any  one 
man,  but  ar  commoun  to  everie  man  (in  his  measure)  that  in- 
callis  the  Lord  Jesus;  whais  Omnipotent  Spreit  rest  with  yow 
for  ever. 

The  20  of  September  1553. 

Your  Son, 

JoHNE  Knox. 


XYIII. 

Tlie  Lord  sail  put  end  to  all  doloiirh  at  his  gud pleasur. 

Rycht  DEIR  BELOVIT  M OTHER,  efter  maist  hartlie  commen- 
datioun:  I  have  ressavit  youre  letter  fra  youre  sone,  JSIr  George, 
the  piteous  complayntis  whairof  dois  perce  and  trubill  ray  hart, 
having  na  comfort  but  that  the  treuth  of  God  assureis  me,  that 
frome  the  handis  of  Jesus  Chryst  may  nane  reif :  for  seing  that 
he  is  sent  of  God  his  Father,  a  triumphand  victour  to  conques 
the  kingdome,  it  suld  redound  to  his  dishonour  gif  any  suld 


AND  HER  DAUGHTER  MARJORY.  377 

tak  the  spollze  fra  him.  Ye  half  committit  your  self  to  his  pro- 
teetioun,  and  hes  forsakin  all  saviouris  but  him  allane.  The 
knawledge  of  youre  synis  dois  trubill  and  displeas  yow.  Ye 
knaw  that  his  blude  is  a  sufficient  satisfactioun  for  all  beleiveris 
thairinto;  and  albeit  the  Adversarie  wald  persuad  yow  that  ye 
beleif  not,  trust  not  his  disceavabill  leis.  Ye  believe,  and  is 
also  sorie,  that  mair  constantlie  ye  can  not  beleive,  and  thair- 
foir  pray,  "  O  Lord,  incres  my  faith."  Our  faith  is  not  worthie 
of  and  for  the  self  of  remissioun  of  synis,  and  of  the  lyfe  ever- 
lasting. But  Jesus  Chryst  is  all  sufficiencie  to  us,  vvhais  Justice 
and  Halines  we  imbrace  and  resave  by  faith;  whilk  never  can  be 
perfyt  in  us,  but  that  his  mercie  will  accept  it,  how  faynt  and 
febill  that  ever  it  be,  for  his  awn  infinit  gudnes  and  promeis 
sake.  And  thairfoir,  abyd  patientlie  the  Lordis  delyverance  to 
the  end,  remembering  that  oure  Heid  is  entirit  into  his  king- 
dome  be  trubillis  and  dolouris  without  noumber;  yea,  it  may 
be  said,  that  everie  hour  was  anguische  and  pane,  incressing  in 
oure  Savioure  Jesus  fra  the  hour  that  his  Majestie  ressavit  oure 
mortall  nature,  untill  the  randering  up  the  Spreit  in  the  handis 
of  his  Father;  efter  that,  maist  lamentablie  he  had  complenit 
in  theis  wordis,  "  My  God,  my  God,  why  hes  thou  forsakin  me;" 
whilk  wordis,  deiplie  considderit  be  us,  sail  releive  a  greit  part 
of  oure  spirituall  croce.  For  gif  sic  wes  the  onlie  Sone  intreatit, 
and  gif  it  becumis  the  memberis  to  be  lyke  to  the  Ileid,  why 
suld  we  dispair  under  sic  tribulationis?  He  did  not  onlie  suf- 
fer povertie,  hungir,  blasphemy,  and  deth,  but  also  he  did  taist 
the  cupe  of  Godis  wraith  aganis  syn,  not  onlie  to  mak  full  satis- 
factioun for  his  chosin  pepill,  but  also  that  he  myght  learne  to 
be  pitifull  to  sic  as  ar  temptit.  And  thairfoir  dispair  not,  for 
youre  trubillis  be  the  infallible  signis  of  youre  electioun  in 
Chrystis  blude,  being  ingraftit  in  his  bodie.  As  for  the  assaltis 
of  youre  enemy,  sumtyme  allureing  yow  to  idolatrie,  sumtyme 
to  uthir  manifest  iniquitie,  sa  that  ye  obey  him  not  altogether, 
thair  is  na  danger;  but  rather,  the  feilling  of  his  continewall 
assaltis  is  the  sign  that  he  hath  not  gottin  victorie  over  yow, 


378  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

but  that  thair  is  in  yow  a  spounk^  of  faith,  whilk  youre  heavinlie 
Fathir  sail  never  suffer  to  be  quenchit  nor  put  out,  but  will 
keip  and  incres  the  same  for  his  promeis  sake. 

Deir  Mother,  sa  may  and  will  I  call  yow,  not  onlie  for  the  ten- 
der affectioun  I  beir  unto  yow  in  Chryst,  but  also,  for  the  mother- 
lie  kyndnes  ye  haif  schawn  unto  me  at  all  tymes  since  oure  first 
acquaintance,  albeit  sic  things  as  I  have  desyrit,  (gif  sic  had 
pleasit  God,)  and  ye  and  vitheris  have  lang  desyrit,"^  ar  never 
lyke  to  cum  to  pas;  yit  sail  ye  be  sure,  that  my  lufe  and  cair  to- 
ward yow  sail  never  abait,  sa  lang  as  I  can  cair  for  any  erthlie 
creature.  Ye  sail  understand,  that  this  6  of  November,  I  spak 
with  Sir  Robert  Bowis^  in  the  matter  ye  knaw,  according  to  youre 
requeist;  whois  disdanefull,  yea  dispytfull,  wordis  hath  sa  persit 
my  hart,  that  my  lyfe  is  bitter  unto  me.  I  beir  a  gud  counte- 
nance with  a  sair  trublit  hart,  whill  that  he  that  oucht  to  con- 
sidder  matters  with  a  deip  judgement,  is  becumin  not  onlie  a 
dispyser,  but  also  a  taunter  of  Godis  messingeris,  (God  be  mer- 
full  unto  him !).  Amangis  utheris  his  maist  unpleasing  words, 
whill  that  I  was  about  to  have  declarit  my  hart  in  the  haill 
matter,  he  said,  "  Away  with  youre  rethoricall  reassonis !  for  I 
will  not  be  persuadit  with  thame.""  God  knawis,  I  did  use  no 
rethorick  nor  collourit  speach ;  but  wald  haif  spokin  the  treuth, 
and  that  in  maist  simpill  maner.  I  am  not  a  gud  oratour  in 
my  awn  cans;  but  what  he  wald  not  be  content  to  heir  of  me, 
God  sail  declair  to  him  a*  day  till  his  displeasure,  unles  he  re- 
pent. It  is  supponit,  that  all  the  matter  cumis  by  yow  and  me. 
I  pray  God  that  youre  conscience  wer  quyet  and  at  peace;  and 
I  regaird  not  what  countrey  consume  this  my  wickit  carkas; 
and  war  not  that  na  manis  unthankfulnes  sail  move  me  (God 
supporting  my  infirmitie)  to  ceas  to  do  profit  unto  Ohrystis 
congregatioun,  that  dayis  suld  be  few  that  Ingland  suld  gif  me 
breid.    And  I  feir,  that  when  all  is  done,  I  salbe  drivin  to  that 

'  Sjjark.  3  An  elder  brother  of  ^Irs  Eliza- 

2  Meaning  evidently  his  marriage       beth  Bowes's  husband, 
with  her  daughter,  Marjory  Bowes.  ♦  "A,"  one. 


AND  HER  DAUGHTER  MARJORY.  379 

end;  for  I  can  not  abyd  the  disdanfull  hattred  of  thais  of 
whome  not  onlie  I  thocht  tliat  I  might  have  eraveit  kyndnes, 
but  also,  to  whome  God  hath  bene  be  me  mair  liberall  than  thay 
be  thankfull.  But  so  must  men  declair  thame  selves.  Afflic- 
tionis  dois  truble  me  at  this  present;  but  yit  I  dout  not  to 
overcum,  be  Him  wha  will  not  leif  comfortles  his  afflietit  to  the 
end;  whais  Omnipotent  Spreit  rest  with  yow.  Amen. 
Be  youris  unfeanid  in  Chryst, 

JoHNE  Knox. 


XVIII.  2/ 

Grace  and  mercy. 

Deirlie  belovit  Mother,  with  my  verie  hartlie  commenda- 
tioun  :  This  last  of  Februar  by- past  I  ressavit  fra  yow  and  fra 
my  deirest  Spouse  letteris,  whilk,  when  1  read,  partly  did  trubill 
me,  knawing  your  continewall  anguische.  But,  Mother,  thair 
is  na  danger  of  everlasting  death:  Ye  lack  not  faith,  as  divers 
tymes  I  have  written  unto  yow;  but  now  is  weak  and  infirme  in 
faith,  whilk  God  permittis  into  yow  of  verie  love,  for  greatter 
caussis  than  our  carnell  judgement  can  understand.  But  ane 
thing  I  will  baldlie  speik,  not  flattering  yow,  that  your  infirmi- 
tie  has  bene  unto  me  occasioun  to  serche  and  try  the  Scripture 
mair  neir  than  ever  I  culd  do  for  my  awn  cans,  and  yit  I  have 
susteanit  trubill  baith  in  saule  and  bodie.  Fear  not,  Mother, 
that  the  cair  of  yow  passis  fra  my  hart.  Na!  He  to  whome 
nothing  is  secreit,  knawith  that  I  never  present  my  self  be 
Jesus  Chryst  befoir  the  throne  of  my  Fatheris  mercie,  but 
thair  also  I  commend  yow;  and  seldome  it  is  that  utheriswys  ye 
pass  fra  my  remembrance.  The  verie  instant  hour  that  youre 
letteris  was  presentit  unto  me,  was  I  talking  of  yow,  be  reassone 
that  thrie  honest  pure  wemen  wer  cum  to  me,  and  was  com- 
pleanying  thair  greit  infirmitie,  and  wes  schawing  unto  me  the 
*  This  letter  is  omitted  to  be  numbered  in  MS.  M. 


S80  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

greit  assaltis  of  the  enemy,  and  I  was  opinnyng  the  cause  and 
commodities  thereof,  whereby  all  oure  eis  wypit  at  anis,^  and  I 
was  praying  unto  God  that  ye  and  some  utheris  had  bene  thair 
with  me  for  the  space  of  twa  hours,  and  evin  at  that  instant 
came  youre  letteris  to  my  handis;  whairof  ane  part  I  red  unto 
thame,  and  ane  of  thame  said,  "  0,  wald  to  God  I  mycht  speik 
with  that  persone,  for  I  persave  that  thair  be  ma  tempted  than 
I."  I  wryt  na  lie  unto  yow,  but  the  verie  treuth  of  oure  com- 
municatioun  what  tyme  I  ressavit  youre  letteris. 

Rejois,  Mother,  and  abyd  pacientlie  the  day  of  oure  finall 
delyverance,  when  all  bitterness  salbe  removeit,  and  we  possessit 
in  the  fruitioun  whairfoir  now  we  grone  and  thrist.  Cum,  Lord ! 
and  tarie  not. 

At  Londoun,  the  1  of  Marche  1553. 
Youre  Sone, 

JoiiNE  Knox. 


XIX. 

The  Lord  leldeth  to  hell^  and  I'xftetli  up  againe  of  his  meir 
mercie. 

Ryhct  DEiRLiE  BELOVIT  MoTHER,  With  my  hartlie  commen- 
datioun:  I  ressavit  your  letteris  fra  youre  sone,  Mr  George,  and 
sum  frome  Roger  Widderringtoun,  making  mentioun  of  youre 
eair  assaltis  and  spirituall  trubillis,  sa  behuffit  it  the  flesche  to 
be  dejectit,  that  without  hypocrisie  ye  may  cry,  "  Haif  mercie 
upon  me,  O  Lord,  on  whome  thair  is  na  gudnes;  but  as  I  am 
sold  under  sin,  sa  find  I  nathing  but  sin  and  iniquitie  in  this 
my  maist  wickit  flesche.""  This  confessioun,  deir  Mother,  I  think 
ye  may  gif  unfeanidlie,  and  gif  sa  ye  do,  maist  happie  ar  your 
trubillis,  whairby  ye  haif  leirnit  to  gif  God  his  awn  glorie;  that 
is,  that  fra  his  gudnes  by  Jesus  Chryst  ye  ressave  grace  and 
1  All  our  eyes  weeped  at  one  time. 


AND  HER  DAUGHTER  MARJORY.  3S1 

mercie  everie  day  and  moment,  offering  na  thing  in  recumpens 
agane  to  him  but  youre  greit  unworthines,  whilk  be  his  awn 
hand  ye  desyre  to  be  diminissit.  I  knaw  youre  cu'pe  to  be 
maist  bitter,  but  profitable  and  hailsome  it  is  that  sa  the 
flesche  be  nurtirit  to  mortificatioun  thairof,  whilk  unles  God 
him  self  suld  lay  upon  youre  back  ye  culd  not  be  content  to 
beir  it,  for  we  can  do  nathing  but  love  oure  selves;  and  the 
niair  that  we  sa  do,  the  less  comfortabill  to  us  ar  Godis  pro- 
missis.  Dispair  not.  Mother,  your  synnis  (albeit  ye  had  com- 
mittit  thousands  ma)  ar  remissabill.  What!  think  ye  that 
Godis  gudnes,  mercie,  and  grace,  is  abill  to  be  overcum  with 
youre  iniquitie?  Will  God,  wha  can  not  dissave,  be  a  Her,  and 
lose  his  awn  glorie,  becaus  that  ye  ar  a  synner?  Did  he  not 
proclame  his  avvne  name  in  the  earis  of  Moses,  saying,  "  I  the 
Lord,  mercifull,  benyng,  forgiving  syn,  transgressioun,  and  ini- 
quitie?" Hes  He  not  sworne  be  him  self,  that  he  delyteth  not 
in  the  deth  of  a  synner,  but  rather  that  he  convert  and  live? 
Is  not  dolour  for  syn  the  work  of  God?  Sail  he  begin  to  work, 
and  sail  he  not  bring  his  purposis  to  pas?  Mother,  rather  sail 
hevin  and  erth  perische,  then  the  synner  that  lamentis  for 
offence  committit,  and  askis  mercie  for  Chrystis  sake,  sail  not 
be  heard  in  maist  oportunitie.  I  suppose  ye  had  committit  ido- 
latrie  :  Is  that  any  greatter  than  was  Petir's  denyall  of  Chryst  ? 
But,  Mother,  I  espy  that  ye  be  forgetfull  of  the  admonitionis 
gevin  unto  yow.  In  dyvers  wryttings  I  have  declarit,  that  ye 
must  mak  a  divisioun  betwene  the  suggestionis,  assaltis,  and 
temptationis  of  the  Devill,  and  youre  act  and  work.  Everie 
cogitatioun  that  trubillis  yow  is  not  youre  awn  work;  gif  thay 
wer  youre  awn  work,  why  compleane  ye  of  thame,  why  dispyt 
ye  thame  and  youre  self  baith.  Kemember  that  Paule  sayis, 
I  work  it  not,  but  syn  that  remanis  in  me;  and  yit  he  did  the 
thing  that  he  wald  not  have  done,  and  sic  things  as  he  wald 
have  done,  that  culd  he  not  do;  yit  did  he  not  ressave  the  sen- 
tence of  dampnatioun,  becaus  Chryst  is  deid  for  syn,  and  for 
synneris  that  maliciouslie  abydis  not  in  contempt  of  God. 


3S2  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

Becaus,  God  willing,  I  think  to  be  with  vow  schortlie,  be 
reasone  of  other  labouris,  now  I  may  wryt  na  niair  :  rejois  and 
abyd  the'  dely verance  of  the  Lord,  wha  never  did  confound  thay 
that  callit  for  his  grace  be  Jesus  oure  Savioure;  whais  Omni- 
potent Spreit  rest  with  you  to  the  end. 
London,  1553. 

Yours  to  his  power, 

JoHNE  Knox. 


XX. 


Deirlie  BELOVIT  ISIoTHER,  with  my  verie  hartlie  commen- 
datioun:  Your  letter,  ressavit  on  Fryday  at  nyght,  at  the  first 
reading  did  trubill  me  not  a  litill,  for  this  ye  wryt:  '•  Allace! 
wreachit  woman  that  I  am,  my  bodie  is  far  wrang,  for  the  self 
same  synnis  that  ringit  in  Sodome  and  Gomore,  vvhairfoir  thay 
perissit,  ringis  in  me,  and  I  have  small  power  or  nane  to  resist." 
Theis  wordis,  at  the  first  syght,  did  greatlie  trubill  me;  but 
proceading  in  youre  letter,  and  finding  the  thingis  whairof  ye 
compleane  to  be  assaltis  whairin  ye  delyt  not,  but  for  remove- 
ing  of  the  same  dois  pray,  and  willis  me  with  yow  instantlie  to 
pray,  I  began  to  tak  corage,  assureing  my  self  it  was  but  youre 
infirmitie,  and  not  iniquitie  confirmit  in  the  hart,  nor  yit  com- 
pleit  in  act. 

Deir  Mother,  my  dewtie  compellis  me  to  adverteis  yow,  that  in 
comparing  your  synnis  with  the  synnis  of  Sodome  and  Gomorhe 
ye  do  not  weill,  but  thairintill  ye  offend,  becaus  ye  iniput  un- 
to Godis  Halie  Spreit  a  spot  wha  onlie  hes  preservit  yow  fra 
sic  horribill  iniquitie ;  yit  ye,  as  ane  unthankfull  ressaver, 
dois  not  acknawledge  the  same,  but  rather  accusis  youre 
self  of  sic  abominabill  crymes,  as  God  forbid  that  ever  ye  suld 
commit.  Mother,  lyke  as  the  man  offendis  that  excussis  his 
offence,  sa  he  that  confessit  cryme  whair  nane  is  committit,  is 
injurious  to  the  power  and  operatioun  of  God,  for  he  randeris 


AND  HER  DAUGHTER  MARJORY.  383 

not  unto  God  dew  thankis  for  that  whilk  he  hes  ressavit.  But, 
Mother,  the  cause  of  this  youre  unthankfulnes  I  tak  to  be 
ignorance  in  yow,  that  ye  knaw  not  what  wer  the  synnis  of  So- 
donie  and  Gomore,  whilk  ye  may  learne  of  Ezekiell  the  Pro- 
phet to  have  been  pryd,  whairwith  I  think  ye  be  not  greatlie 
trubillit;  fuhies  of  meat,  that  is  ryotus  and  oxces  in  thair 
aboundance,  and  idilnes  to  provoke  filthie  lustis  in  thame; 
unmercifulnes  to  the  pure,  because  thame  selves  did  suffer  na 
trubill;  and  of  thir  precedentis  did  insew  schamles  foirheidis  to 
commit,  and  that  with  violence  and  injuria  pretendit  aganis 
strangeris,  all  acominatioun  and  unnaturall  filthines,  as  the  his- 
torie  dois  manifestlie  schaw.  In  whilk  of  theis.  Mother,  ar  ye 
giltie?  of  nane  of  all,  in  my  conscience  I  affirme;  and  gif  I  un- 
derstud  uthir  wayis,  I  wald  not  flatter  yow.  Do  yow  think  that 
everie  sturring  and  motioun  of  the  flesche,  or  yit  everie  ardent 
and  burnyng  lust,  is  the  syn  of  Sodome  ?  God  forbid  that  sa  ye 
sail  think.  Dois  not  Paule  teache  unto  yow,  that  the  flescho 
lusteth  aganist  the  spreit,  evin  in  thame  of  maist  perfectioun  i 
Doth  he  not  cry  and  bewaill  him  self  in  theis  wordis:  "O  wrechit 
and  unhappie  man  that  I  am,  wha  sail  delyver  me  fra  this  bodie 
of  deth;"  and  yit  the  same  Apostill,  immediatlie  tliairefter,  as 
it  wer  rejoising  aganis  syn  and  deth,  affirniis,  "  that  thair  is  na 
condempnatioun  unto  sic  as  be  in  Chryst  Jesus."  Mark  weill, 
the  Apostill  sayis  not,  Thair  is  na  syn  in  thame  that  ar  in 
Chryst  Jesus,  but  thair  is  na  condempnatioun  unto  thame,  &c., 
as  he  wald  say.  Of  necessitie  it  is,  that  syn  remane  in  this  cor- 
rupt flesche  during  this  lyfe  naturall,  for  sic  is  the  corruptioun 
thairof,  that  frome  a  poysonit  fontane  must  spute  furth  bitter 
watter,  and  frome  a  corrupt  rute  or  stock  must  neids  spring 
and  proceid  wickit  frutis,  whilk  ar  rebellioun  in  the  flesche, 
lustis,  concupiscence,  vane  wordis  and  cogitationis,  distrust  of 
Godis  promissis,  grudgeing  under  the  croce,  and  sic  uthiris,  to 
the  last  sob  of  breth  remaning  in  the  maist  mortifeit.  Theis 
of  thair  nature,  I  grant,  ar  worthie  of  dampnatioun,  but  by  faith 
in  Chrystis  blude  ar  they  purgeit  and  cleane  abolissit,  sa  that 


384  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

thay  nether  may  dampn  nor  hurt  us,  (except  that  the  knawledge 
of  thame  moveth  us  to  lament  and  bewaill  oure  miserie,  and 
that  to  us  is  maist  profitabill,  leist  that  be  securitie  and  rest  we 
suld  contemp  and  lychtlie  regard  the  graces  and  free  giftis  of 
God).  And  thairfoir,  deir  Mother,  for  the  tender  mercies  of 
God,  qiiyet  youre  hart  in  his  infallibill  promissis,  for  all  work- 
eth  to  youre  singular  profit.  The  justice  of  Jesus  Chryst  must 
quenche  and  extinguishe  youre  syn;  the  lyfe  of  Chryst  must 
swallow  up  your  deth ;  the  power  of  Chryst  must  overcum  youre 
weaknes  and  infirniitie;  the  victorie  of  Chryst  must  appeir  in 
that  ye  ar  not  abill  to  resist  by  youre  self  aganis  the  fyrie  and 
dangerous  dartis  of  the  Devill,  enemye  to  all  Godis  elect.  Al- 
lace !  Mother,  wald  ye  not  that  Chrystis  glorie  suld  appeir  ?  Gif 
in  yow  war  nether  found  syn,  deth,  weaknes,  nor  imperfectioun, 
what  neid  had  ye  of  Chrystis  benefittis  ?  Remember,  Mother, 
that  Jesus  the  Sone  of  God  come  not  in  the  flesche  to  call  the 
just,  (not  that  any  sic  can  be  found,  but  thair  is  that  sa  esteamis 
thame  selves,)  but  he  come  to  call  synneris,  not  to  abyd  and 
rejose  in  thair  auld  iniquitie,  but  to  repentance;  that  is,  to  ane 
unfeaned  dolour  for  the  offences  committit,  and  to  a  daylie 
sorrowing,  yea,  and  haittred  for  that  whilk  resteth,  with  a  hoip 
of  mercie  and  forgivenes  of  God  by  the  redemptioun  that  is  in 
Chrystis  blude. 

Considder,  Mother,  repentance  conteanis  within  the  self  a 
dolour  for  syn,  a  haittred  of  the  same,  and  yit  hoip  of  mercie. 
How  can  ye  lament  and  bewaill  for  that  ye  knaw  not?  How 
can  ye  hait  that  whilk  doith  not  trubill  yow?  or.  How  sail  ye 
cry  for  mercy  whair  na  offence  is  confessit  ?  Allace!  suld 
I  have  yow  a  scholler  now  in  theis  thingis  whairin  ye  haif 
bene  sa  lang  exercisit,  and  whairof  ye  haif  heard  my  judge- 
ment sa  oftentymes  baith  by  word  and  wryt.  This  wryt  I  not 
to  confound  yow,  but  to  certifie  yow  that  I  will  flatter  na 
part  of  your  infirmitie.  Albeit  it  can  not  move  me;  but  I  man 
tak  a  cair  of  yow,  and  will  instruct  yow  to  the  uttermaist  of 
my  power;  but  it  is  a  croce  to  me  to  remember  how  easilie  the 


AND  HER  DAUGHTER  MARJORY  385 

fulversc'iir,  wha  is  the  accuser  of  cure  brethren,  vvoundis  yow. 
Resist  him,  Mother,  and  he  sail  flee  fra  yow;  resist  him,  I  say, 
in  faith,  and  obey  not  the  lustis  of  the  flesche,  and  he  salbe 
confoundit  and  his  dartis  quenchit.  "  Thair  is  na  condempna- 
tioun  to  thame  that  ar  in  Chryst  Jesus,  that  walk  not  efter  the 
flesche;"  thay  walk  efter  the  flesche  that,  without  feir  or  reve- 
rence to  God,  obeyis  the  wickit  appetitis  thairof,  and  studeis 
be  all  meanis  to  fulfill  the  same,  as  God  forbid  that  ye  do. 

Ye  inquyre,  How  can  ye  avoyd  the  sentences  pronuncit  aganis 
huirmongers,  adulterers,  and  sic  uthiris?  I  ansuer.  That  gif  ye 
be  sic  ane  as  obstinatlie  continewis  in  sic  iniquitie,  and  pur- 
poseth  not  to  avoid  and  absteane  fra  the  same,  than  assuredlie 
sic  sentences  ar  spokin  aganis  yow  sa  lang  as  that  ye  delyt  in 
that  malignitie;  but  gif  ye  confess  youre  syn,  desyreing  dely- 
verance  thairfra,  God  is  potent  to  remit  the  same.  I  regard 
not  what  sumtymes  ye  haif  bene,  ("  for  sumtymes  we  wer  dark- 
nes,  but  now  lyght  in  the  Lord,*")  but  what  unfeandlie  ye  desyre 
to  be,  that  ye  ar  in  Godis  presence ;  for  "  blissit  ar  thay"  pro- 
nuncit to  be,  be  Jesus  Chryst,  "that  hungeris  and  thristis  for 
ryghteousnes;"  to  whome  is  also  maid  a  promeis  that  thay  salbe 
replenissit.  Ye  cannot  hunger  and  thrist  for  thingis  that  ye 
haif  aboundantlie,  but  for  thay  thingis  that  ye  lack  and  neid. 
Abyd,  Mother,  the  tyme  of  harvest,  befoir  whilk  must  neidis  goe 
the  ciild  of  winter,  the  temperat  and  unstabill  spring,  and  the 
fervent  heit  of  summer:  to  be  plane,  ye  must  neidis  saw  with 
teiris  or  ye  reap  with  gladnes;  syn  must  in  yow  ga  befoir  jus- 
tice, deth  befoir  .lyfe,  weaknes  befoir  strenth,  unstabillnes  be- 
foir stabilitie,  and  bitternes  befoir  comfort.  But  in  all  theia 
sail  sic  as  pacientlie  will  abyde  the  Lordis  delyverance,  wha 
will  cum  when  leist  is  oure  expectatioun,  vincus  and  triumphe 
to  his  everlasting  prais.     Amen. 

This  Saturday,  at  Newcastell,  when  my  vocatioun  calleth  me 
to  other  labour;   but  God  sail  frelie  give  what  lacketh  in  me. 

Youre  Sone, 

JoHNE  Knox. 

VOL.  III.  2  B 


386  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

XXT. 

Blissit  be  ihois  that  murne  for  ryghteousnes  sa^e,  Sfc. 

Belovit  Mother,  with  my  hartlie  commendatioun  in  the 
Lord  •  Let  not  your  present  dulnes  discorage  yow  above  mea- 
sure: the  wisdome  of  our  God  knawis  what  is  maist  expedient 
for  our  fraill  nature.  Gif  the  bodie  suld  always  be  in  travell, 
it  suld  faynt  and  be  unabill  to  continew  in  labour;  the  spreit 
lies  his  travell,  whilk  is  a  sobbing  and  murnyng  for  syn,  fra 
whilk  unles  it  sumtymes  suld  rest,  it  suddanlie  suld  be  eonsumit. 
It  doith  na  mair  offend  Godis  Majestie  that  the  spreit  sumtyme 
lye  as  it  were  asleip,  nether  having  sence  of  greit  dolour  nor 
greit  comfort,  mair  than  it  doith  offend  him  that  the  bodie  use 
the  naturall  rest,  ceassing  fra  all  externall  exercise.  Ye  sail 
consider,  Mother,  that  the  eyis  of  God  dois  perse  mair  deiplie 
than  we  be  war  of.  We,  according  to  the  blind  ignorance  whilk 
lurketh  within  us,  do  judge  but  as  we  do  feill  for  the  present; 
but  He,  according  to  his  eternall  wisdome,  dois  judge  thingis 
lang  befoir  thai  cum  to  pas.  We  judge  that  caldnes  and  an- 
guische  of  spreit  ar  hurtful!,  becaus  we  sie  not  the  end  whairfoir 
God  dois  suffer  us  to  be  trubillit  with  sic  temptationis;  but  his 
Majestie,  wha  onlie  knawis  the  mass  whairof  man  is  maid,  and 
causeth  all  thingis  to  work  to  the  profit  of  his  elect,  knawis 
also  how  necessarie  sic  trubillis  ar  to  dantoun  the  pryd  of  oure 
corrupt  nature.  Thair  is  a  spirituall  pryd  whilk  is  not  haiste- 
lie  suppressit  in  Godis  verie  elect  children,  as  witnessis  Sanct 
Paule.  God  hath  wrocht  greit  thingis  be  yow  in  the  syght  of 
uthir  men,  with  whilk  (unless  the  mell  of  inward  anguische  did 
beat  them  doun)  ye  myght  be  steirit  up  to  sum  vane  glorie, 
whilk  is  a  vennoume  mair  subtill  than  ony  man  do  espy.  I  can 
wryt  to  yow  be  my  awn  experience.  I  have  sumtymes  bene  in 
that  securitie  that  I  felt  not  dolour  for  syn,  nether  yit  displea- 
sure aganis  myself  for  any  iniquitie  in  whilk  I  did  offend;  but 


A.ND  HER  DAUGHTER  MARJORY.  887 

rather  my  vane  hart  did  tiius  flatter  myself,  (I  wryt  the  treuth 
to  my  awn  confusioun,  and  to  the  glorie  of  my  heavenlio  Father 
throuch  Jesus  Christ,)  "  Thovv  hes  sufferit  great  trubill  for  pro- 
fessing of  Chrystis  treuth,  God  hes  done  great  thingis  for  thee, 
delyvering  thee  fra  that  maist  cruell  bondage/  He  has  plaeeit 
thee  in  a  maist  honorabill  vocatioun,  and  thy  labours  ar  not 
without  frute;  thairfoir  thow  aueht  rejois  and  gif  prais  unto 
God,"  0  Mother!  this  was  a  subtill  serpent  whathus  culd  pour 
in  vennoume,  I  not  perceaving  it;  but  blissit  be  my  God  wha 
permittit  me  not  to  sleip  lang  in  that  estait.  I  drank,  schortlie 
after  this  flattrie  of  myself,  a  cupe  of  contra  poysone,  the  bitter- 
nes  whairof  doith  yit  sa  remane  in  my  breist,  that  wiiatever  I 
have  sufferit,  or  presentlie  dois,  I  reput  as  dung,  yea,  and  my 
self  worthie  of  dampnatioun  for  my  ingratitude  towardis  my 
God.  The  lyke,  Mother,  mycht  have  cumin  to  yow,  gif  the 
secreit  brydill  of  afflietioun  did  not  refrane  vane  cogitationis; 
but  of  this  I  have  writtin  to  yow  mair  planelie  in  my  other 
letteris.  And  thus  I  commit  yow  to  the  protectioun  of  the 
Omnipotent  for  ever. 

Youris  at  his  power, 

JoHNNE  Knox. 

XXII, 

Grelt  ar  the  truhillis  of  the  rygliteous^  hut  the  Lord  delyvereth 
thame  out  of  thame  all,  S^c, 

Dkarlie  belovit  Sister,  whome  I  no  less  tendir  than  it  be- 
cumis  a  weak  member  to  do  another,  sa  fer  as  the  frailtie  of  this 
corrupt  nature  will  permit :  When  I  revolve  the  sair  and  contine- 
wall  trubill  ye  suffer,  sumtymes  also  I  remember  the  chai-gethryse 
at  a  tyme'^  gevin  to  Petir  be  Chryst  him  self,  saying,  "  Feid  my 

'  On  the  margin  of  the  MS."galleis,"       the  surrender  of  the  Castle  of  St  A'l* 
referring  to  his  protracted  captivity       drews,  in  July  1547. 
ou  board  of  the  French  galleys  after  '  At  one  time,  together. 


388  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

lambis;  fcid  my  scheip ;  feid  my  sclieip."  Whairby  the  wisdome  of 
God  wold  signifie  unto  us  twa  thingis  maist  worthie  to  be  notit, 
and  ever  to  be  borne  in  mynd,  not  onlie  of  the  scheip,  but  also 
of  the  pastour.  First,  that  to  the  flock  of  Chryst  sa  necessarie 
is  the  lyvelie  Word  of  God,  that  without  the  same  na  whyle 
can  thay  continew  in  the  trew  knawledge  of  God.  For  as  by 
it  (that  is,  by  Godis  Word)  the  saule  begynnis  to  ressave  life,  sa 
be  the  same  Word  ressavis  it  strenth  and  perpetuall  consolatioun, 
be  the  Spreit  of  oure  Lord  Jesus  remanyng  in  oure  hartis  by 
trew  faith,  whairof  Godis  Word  is  mother,  nurse,  and  mantener; 
for  that  meanis  Chryst,  when  he  commandis  his  lambis  and 
scheip  to  be  fed  and  gydit.  Lambis  we  ar  when  we  can  not  for 
infirmitie  and  weaknes  degest  any  part  of  Godis  Word,  but  as 
it  is  brokin  unto  us  by  oure  pastouris;  as  wer  the  pepill  of  the 
Jewis  efter  Chrystis  deth,  resurrectioun,  and  ascensioun,  hear- 
ing thame  selves  justlie  condempnit,  for  that  thay  cruellie,  and 
without  cryme  committit  aganis  thame,  sched  the  blude  of  the 
innocent  Sone  of  God:  hearing  thair  dampnatioun,  I  say,  thay 
cryit,  "Brethren,  what  sail  we  doT'  Whilk  wordis  declair  thame 
to  be  lambis  weak,  yea  deid,  and  yit  desyrous  to  be  fed.  And 
lyke  unto  theis  ar  all  this  day,  that,  heiring  the  greit  abomina- 
tionis  whairin  lang  thay  have  bene  blindit,  unfeanidlie  thristis 
to  knaw  the  treuth  and  obey  the  same. 

And  for  sic,  na  dout,  God  dois  provyde  ane  Petir  or  uther; 
that  is,  sic  as  unfeanidlie  beleiving  Jesus  to  be  the  Sone  of  the 
liveing  God,  ferventlie  thristis  the  same  knawledge  to  be  disper- 
sit  abrode  in  the  earis  of  many  scheip.  We  ar  to  be  fed  efter 
sum  knawledge,  and  efter  oppin  professioun  of  Chryst,  for  yit 
many  thingis  comfortable  to  oure  hartis,  and  profi tabid  for  oure 
eruilitioun,  remanis  hid  for  us;  as  wer  the  self-same  pepill  efter 
baptisme  continewallie  abyding  together  in  the  doctrine  of  the 
Apostillis,  whilk  thing  declarit  evidentlie  that  everie  day  thay 
desyreit  to  be  fed  with  Godis  Word.  And  scheip  we  ar,  to  bo 
gydit,  (for  sa  do  I  understand  the  third  kynd  of  feiding)  by 
Godis  AVord,  all  the  dayis  of  this  oure  transitorie  and  troubilsum 


AND  HER  DAUGHTER  MARJORY.  389 

lyfe.  For  lyke  as  scheip  hes  na  judgement  to  deseerne  betwix 
the  hailsum  and  noysum  gers,^  (but  be  the  regement^  of  thai  pas- 
tour,)  sa  hath  not  the  flock  of  Ohryst  wisdome  to  avoid  sectis  and 
heresis,  (yea,  abominatioun  and  idolatrie,)  but  by  Godis  Word, 
whilk  aucht  purelie  and  sinceirlie  to  sound  fra  the  pastouris 
mouth.  The  scheip  hes  discretioun  be  Godis  frie  gift  to  dis- 
cerne  betwene  the  voice  of  the  pastour  and  the  voice  of  the 
stranger,  and  to  follow  the  pastour  and  flie  fra  the  cruell  niur- 
therer  and  theif.  But  gif  the  pastour  sleip,  and  altogether  keip 
his  toung  close,  than  surelie  sail  the  verie  scheip  ga  astray,  not 
that  thay  can  perische  for  ever,  (for  that  is  impossible,  seing 
that  Ohryst  Jesus,  the  onlie  soverane  scheiphird,  hes  takin 
thame  in  his  protectioun;)  but  that  thay  may  be  scatterit  in  the 
day  of  darknes  and  mist,  as  oftymis  hath  the  elect  bene;  and 
yit  ar  gatherit  agane  be  the  voice  of  that  pastour,  wha  not  onlie 
feidis,  but  also  niaist  tendirlie  loveis  his  scheip  committit  to 
his  protectioun  be  God  his  Father,  by  him  to  ressave  lyfe,  and 
that  aboundantlie;  and  thairfoir  provydis  he  sum  Peteristo  be 
send  in  everie  age,  to  call  agane  the  scheip  to  the  onlie  pastour 
of  thair  saullis,  Jesus  Chryst,  whais  voice  the  scheip  heir  and 
thristis  for.  Of  whilk  flock  and  number  I  am  maist  undoutedlie 
persuadit  that  ye  ar  ane,  albeit  weak  and  sair  trubillit.  Sis- 
ter, remember  that  the  power,  myght,  and  vertew  of  Jesus  oure 
Savioure  is  maid  knawn  in  oure  weaknes.  He  dispyssis  not  tiie 
lame  and  krukit  scheip;  na,  he  tackis  the  same  upon  his  back 
and  bearis  it  to  the  flock  becaus  it  may  not  ga;^  that  sa  the  un- 
speakable mercie  and  kyndnes  of  the  Scheiphird  may  be  knawn 
and  praisit  of  us  his  scheip.  War  we  alwayis  Strang,  than 
suld  we  not  taist  how  sweit  and  mercifull  the  releif  of  oure  God 
is  fra  theis  daylie  cairis;  and  sa  suld  we  grow  proude,  negli- 
gent, and  unmyndfull,  whilk  estait  is  maist  dangerous  of  all 
uthiris. 

But  now  almaist  I  had  forget  my  self,  for  breiflie  intendit 

•To    discern    between    wholesome  *  Rule  or  government, 

and  noisome  grass.  ^  Cannot  go. 


390  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

I  to  have  spokin  onlie  of  the  tua  ohservationis  whilk  I  thocht 
worthie  to  be  notit  upon  the  comniandement  of  Jesus  Chryst 
to  Petir;  whairof  the  former  was,  that  Chrystis  flock  neid- 
eth,  in  youthheid,  in  strenth,  and  in  age,  to  be  fed  and  reulit 
be  Godis  Word.  Whairto  this  will  I  add,  that  the  niaist  evi- 
dent tokin  by  the  whilk  the  scheip  of  Chryst  is  discernit  and 
knawn  fra  the  goatis  and  swyne  of  the  world,  is,  that  the  scheip 
thristis  ever  for  the  voice  of  the  awn  pastour,  and  loves  unfeanid- 
lie  sic  as  bringeth  it  unto  thair  earis.  The  goatis  and  porkis 
baith  hait  the  W^ord  of  God  and  the  messingeris  thairof.  And 
in  this  thing  I  think,  Sister,  ye  have  greit  caus  to  rejois,  for  had 
ye  not  bene  ane  of  Chryistis  scheip,  na  dearer  had  I  bene  unto 
yow  than  to  utheris  that  daylie  thristis  my  blude  and  distrue- 
tioun.  The  secund  note  I  merk  on  Chrystis  word  is  to  Petir, 
[is]  whairin  apeireth  the  eair  and  diligence  of  a  trew  pastour 
unto  Chrystis  flock;  for  Chryst  wald  say,  "  Petir,  thou  confessis 
that  thou  beiris  ane  unfeanid  love  unto  me,  that  sail  thou  de- 
clair  in  feiding  of  my  lanibes,  in  nurissing  of  my  scheip,  and  in 
gyding  of  the  same."  A  thing  ryghtlie  expoundit  and  weyit  of 
Petir,  commanding  the  same  to  all  pastouris  in  the  wordis, 
"  Feid  sa  muche  as  in  yow  is,  the  flock  of  Jesus  Chryst,"  O, 
allace!  how  small  is  the  number  of  pastouris  that  obeyis  this 
commandenient;  but  this  matter  will  I  not  deplore,  except  that 
I  (not  speiking  of  utheris)  will  accuse  my  self,  that  doith  not, 
I  confess,  the  uttermaist  of  my  power  in  feiding  the  lambis  and 
scheip  of  Chryst.  I  satisfie,  peradventure,  many  men  in  the 
small  labouris  that  I  tak;  but  trewlie  I  satisfie  not  my  awn 
conscience.  I  mycht  be  mair  diligent  in  going  fra  place  to 
place,'  although  I  suld  beg,  and  preache  Chryst:  I  suld  be  mair 
cairfuU  to  comfort  the  afflictit,  and  yow  amangst  many.  I  have 
done  sumwhat,  but  not  according  to  my  dewtie.  The  selander 
and  feir  of  men  lies  irapeadit  me  to  exerceis  my  pen  sa  oft  as  I 

'  Knox  before  this  time,  or  during      subsequently,)  was  engaged  in  preach- 
the   latter  part  of    King    Edward's       ing  in  different  parts  of  England, 
reign,   ( and  also   for   some   moutUs 


AND  HER  DAUGHTER  MARJORY.    .  S91 

wold;  yea,  verie  scharae  hath  callit  and  haldin  me  fra  youro 
company,  when  I  was  maist  surelie  persuadit  that  God  had 
apoyntit  nie  at  that  tyme  to  comfort  and  feid  youre  hungrie 
and  afflictit  saule.  And  this,  Sister,  whill  I  revolve  with  my 
self,  I  think  I  am  criminall  and  giltie ;  for  mair  aucht  I  to 
regard  the  afflictioun  ye  susteane  than  any  sclander  of  suche  as 
ethir  knaweth  not,  or  will  not  knaw,  the  necessitie  of  thame 
that  labour  under  the  croce  maist  heavie  and  unpleasing.  God 
of  his  infinit  mercie  remove  not  onlie  fra  me  all  feir  that  tend- 
eth  not  to  godlines,  but  also  fra  uthiris  suspicioun  to  judge  of 
me  uthirwayis  than  it  beeumeth  a  member  to  judge  of  another. 
As  for  my  self,  I  do  confess,  my  ryght  eare,  my  ryght  thombe, 
and  ryght  toe,  must  be  sprinkillit  with  the  blude  of  the  Lamb, 
whairwith  Aarone  and  his  sonnis  war  consecrat  and  apoyntit  to 
that  Preistheid  ;  that  is,  my  best  work  must  be  purgeit  with 
Chrystis  blude;  and  of  ane  thing  I  rejois,  that  I  find  in  to  my 
self  a  compassioun  of  youre  trubill.  Mervelous  ar  the  workis 
of  oure  God  ! 

It  may  be  that  a  caus  of  youre  trubill  is  a  tryell  of  us,  that 
profess  oure  selves  pastouris;  yea,  and  of  ulhii'is  that  ar  callit 
ernist  professoris,  to  examyne  and  try  out  what  cair  and 
solicitude  we  will  tak  of  the  weak  and  infirme  scheip.  Gif 
we  be,  as  we  ar  named,  trew  pastouris  and  Christiane  profes- 
soris, thair  can  na  member  of  Chrystis  bodie  suffer  within  the 
reache  of  oure  knawledge,  but  thairupon  we  must  neidis  be 
compacient;  for  that  is  the  nature  of  lyvelie  memberis,  ane  to 
suffer  with  another,  studeing  alwayis  to  support  what  it  may. 
Ye  ar  in  a  part  the  caus  presentlie  that  I  am  in  theis  quarteris; 
for  knawing  youre  sair  anguischis,  and  the  rare  noumber  of 
thame  that  can  rychtlie  lay  the  medicine  to  the  wound,  my 
conscience  prickit  with  verie  pitie,  compellit  me  to  remane,  con- 
trarie  my  determinat  purpois.  Now,  Mother,  rest  in  Chryst, 
and  be  in  comfort  for  now  and  ever. 

Youre  Sone, 

JoHNE  Knox. 


392  EPISTLES  TO  MRS  ELIZABETH  BOWES. 


XXIII. 

Oure  last  enemy^  Deaths  salhe  devourit,  and  than  we  sail  meit 
to  oure  eternall  comfort. 

Albeit  I  do  thrist,  deirlie  belovit  Mother,  no  less  to  sie  yow 
than  sumtymes  I  have  thristit  to  sie  that  whilk  of  erthlie  crea- 
turis  is  maist  deir  unto  me,  yit  do  the  daylie  trubill  discorage 
me  in  a  part  that  oure  temporall  meitting  sail  not  be  sa  sud- 
dane  as  we  baith  requyre;  and  yit  my  esperance  and  hoip  is 
in  God,  that  we  sail  meit,  evin  in  this  lyfe,  to  baith  oure  com- 
fortis;  and  thairfoir  I  hartlie  requyre  yow,  in  the  bowells  of 
Chryst  Jesus,  to  be  of  gud  comfort,  and  pacientlie  to  beir  this 
distance  of  oure  bodies.  I  trust  oure  spreits  call  to  ane  God, 
throuch  oure  Lord  Jesus  Chryst,  in  whais  presence  we  ar  al- 
wayis  present  notwithstanding  the  distance  of  places.  And 
thairfoir  rejois,  I  say,  deir  Mother,  albeit  for  a  tyme  ye  be  des- 
titute of  that  comfort  whilk  God  sumtymes  did  minister  unto 
yow  be  my  mouth.  His  providence  allane  knaweth  what  is 
maist  expedient  and  maist  profitabill  for  us.  The  Discipillis 
culd  never  be  persuadit  the  corporall  departing  of  thair  Maister 
siild  be  to  thame  schortlie  efter  matter  of  joy  and  occasioun  of 
baldnes;  and  yit  the  same  thai  felt  trew  in  experience.  God 
hes  gevin  unto  yow  many  probationis  of  his  fatherlie  love  and 
cair  whilk  he  beiris  toward  yow;  for  what  love  was  that  whilk 
God  did  schaw  unto  yow  when  he  call  it  yow  fra  the  doungoun 
of  darknes  and  frome  the  bondage  of  idolatrie,  efter  that  sa  lang 
ye  had  bene  plongeit  in  the  same,  to  the  bryghtnes  of  his 
mercie,  and  to  the  libertie  of  his  chosin  children  to  serve  him 
in  spreit  and  veritie.  How  mercifullie  did  God  luke  upon  yow, 
when  he  gave  yow  baldnes  rather  to  forsaik  freindis,  contrey, 
possessioun,  children,  and  husband,  then  to  forsaik  God,  Chryst 
Jesus  his  Sone,  and  his  religioun,  knawin  and  professit.  Was 
it  not  ane  assureit  sign  of  Godis  favour  towardis  yow,  that  in 


AND  HER  DAUGHTER  MARJORY.  393 

the  tyme  of  blasphemous  idolatrie  he  brought  yow  in  the  bo- 
some  of  his  Kirk,  and  thair  fed  yow  with  the  sweit  promeissis 
of  his  mercie;  and  now  in  the  end,  hath  he  brocht  yow  hame 
agane  to  youre  native  contrey,  in  whilk  I  trust  ye  salbe  com- 
pellit  to  do  nathing  aganis  youre  conscience,  whilk  aucht  and 
must  be  reulit   be  Godis  Word  onlie.     Theis  ye   aucht,  deir 
Mother,  to  esteme  signis  and  tokinis  of  Godis  great  love  to- 
wards yow,  whilk  dois  not  change  as  doith  the  love  of  mortall 
men,  as  oftin  ye  have  hard  declared  and  affirmed.     Your  un- 
thankfulnes  and  impacience  doith  perchance  trubill  yow,  but 
turne  youre  eyis  fra  youre  self  and  fra  youre  awn  worthines; 
and  when  ye  ar  stingit  with  these  fyrie  and  venomous  serpentis, 
direct  youre  eyis  to  Jesus  Chryst  crucifeit,  wha  onlie  is  oure 
redemptioun,  sanctificatioun,  and  justice.     Thay  that  be  haill 
neid  na  phisitioun;  and  sic  as  wer  not  stingit  had  na  pleasure 
upon  the  brasin  serpent;  but  the  seik  and  woundit  finding  na 
remedie  els  whair,  can  not  dispyse  the  salvatioun  prepareit, 
whilk  onlie  consistis  in  Chryst  Jesus.     And  thairfoir  let  not 
the  remorse  of  youre  conscience  trubill  yow  above  measure,  but 
knaw  Weill  that  ye  ar  brocht  to  a  sensibill  feilling  in  youre 
imperfecti(jnis,  to  the  end   that  ye  may  glorie  in  Chryst  Jesus 
allane.     The  pryd  of  this  corrupt  flesche  is  sic,  that  sa  hing  as 
we  feill  not  oure  selves  utterlie  destitute  of  all  gudnes,  we  can 
not  but  defraud  God  of  his  glorie,  usurping  to  oure  selves  that 
whilk   is  not  ouris.     And   thairfoir  dois  God  beat  doun  this 
dampnabill  pryd  in  his  chosin  children  be  the  verie  knawledge 
of  thair  awn  synis,  to  the  whilk  thay  cum  not  at  thair  first 
entres  with  God,  but  do  atteane  unto  it  be  dyvers  experiences 
of  thair  awn  unthankful!  and  corrupt  nature.     David  at  his 
first  familiaritie  with  God  wald  never  haif  tliocht  that  he  suld 
half  committit  adulterie  and  murther;   nether  yit  wald  Petir 
have  confessit  that  in  him  did  lurk  the  abnegatioun  and  de- 
nyall  of  his  Maister.     But  experience  did  teache  the  ane  and 
the  uthir,  that  in  manis  nature,  evin  efter  regeneration,  thair 
is  na  stabilitie  but  sa  lang  as  God  assistis  with  his  Plalie  Spreit. 


394  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

Bllssit  ar  tliay  that,  utterlie  refussing  thaine  selves,  do  hailHe 
depend  upon  Chryst  Jesus   allane;   whais   Omnipotent  Spreit 
rest  with  yovv  now  and  ever.     Amen. 
1554.  Your  Sone, 


JoiiNE  Knox. 


XXIV.^ 


Deirlie  belovit  Sister,"  in  the  commoun  faith  of  Jesus  our 
Saviour:  The  place  of  Johne,  forbidding  us  to  salut  sic  as 
bringeth  not  the  hailsome  doctrine,  admonisseth  us  what  dan- 
ger cumeth  be  fals  teacheris,  evin  the  destructioun  of  bodie 
and  soule.  Whairfor  the  Spreit  of  God  willeth  us  to  be 
sa  cairfuU  to  avoyd  the  company  of  all  that  teachis  doctrine 
contrarie  to  the  treuth  of  Chryst,  that  we  communicat  with 
them  in  nathing  that  may  appeir  to  manteane  or  defend 
thame  in  thair  corrupt  opinioun.  For  he  that  biddis  thame 
Godspeid,  communicatis  with  thair  syn ;  that  is,  he  that 
apeiris,  be  keiping  thame  company,  or  assisting  unto  thame 
in  thair  proceidings,  to  favour  thair  doctrine,  is  giltie  befoir 
God  of  thair  iniquitie,  baith  becaus  he  doith  confirme  thame 
in  thair  error  be  his  silence,  and  also  confirmes  utheris  to 
credit  thair  doctrine,  becaus  he  opponis  not  himself  thairto. 
And  sa  to  bid  thame  Godspeid  is  not  to  speik  unto  thame  com- 
mounlie,  as  we,  for  civill  honestie,  to  men  unknawin,  but  it  is, 
efter  we  have  hard  of  thair  fals  doctrine,  to  be  conversant  with 
thame,  and  sa  intreat  thame  as  thai  had  not  offendit  in  thair 
doctrine.  The  place  of  James  teachis  us,  belovit  Sister,  that 
in  Jesus  Chryst  all  that  unfeanidlie  profes  him  are  equall  befoir 
him,  and  that  ryches  nor  warldlie  honouris  ar  nothing  regairdit 
in  his  syght;  and  thairfoir  wald  the  Spreit  of  God,  speiking  in 
the  Apostill,  that   sic  as  ar  trew  Christianis  suld  have  mair 

1  The  old  numbering  of  the  letters,  *  In  the  margin  of  the  MS.,  "To 

in  MS.  M.,  stops  with  No.  23.     The  ^larjorie    Bowis,  wha  was    his   first 

next   letter   is  that  to  his  Afflicted  wjfe." 
Brethren,  already  printed  at  page  231. 


AND  HER  DAUGHTER  MARJORY.  395 

rrspect  to  the  spiritual!  rriftis  whairwith  God  had  dotith  his 
messingeris,  nor  to  externall  ryches,  whiik  oftymes  the  wickit 
possessis,  the  having  whairof  makis  man  netlier  nobill  nor 
godlie,  albeit  sa  judge  the  blind  aifectionis  of  men.  The 
Apostill  danipneth  sic  as  preferis  a  man  with  a  goldin  chayne 
to  the  pure;  but  heirof  will  I  speik  no  more.  The  Spreit  of 
God  sail  instruct  your  hart  what  is  maist  comfortable  to  the 
trubiliit  conscience  of  your  Mother,  and  pray  ernistlie  that  sa 
may  be.  Whair  the  adversarie  objectis,  Sche  aucht  not  think 
wickit  thoughts;  answer  thairto,  That  is  trew,  but  seing  this 
oure  nature  is  corruptit  with  syn,  whilk  entirrit  be  his  sugges- 
tioun,  it  must  think  and  wirk  wickitlie  be  his  assaltis ;  but  he 
sal  beir  the  condigne  punisment  thairof,  becaus  be  him  syn  first 
entirit,  and  also  be  him  it  doith  continew  whillis  this  karkais 
be  resolved.  And  whair  he  inquyris,  What  Chryst  is;  answer, 
He  is  the  seid  of  the  woman  promissit  be  God  to  break  down 
the  serpentis  heid,  whilk  he  hath  done  alreadie,  in  him  self 
appeiring  in  this  oure  flesche,  subject  to  all  passionis  that  may 
fall  in  this  oure  nature,  onlie  syn  exceptit;  and  efter  the  death 
suffirit,  he  hath,  be  power  of  his  Godheid,  rissen  againo  triumph- 
ant victour  over  deth,  hell,  and  syn,  not  to  him  self,  for  thairto 
was  he  na  dettour,  but  for  sic  as  thristis  salvatioun  be  him 
onlie,  whom  he  may  na  mair  lose,  nor  he  may  ceas  to  be  the 
Sone  of  God  and  the  saviour  of  the  warld.  And  whair  he  wald 
perswade  that  sche  is  contrarie  the  word  thairinto,  he  leis  ac- 
cording to  his  nature,  whairin  thair  is  na  treuth;  for  gif  sche 
wer  contrarie  the  word,  or  denyit  it,  to  what  effect  sa  ernistlie 
suld  she  desyre  the  company  of  sic  as  teacheth  and  professeth 
it  ?  Thair  is  na  doubt  but  he,  as  he  is  the  accusatour  of  all  Godis 
elect,  studieth  to  trubill  hir  conscience,  that  according  to  hir 
desyre  sche  may  not  rest  in  Jesus  oure  Lord.  Be  vigilant 
in  prayer. 

I  think  this  be  the  first  Letter  that  ever  I  wrait  to  you. 
In  great  haist,  your  Brother, 

JoHNE  Knox. 


396  EPISTLES  TO  MRS  ELIZABETH  BOWES, 


Tlte  Spreit  of  God  the  Father^  he  Jesus  Christy  comfort  and 
assist  you  to  the  end.     Amen. 

Touching  the  sonis  of  Jacob,  who  cruellie,  contrar  to  thair 
solempned  promeis  and  othe,  did  murther  and  slay  the  citizens 
of  Sichem;  whasa  ryghtlie  marketh  the  Scriptures  of  God  sail 
easelie  espy  thame  maist  grevouslie  to  have  offendit.  For 
albeit  the  transgressioun  of  the  young  man  was  haynous  befoir 
God,  yit  wer  thai  na  civill  majestratis,  and  thairfoir  had  no 
autoritie  to  punish.  And  farther,  thai  coramittit  treasone,  and, 
in  sa  fer  as  in  thame  was,  blasphemit  God  and  his  halie  name, 
making  it  odious  to  the  nationis  round  about,  seing  thai,  under 
the  pretence  of  religioun,  and  of  ressaving  them  in  league  with 
God  and  with  the  pepill,  did  disceatfullie  as  also  cruellie 
distroy,  the  haill  citie  suspecting  na  danger.  Albeit  some 
laboureth  to  excus  thair  syn  be  the  zeall  thai  had,  that  thai 
myght  not  suffer  thair  sister  to  be  abusit  lyke  ane  harlot,  yit 
the  Spreit  of  God,  speiking  in  their  awn  father,  efter  lang  ad- 
vysement,  in  the  extreamitie  of  his  deth,  utterlie  dampneth 
thair  wickit  act,  saying,  "Semioun  and  Levi,  brethren,  &c.,  Lit 
not  my  saule  entir  in  their  consall,  nor  yit  my  glorie  into  thair 
company;  for  in  thair  furie  thai  killit  a  man,  and  for  thair  lust 
distroyit  the  citie.  Cursit  is  thair  heit  or  rage,  for  it  is  vehe- 
ment; and  thair  indignatioun,  for  it  is  intractable.  I  sail  dis- 
pers  thame  in  Jacob,  and  scatter  them  abrod  in  Israel."  Heir 
may  ye  espy.  Sister,  that  God  dampneth  thair  het  displeasure 
and  cruell  act,  as  maist  wickit  and  worthie  of  punisment.  But 
perchance  it  may  be  inquyrit,  Why  did  God  suffer  the  men  that 
had  professit  his  name,  be  ressaving  the  sign  of  circumcisioun, 
sa  unmercifullie  to  be  intreatit  \     I  myght  answer,  God  sufferis 

'  There  is  no  name  affixed  in  MS.  they  were  evidently'  addressed  to  his 
31.  to  this,  or   the  next  letter,  but      niotljer-in  law,  ;^^JS  Bowes. 


AND  HER  DAUGHTER  MARJORY.  397 

his  awn,  in  all  ai^eis,  be  the  ungodlie  to  be  cruellie  tormentit. 
But  sic  was  not  the  case  of  thir  men,  whom,  na  doubt,  the  jus- 
tice of  God  found  cryminall,  and  worthie  the  deth.  For  thai 
did  abuse  his  sacramentall  signe,  receaving  it  nether  at  Godis 
conimandement,  nor  having  any  respect  to  his  honour,  nor  to 
the  advancement  of  his  name,  nor  yit  trusting  in  his  promissis, 
nor  desyreing  the  incres  or  multiplicatioun  of  Godis  pepill;  but 
onlie  for  a  warldlie  purpois,  thinking  thairby  to  have  attaynit 
ryohes  and  ease,  be  joyning  thamselves  to  Godis  pepill.  And 
sa  the  justice  of  God  faund  thain  worthie  of  puni^nent  and  sa 
perniittit  thame,  justlie  on  his  part,  to  be  afflictit  and  distroyit 
be  the  ungodlie;  whilk  is  a  terribill  exempill  to  sic  as,  in  caus 
of  religioun,  mair  seikis  the  profit  of  the  warld  nor  eternall  sal- 
vatioun.     But  heirof  na  mair. 

Thus  brieflie  and  rudlie  have  I  writtin  unto  yow,  becaus  I 
remember  myself  anis  to  have  maid  yow  a  pi'omeis  sa  to  do, 
and  everie  word  of  the  mouth  of  the  faithfull  (yf  sa  impeid  not 
God)  aught  to  be  keipit.  And  now  rest  in  Ohryst.  After  this 
I  think  ye  sail  resave  na  mair  of  my  handis.  In  haist,  with 
sair  trubillit  hart,  youris  as  ever  in  godlines, 

JoHNE  Knox. 


XXVI. 

Belovit  Sister,  efter  my  hartlie  commendatioun  :  Tuicliing 
the  Angell  of  God  send  to  warsill  with  Jacob,  the  matter 
salbe  maid  easie  to  understand  gif  ye  sail  merk  in  what  estait 
standeth  Jacob,  departit  fra  Laban.  He  was  to  enter  into  his 
native  landis,  but  not  without  great  danger  of  his  lyfe,  seing 
befoir  him  was  Esau,  wha  befoir  had  conspyrit  his  deth.  And 
albeit  Jacob  had  a  promeis  of  God  to  be  keipit,  and  also  a 
conimandement  to  entir  into  the  land,  and  not  to  feir;  yit 
when  he  cumis  to  the  verie  poynt  whair  danger  apeireth,  was 
sair  affrayit,  feiring  the  tiranny  of  his  brother  Esau;   as  be 


39S  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

giftis  and  reward  is,  be  directioun  of  his  messingeris,  be  devyd- 
ing  of  his  companyis  to  avoyd  the  uttermaist  of  his  brotheris 
hatred,  evidentlie  may  beespyit.  This  weaknes  and  imbecilitie 
resting  in  all  men,  (yit  not  imputit  for  syn  in  Godis  elect,)  the 
mez'cifull  providence  of  oure  God  supportis  as  that  his  wisdome 
thinketh  and  judgeth  to  be  expedient.  And  albeit  he  useth 
not  a^  medicine  to  everie  pacient,  yit  to  everie  ane  of  his  chosin 
pepill  giveth  he  at  a  tyme  or  other  sum  sure  and  undoutit  sig- 
nificationis,  that  he  knaweth  thair  infirmitie,  takith  cair  for 
the  same,  and  that  he  will  not  suffer  them  to  perische  for  ever; 
albeit  the  warld  and  the  Divill  rage  maist  violentlie  to  oppres 
and  confound  us  that  be  maist  feable  and  fraill.  And  heirof 
have  we  ane  image  maist  lyvelie  payntit  furth,  in  the  wersilling^ 
of  Jacob  with  the  Angell.  Jacob  feirit  that  his  brother  Esau 
suld  vincus  and  overcum  him,  God  wald  witnes  the  contrarie, 
by  that  he  maid  him  abill  to  resist  and  prevaile  during  the  haill 
nyght  against  ane  angell,  a  spirituall  creature,  wha  allone,  be 
Godis  power,  is  of  greatter  puissance  and  myght  then  all  erth- 
lie  creatures. 

And  this  wald  God  speak  to  the  hart  of  Jacob,  "  0,  Jacob, 
why  feiris  thou  man,  whilk  is  but  flesche,  bonis,  and  blude, 
seing  I  have  maid  thee^  abill  to  ganestand  a  spirituall  crea- 
ture ?  This  nyght  that  thou  hes  indurit  in  wersilling,  signi- 
feith  unto  thee,  and  unto  Godis  elect  efter  thee,  all  tyme  of 
transitorie  trubill,  whairunto  I  have  supported  thee,  not  onlie 
to  confirme  thee  in  my  promisseis,  but  also  for  comfort  of  sic  as 
sail  heirefter  suffer  adversitie,  that  my  verie  Angell  hath  not 
prevalit  against  thee.  And  thairfor  will  I  now  change  thy  name 
frome  Jacob,  whilk  signifeith  a  supplanter,  deceaver,  or  ane 
that  is  weak,  whilk  name  was  gevin  to  thee,  by  that  thou  in  tliy 
nativitie  aprehendit  the  heill  of  thi  brother;  and  did  also,  be 
consalie  of  thy  mother  Rebecca,  receave  fra  thi  father  the  bene- 
dictioun,  without  his  knawledge,  whilk  he  provydit  for  thy  bro- 

'  "  A."  one  or  the  same.  '  «  Thee"    and   "  thy,"    frequently 

2  Wiestling.  written  in  MS.  M.  "  the"  and  "  thi." 


AND  HER  DAUGHTER  MARJORY.  399 

ther  Esau,  whilk  albeit  apeirit  to  proceid  fra  the  consall  of  the 
woman,  uieanyng  deceit.  Yit  beeaus  1  was  autour  thairof,  and 
moveit  hir  hart  and  mynd  thairto,  now  will  I  change  that 
name,  and  thow  salbe  callit  Israeli,  whilk  signifeis  strong  be 
God ;  for  be  me  thou  hes  ever  bene  defendit,  and  sail  also  be  to 
the  end  of  this  transitorie  battell;  and  sa  art  thou  victour  not 
onlie  of  men,  but  also  of  Godis,  that  is  of  angellis,  spirituall 
creatures." 

Be  this  paraphrase  upon  the  last  part  of  the  text,  ye  may 
espy  what  is  ment  be  the  warselling  of  Jacob  with  the  Angell 
all  nyght,  and  what  be  the  changeing  of  Jacobis  name.  The 
Angell  touchit  the  marie  or  principall  synow  of  Jacobis  thigh, 
whairby  he  become  crukit,  and  did  half,  to  witness  unto  him, 
that  it  was  not  be  his  awn  power  that  sa  lang  he  had  re- 
sistit.  The  thigh,  ye  knaw,  is  the  principall  part  that  susteanis 
man  to  stand;  and  thairfoir  being  maymit  or  crukit  in  that 
part,  he  is  unabill  to  wersell :  And  yit  (a  matter  greatlie  to  be 
wonderit,)  Jacob  wald  not  suffer  the  Angell  to  depart  whill  he 
gave  unto  him  the  benedictioun,  (a  response  befoir  writtin,)  and 
this  was  done  at  the  spring  of  the  morning.  Heirby  is  signi- 
feit,  that  oure  victorie  proceideth  not  frome  oure  awne  strenth, 
but  from  the  gudnes  of  Him,  wha,  by  his  Spreit,  poureth  into 
us  understanding,  will,  sufficiencie,  and  strenth;  for  without 
Him  can  we  do  na  thing.  And  leist  we  suld  glorie,  as  that 
some  power  resteth  with  us,  (for  ever  wald  the  flesche  rest  in 
the  self,)  it  is  necessaire  that  our  thighis  be  touchit  and  we 
maid  crukit;  that  is,  that  all  hoip  and  comfort  of  the  flesche 
be  tackin  fra  us,  that  we  may  learne  to  depend  upon  the  pro- 
missis  of  our  maist  faithfull  God. 

Let  us  not  despair,  albeit  all  the  strenth,  not  onlie  within 
us,  but  also  apeiring  in  uthiris,  vanische  and  forsake  us.  Re- 
member, Sister,  that  God  never  brocht  any  excellent  work 
to  pas  whill  first  mannis  judgement  was  dispairit  thairof; 
and  this  his  Majestic  doith  to  notifie  his  power  to  the  sonis 
of  men.     Abell  cryit  not  vengeance  upon  Cayen  the  murtherer, 


400  EPISTLES  TO  MRS  ELIZABETH  BOWES, 

whill  first  his  blude  was  cniellie  sched.  Joseph  obteanit  not 
dominioun  and  power,  whill  first  he  snfferit  great  trubill  and 
imprisonment,  and  in  opinioun  of  his  father  was  deid.  Moses 
was  not  ressavit  in  protectioun  of  Pharois  dauchter  whill  first 
he  was  exponit  to  the  danger  of  the  flude.  And  finallie,  Jesus 
Chryst,  oure  champioun  and  heid,  did  not  obteane  victorie 
above  all  his  enemyis,  sa  that  efter  thay  might  not  trubill  nor 
molest  him  any  more,  whill  first  he  sufferit  the  vyle  deth  of  the 
cross. 

And  sa,  Sister,  albeit  we  be  dejectit  evin  to  the  ground, 
yit  with  Jacob  lat  us  hald  fast  the  Angell;  that  is,  the  pro- 
missis  of  oure  God ;  and  na  dout  benedictioun  sail  follow  in 
the  spring  of  the  mornyng;  that  is,  efter  the  cludie  stormes 
of  theis  dolorous  nyghts  whairinto  we  fight,  (not  onlie  aganis 
flesche  and  bind,)  and  yit  that  wer  a  battell  too  strong  for 
oure  puissance,  but  also  aganis  spirituall  wickitnes  in  heavinlie 
thingis;  that  is,  sumtyme  aganis  despair,  whilk  wald  call  all 
Godis  promissis  in  dout,  and  sumtyme  aganis  confidence  in 
oure  self,  whairwith  almaist  everie  living  man  is  infectit, 
albeit,  allace!  everie  man  doith  not  espy  it.  It  is  a  syn,  dan- 
gerous and  odious  in  Godis  syght;  and  happie  ar  thois  that 
sa  be  intreatit  in  the  mercie  of  God,  that  they  find  na  cause 
to  rejois  in  thame  selves.  After  lang  debait,  Paule  came 
to  this  knawledge,  that  when  he  found  greatest  weaknes  in  him 
self,  than  did  he  glorie  that  the  vertew  and  power  of  Jesus 
Chryst  niyght  abyd  in  him.  Wha  ernistlie  can  cair  for  meit, 
that  feilleth  not  the  pane  of  hunger?  Wha  unfeanedlie  thristis 
for  drink,  that  sustenis  not  the  dolour  of  drought?  And  wha 
with  fervent  hart  can  desyre  to  be  rid  and  delyverit  fra  the 
cairis  and  doloris  of  this  wickit  flesche,  that  taistis  not  the 
bitternes  and  anguischis  thairof.  And  sa.  Sister,  ar  trubillis 
verie  profitable  for  Godis  chosin  pepill,  as  weill  to  humill  the 
proudnes  borne  with  us,  as  to  ingender  in  us  a  thrist  and  de- 
syre of  the  lyfe  everlasting. 

Jacob  thocht  he  had  sene  God  face  to  face  when  he  saw 


AND  HER  DAUGHTER  MARJORY.  401 

the  Angell,  and  be  him  atteanit  to  sa  great  knawledge;  for  he 
understude  be  commonyng  with  him,  what  everie  poynt  of  his 
conflict  ment,   and   whairfoir  he   was  maid    impotent   of   his 
thigh.      And  heirunto   was  not  Jacob  altogether   disceavit ; 
for  albeit  he  saw  not  the  pure  and  verie  substance  of  God  as 
he  is  in  his  awn  essence,  whilk,  as  God  affirmeth  to  Moses,  na 
man  can  sie  and  live;  that  is,  na  living  man  (in  this  mortall 
lyfe)  is  abill  to  sie,  perse,  and  behald  the  nakit  substance  of 
God,  as  his  Majestic  is,  in  his  awn  bewtie  and  glorie,  for  that 
sicht  is  reservit  to  the  lyfe  everlasting,  whair  and  when  we  sail 
eie  as  we  ar  sene;  and  thairinto  sail  stand  oure  great  com- 
fort and  felicitie :   Albeit,  1  say,  Jacob   saw  not   God   sa,  yit 
saw  he  the  gudnes  of  his  God,  the  power  of  his  God,  and  the 
mercifull  providence  of  his  God,  tacking  cair  for  him,  to  delyver 
him  frome  pursuit  of  his  enemyis  whome  sa  greatlie  he  feirit, 
and  instructing  him  in  sic  caisis  as  aperteanit  to  his  present 
comfort.     And  sa  he  saw  God  face  to  face;  that  is,  he  had  a 
trew  and  undoutit  knawledge  of  Godis  will  and  present  favour 
towards  him ;   for  that  is  to  sie  God.     As  Jesus  Chryst  an- 
swereth   unto   Philip  desyreing  to  sie  the  Father,   "He  that 
seith  me,*"  sayis  Chryst,  "  seith  the  Father;"  that  is,  He  that 
understandeth  the  caus  why  I  am  cumin  in  the  warld,  and  sa 
beliveis  in  me,  (whilk  is  to  sie  me  be  faith,)  the  same  man  sieth 
the  Father;   that  is,  understandis  and  knawis,  that  God  the 
Father  beircth  ane  unfeaned  favour  toward  him.     Chryst  heir 
meaneth  not  of  any  corporall  syght,  but  of  the  eyis  and  syght  of 
faith,  whilk  perseth  throcht  the  cloudis  of  darknes;  that  is, 
throcht  the  wraith  of  God  whilk  oure  synis  doith  deserve,  to 
the  bryghtnes  of  the  glorie  of  oure  Fatheris  face,  whairin  we 
behald  mercie  and  grace,  in  that  he  hes  gevin  to  us  salvatioun 
and  lyfe  in  his  onlle  Sone  Jesus  Chryst.     That  oure  Savioure 
ment  not  here  of  any  corporall  syght,  it  is  plane;  for  Judas  and 
many  uther  reprobat  sawe  the  same  face  and  visage  of  Jesug 
Chryst,  yea,  also  his  workis  and  wonderous  signis  that  either 

Petir,  or  any  uther  of  the  Apostillis  saw  in  the  mortall  flesche. 
VOL.  Ill,  2  C 


402  EPISTLE  TO  MKS  ELIZABETH  BOWES. 

And  yit,  na  reprobat  saw  and  considderit  God  the  Father  mer- 
cifull  to  thair  offences  in  Jesus  Chryst.  And  sa,  the  textis  ar 
not  repugnant,  for  the  text  of  Moses  meanis,  that  na  mortall 
creature  in  this  lyfe,  for  the  dulnes  and  infirmitie  of  this  cor- 
rupt nature,  is  abill  to  behald  the  nakit  presence  of  God  as  he 
is  in  his  awn  substance  and  essence.  And  all  other  textis 
making  nientioun  that  men  lies  sene  God,  or  spokin  to  God 
face  to  face,  meanis  that  God  reveallis  and  notifeis  him  self  to 
sic  as  he  will,  and  in  sic  forme  and  similitude  as  his  wisdome 
knawis  to  be  expedient  for  thair  infirmitie.  And  thairby  doith 
he  instruct  tharae  of  his  consall  and  Godlie  will,  as  ye  may  per- 
save,  be  his  visionis  schawin  to  Esay  and  Ezekiell,  and  other 
ma  Propheitis  of  God,  whairof  to  wryt,  my  uthir  greit  labouris 
pcrmitteth  not. 

The  contentis  of  your  uther  letter,  ressavit  lang  ago,  I  beir 
not  now  in  mynd;  but  I  knaw  your  letter  to  be  in  custodie, 
and  sa,  at  sum  convenient  lasure,  efter  advysment  with  your 
doutis,  I  will  do  diligence  to  resolutioun  thair  of;  or  yf  ye  sail 
wryt  the  same  doutis  agane,  yf  possibill  be  I  will  answer  thame 
befoir  I  go.  Be  fervent  in  reiding,  fervent  in  prayer,  and  mer- 
cifull  to  the  pure,  according  to  your  power,  and  God  sail  put  end 
to  all  dolouris,  when  leisi  is  thoclit  to  the  judgement  of  man. 
Your  Brother  unfeaned, 

JoiiNE  Knox. 


APPENDIX: 

CONTAINING 

THE  TEEATISE  BY  EALNAYES 

ON  JUSTIFICATION  BY  FAITH, 

AS  KEYISED  BY  KNOX. 

M.D.XLVIIL 


The  following  Treatise  is  reprinted  entire  from  the  original 
edition,  which  was  published  at  Edinburgh  in  the  year  1584. 
The  reason  for  its  appearance  as  an  Appendix  to  this  volume 
has  already  been  assigned;^  the  work  itself  having  been  revised, 
and  transmitted  for  publication  to  Scotland,  by  Knox  while 
detained  a  prisoner  in  France.  After  an  interval  of  thirty 
years,  as  related  in  the  Epistle  Dedicatory  to  the  Lady  of  Or- 
miston,  which  follows  the  facsimile  of  the  old  title-page,  it  was 
accidentally  discovered,  and  committed  to  the  press,  long  subse- 
quently to  the  death  of  Knox  as  well  as  the  Author.  In  the 
following  biographical  notice  of  Balnaves,  the  minuteness  of 
some  of  the  details  may  be  excused,  as  tending  to  vindicate 
his  character;  while  his  Letters  which  are  appended,  serve  to 
illusti'ate  some  portions  of  Knox''s  history. 

Henry  Balnaves  of  Halhill,  the  author  of  this  Treatise, 
was  a  lawyer  of  distinction,  and  was  eminently  serviceable  in 
promoting  the  great  cause  of  the  Keformation  in  Scotland. 
\Ve  are  informed  by  Calderwood,  that  he  was  a  native  of 
Kirkcaldy,  and  we  assume  the  year  1502  as  the  probable  date 
of  his  birth.  "  When  he  was  a  childe,  (meaning  in  his  youth,) 
he  travelled  through  Flanders  to  Culen  [Cologne],  understand- 
ing that  poor  children  were  putt  to  the  schooles,  and  interteaned 
by  the  commoun  purse  of  the  town.  There  he  profited  both  in 
the  lawes  and  in  religioun.  After  his  returne  to  the  countrie, 
he  was  interteaned  by  Sir  Johne  Melvill,  laird  of  Raith,"^  who 
had  alreadie  some  taste  of  the  true  knowledge  of  God.  There- 
after, he  went  to  Sanct  Andrewes,  and  became  procurator  before 
the  Commissar,  but  resorted  often  to  the  Raith.  He  was  after 
made  Treasurer-Clerk  by  Sir  James  Kirkaldie,  laird  of  Grange, 
who  had  to  wife  Jonet  Melvill,  daughter  to  the  laird  of  Raith. 
Thus  was  Mr  Henrie  advanced  for  his  wisdome  and  learning; 
and  after  employed  in  ambassadge  to  King  Henrie  the  Eight. 

'  See  supra,  page  3.  ably  corresponding  with  England,  in 

'  Sir  John  Melville  of  Raith  was       1548-9.    See  note  in  vol.  i.  p.  224. 
executed    on   a    cliarge    of   treason- 


[     406     ] 

He  was  in  honour  and  estimatioun  under  the  reigne  of  King 
James  the  Fyft,  not  without  invy  and  malice  of  the  cleargie 
for  his  religioun."^  It  is  probably  a  mistake  to  suppose  that 
Balnaves  was  a  person  of  humble  origin;^  but  this  account 
serves  to  show,  that  he  not  only  raised  himself  to  distinction 
by  his  own  talents  and  learning,  but  that  his  residence  abroad 
must  have  extended  over  several  years.  As  the  patronage  of 
Melville  of  Raith,  whose  property  lay  in  the  parish  of  Kirkcaldy, 
was  the  means  of  first  bringing  him  into  notice,  this  benefit  was 
ultimately  repaid  by  his  constituting  one  of  that  family  heir  to 
his  property  of  Halhill. 

The  name  of  the  university  at  which  Balnaves  took  his  de- 
gree of  Master  of  Arts  has  not  been  ascertained.  We  find, 
however,  that,  on  the  7th  of  December  1526,  "  Magister  Hen- 
ricus  Balnavis,  Alb.,"  or  Albanus,  (implying  his  being  a  native 
of  that  district  of  Scotland,  north  of  the  Firth  of  Forth,)  was  in- 
corporated a  member  of  St  Salvator  s  College,  St  Andrews.'^  In 
the  Consistory  Court  of  the  metropolitan  See,  many  important 
causes  were  then  decided;  and  his  practice  in  that  Court  may 
have  qualified  him  for  the  higher  employments  which  he  obtain- 
ed within  a  few  years  after  the  institution  of  the  Court  of  Ses- 
sion, in  ]  532.  The  precise  time  of  his  admission  as  an  Advo- 
cate is  uncertain.  In  a  series  of  extracts  from  the  Acts  of  the 
Lords  of  Council  and  Session,  under  the  date  1 6th  of  Novem- 
ber 1.587,  there  is  a  "Memorandum. — At  this  tyme,  the  cheiff 
Advocates  in  Sessioun  wer,  Mr  Hendrie  Lauder,  Mr  Thomas 
Marjoribanks,  Mr  Henrie  Balnavis,''''  with  five  others,  who  are 
named."*  On  the  Sd  of  December  that  year,  "In  an  action 
moved  be  James  Kirkaldy  of  the  Grange,  on  the  one  part,  aganis 
David  Erie  of  Crawfurd,  on  the  other  part,  tuiching  the  mater 
advocat  before  the  Lordis,  anentis  the  landis  of  Ruthulot,  Mur- 
docairny,  and  Star,"  "Maister  Henry  Bannayis"  appeared  as 
Prolocutor  for  James  Kirkaldy  of  the  Grange.^ 

On  the  Slst  of  July  1538,  Balnaves  was  raised  to  the  Bench 

'  History  of  the  Church  of  Scot-  ^  MS.  Collections  from  Acts  of  Par- 
land,  Wodrow  Society  edition,  vol.  i.  liament  to  the  year  1621,  and  of  Coun- 
p.  158.  cil  and  Session  to  1592,  written  appa- 

*  A  family  of  that  name  had  been  rently  before  1630,  and  probably  for 

settled  in  Fife  at  an  earlier  period. —  Sir   Thomas  Hope,   but  called  erro- 

Laureocius  de  Balnavis  is  mentioned  neously  Lord  Fountainhall's  Collec- 

in  the  notorial  instrument  of  Peram-  tions,  from  the  volume,  now  in  the 

bulation  of  certain  lands  in  Fife,  in  Editor's    possession,    having    subse- 

1395.     {Registrum  Prioratus  Saneti  An-  quently  belonged  to  him. 

drece,  p.  3.)  «  Acta  Dom.  Cone,  et  Sess.,  vol.  ix. 

'  Acta  Rectoris  Univ.  S.  Aadreaj.  fol.  47^  and  fol.  52''. 


[    407    ] 

as  an  Ordinary  Lord  of  Session,  and  took  his  seat  under  the 
designation  of  Halhill.  This  property  in  Fife  he  had  acquired 
by  purchase,  as  we  learn  from  a  Charter  to  himself  and  Chris- 
tian Scheves,  his  spouse,^  in  the  following  year,  of  the  lands  "■  of 
Easter  Collessy,  now  called  Halhill."  Balnaves  was  one  of  the 
Commissioners  appointed  to  Parliament,  in  November  ]5o8, 
and  his  name  is  occasionally  found  in  the  Parliamentary  pi'o- 
ceedings  until  November  1544.''^ 

After  the  death  of  James  the  Fifth,  leaving  his  infant  daugh- 
ter Mary  heir  to  the  crown.  Sir  James  Melville*  states,  that  it 
was  through  the  influence  of  Sir  James  Kirkaldy  of  Grange, 
Balnaves,  and  others  of  the  reformed  religion,  that  Hamilton, 
Earl  of  Arran,  afterwards  Duke  of  Chatelherault,  was  chosen 
Governor,  "  wher  as  he  appearit  to  be  a  trew  Gospeller.""  The 
return  from  France  of  his  natural  brother,  the  Abbot  of  Pais- 
ley, who  was  afterwards  Archbishop  of  St  Andrews,  had  the 
effect  of  changing  the  Governor's  line  of  policy;  but  Balnaves 
was  previously  advanced  to  the  important  office  of  Secretary 
of  State.  The  precept  of  his  appointment,  as  recorded  in  the 
Register  of  the  Privy  Seal,'*  is  in  the  following  terms :  — 

"  Balnavis. — Preceptum  littere  Magistri  Henrici  Balnavis  de 
"  Halhill  facien.  eum  Secretarium  Domine  Regine  et  Custodem 
"  omnium  Signetorum  ejusdem  pro  omnibus  diebus  vite  sue,  etc. 
"  Apud  Edr.  vltimo  Februarij,  Anno  Domini  r'\v''.xlij.'^ 

In  the  first  Parliament  of  Queen  Mary,  12th  March  1542-3, 
Balnaves  is  accordingly  described  as  Secretary.  He  was 
one  of  the  speakers  for  the  secular  party,  in  favour  of  the 
act  introduced  by  Lord  Maxwell,  to  allow  the  use  of  the 
Sacred  Scriptures  in  the  vulgar  tongue.^  In  the  same  Par- 
liament, he  was  one  of  three  Commissioners  sent  to  England 
to  treat  with  Henry  VIII.  for  the  projected  alliance  between 
Prince  Edward  and  the  infant  Queen  of  Scots;  having,  in 
Knox's  words,  "so  travailled,  that  all  things  concerning  the 
marriage  were  agreed  upon  except  the  time  of  her  deliverance 
to  the  custody  of  Englishmen."*^  The  Act  and  Instructions  are 
dated  the  18th  March  1542-3.'^     The  Commissioners  met  at 

5  See  No.  I.,  page  419.  «  Vol.  i.  p.  99. 

2  Acta  Pari.  Scot.,  vol.  ii.  pp.  352,  «  Vol.  i.  p.  102. 

355,  368,  383,  384,  403,  446.  '  See  letter   from  the   Council   of 

3  Melville's  Memoirs,  (Bannatyne  Scotland,  to  Henry  VllL,  dated  the 
Club  edit.)  p.  71.  20th  of  March  1542-3.     (State  Pa- 

♦  Regist.   Secret!  Sigilli,   lib.    xvii.      pers,  vol.  v.  p.  270.) 
foL  30. 


[     408     ] 

Greenwicli  in  the  month  of  June,  and  concluded  their  delibera- 
tions on  the  1st  of  July,  returning  to  Scotland  in  the  course  of 
that  month.  According  to  the  treaties  of  pacification  and  mar- 
riage, settled  on  the  1st  of  July,  there  can  be  no  doubt  that 
this  projected  alliance  would  have  permanently  conduced  to 
the  prosperity  of  both  kingdoms.  In  regard  to  Balnaves,  one 
effect  of  this  employment  seems  to  have  been  the  occasion  of 
his  afterwards  becoming  a  pensioner  of  the  English  monarch, 
and  attaching  himself  to  the  English  interest  or  faction. 

In  consequence  of  the  change  alluded  to  in  the  fjrOvernor''8 
policy,  and  the  increasing  influence  of  Cardinal  Beaton,  Bal- 
naves was  superseded  in  his  office  of  Secretary,  and  was  sub- 
jected to  a  temporary  imprisonment  in  Blackness  Castle.  This 
happened  in  November  154.3,  when  the  Governor  and  Cardinal 
made  a  progress  through  Fife  and  Angus,  and  caused  the  Earl 
of  Rothes,  Lord  Gray,  and  Balnaves  to  be  apprehended.'  On 
the  24th  of  March  1544,  "ane  boy  was  sent  with  ane  writting 
of  my  Lord  Governouris  to  Mr  Henry  Balnavijs,  in  the  Blaknes.'''' 
He  had  been  liberated  before  the  4th  of  June,  as  on  that  day, 
and  again  on  the  1 4th,  "  ane  boy  was  send  furth  of  Linlithgow 
to  Halhill  with  writtingis  of  my  Lord  Governouris  to  Maister 
Henry  Balnavis."  On  the  26th  of  April  1545,  the  Treasurer, 
"be  my  Lord  Governouris  preceptand  speciall  command  deliverit 
to  Mathew  Hamiltoun,  Capitane  of  the  Blakness,  for  the  ex- 
pensis  of  Maister  Henry  Balnaves,  in  the  tyme  of  his  being  in 
ward  within  the  said  Castle  of  Blakness,  in  Ixviij.  crownis  of 
the  Soun,^  £74:16:0.^'  But  this  temporary  imprisonment 
did  not  prevent  him  resuming  his  judicial  duties,  as  his  name 
occurs  in  the  Rolls  of  Parliament,  7th  November  1544,  and 
in  the  Records  of  the  Lords  of  Council  and  Session,  1 1th  July 
1545.' 

On  the  29th  of  May  1546,  Cardinal  Beaton  was  murder- 
ed in  his  Castle  of  St  Andrews.  That  Balnaves  was  cogniz- 
ant of  the  previous  scheme,  undertaken  at  the  instance  of 
Henry  the  Eighth,  to  apprehend  or  slay  this  able  and  resolute 
opponent  to  the  designs  of  the  English  monarch,  can  scarcely 
be  doubted;  yet,  although  he  subsequently  cooperated  with 
the  chief  perpetrators  of  that  most  daring  act,  he  cannot  be 
accused  as  "  one  of  the  assassins,"  as  George  Chalmers  more 
than  once  terms  him;^  nor  is  it  the  fact,  as  Spottiswood  asserts, 

'  Vol.  i.  p.  116.  '  MS.  Collections,  ut  supra. 

*  A  crown  of  the  Sun,  the  name  of  ♦  Chalmers's  Life  of  Queen  Mary, 

a  gold  coin,  valued  at  £1  : 2  : 0.  vol.  iii.  pp.  184,  185,  340. 


[     409     ] 

that  he  entered  the  Castle  of  St  Andrews  "the  day  aftor 
the  slaughter."^  By  entering  the  Castle  of  St  Andrews,  which 
formed  a  place  of  resort  to  such  persons  as  had  rendered  them- 
selves obnoxious  to  the  Popish  rulers,  it  is  no  doubt  true  that 
l^alnaves,  in  similar  circumstances  with  Sir  David  Lyndsay  and 
Knox,  fully  identified  himself  with  the  conspirators;  but  in  the 
act  itself,  as  he  had  no  concern,  we  may  conclude  that  he  was 
instigated  to  this  measure,  either  on  the  ground  of  personal 
attachment  to  the  parties  who  were  the  actual  perpetrators, 
or  from  religious  motives,  as  it  involved  the  sacrifice  of  his 
worldly  honours  and  emoluments.  It  is  important,  therefore,  to 
prove  that  he  had  no  direct  concern  in  this  tragical  event. 

Upon  examining  the  subsequent  records  of  the  Lords  of 
Council  and  Session,  it  appears  that  he  was  present  on  the 
4th  of  June,  again  on  the  2<Sth,  (there  being  a  blank  in  the 
Kecfisters  after  the  9th  of  that  month);  also  on  the  1st,  Sd, 
5tli^,  19th,  2yd,  26th,  27th,  28th,  SOth,  and  31st  of  July. 
Now,  on  the  10th  of  June,  a  summons  of  treason,  under  the 
Oreat  Seal,  had  been  issued  by  Parliament  against  the  conspira- 
tors, who  are  specially  named.  They  are  again  specially  de- 
nounced by  an  Act  of  Privy  Council  on  the  penult  of  July,  the 
Queen  Regent,  the  Governor,  Chancellor,  and  other  noblemen 
being  present.  On  the  previous  and  following  days,  Balnaves's 
name  occurs  in  the  sederunt  of  the  Privy  Council.  As  his 
name  does  not  occur  on  the  13th  of  August,  or  any  subsequent 
meeting  of  Council  and  Session,  we  may  safely  assert  that  he 
entered  the  Castle  not  earlier  than  the  middle  of  August. 
On  the  3d  of  August,  when  the  same  persons  were  present, 
including  Balnaves,  "  It  being  inquirit  be  my  Lord  Chancellar 
at  the  haill  Prelatis,  Erlis,  Lordis,  and  Barronis  above  written, 
Quhether  it  be  tresoun  to  slay  ane  Chancellar  of  the  Realm  or 
nocht? — Quha  all  declarit,  That  conforme  to  the  Commoun  Law, 
it  wes  tresone  to  sla  the  Chancellar.''^  This  of  itself  should  bo 
sufficient  to  vindicate  him  from  the  charge  of  being  an  asso- 
ciate in  the  murder  of  the  Cardinal  and  Chancellor  of  Scotland, 
upwards  of  nine  weeks  previously.  His  former  intercourse  with 
England  was  sufficiently  well  known;  and  it  had  no  effect,  even 
while  the  power  of  the  Cardinal  was  uncontrolled,  in  tending 
to  disqualify  him  from  acting  as  a  Judge  and  Privy  Councillor. 
We  may  therefore  conclude,  that  Balnaves  having  resigned,  or 

•History,  vol.  i.  p.  167 The  pas-  *  Regist.  Secreti    Concilii:    Acta, 

sage  is  already  quoted  in  the  foot-      vol.  i.,  tol.  35,  and  35^. 
note,  vol.  i.  p.  182. 


[     410     ] 

been  deprived  of  his  office  as  a  Lord  of  Session,  entered  the 
Castle  of  St  Andrews  some  time  between  the  middle  of  Au- 
gust and  the  month  of  October. 

During  their  abode  in  the  Castle  of  St  Andrewsf,  Knox  him- 
self relates  that  Balnaves,  John  Rough,  and  Sir  David  Lynd- 
say,  were  the  persons  "  who  travailled  "  with  him  to  undertake 
the  office  of  the  ministry/  On  the  20th  of  November  1546, 
Balnaves  and  the  Master  of  Rothes  proceeded  as  agents  to 
solicit  aid  from  Henry  the  Eighth,  engaging  to  deliver  the  Cas- 
tle.^ They  returned  with  an  assurance  of  his  assistance,  upon 
condition  they  would  promote  the  marriage  between  the  young 
Queen  and  Prince  Edward.  In  February  following,  the  King 
granted  a  subsidy  of  Jt^l  180,  with  a  supply  of  provisions  for 
support  of  the  garrison;  and  among  other  pensions,  Balnaves 
wa'^  to  receive  £125,  payable  from  the  2oth  of  March.  He  is 
also  said  to  have  received  the  sum  of  .^300  from  Edward  the 
Sixth,  who  continued  the  same  line  of  policy,  found  so  advan- 
tageous by  other  English  monarchs,  "  of  establishing  the  Eng- 
lish policy  by  corruption;""  and  we  learn  that  a  further  sum  of 
£60  was  paid  "  to  Henry  Balnaves,  remaining  in  France."^  On 
his  return  from  England  in  February,  Balnaves  was  enjoined 
to  use  his  utmost  endeavours  to  induce  the  nobility  to  with- 
draw themselves  from  their  allegiance  to  the  Governor;  but 
the  death  of  the  English  monarch,  in  the  early  part  of  1547, 
frustrated  their  expectations. 

These  negotiations  were  renewed;  and  in  a  contract,  which 
is  dated  at  the  Castle  of  St  Andrews,  9th  of  March  1546-7, 
the  subscribers  being  "  ever  dedicate  to  the  service  of  our  late 
Maister  the  Kynges  Majestie  that  dead  ys,  King  Henry  the 
Eight;"  in  their  own  name,  and  that  of  their  friends,  "partakers 
with  thame.  being  also  true  and  faithful!  men,"  engage  to 
carry  into  effect  the  proposed  alliance  between  Edward  and 
Mary,  to  deliver  up  the  son  and  heir  of  the  Governor,  and  to 
promote  the  unity  of  both  realms.     It  is  signed, 

NoRMAND  Leslye,  Master  of  Rothes. 

Master  Henry  Balnaves  of  Halhill. 

James  Kyrkcaldy  of  the  Grange. 

David  Monypenny  of  Pitmuly, 

William  Kyrkcaldy.^ 


'  This  was  probably  in  May  1547:  '  Chalmers's  Life  of  Queen  Mary, 

See  note  in  vol.  i.  p.  185.  vol.  iii.  p.  342. 

*  Diurnal  of  Occurrents,  p.  43.  *  Ilyraer's  Foedera,  vol.  xv.  p.  133. 


[     411     ] 

Two  days  later,  or  on  the  1 1  th  of  March,  Patrick  Lord  Gray 
signed  articles  of  a  similar  tenor;  Norman  Lesley,  James 
Kirkcaldy,  Henry  Balnaves,  and  Alexander  Quhytlaw  of  New 
Grange,  being  witnesses.^  In  connection  with  this  agreement, 
Balnaves  had  undertaken  another  journey  to  England;  and 
he  addressed  a  letter  to  the  Protector,  Duke  of  Somerset, 
upon  his  reaching  Berwick,  on  the  18th  of  April,  which  is  now 
printed,  probably  for  the  first  time,  from  the  original  in  the 
State  Paper  Office.^ 

In  August  1547,  the  Castle  of  St  Andrews  having  surren- 
dered to  the  Governor,  Balnaves,  with  the  chief  persons  with- 
in the  Castle,  to  the  number  of  six  score,  were  carried  as  pri- 
soners to  France.^  It  was  during  his  captivity  at  Bouen  that 
he  wrote  the  following  Treatise  on  Justification,  which,  as  al- 
ready stated,  was  revised  by  Knox,  who  divided  it  into  chap- 
ters, with  a  Summary  of  the  contents;  and  having  prefixed  to  it 
his  Epistle,  (which  forms  the  commencement  of  the  present 
volume.)  sent  the  manuscript  to  Scotland;  but  during  the  life- 
time of  both  Knox  and  the  Author,  the  work  was  considered 
as  lost.  '''How  it  was  suppressed,"  the  former  says  in  ]56(), 
"  we  know  not;^'  and  allusion  is  made,  in  the  Dedication,  to 
his  earnest  desire,  as  almost  nothing  more  so,  that  it  should  be 
diligently  sought  out  and  preserved  from  perishing.  It  has 
been  mentioned  as  having  been  actually  printed  in  1550,  and 
described  as  two  distinct  works; ^  but  the  publication  of  such 
a  Treatise  in  Scotland  at  that  time  would  not  have  been  toler- 
ated; and  the  title  given  to  it,  in  1584,  might  easily  mislead 
any  one  who  had  not  an  opportunity  of  examining  the  original, 
which  is  of  considerable  rarity. 

Of  the  actual  resignation  or  deprivation  of  Balnaves  as  a 
Lord  of  Session,  as  already  noticed,  no  mention  occurs  in  the 
public  records,  but  these  are  not  fully  preserved.  When  Ro- 
bert Carnegie  of  Kinnaird  was  nominated  by  the  Governor 
to  the  place  of  a  Temporal  Judge,  4th  July  1547,  it  is  specially 
assigned,  in  the  letter  to  the  Lords  of  Session,  as  a  reason  for 
his  appointment,  "that  thair  is  diverse  of  their  College  deceist, 

'  Rymer's  Foedera,  vol.  xv.  p.  144.  taken  refuge  there,  to  the  number  of 

'  See  No.  II.,  page  418.  six    score    persons,  were  carried    as 

'  Upon  the  24th  of  July  1547,  the  prisoners  to  France ;  the  galleons  hav- 

King  of  France  send  in  Scotland  six-  ing  set  sail  on  the  7th  of  August. — 

teen  galleons  to  siege  the  Castle  of  St  (^Diurnal  of  Occurrents,  p.  44.) 

Andrews,  and  upon  its  surrender,  the  *  Mackenzie's  Lives,  vol.  iii.  p.  147 ; 

Lairds  of  Grange,  elder  and  younger,  Herbert's  Typographical  Antiquities, 

Norman  Lesley,  the  Laird  of  Pitmilly,  vol.  iii.  p.  1482. 
Balnaves,  Knox,  and  others  who  had 


[     412     ] 

and  utheris  ahsent.,  wlicrthrough  tlicy  ar  not  an  sufficient  num- 
ber to  decyd  caussis."'  A  notice  in  the  Treasurer's  accounts, 
however,  shows  that  his  forfeiture  took  place  during  his  capti- 
vity in  France.  On  the  5th  of  December  1548,  the  messenger 
who  was  sent  to  Fife  to  summon  an  assize  on  the  Laird  of 
Raith,  at  the  same  time  was  directed  to  "execute  summondis 
of  treason  upon  the  Laird  of  Petmillie  (Monypenny)  and  Mais- 
ter  Henry  Bahiaves/'' 

In  the  Parliament  held  at  Edinburgh  in  March  1556,  the 
forfeiture  of  the  Lairds  of  Grange,  Ormiston,  Biunstone,  and 
of  Jialnaves,  was  rescinded  by  direction  of  the  Queen  Regent.^ 
Having  soon  after  returned  to  Scotland,  we  find  him  taking  an 
active  part  in  managing  the  affairs  of  the  Congregation.  After 
the  accession  of  Queen  Elizabeth,  who  favoured  the  Protes- 
tant party  in  Scotland,  Balnaves  was  again  called  upon  to 
engage  in  the  stirring  events  of  tliat  period.  For  the  purpose 
of  negotiating  with,  and  supporting,  the  Lords  of  the  Congre- 
gation, Sir  Ralph  Sadler  and  Sir  James  Cioft  were,  in  August 
1559,  sent  with  secret  instructions  to  reside  at  Berwick.  On 
the  3d  of  that  month,  the  Queen  issued  a  warrant  for  d^SOOO 
to  be  paid  to  Sadler,  "to  be  by  him  employed  accordinge  to 
suche  instructions  as  we  shall  give  hym;"  and  he  was  duly  au- 
thorized "  to  rewarde  any  maner  of  persone  of  Scotlande,  with 
such  sommez  of  money  as  ye  shall  think  meete,''  out  of  the  said 
sum.  Two  similar  letters  of  credit,  each  for  £3000,  were  dis- 
patched to  Sadler,  on  the  5th  of  October  and  in  November  fol- 
lowing.^ It  has  already  been  noticed,*  that  on  the  20th  of  Au- 
gust, they  addressed  a  letter  to  Knox  by  the  return  of  his  messen- 
ger, expressive  of  the  desire,  "  that  ^Ir  Henry  Balnaves,  or  some 
other  discrete  and  trustie  man,  might  repayre,  in  suche  secret 
maner,  and  to  such  a  place,  as  I  have  appoynted  here,  to  the 
intent  we  might  conferre  with  him  touching  their  affayres." 
For  so  Sir  James  Croft  wrote  on  the  same  day  to  Secretary 
Cecil.*  Balnaves,  whom  Knox  there  styles  "  a  man  of  good 
CREDITE  IN  BOTH  THE  REALM ES,"  was  accordingly  despatched, 
and  arrived  at  Berwick  on  Wednesday,  the  6th  of  September, 
at  midnight.  His  mission  was  so  far  successful,  that  he  ob- 
tained from  Sir  Ralph  Sadler,  in  the  Queen's  name,  a  promise 
of  .£^2000  sterling,  which  was  to  be  shipped  at  Holy  Is'and 

'  MS.  Collections,  ut  supra.  '  Ellis's  Original  Letters,  the  Tliird 

'  Sir  James  Balfour's  Annals,  vol.  i.       Series,  vol.  iii.  p.  332. 
p.  305.  ♦  Vol.  ii.  p  38. 

«  Sadler's  State  Papers,  v  l.i.  p.  399. 


[     413     ] 

with  "  as  much  secrecie  as  possible.*"  On  the  8th  of  Septem- 
ber, Sir  Ralph  Sadler,  in  a  letter  to  Secretary  Cecil,  recites  at 
great  length  the  "  long  talke'"'  he  had  with  Balnaves  on  the 
state  of  parties  in  Scotland.  A  letter  addressed  by  himself 
to  Sadler  and  Crofts,  from  Stirling,  on  the  28d  of  that  month, 
a,lso  contains  some  important  information  on  the  same  subject: 
both  letters  are  published  in  Sadler's  State  Papers.^  On  the 
21st  of  October,  after  sermon,  Balnaves  came  to  Randolph,  and 
requested  him  to  inform  Sadler  and  Croft  of  various  proceedings 
of  the  Lords  of  the  Congregation.  On  the  last  of  that  month, 
Cecil  writes  from  Court,  and  says,  "  If  Balnaves  shuld  come,  it 
wold  prove  dangerous;  and  therefore  it  is  thought  better  that 
he  be  forborne  until  the  matter  be  better  on  foot."  ^ 

In  a  subsequent  letter  addressed  to  Croft,  from  Edinburgh, 
on  the  4th  of  November,  Balnaves  refers  to  some  accusations  of 
his  want  of  diligence  in  writing  intelligence,  and  in  not  having 
bestowed  the  money  he  had  received  upon  the  common  affairs, 
but  upon  particular  individuals.  He  states  in  reply  how  the 
money  had  been  expended  for  the  support  of  the  troops  that 
were  enlisted;  the  payment  to  each  of  the  six  companies  of 
foot  soldiers,  extended  monthly  to  d^290  sterling,  that  of  100 
horsemen  to  £'2')0;  and  that  500  crowns  were  given  to  the 
Earl  of  Glencairne  and  Lord  Boyd,  which,  he  says,  "  was  the 
best  bestowed  money  that  ever  I  bestowed,  either  of  that  or 
any  other.""  "  But  in  tymes  to  cum,  (he  adds,)  I  shall  save 
myself  from  such  blame,  with  the  grace  of  God.  I  think  I 
deservit  more  thanks.  It  was  presumit  that  I  had  receyvit 
twenty  thousand  crownis,  and  would  not  bestow  it  as  every 
man  wold.  This  is  the  commoditie  that  I  had  for  my  tra- 
vell;  but  I  serve  God  principallie  in  this  matter,  and  con- 
sequentlie  that  thing  which  may  tender  the  common-weale  of 
baith  thir  Realmes,  as  God  beareth  witnes  to  my  conscience, 
and  I  am  hable  to  justifie  when  tyme  and  occasion  suit:  so 
I  take  the  less  care  of  tales."*  Sadler  and  Croft,  in  a  joint 
letter  to  Randolph,  on  the  5th  of  November,  thus  refer  to  his 
vindication:  "And  whereas  we  perceyve  by  Balnaves  lettres, 
that  he  laboureth  to  excuse  himself  of  such  things  as  he  sup- 
poseth  us  to  charge  him  withall,  which,  as  we  take  it,  he 
gathereth  of  such  communication  and  talke  as  we  had  with 
[Cockburn  of]  Ormeston,  you  shall  declare  unto  him,  on  our  be- 

1  Sadler's  State  Papers,  vol.  i.  p.  461.  «  lb.,  vol.  i.  p.  532. 

Balnaves's  letter  is  subjoined  as  No.  ^  Keith's  History,  vol.  i.  p.  403;  and 

III.  page  420.  reprinted  as  No.  V.  at  page  423. 


half,  that  the  care  which  we  have  of  their  comnien  accyon,  moved 
us  to  say  our  raynds  frankly  to  the  saide  Ormeston,  wherein  we 
mynded  nothing  lesse  then  to  offende  Balnaves;  and  therefore 
pray  him  to  tliinke  of  us  whatsoever  we  say,  that  we  be  no  less 
carefull  of  their  well  doing  then  he  is;  and  that  we  do  not  only 
take  all  his  doings  in  goode  parte,  but  also  rest  his  assured 
frends  to  our  power.'' ^ 

For  the  purpose  of  communicating  speedy  and  accurate  in- 
telligence between  the  chiefs  of  the  Congregation,  Knox  was 
appointed  to  attend  those  of  Fife,  and  Balnaves  was  sent  to 
act  as  Secretary  to  the  noblemen  in  the  West.  This  was  in 
the  month  of  November.  On  the  15th  of  that  month.  Croft 
informs  Cecil  of  a  rumour  that  young  Lethington  and  Balnaves 
had  come  to  England.  A  letter,  however,  from  Balnaves  was 
brought  by  Thomas  Randolph,  (sometimes  called  Randall,  and 
who  also  assumed  the  name  of  Barnaby,)  who  accompanied 
Secretary  Maitland  in  this  journey.  Tiiey  came  by  water  to 
Holy  Island,  and  were  secretly  admitted  by  Croft  into  the  Cas- 
tle of  Berwick. 

In  February  1559-60,  it  was  resolved  to  send  Lord  James 
Stewart,  Lord  Ruthven,  the  Master  of  Maxwell,  Secretary 
Maitland,  Wishart  of  Pitarrow,  and  Balnaves,  to  a  confer- 
ence with  the  Duke  of  Norfolk,  on  the  25th  of  that  month, 
at  Berwick.  On  this  occasion,  they  came  by  sea  from  Pitten- 
weem,  "as  the  way  by  lande  is  both  daungerous  and  longe;""^ 
and  the  result  was  the  settling  the  treaty  of  Berwick,  by  which 
the  aid  of  the  English  government  was  openly  afforded,  and  the' 
Reformation  in  Scotland  before  long  fully  established.^ 

Of  the  subsequent  history  of  Balnaves,  after  the  establish-' 
ment  of  the  Reformation,  there  is  not  mUch  to  relate.  Ac- 
cording to  Knox,^  at  the  Parliament  held  in  May  1563,  Kirk- 
caldy of  Grange,  Balnaves,  and  two  others,  "  were  restored."" 
The  records  of  that  Parliament  ai'e  not  preserved,  but  any 
act  rescinding  their  forfeiture  must  be  assigned  to  an  earlier 
date;  and  took  place,  as  we  have  seen,  in  March  1556.  But 
this  later  act  might  refer  to  compensation  for  the  losses,  or 
restoration  of  their  heritable  property,  and  not  of  their  per- 
sonal privileges;  as  in  fact,  on  the  11th  of  February  1563, 
Balnaves  had.  been  reappointed  to  a  seat  on  the  Bench,  upon 


'  Sadler's  State  Papers,  vol.  i.  p.  548.       a  copy  of  the  Treaty  is  inserted ;  and 

2  lb.,  vol.  i.  p.  705.  note  1,  p.  52. 

•  See  sujc>ra,  vol.  ii.  p.  45-52,  where  *  See  vol.  ii.  p.  381. 


[     415     ] 

the  occasion  of  a  vacancy.     This  we  learn  from  the  following 
entry  in  the  Ada  Dominorum  ConcUii  et  Sessionis: 

"  Vndecimo  Fehruarij  Anno  Domini^  etc.  lxij° 
"  Sederunt,  &c. 

"  Hie  intravit  M.  Henricus  Balnavis,  Ordinarius. 

"Compeirit  Maister  Henrie  Balnavis  of  Halhill,  and  pre- 
"  sentit  ane  writting  of  the  Quenis  Grace,  subscrivit  with  hir 
"  Gracis  hand,  desyring  the  Lords  to  admitt  him  an  Ordinar  in 
"  place  of  umquhill  Sir  Jhone  Campbell  of  Lundy  knycht,  as 
"  at  mair  length  is  eontenit  in  the  said  writing,  of  the  dait  at 
"  Edinburgh,  the  xvij.  day  of  Januar,  &c.  According  to  the 
"  quhilk  writing,  the  saidis  Lordis  ressavit,  and  ressavis  the' 
"  said  Maister  Henry  in  ane  of  thair  Ordinar,  and  quha  maid 
"  faith,"  &c. 

On  the  29th  of  December  l^Go,  Balnaves  was  named  one  of 
the  Commissioners  appointed  to  revise  the  Book  of  Discipline. 
It  is  also  stated,  but  upon  no  sufficient  evidence,  that  he  acted 
as  one  of  the  Assessors  to  the  Earl  of  Argyle,  in  the  mock  trial 
of  Both  well,  for  Darnley's  murder.^ 

In  the  proceedings  that  took  place  in  England,  after  the  Earl 
of  Murray  was  chosen  Regent,  accusing  Queen  Mary  as  acces- 
sory to  her  husband's  murder,  Balnaves  was  one  of  the  Regent's 
attendants  or  assessors.  The  inquiry  was  commenced  at  York 
on  the  4th  of  October  1568,  adjourned  to  Hampton  Court  on 
the  30th,  and  continued  there  and  at  Westminster  in  the 
month  of  December.^  It  does  not  appear  that  Balnaves  took 
any  active  part  in  the  pleadings;  but  the  persons  referred  to, 
George  Buchanan,  and  John  Wood  the  Regent's  Secretar), 
had  each  a  suit  of  black  velvety  Secretary  Maitland  an  allow- 
ance of  dP20D,  and  Balnaves  various  articles  of  dress,  amount- 
ing to  ^£^23 1  :  4  :  3.  The  chief  items  of  articles  furnished  for  his 
use  may  be  quoted  from  the  Treasurer's  accounts:  "Item,  the 
xvj.  day  of  September,  be  my  Lord  Regent  grace  precept  to  Mais- 
ter Henrie  Balnavis  of  Halhill,  ix.  elnes  ij.  quarteris  of  fyne  blak 
weluote,  the  elne  vij.lib.  Summa  Ixvj.lib.  x.s.  Item,  iij.  elnis 
of  fyne  tripe  weluote,  the  elne  XX. s.  Summa  iiij. lib.  x.s.  Item, 
iiij.  elnis  ij.  quarteris  of  blak  Inglis  freis,  the  elne  xx.s.  Summa 
iiij. lib.  X. s.;  with  various  other  furnishings,  amounting  to 
£\d>.  19.  ]J.  Item,  V.  elnis  j.  quarter  of  fyne  blak  claith,  the  elne 
vj.lib.  xs.    Summa  xxxiv.lib.  ij.s.  vj.d.     Item,  xij.  elnis  of  blak 

'  Keith's  History,  and   Brunton's  *  Goodall's  Queen  Mary,  vol.  ii.  pp. 

and  Uaig's  Senators  of  the  College  of      108,  307. 
Justice,  p.  62. 


[     416     ] 

damas,  the  elne  iij.lib.  x.s.  Surama  xlij.llb.  Item,  viilj.elnia 
iij.  quarteris,  half  quarter  of  satene,  the  ehie  iij.lib.  v.s.  Summa 
xxviij.Hb.  xvj.s.  x.d.  Item,  viij.  elnis  ij.  quarters  of  cowgraine 
taffeteis,  the  elne  iij.lib,  x.s.  Summa  xxix.lib,  xv.s.  Item, 
.ine  hat,  as  the  said  precept  with  the  acquittance  of  resait 
schawin  upon  compt  beiris,  xl.s." 

In  the  Convention  held  at  Stirling  on  the  12th  of  February 
1568-9,  "  The  haill  Lords  of  the  Previe  Counselle,  and  utheris 
of  the  Nobilitie  and  Estaittis  above  writlin,  allowit  the  pro- 
ceedingis  of  my  Lord  Regentis  Grace  and  Lordis  Commis- 
sionaris  that  wer  with  him  in  the  realme  of  England:  The  same 
proceedings  being  declarit  and  red  to  them.""^  It  may  further 
be  noticed,  that  after  Balnaves''s  return  fi-om  England,  he  ap- 
pears to  1  ave  received  the  sum  of  ^t^SOO.^  His  name  also  occurs 
in  the  Records  of  Privy  Council,  although  there  is  no  evidence 
of  his  having  been  formally  readmitted.  He  still  continued 
however  in  the  performance  of  his  judicial  functions  till  within 
a  short  period  of  his  death.  On  the  20th  of  June  1569,  he 
being  personally  present,  there  was  presented  before  the  Lords 
of  Session  a  deed,  which  was  ordered  to  be  registered,  dated 
at  Balmuto  and  Edinburgh  on  the  11th  and  12th  day  of  that 
month,  being  a  contract  of  marriage  entered  into  betwixt  David 
Boiswell  of  Balmuto  for  himself  and  Christian  J3oiswell  his  law- 
ful daughter  on  the  one  part,  and  Mr  Henry  Balnaves,  liferenter 
of  the  lands  of  Halhill,  and  one  of  the  Senators  of  our  Sovereign 
Lordis  College  of  Justice,  and  James  Melvile,  his  son  adop- 
tive, and  ftar  of  the  saids  lands  of  Halhill,  on  the  other  part; 
that  "  the  said  James  Melvile  sal,  God  willing,  marie  and  talc 
to  his  spousit  wyf  the  said  Christiane  Boiswall,  and  sail  solemp- 
nizat  and  compleit  the  band  of  matrimonie  with  hir  in  face  of 
the  haly  kirk  and  congregatioun,  conforme  to  the  law  of  God 
now  establischit  within  this  realme  of  Scotland,  betuix  the 
day  and  dait  heirof  and  the  feist  of  Lambes  next."'"'  &c.^ 

Balnaves  died  at  Leith  in  the  month  of  February  1 569-70. 

'  Reg.  Seer.  Concilii,  p.  103.  ^  Register  of  Deeds,  &c.,  vol.  ix. 

*  In  the  Treasurer's  accounts,  op-  1566-1569. — The  followinjf  is  a  facsi- 

posite  August  1571,  but  evidently  in-  uiile  of  his  signature  in  1539,  as  one 

serted  in  the  wrong  place,  is  a  slip :  of  the  Auditors  of  some  public  ac- 

"Item,  be  my  Lord  Regentis  grace  counts, 

speciale  command,  to  Maister  Henrie  a 

Balnavis  of  Halhill,  kuyclit,  iij.'lib."  JT'''^tf     J          I           y^ 

In  the  margin  of  the  slip  is  written,  CLx^il^^iildA^^L-i  'jt*^ 

probably  by  Balnaves   himself,  «  2'o  yj;Vi^l^J*^f-^'^%eVt^ 

mend  the  dt/tement  of  me  in  this  Irukc.''*  Uy 


[     417     ] 

A  copy  of  his  Confirmed  Testament  is  annexed  at  page  427; 
and  it  proves  his  gratitude  to  the  family  of  his  early  patron,  in 
makincr  James  Melville,  his  adopted  son,  heir  of  the  estate  of 
Halhill. 

During  the  whole  course  of  his  active  life,  the  political  and 
religious  conduct  of  Balnaves  exhibits  a  rare  degree  of  con- 
sistency under  adverse  circumstances.  Melville,  who,  in  his 
younger  days,  had  been  sent  to  France  as  one  of  Queen  Mary's 
pages  of  honour,  visited  Scotland  in  June  1559,  to  ascertain 
for  his  Koyal  Mistress  the  state  of  public  affairs,  and  the 
intentions  of  her  natural  brother,  Lord  James,  Prior  of  St 
Andrews,  better  known  as  the  Regent  Earl  of  Murray.  He 
was  introduced  to  Lord  James  by  Balnaves,  and  from  his 
account  of  their  interview,  contained  in  his  Memoirs,  the  fol- 
lowing passage  may  appropriately  conclude  the  present  biogra- 
phical notice  : 

"Master  Hendre  ]3elnaves  (says  Melville)  was  then  in  great 
credit  with  hym  (Lord  James,  Prior  of  St  Andrews)  and  loved 
me  as  his  aioen  soiie,  be  some  acquaintance  I  had  with  him  in 
France,  and  plesoures  I  had  done  to  him  during  his  banishment. 
He  first  shew  unto  me,  sa  far  as  he  knew  of  my  Lord  James 
intention;  and  encouragit  me  to  be  plane  with  the  said  Lord 
James,  and  assured  me  of  secrecie,  and  of  honest  and  plain 

dealing;    FOR  he  W'AS  a  GODLY,  LEARNIT,    LANG  EXPERIMENTED, 

WYSE  Counsellor;  and  past  with  me  to  the  said  Lord  Pry- 
our.""^  Knox  also,  who  had  enjoyed  such  long  and  confidential 
intercourse  with  Balnaves,  mentions  him  as  "an  old  profes- 
sor;"^ and  elsewhere*  speaks  of  him  as  highly  esteemed  as  a 
man  of  learning  as  well  as  piety. 

\n  regard  to  the  following  Treatise,  it  is  valuable  as  exhibit- 
ing Knox's  sentiments  on  an  important  point  of  Christian  doc- 
trine, while  his  notes  and  summary  entitle  it  in  some  respects 
to  a  place  amongst  his  own  writings.  On  this  subject,  the  bio- 
grapher of  Knox  remarks,  "  In  reading  the  writings  of  the  first 
Reformers,  there  are  two  things  which  must  strike  our  minds. 
The  first  is,  the  exact  conformity  between  the  doctrine  main- 
tained by  them  respecting  the  Justification  of  sinners,  and  that 
of  the  Apostles.  The  second  is,  the  surprising  harmony  which 
subsisted  among  them  on  this  important  doctrine.     On  some 

1  Memoirs  of  Sir  James  Melville  of  ^  Vol.  i.  p.  99. 

Halhill,  (Baiiiiatyne  Club  edit.)  p.  81.  3  ib^  p.  226. 

Edinb.  1827,  4to. 

VOL.  111.  2  D 


[     418     ] 

questions  respecting  the  Sacraments,  and  the  external  govern- 
ment and  discipline  of  the  Church,  they  differed;  but  upon  the 
Article  of  Free  Justification,  Luther  and  Zuinglius,  Melanc- 
thon  and  Calvin,  Oranmer  and  Knox,  spoke  the  very  same  lan- 
guage. Tliis  was  not  owing  to  their  having  read  each  other's 
writings,  but  because  they  copied  from  the  same  Divine  origi- 
nal. The  clearness  with  which  they  understood  and  explained 
this  great  truth  is  also  very  observable.  More  learned  and 
able  defences  of  it  have  since  appeared;  but  I  question  if  it 
has  ever  been  stated  in  more  scriptural,  unequivocal,  and  de- 
cided language,  than  in  the  writings  of  the  early  Reformers. 
Some  of  their  successors,  by  giving  way  to  speculation,  gra- 
dually lost  sight  of  this  distinguishing  badge  of  the  Reforma- 
tion, and  landed  at  last  in  Arminianism,  which  is  nothing  else 
but  the  Popish  doctrine  in  a  Protestant  dress.  Knox  has  in- 
formed us,  that  his  design,  in  preparing  for  the  press  the  Trea- 
tise written  by  [Mr]  Henry  Balnaves,^  was  to  give  along 
with  the  Author,  his  '  Confession  of  the  Article  of  Justification 
therein  contained.'  I  cannot,  therefore,  (Dr  M'Crie  adds)  lay 
before  the  reader  a  more  correct  view  of  our  Reformer's  senti- 
ments on  this  fundamental  Article  of  Faith,  than  by  quoting 
from  a  book  which  was  revised  and  approved  by  him."^ 

In  quoting  the  above  passage,  the  intelligent  Editor  of  the 
British  Reformers,  in  18  jl,  subjoins, — "■  May  we  not  say,  that 
more  learned  defences  of  the  doctrine  of  Justification  by  Faith 
perhaps  have  since  appeared,  but  it  would  be  difficult  to  point 
out  any  of  equal  ah'diti/^  in  all  essential  respectsT' 


APPENDIX. 

I. 

Abstract  op  a  Charter  of  Confirmation  to  Balnaves  op 
THE  Lands  of  Halhill.     1539. 

Carta  confirmationis    Mro.   Henrico   Balnavis   et  Christinre 
Scheves  suae  sponsaj  in  conjuncta  inleodatione  et  heredibus  inter 

'  Dr  M'Crie,  by  mistake,  here  styles  '  M'Crie's  Life  of  Kuox,  vol.  i.  p. 

him  Sii  Henry  Balnaves.  390. 


r  419  ] 

ipsos  legitime  procreatis  seu  procreandis ;  quibus  deficientlbus, 
legitimis  et  propinquioribiis  heredibus  seu  assignatis  dicti  Ma- 
gistri  Henrici  quibuscunque  super  cartam  illis  factam  per  Alex- 
andrum  Cummyng  de  Jnneralochy/  de  data  8  die  Augusti  1539: 
De  omnibus  et  singulis  terris  suis  de  Estir  Cullessy  nunc 
vocatis  lie  HalMU.,  cum  molendinis  earundem  et  suis  pertinen- 
tibus  jacentibus  infra  Dominium  et  Vicecomitum  de  Fiffe, 
Tenend.  de  Rege,  &c.  Reddendo  summam  viginti  octo  marca- 
rum  monetae  Scotia?,  unacum  decem  bollis  avenarum  et  duobiis 
duodenis  pulturarum,  secundum  tenorem  cartas  feodifirmse  per 
Regem  et  suos  prsedecessores  dicto  Alexandre  Cummyng  et 
prredecessoribus  suis  desuper  confecta?  ad  terminos  in  eadem 
contentos  Insuper  de  novo  dando  concedendo  et  confirmando 
dicto  Mro.  Henrico  ejus  Sponsae  eorumque  prasdictis  totum 
jus  titulum,  &c.  Testibus,  &c.,  dat.  apud  Petlethy,  10  die 
Augusti  1539.' 


IT. 

Letter  from  Balnaves  to  the  Lord  Protector,  Duke  of 
Somerset.     ]547. 

Pleaseth  your  most  nobill  Lordschip,  be  aduerteseth  my 
dewite  remembred,  this  day,  aboute  sevyn  of  the  clok,  I  arryv- 
ed  at  Bervik,  and  sail,  with  Goddis  grace,  mak  deligence  to- 
warde  your  Lordship.  The  wyndes  hes  bene  some  parte  con- 
trarius  sens  Setterday  that  I  come  from  the  Oastell  of  Sanct 
Andrewes,  wharthrou  I  ame  some  parte  euill  disposeth;  so  ex- 
cept I  happyn  to  gett  the  better  horses  for  my  selfe,  it  wilbe 
ane  greit  bender  to  my  passage.  If  it  be  your  most  nobill 
Lordship's  pleasour,  I  think  best  that  Jhone  Lesly  be  conveyed 
abrode  in  the  centre  with  some  gentilman  in  halking  or  huntyn 
whill  I  haue  spokkyn  some  thingis  at  lenth  to  your  Lordship; 
And  then  that  he  be  send  fore,  and  that  this  be  not  knowin  to 
hym,  but  alwayes  that  he  be  weill  treated,  and  know  no  thing 
of  my  cuming,  whill  your  Lordship  aduertess  hym  efterwartis. 

'  A  charter  of  the  lands  of  Eister  the  subsequent   charter  to  William 

Cullessy  was  granted  to  Sir  William  Gumming,  their  son    and   heir,   and 

Gumming  of  Innerlochy,  knight,  aZj'as  Margaret    Hay,    14th    July    1513. — 

Slarchmont    Herald,    and    Ghristian  (Registrum    Magni   Sigilli,   lib.   xiv. 

Prestoun,  his  spouse,  18th  September  No.  187.) 

1507.     These  lands  are  included  in  2  jb  1;^,.  xxvi  No.  310. 


[     420     ] 

Sclilr  Jlione  T3oi-th\vik^  come  frome  the  Castell  with  ino.  Ail 
other  thiiiges  I  refferr  to  forther  declaratione  at  my  returnyng 
toward  your  good  Lordship,  whome  Ahiiyghty  (Jode  have  in 
his  eternall  tuitione.  Frome  the  Kingis  Majestes  towne  of 
Bervvyli,  the  xviij.  of  Aprill,  Anno  &c.  xlvij". 

Your  Lordsliip's  most  hummill  seruitour 
at  command, 


M.  H.  Balnaves. 


To  the  Ryght  Noball  Lord  Duke  of 
Somyrseit,    Lord    Protectour  and 
Governour  of  the  Kingis  Majestes 
Most  Nobill  Personne,  &c. 
Be  deliuered  with  deligence. 


in. 


Letter  from  Balnaves  to  Sir  Ralph  Sadler  and  Sir  James 
Croft.     Sept.  23,  1559. 

Eight  Worshipkull, 
After  most  heartie  commendacion:  Having  occasion  by  opor- 
tunitie  of  this  bringar  Mr  Whitlaw,  I  thought  it  good  to  ad- 
vertise you  of  the  proceedings  here  since  myn  arriving  and 
departing  from  you.  The  16  of  this  instant  I  cam  to  Striviling, 
where  1  founde  the  Lords,  together  with  my  Lorde  of  Arrane. 
The  matiers  I  had  in  hand,  as  secretlie  as  it  was  possible,  I 
communicate  to  a  fewe  nombre,  and  purpose  was  taken  with 
suche  diliuent  spede  as  might  to  gett  our  men  togither  ;  no 
daye  prefixit,  but  that  all  countreis  shulde  be  warned  to  be 
in  readines  upon  the  space  of  4  dayes  warning,  and  then  to 
have  the  certaintie  of  my  Lorde  Dukes  mynde  in  this  cause. 
We  past  to  Hamilton  the  19  of  this  instant,  and  there,  afttr 
all  our  purpose  was  opened  up  to  him,  he  gladlie  subscribed  all 
tlie  bonds  we  had  made,  bothe  towards  religion  and  other 
affaires  of  the  conmienweale.  And  he,  togither  with  the  rest 
of  the  Lords,  wrote  to  Therle  of  Huntley,  that  he  shulde  joyne 
him  to  them,  and  com  forwards  with  all  his  freends.  It  is  be- 
loved he  shall  be  upon  this  side.  Nowe  we  beyng  in  Hamilton, 
woorde  cam  to  us,  the  Frenchmen  ware  entred  to  the  fortefyeng 
of  Leitht,  whiche  thing  displeaseth  not  a  littell  the  Lords,  who 

'  An  account  of  Bortliwick  is  given  in  vol.  i.  p.  533,  Appendix,  No.  viii. 


[     421     ] 

incontinent  wrote  to  the  Quene  Regent,'  to  cause  them  desist 
from  the  saide  entreprise,  or  ells  the  hole  nobilitie  and  com- 
monalltie  of  the  realme  woolde  provide  remedie.  There  was 
no  aunswer  broii<;ht  aofain  of  their  lettre  at  this  tyme.  Not- 
withstanding finall  conclusion  is  taken  by  the  Lords,  to  convene 
with  all  the  force  and  strenght  they  maye,  the  15  of  this  next 
moneth,  and  not  to  depaurte  a  sounder,  till  they  accomplishe  the 
change  of  this  authoritie,  and  have  their  intent  of  the  Frenshe 
men,  ether  by  one  meanes  or  other.  And  bicause  we  feare  the 
fortefyeng  of  Leitht  in  this  meane  tyme,  if  it  be  possible,  with 
suche  nombre  as  maye  be  gathered  of  our  men,  we  make  to  take 
Edinburgh,  to  the  effect  the  Frenchmen  maye  be  impeded  of 
their  intreprise  ;  and  bicause  we  woolde  be  sure  of  the  Castell 
of  Edinburgh  to  freende,  there  is  lettres  sent  to  my  Lorde 
Erskyn  with  secret  credit.  I  trust  he  shall  mete  my  Lorde 
Prior  this  next  Soundaye,  to  common  upon  this  matier.  As 
suche  matier  takith  effect,  T  shall  advertise  you  tyme  by  tyme ; 
but  the  passage  is  verie  difficill.  My  Lorde  of  Arrane  is  verie 
desireous  to  have  Mr  Randolph  to  common  with  ;  and  to  that 
effect,  has  sent  this  bringar  with  his  owne  direction,  who  can 
open  all  these  maters  at  lenght  to  your  M.  as  he  shall  be  re- 
(jMvered.  Moreover,  if  we  shall  not  have  the  Ivke  thing  I 
brought  with  me,  sped  here  with  diligence,  about  the  latter  end 
of  this  next  moneth,  it  is  not  possible  to  kef>e  our  men  any 
long  tyme  togither.  Therefore  I  praye  your  M.  have  respect 
hereto,  and  advertise  with  this  bringar  me,  what  tyme  the  same 
maye  be  lippened  to  be  received,  that  I  maye  appoint  summe 
secret  man  to  that  effect.  For  it  is  not  possible  to  my  selfe  til- 
be  absent  frum  the  Lords  of  Counsaile,  while  these  maters  take 
summe  staye.  This  entreprise  of  Leitht  hathe  inflamed  the 
harts  of  our  people  to  a  woonderfuU  hatred  and  despite  of 
Fraunce,  wherthrough  I  thinke  there  shall  folowe  a  playne 
defection  from  Fraunce  for  ever.  Thus,  not  molesting  your  M. 
with  longer  lettre,  I  committ  you  to  the  tuicion  of  Almightie 
God.  From  Striveling  in  hast,  the  23  of  Sept.  1559. 
By  your  M.  assured  freend  at  power, 

Henry  Balnaves  of  Halhill. 

There  has  chancit  laitly  slauchter  between  the  Grames  of 
Eske  and  the  Maister  of  Maxwell,  who  is  our  frend;  and  if 
the  sam  shall  not  be  stayit  by  sum  meanes  of  your  Warden 

'  Their  letter,  or  rather  manii'esto,  vol.  i.  p.  41H.  It  bears  date  at  Ha- 
niay  be  found  in  Knox's  History     See       niilton,  19th  of  Se^jteniber  1559. 


[     422     ] 

of  the  West  Marches,  it  shall  make  the  said  Maister  Maxwell 
to  be  so  impedit,  that  he  may  not  brino;  furth  his  men  to  us 
in  our  necessite.  Good  it  were,  if  he  may,  that  sum  remedy 
was  providit  herein,  by  the  means  whereof  we  may  have  with- 
out lett,  the  force  and  strength  the  said  Maister  Maxwell  may 
make  to  us. 


IV. 

Extract  of  a  Letter  from  Thomas  Randolph  to  Sadler 
AND  Croft.     Oct.  22,  1559. 

This  daye  beyn^  the  21,  after  the  sermone  Mr  Balnaves  cam 
and  requeyered  me  to  write  unto  your  honours  as  here  foloweth. 
The  18  of  Oct.  we  cam  to  Edinburgh  withoute  impedement, 
and  the  19  wrote  a  lettre  to  the  Regent,  who  went  the  daye 
before  to  Lythe  :  the  substance  of  the  lettre  was,  that  she 
shoulde  cause  incontinent  the  Frenche  depart  from  Lythe. 
And  because  she  woolde  presently  give  no  answer  by  the  bearer, 
but  sought  to  protract  tyme,  the  xx.  of  this  instant  wee  sent  a 
trumpett  to  requyer  answer  withoute  further  delaye.  And  for- 
asmuche  as  in  all  her  dooyngs  she  seketh  nothing  but  to  pro- 
tract tyme,  we  intend  shoi-tlie  to  proclayme  her  enemye  to  the 
commen  wealthe  for  suche  causes  as  shall  be  ailedged  ;  and 
that  the  governemcnt  shall  be  used  by  the  counsell  alreadie 
chosen,  whereof  the  Duke  and  Therle  of  Arrain  are  princip;ill. 
Item,  To  mayntayne  this  matter,  we  cannot  kepe  our  com- 
panyes  together,  howbeit  the  nobles  remayne.  Therfore  we 
thinke  no  fewer  than  SOOO  footemen,  and  300  horsemen,  neces- 
sarie  to  be  kept  for  S  monethes,  to  recover  Lythe  again  ;  wher- 
fore  it  woolde  please  our  freends,  with  all  possible  diligence,  to 
hast  hither  money  for  the  payment  of  these  souldiers  for  the 
saide  tyme,  or  at  the  least  for  two  monethes;  and  if  this  be  not 
spedilie  aunswered,  it  shall  repent  us  and  our  freends  bothe,  for 
good  will  is  in  us,  but  our  power  is  not  to  furnisshe  accordingly. 
And  assure  their  honors  in  my  name,  the  lytell  money  I  brought 
with  me  bathe  servid  more  to  these  effects  then  if  they  had 
bestowed  themselfes  five  thousand  pounds,  as  the  dede  hathe 
shewed  from  the  begynnyng.  Item,  It  is  concluded  the  xxj.  of 
this  present,  with  the  consent  of  the  Lords  of  the  Congregacion, 
nobles  and  barons  assembled,  that  the  Regent  shall  be  deposed, 
and  this  to  be  proclaymed  upon  ^londaye,  which   is  the  23. 


r     423     ] 

The  hope  of  all  concord  this  daye  is  taken  awaye,  by  reason 
that  blood  is  dravven  largely  on  every  side.  Thus  muche  have 
1  charge  of  JNIr  Balnaves  to  write. 

This  daye  it  was  concluded  in  counsell  that  there  should  be 
levied  three  thousand  men  more,  and  every  nobleman  to  con- 
tribute to  his  abilitie,  and  to  give  any  adventure  they  can  to 
expell  the  Frenche,  whereunto  I  see  them  so  inclyned,  that  I 
think  it  not  possible  for  them  long  to  remayne. 

Kircaldie  in  hast  cam  unto  me,  to  requyer  me,  from  the  Lords 
of  the  Oongregacion,  to  dispatche  this  berer  with  suchs  credit 
as  he  bathe  to  saye,  desiering  you  to  lend  them  sumnie  power 
oute  of  hand.  The  rest  I  referre  for  lack  of  tyme,  most  hum- 
blie  taking  my  leave.     22  Oct.  an°.  5.9.     Hora  iercia. 


Lktter  from  Balnaves  to  Sir  James  Croft.     Nov.  4,  1550. 

After  most  hearty  commendations,  Ryclit  ^V^orsch^pfull,  this 
is  to  certifie,  that  the  mater  has  evill  chancit  the  Lord  of 
of  Ormestoun,^  who  by  the  Erie  Bothwell  was  this  last  Tusday 
at  nycht  besyde  Haddyngtoun  takin,  hurt,  and  spolzeit  of  that 
he  hadde.  How  sone  this  word  came  to  the  Lords,  they  upon 
Weddinsday  raid  to  Crechtoun,  four  hundrecht  horsmen,  tlire 
hundrecht  futemen,  and  certan  peces  of  ordinance,  trusting 
to  have  found  there  the  Erie  Bothwell ;  but  he  was  departit 
suddanly  upon  ane  hors  without  sadill,  bout,  or  spoures.  And 
then  the  Lords  tuke  the  house,  and  put  in  the  sam  fifty  hag- 
butars  to  keip  it,  and  send  the  capitan  of  the  said  hous  to  the 
Erie  Bothwell,  desiring  hym  to  restore  the  money,  and  redress 
the  wrong  done  to  the  Lord  of  Ormestoun,  or  ellis  they  wold 
spolze  the  said  house,  and  destroy  it.  As  zit  thay  have  resavit 
no  answer  of  hym,  hot  this  day  ar  ryddyn  agane  to  that  end, 
if  he  satisfie  thame  not,  to  perfornie  the  thing  they  promist 
liim.  Upoun  Weddinsday  last,  the  Frenchmen  being  advertest 
in  Leyth  of  the  small  number  left  in  this  town,  ischit  furt  and 
cam  suddanly  upoun  certan  pecis  of  ordinances  lyand  upoun 
the  hill  between  Leyth  and  Edinburgh,  schoting  at  Leyth,  and 
put  the  futemen,  whiche  was  but  ane  few  or  small  number,  fra 
the  said  ordinance,  and  tuke  two  of  the  sam,  one  whiche  was 
brokyn,  and  ane  other,  and  chasit  the  futemen  in  with  small 
'  John  Cockburn  of  Ormiston :  See  vol.  i.  p.  455,  note  2. 


[     424     1 

hurt ;  and  so  maid  siiclie  a  frey  to  the  town,  that  all  was  out 
of  order  the  space  of  two  hours.  Thar  was  slane  of  our  syde 
pure  men,  wemen,  and  bairns  in  the  sowborbs  of  the  Cannogait, 
ten  or  twelve  persones,  and  of  the  Frenchmen  as  many  or  mo, 
as  thamselfs  hes  grantit ;  amangs  the  whiche  they  want  two 
capitans,  whiche  thay  understand  to  be  takyn,  but  thay  ar 
dead  indeid.  All  this  mischance  happinnit  through  the  takyn 
of  the  Lord  of  Ormestoun.  As  for  his  hurt,  he  will  not  be  any 
thing  the  worse ;  but  the  lose  of  the  money  greves  us  sore, 
more  for  the  discovering  of  the  mater,  nor  the  want  of  the 
monev.  Howbeit  the  sam  is  ane  great  dammage  to  us  ;  for  it 
shall  not  be  possible  to  us  till  keip  our  men  togydder  without 
money,  and  that  Vkas  the  caus  of  the  last  written  I  send,  our 
necessite  being  so  great.  And  yit  if  heasty  remead  be  not  pro- 
vidit  for  oure  support,  it  will  be  too  true  that  I  wrot ;  for  we 
sail  suffer  the  present  dammage,  and  peraventure  when  you 
wald  support  us  it  shal  be  too  lait,  without  the  heastier  expe- 
dition be  maid  now  presentlie,  considering  that  whiche  was 
sent  is  lost. 

It  now  behuffit  me  to  answer  to  some  points  whiche  are  laid 
to  my  charge,  as  doing  my  duety  in  the  thing  committit  to  my 
credit.  The  first,  That  I  was  too  slaw  in  advertesement  geving. 
I  answerit  that  in  my  last  letter,  that  I  gave  sufficient  adver- 
tesement to  provide  money  in  the  letter  I  sent  with  Alexander 
Whitlaw,  advertesing  how  every  thing  was  appointit  to  be  done 
as  it  is  succedit  indeid ;  and  therfore  desirit  the  money  to  be 
in  reddyness  about  the  last  day  of  October,  or  soner :  and  this 
advertesement  was  geven  be  me  sax  weicks  before  the  tyme. 
As  for  ony  other  materis  of  wecht  or  importance,  I  had  none, 
till  the  tyme  we  cam  to  Edinburgh  ;  and  so  thar  is  na  suche 
great  caus  of  sleuthfulnes  toward  my  part.  And  as  for  my 
importunete  in  writtein,  if  you  did  know  how  I  was  urget  therto 
by  the  Lords,  and  also  the  necessite  which  cravet  the  sam,  that 
mycht  be  easily  borne  with  ;  but  if  I  had  writtyn  to  the  Ooun- 
sale,  I  wold  have  writtyn  no  less,  hearing  of  thame  by  mouth- 
speaking,  as  I  did  heir  of  you,  assuring  ayd,  as  necessite  requirit. 
And  as  for  keiping  of  closurs,  that  standit  not  in  my  hand  you 
know  ;  thay  whiche  sent  me  for  that  money  must  needis  be 
upon  counsale  of  disponing  therof,  whiche  was  not  possible  to 
keip  close,  by  reasone  of  the  listing  of  the  men  of  warre.  It 
is  knowing  that  we  are  not  hable,  without  support  of  others,  to 
susteyn  suche  charges,  and  therfore  our  adversaries  presumes 
we  have  support  of  you  ;  yea  veraly  our  awin  selves  cannot  keip 


[     425     J 

tlio  sam  close,  because  thar  is  so  many  being  upon  counsale 
whiche  cannot  be  brought  to  ane  few  number,  as  the  materis 
now  standis  with  us. 

Last,  where  it  is  reportit  to  you,  that  the  money  I  receyved 
was  not  bestowed  upoun  the  commoun  affaires,  but  upoun 
particular  persones,  &c.  Tliat  is  most  ontrue,  who  cvir  re- 
portit it,  as  I  schall  clerly  schew  ;  for  there  was  ane  thousand 
futemen  incontinent  listit,  whiche  are  payit  ane  monethes 
wages  with  the  said  money.  And  because  thay  thought  more 
necessarie  to  have  futemen  then  horsmen,  ther  was  listit 
agane  500  futemen,  whiche  ar  like\\yse  payit  ane  monethes 
wages.  And  ane  hundreth  horsmen  at  the  leading  of  the 
Lord  of  Gray  and  Alexander  Whitlaw,  whom  I  payit  at  the 
command  of  Mr  Randolph,  as  having  commission  from  you. 
And  I  deliverit  to  the  Erie  of  Glencarn  and  Lord  Boyd  500 
crowns,  which  was  the  best  bestowed  money  that  ever  I  be- 
stowed, ather  of  that  or  any  other ;  the  wiiich  if  I  had  not 
done,  our  hoyll  interprise  it  hatht  bene  stayd,  both  in  joyning 
with  the  Duke,  and  cuming  to  Edinburgh,  for  certan  particular 
causes  that  war  betwix  the  saids  Lords  and  the  Duke,  which 
war  sett  down  by  that  meanes  be  me  so  secrete,  that  it  is  not 
knowen  to  many.  Here  is  the  hoyll  mater  oppynnit  upoun  be- 
stowing of  the  said  money.  Now  judge  you  my  pie.  But  in 
tymes  to  cum  I  shall  save  myself  fi-om  such  blame  with  the 
grace  of  God.  I  think  I  desservit  more  thanks.  It  was  pre- 
sumit  that  I  had  receyvit  twentie  thousand  crowns,  and  wold 
not  bestow  it  as  every  man  wold.  This  is  the  commoditie  that 
I  had  for  my  travell,  bot  I  serve  God  principallie  in  this  mater, 
and  consequentlie  that  thing  whiche  may  tender  the  common 
weale  of  baith  thir  realmes,  as  God  bearetht  witnes  to  my  con- 
science, and  I  am  hable  to  justifie  when  tyme  and  occasion  suit ; 
so  I  take  the  less  care  of  tales.  Had  I  suit  sum  mennis  appe- 
tites, thar  hatht  been  no  vvord  of  the  money  besto\\4ng ;  but 
hatht  I  done  that,  I  culd  not  have  answerit  to  you  upoun  my 
honour,  as  I  dar  now  baldly  write  and  speake. 

The  man  whom  you  desyre  will  be  sent  to  you  freely  in- 
struckit,  how  soone  lasser  may  be  had,  and  sum  stay  of  thir 
present  besyness.  The  payment  of  our  futemen  extendis 
monethlie  everie  ansenye^  (whiche  ar  now  sex  in  number)  to 
J:?i90  sterling.  The  hundretht  horsemen  extends  to  monethlie, 
in  ordinarie  payment,  .£'230  sterling.  By  this  you  may  calkill 
what  twa  thousand  futemen  and  thre  hundreth  horsemen  will 
'  Ansenye,  or  enseinyie,  a  company  of  soldiers. 


[     42G     ] 

tak  monethlie,  whiche  is  the  least  number  the  Lords  desyris 
to  have  furnesat  at  this  tyine.  And  as  for  the  money  lost 
by  the  Lord  Ormestoun,  the  Lords  will  send  you  thar  writtyii 
upoun  the  sam  as  the  mater  hatht  chancit.  If  Mr  Randolplie 
hatht  not  bene  her  present,  I  wold  have  writyn  oftiner  to  you  ; 
notwithstanding  as  materis  occurris,  and  as  I  may  have  lesar, 
(whiche  is  rare)  you  shall  be  advertest.  Thus  not  molesting 
you  longar,  I  committ  you  to  the  tuition  of  Ahnychty  (iJod. 
From  Edinburgh  the  4th  day  of  November,  anno  Dom.  1559. 
Your  much  assured  frend  at  power, 

Henry  Balnavis  of  Halhill. 


VL 

Letter  from  Balnaves  to  Sadler  and  Croft.    Nov.  19, 1559. 

Ryght  Worshipfull,  after  my  mo?t  harty  commendations, 
having  no  other  maters  to  write  at  this  tyme  to  you  nor  they 
whiche  ar  knowing  manifestlie  by  common  report;  and  also 
the  bringer  hereof  can  at  more  lentht  declare  nor  is  neidfuU 
to  me  till  write;  yet  thought  I  it  nedefull  to  show  you  that, 
notwithstanding  theis  lait  alterations  and  changes,  there  is 
no  purpois  alterit  which  ever  was  begun  here  by  the  Lordes 
and  Nobilite  of  this  realm,  ether  concerning  the  menteyning 
of  true  religion,  or  keping  of  this  realme  in  the  ould  liberte 
thereof  from  the  tyranny  of  Frenchemen.  And  to  declare 
thare  myndes  to  the  Queues  Majestie,  they  have  send  Mr 
Secretarie  Ledington  fully  instructed  with  thar  myndes,  to 
whois  returning  the  Counsales  of  our  syde  makes  residence  in 
Glasguovv  and  Sanctandros  for  the  keping  of  the  contries  in 
order,  and  making  of  mo  frendes,  as  we  doubt  not  but  thay  will 
incresse  daly;  and  the  rather  that  it  be  knowing  we  have  your 
frendship,  as  at  more  lentht  the  bringer  hereof,  Mr  Randolphe, 
will  shew  you,  whom  I  committe  to  the  tuition  of  Almy'y  (iod. 
From  Sanctandros,  the  19  of  November  1559. 
Your  loving  frend  at  power, 

Henry  Balnaves  of  Halhill. 
To  the  Ryght  WorschipfuU 

Kny'es,  Sir  llauff  Sadler 

and    James     Orofte,    be 

these  deliverit. 


[     427     ] 


VII. 

jiaister  Henky    The  Testament  Testamentar  and  Inventar 
Al^^^rn  ^^  ^^^  gudis,   geir,  and  dettis  pertening   to 

x\i\<^!^Mar(ij  1571,  umquhile  Maister  Henry  Balnaves  of  Hat- 
Hiiii.,  ane  of  the  Senatouris  of  our  Soverane 
Lordis  College  of  Justice  the  tyme  of  his  dc- 
ceis,  quhilk  wes  in  the  moneth  of  Februar, 
the  yeir  of  God  I^.v'Mxix.  yeris,  faithfullie 
maid  and  gevin  up  partlie  be  him  self  upon 
the  thrid  day  of  Januar,  the  yeir  foirsaid, 
and  partlie  be  Jamks  Melvill,  his  sone 
adoptive,  quhome  the  said  umquhile  Mr 
Henry,  the  tyme  foirsaid,  be  his  latterwill 
underwritten,  nominat,  constitut,  and  maid 
his  Executour  testamentar,  as  the  same  at 
lenth  beiris. 

In  the  first,  The  said  James  Melville,  executour  foirsaid, 
grantis  that  the  said  umquhile  Maister  Henry  had,  the  tyme  of 
his  deceis  foirsaid,  the  gudis  and  geir  following  pertening  to 
him,  as  his  awne  proper  gudis  and  geir,  viz.,  Upoun  his  manis  cf 
Halhill,  sextene  drawand  oxin,  price  of  the  pece  v. lib.  vj.s.  viij.d. 
Summa  Ixxxv.  lib.  vj.s.  viij.d.  Item,  foure  ky,  thairof  tua  with 
thair  fo'lowaris,  price  of  the  pece  ourheid  iiij.  lib.  Summa 
xvj.lib.  Item,  twa  stottis,  price  of  the  pece  xl.s.  Sumna 
iiij.  lib.  Item,  xxiij  zewis,  price  of  the  pece  xv.  s.  Sumn  a 
xvij.lib.  v.s.  Item,  xxxiiij.  hoggis,  price  of  the  pece  x.  s.  Summa 
xvij.lib.  Item,  in  the  barne  and  barneyard  of  Halhill,  Ixx. 
bollis  of  aittis,  price  of  the  boll  ourheid,  xiij.s.  iiij.d.  Summa 
xlvj.lib.  xiij.s.  iiij.d.  Item,  in  ten  bollis  of  peis,  price  of  tie 
boll  XX.  s.  Summa  ten  lib.  Item,  xxvij.  bollis  of  beir,  price  of 
the  boll  xxvj.s.  viij.d.  Summa  in  money  xxxvj.  lib.  Item, 
tlirettene  bollis  of  quhete,  price  of  the  boll  thretty  shillings. 
Summa  xix.Iib.  x.s.  Item,  in  utensilis  and  domicilis,  by  the 
airschip,  estimat  to  xxvj.lib.  xiij.s.  viij.d. 

Summa  of  the  Inventar  ij'^.lxxviij.lib.  viij.s.  iiij.d. 

Followis  the  Dettis  awino-  to  the  Deid. 
Item,  Thair  was  awing  to  the  said  umquhile  Mr  Henry  be  his 
tcnnentis  of  Petconty,  of  the  fermes  thairof,  for  the  crop  and 


[     428     ] 

yeir  of  God  T™.v^.lxix.  yeiris,  thre  chalderis,  nyne  bolHs  victuall, 
price  of  the  boll  xx.s.  Summa  lix.lib.  Item,  be  Johne  Brad, 
for  the  males  of  the  bowhoiis  of  the  Mertymes  terme  preceding 
his  dcceis,  nyne  lib.  Item,  be  the  tennentis  of  Lethame,  of 
thair  teindis  of  the  said  yeir  x.lib.  x.s.  Item,  be  Duncane  Lov- 
ingston,  collectour  of  the  Quotis  of  the  Testamentis  of  Oontri- 
butioun  appertening  to  him  as  ane  of  the  Lordis  of  the  Sessioun, 
conforme  to  Robert  Scottis  clerk  thairof  ticket  maid  thairupon, 
thrie  skoir  nyne  pundis  viij.s.  And  becaus  it  mycht  happin 
that  the  said  umquhile  Mr  Henry  had  intromettit  with  mair  of 
the  Lordis  contributioun  nor  he  audit  to  haif  done,  Thairfoir  he 
willit  that  the  same  be  recompansit  and  satisfeit  be  the  said 
sowme  of  Ixix.lib.  viij.s.,  and  payit  thairwith. 

Smmiia  of  the  Dettis  awing  to  the  deid,  j^xlvij.lib.  xviij.s. 

Summa  of  the  Inventar  with  the  Dettis,  iiij-.xxvj.lib.  vj.s. 

Item,  The  said  umquhile  Maister  Henry  grantit  him  to  be 
awand  to  the  Laird  of  Sanct  Monanis  ane  hundreth  pundis,  to  be 
payit  howsone  the  airis  of  Culluthie  redemis  the  fyve  merk  land 
of  Sanct  Monanis,  quhilk  I  wodset  to  the  Laird  upon  tvva  hun- 
dreth and  fyftie  merkis,  becaus  I  gaif  thame  the  reversioun  upoun 
ane  hundreth  merkis  alanerlie:  als,  becaus  in  the  contract 
maid  betuix  me  and  the  said  Laird,  registrat  in  the  bukis  of 
Counsale,  I  wes  obleist  to  gif  him  ane  hundreth  pundis  money; 
and  he  being  desirous  to  haif  that  hundreth  pundis  put  in  the 
reversioun,  to  the  effect  the  saidis  landis  suld  be  the  langer 
unredemit:  Thairfoir,  he  consentand  to  the  discharge  of  ane 
hundreth  merkis  contenit  in  the  said  contract,  he  aucht  to  haif 
but  onlie  the  said  hundreth  pundis,  uthirwayis  na  thing  but  as 
law  will,  for  I  am  na  forder  obleist. — Item,  I  am  awand  for  the 
few  males  of  Halhill,  of  the  Mertymes  terme  preceding  my 
deceis,  nyne  pundis  xviij.s.  iiij.d.  Item,  for  the  few  males  of 
Petcontie  and  Muirfeild,  of  the  Witsunday  and  Mertymes  pre- 
ceding his  said  deceis,  xxij.lib.  ij.s.  Item,  to  Helene  Boiswell, 
for  hir  fe,  as  his  Wifes  testament  beiris,  tuelf  ])und.  Item,  to 
the  said  James  jVIelvill,  executour,  gevin  up  to  be  awing  to 
Johne  Rutherfurd,  for  his  half  yeiris  fe,  liij.s.  iiij.d.  Item,  to 
Alexander  Duncane,  for  his  fe,  xx.s.  Item,  to  Alexander  John- 
stoun,  for  his  fe,  xx.s.  Item,  to  Isobell  Robertsoun,  for  hir  fe, 
lix.s.  Item,  for  the  Witsonday  males  of  his  chalmer,  xij.lib. 
Item,  to  Thomas  Davidsoun,  ypothecar,  for  medecine  gevin  to 
tile  defunct,  and  as  his  acquittance  gevin  thairupoun  sen  his 
deceis  beiris,  nyne  pundis,  tua  schillingis,  vj.d. 


[     420     J 

Summa  of  the  dettis  awing  to  the  deid,  I'\ix\ij.  lib.  xv.s.  ij.  d. 
Kestis  of  fre  geir,  the  dettis  deducit,  iij'.xxxiij.lib.  xj.s.  ij.d. 
Na  division. 

Followis  the  Deidis  Latterwill,  and  Legacie  maid  be  him 
upoim  the  tlirid  day  of  Januar  1569  yeiris,  befoir 
Johne  Robertsoun  and  Johne  Rind,  witnesses. 

In  the  first.  The  said  Maistkr  Henry  constitut  his  gone 
adoptive,  Jamks  Melvill,  his  only  Exeeutour  and  intromettour 
with  his  haill  movable  gudis.  And  becaus  the  gudis  that  ho 
had  ar  only  the  plenising  of  his  land  is  and  manis,  he  himself 
could  mak  na  speciall  inventour  thairof,  bot  conimittit  the  same 
to  Thomas  Myldis,  his  greve,  to  be  maid  be  him,  with  aviss  of 
his  said  sone,  quhilk  he  appeirit  to  be  als  sufficient  in  all  pointis 
as  gif  he  had  maid  and  subscrivit  the  same  with  his  awin  hand. 
Item,  he  ordinit  quhatevir  be  contenit  in  Alexander  Clerk  is 
compt  buke,  the  same  to  be  payit  with  uther  small  triffles  and 
soumes.  Item,  he  left  to  Thomas  Fyllane,  ane  boy  at  the  scule 
with  Maister  William  Rind,  in  Sanct  Johnestonn,  to  put  him 
to  ane  craft,  fourtie  pundis  :  Of  the  quhilk  he  willit  to  haif  n.i 
diminutioun,  notwithstanding,  peradventure,  he  left  mair  nor 
his  fre  gudis  extendit  to.  Item,  to  -Johne  Robertsoun,  twentie 
pundis.  Jtem,  to  Alexander  Clerkis  wyf,  his  awne  horse  that 
he  raid  on,  becaus  he  is  not  ane  horse  to  pas  in  testament  as 
airschip;  nor  yit  willit  he  that  the  horse  he  gaif  to  the  said 
Johne  Robertsoun  be  put  in  testament,  becaus  I  disponit  the 
same  to  him  twa  yeiris  syne.  Item,  in  ane  taken  to  Alexander 
Clerk,  he  left  the  lang  burd,  the  lang  sadill,  and  furme  thnir- 
with.  Item,  the  bed  that  he  lay  in  he  left  to  the  hospital, 
tymmer,  and  all  utheris  thingis  pertaining  thairto,  except  the 
cover  thairof.  Item,  he  left  to  his  said  Sonis  wyf  his  dann^ss 
gown  lynit  with  velvet,  and  the  rest  of  his  claithis  of  silk  he  left 
to  be  disponit  be  his  said  Sone.  Item,  he  left  to  him  the  haill 
airschip,  and  utheris  quhatsumevir  being  in  the  Halhill  to  his 
awne  use,  except  ane  fute  of  silver  to  ane  cup  with  ane  vice, 
quhilk  pertenis  to  the  said  Helene  lioiswell,  and  is  hir  awne. 
Item,  he  left  his  ryding  coit  and  cloik  to  the  said  Thomr4S 
Myldis.  Item,  to  Williame  Patersoun,  wrytar,  my  goun  of  serge, 
lynit  with  blak  furrinq;,  and  pewit  in  the  breist  with  his  Bibill. 
Item,  to  Christiane  IScheves,  sister  to  Patrik  Scheves,  xx.lib  , 
gif  it  may  spair;  and  the  rest,  gif  ony  be,  I  commit  to  the  di - 
cretioun  of  my  said  Sone  to  gif  to  the  purest  and  maist  neidfu  1 


[     430     ] 

of  my  freindis.     And  ordanis  the  Witsundayis  chalmer  maill 
and  servandis  feis  to  be   payit  of  the  reddiest  of  my  gudis. 
Item,  levis  to  the  puir  of  Edinburgh,  ten  pundis.     Item,  to  the 
boy  of  ray  chahner,  Johne  Thomsoun,  xl.s. 
Sic  siibscribitur, 
Maister  Henry  Balnaves  of  Halhill,  with  my  hand. 

Item,  iipoun  the  xx.  day  of  Januar,  the  yeir  abovewritten,  he 
left  to  Patrik  Scheves  of  Keiiback  foure  scoir  merkis,  nochtwith- 
standing  that  he  vves  curatour  to  him,  and  that  the  said  Patrik 
wes  in  his  danger,  and  he  not  in  his,  and  for  helping  him  to 
pleneis  his  grund.  Providing  that  gif  it  salhappin  him  to  call 
or  persew  his  executouris  or  intromettouris  with  his  gudis,  for 
ony  caus  preceding  of  tne  said  Maister  Henry,  in  that  caise  he 
willit  be  thir  presentis,  that  his  legacie  expire,  and  be  null  of 
the  self.  And  that  the  comptis  be  haid  of  his  tyme  of  his  cura- 
torie,  as  salbe  gevin  up. 

Sic  suhscribiiur, 
Mr  Henry  Balnaves  of  Halhill,  with  my  hand. 

Ita  est.  Willielmus  Patersoun  Notarius  in 
premissis  requisitiis. 

CoMPosiTio  Summa  quotte  tuentie  merkis. 

QUOTTE 

XX.  MERKIS.  ^JYe,  Mrs.  Robt.  Maitland,  etc.,  Commissaris 

of  Edinburgh,  speciallie  constitute  for  confirmatioun 
of  testamentis,  be  the  tennour  hereof,  ratefeis,  apprevis,  and 
confermis  this  present  Testament  or  Inventour,  insafar  as  the 
samin  is  dewlie  and  lauchfullie  miid  of  the  gudis  and  geir 
above  specifiit,  and  gevis  and  committis  the  intromissioun  with 
the  samin  to  the  said  JaMES  Melvill,  sone  adoptive  to  the 
said  umquhile  Mr  Henry  Balnaves,  his  onlie  executour  and 
intromettour  with  his  haill  movabill  gudis,  conforme  to  the 
lattir-will  abovewrittin;  reservand  compt  to  be  maid  be  the  said 
James  thairof,  as  accordis  of  the  law.  And  he  being  sworne, 
lies  maid  fayth  trevvlie  to  exerce  the  said  office;  and  hes  fundin 
cautioun  that  the  gudis  and  geir  above  specifiit  salbe  furth- 
cumand  to  all  parteis  havand  interes  as  law  will;  as  ane  Act 
maid  therupoun  beris. 


THE  CONFESSION 

of  Faith,  conteining   how  the  troubled 

man  Ihould  feeke  refuge  at  his  God, 
Thereto  led  by  faith :  with  the  dec  la  ratio  of  the 
article  of  iujlificatioii  at  length.   The  order  cf 
good  workes, which  are  the  fruit  es  of  faith:  And 
how  the  faithful,  and  iufiifed  man,  /houldwalke 
and  Hue,  in  the  perfte,  and  true  Chrijlian 
religion,  according  to  his  vocation. 
Compiled  by  M.  Henry  Balnaues  of  Halhill,  fjf 

one  ot   tlie   Louts  ot  leHion,  and  Couniell   ot   Scotland, 

being  as  prilotitT  vvitbiii  i'ae  old   pallsiire  of  Roane: 

III  the  yeme  of  our  Lord.    1548. 

Direct  to  his  faUlifull  brethren,  being  in  like  trouble  or  more. 

And  to  all  t'ue  proffffours  and  fnuourers  of  the 

fi/nceie  worde  of  God. 

Act.  1.  Hab.  2.  ilom.  10. 

He /hall  come,  and  J  hull  not  tar  if,  in  whonie  who  beleeue, 

fhall  not  be  conjounded. 


U  Imprinted  at  Edinburgh,  by 
Thomas  Vautr oilier.  1584. 


In  small  8vo,  printed  in  Roman  letter, 
Sign.  A.  to  Vij.,  in  eights. 


To  THE  Right  Honourable  and  Vertuous  Ladie,  Alison^ 
Sandilands,  Lady  of  Hormistoun/  Thomas  Vautrol- 

LTER,^  HKR  humble  SeRVITOUR,  WISHETH  GrACE  AND  PeACK 

IN  Christ  Jesus. 

While  I  consider,  Noble  Lady,  how  that  after  the  miserable 
saccage  of  Jerusalem,  utter  vvrake  and  overthrow  of  the  cietie 
and  temple  thereof,  lamentable  leading  till,  and  being  in  capti- 
vitie  of  the  Jewes;  and  to  the  eyes  of  man  the  unrecoverable 
desolation  of  that  whole  common-weale,  having  novve,  as  it  were, 
lying  so  many  years  deadly  buried;  yet  at  the  last,  besides  their 
deliverance  which  was  most  wonderful;  how,  I  say,  that  wherin 
their  greatest  beautie  and  highest  felicitie  ever  did  stand;  yea, 
the  onely  glorie  wherein  any  people  could  excell,  that  is,  the 
Lawe  of  God  given  by  Moyses,  was  found  out  amongst  the  old 
antl  desperate  mines,  undestroyed,  unviolated,  and  safely  pre- 
served, as  is  to  bee  seene  by  the  holy  historic  (2  Chro.  xxxiv; 
2  Kings  xxii.)  I  can  not  but  acknowledge  the  wonderful  pro- 
vidence and  exceeding  great  mercy  of  our  God,  in  preserving 
from  tyme  to  tyme  his  blessed  law  and  word,  (wherein  onely 
consisteth  the  glorie  and  felicitie  of  his  Church  upon  the  face 
of  this  earth,)  from  depravation,  corruption,  and  destruction, 
in  whatsoever  extreame  dangers;  howsoever  the  blinde  Papistes 
cannot  see  this,  without  a  visible  and  glistering  succession  of  a 

'  Dame  Alison  Sandilands,  daiigh-  of  lier  Testament,  "Ane  ryclit  lio- 
ter  of  Sir  James  Sandilands  of  Cal-  norabill  lady,  Dame  Alesonn  Sande- 
der,  is  mentioned  by  Knox,  in  his  landis,  auld  Lady  Ormestoun,  relict 
History.  (See  vol.  i.  p.  237.)  She  be-  of  umquhil  Johne  Cockburne,  laird 
came  the  wife  of  John  Cockburn  of  of  Ormestoun,  deceissit  upon  the  21st 
Ormiston,  in  East  Lothian.  As  their  day  of  October  I5S4."  Richard  Ban- 
son,  Alexander  {ib.  note  3,  p.  185),  natyne,  who  is  styled  one  of  her  ser- 
who  died  in  l.')64,  was  Knox's  pupil,  vitors,  signs  as  witness, 
it  is  most  probable  that  this  Treatise,  ^  Tliomas  Vautroullier,  the  Printer, 
from  being  discovered  at  Ormiston,  was  a  French  refugee,  settled  in  Lou- 
had  originally  been  transmitted  to  don,  but  who  came  to  Scotland  in  the 
some  of  that  family.  This  lady  sur-  year  1584.  (See  Introductory  Notice 
vived  the  publication  only  a  very  short  in  vol.  i.  p.  xxxii. ;  and  llerbeit's 
period.  According  to  the  confirmation  typographical  Antiquities  ) 
VOL.  IIL                                           2  E 


4S4  THE  EPISTLE  DEDICATORY. 

church  to  do  the  same.  The  like  perswasion  whereof,  now  in 
the  whole  body  of  the  Scripture,  now  in  some  parts  or  portions 
of  the  same,  the  histories  of  tymes  and  memories  of  men  do 
recorde;  so  that  God's  carefull  providence  and  mercyful  preser- 
vation, hath  alwayes  beene  bent  hereaway. 

And  if  it  be  lesome^  to  compare  small,  base,  and  litle  thinges 
unto  such  as  are  great,  higlie,  and  mightie;  surely  there  was  a 
certein  prettie,  learned,  and  godly  Treatise,  compyled  by  a  di- 
M.  HKKRY  vine  Lawier,  and  honourable  Sessioner  of  the  King's  Majestie 
BAL.NAVEs.  j^.^  Session  and  publicke  Counsell,  which  through  the  injuries 
of  time,  negligence  of  keepers,  great  and  carefull  distractions 
of  the  Author,  was  so  lost,  and,  to  the  opinion  of  all,  perished, 
that  being  earnestly  coveted,  greatly  desired,  and  carefully 
sought  for  and  searched  out  by  some  good,  godly,  and  learned, 
as  having  some  intelligence  of  the  Author"'s  travels  in  that  part; 
yet  it  could  never  bee  had,  as  desperate  at  any  tyme  to  have 
beene  able  to  bee  recovered,  untill  to  manis  appearance  of  mere 
chance,  but  most  assuredly  by  the  mercyfull  providence  of  our 
RICHARD  God,  a  certeine  godly  and  zealous  Gentleman,  privy  to  the  de- 
tink"  ■  sires  of  some  that  so  earnestly  coveted  it,  being  in  the  towne  of 
Hormistoun  in  Lothiane,  findeth  the  same  in  the  handes  of  a 
child,  as  it  were  serving  to  the  childe  to  playe  him  with,  and  so 
receaved  and  recovered  the  same.  And  as  this  Treatise  was  a 
prettie  and  gentill  strand^  of  the  aboundant  fountaine  of  the 
Scriptures;  Why  might  it  not  in  this  point  savour  of  the  own 
source,  spring,  and  beginning?  Why  might  not  the  birth,  in 
such  a  case,  follow  the  nature  and  condition  of  the  womb;  and, 
Why  might  not  the  daughter  this  farre  even  resemble  the  mo- 
ther, or  be  of  the  same  fortune,  and,  as  it  were,  subject  to  the 
same  fatalitie  with  her? 

Wherefore,  this  Treatise  comming  to  my  handes  as  a  singu- 
lar token  of  the  finder's  loving-kindnes,  and  liberall  will,  and 
affection  towards  mee;  considering  the  worthiness,  utilitie, 
compendious  learning,  and  singular  godlines  thereof,  I  could 
not  either  bee  so  inique^  to  the  honourable  fame  of  the  godly 
Author;  either  so  ingrate  to  the  loving  propiner  and  offerer 
unto  me,  either  envious  to  the  common-wealth  of  Christianitie, 
or  sacrilegious  towards  God  in  suppressing  his  glorie  in  this 
point,  as  not  to  commit  the  same,  by  my  travel!,  to  a  longer 
and  more  lastie*  memorie:  that  so,  in  this  raritie  of  trustie  and 

•  Lawful.  3  Unjust. 

*"  Strand,"    or    "strynd,"  a  small  «  Enduring,  lasting, 

stream,  a  rivulet. 


THE  EPISTLE  DEDICATORY.  435 

faithfull  handmaides,  and  great  store  of  treasonable  dealing  of 
vile  hyrelings,  this  lawful  and  loving  daughter  might,  after  a 
nianer,  and  some  what  ancillat  or  famulat^  (so  to  speake  it 
after  the  Latines)  to  the  owne  mother,  that  is,  to  the  Scrip- 
tures, whereof  shee  floweth  and  proeeedeth. 

And  surely  not  a  few  nor  small  reasons  moved  mee  to  utter 
the  same,  Worshipful  Lady,  under  the  shadow  of  your  name, 
and  as  it  were  dedicat  it,  at  least  my  paines  and  travels  in  set- 
ting it  out,  unto  your  Honour.  For,  it  being  found  and  re- 
covered in  your  ground  and  holding,  and  after  a  maner  being 
the  birth  thereof;  who  can  so  justly  as  yee  no  we  and  yours 
challenge  the  right  of  the  same,  after  God's  calling  to  his  mer- 
cies the  Author?  It  is  also  a  work  bredd  and  broght  forth  in 
that  affliction  and  banishment  for  Cl)rist's  sake,  in  the  which 
yee  did  breede  and  bring  forth  your  dearest  children.  It  is 
the  worko  of  a  faithfull  Brother  and  most  trustie  Consellour, 
participant  of  all  the  afflictions,  and  continuing  constant  to  the 
end,  and  in  the  end.  It  is  such,  that  when  as  it  was  (I  wot 
not  howe)  negligently  letten  bee^  amongest  the  handes  of  babes 
to  play  them  with,  it  was  through  God's  providence  recovered 
by  that  godly  gentleman,  your  Ladyship's  Secretarie,^  It  was  ricrarp 
by  that  notable  servant  of  God,  whome  the  Larde,  your  husband  "^e. 
of  godly  memorie,*  and  yee  did  ever  so  duetifully  reverence,  and  johnknox 
he  so  fatherly  and  Ohristianely  love  you,  so  earnestly  cared  for, 
and  so  diligently  sought  out  and  inquired  of,  that  it  might  be 
preserved  from  perishing,  as  almost  nothing  more.  And  as  the 
I3ooke  of  the  Law,  found  in  the  Temple  by  God's  providence, 
was  presented  to  Josias,  to  renew  again  the  covenant  betwixt 
God  and  his  people,  and  to  bring  them  againe  under  his  right 
obedience,  and  found  them  in  his  true  knowledge  and  worship- 
ping, which  all  now  a  long  time  had  beene  put  in  oblivion:  Who 
wot^  but  the  like  is  resembled  and  shadowed  to  you,  and  given 
you  to  understande  and  learne  in  finding  this  pendicle®  of  Godis 
lawe  and  word  in  your  dwelling,  that  yee  and  yours  may  be  put 
in  mind  of  your  duety  towardes  God,  constantly  to  abyde  by 
his  trueth,  and  to  see  that  hee  bee  truely  served  in  your  domi- 
nion: that  yee  and  yours,  thus  first  seeking  the  kingdome  of 

'  Be  an  handmaid  and  servant.  *  John  Cockburne  of  Ormiston  died 

'  Allowed  to  be.  at    Edinburgh,    2d   November   1583, 

^  Of  Richard    Bannatyne,   Knox's  appointing   by  his  will  *Alys  Sandi- 

faithful  servitor,  or  amanuensis,  who  lands,'  his  spouse,  executrix. 

survived  till  the  year  1605,  some  no-  *  Who  knows. 

tices  will  be  given  in  the  concluding  «  Compendium,  or  summary. 

volume. 


436  THE  EPISTLE  DEDICATORY. 

God  and  righteousnes  thereof,  then  all  other  things  may  bee 
cast  unto  you.  In  case  yee  or  they  faile  in  so  doing,  it  may  be 
a  testimonie  against  you  or  them,  that  God  hath  offered  him 
self,  even  to  be  found  by  you,  and  in  your  ground,  and  yet  ye 
have  not  rightly  regarded  him. 

Surely  these,  with  other  reasons  besides  my  duetie  towards 
your  Honour,  moved  me  to  set  out  this  small  Worke  chiefly 
under  your  name.  The  utilitie  whereof  (I  doubt  not)  shall  be 
found  so  profitable,  the  delite  so  pleasant,  the  dignitie  so  ex- 
cellent, that  whosoever  readeth  it  shall  find  them^  greatly  com- 
modate^ by  the  goodnes  of  God,  the  fountain  thereof,  joyfully 
delited  by  the  Author  or  writer,  and  honorablie  decored^  throgli 
your  meane,  whereby  they  injoye  the  use  of  it. 

Now,  as  to  that  that  rests,^  God  ever  preserve  your  Ladyship 
and  yours,  in  his  true  feare;  graunt  you  good  dayes  and  long 
life,  to  the  furtherance  and  advancement  of  his  glory,  and  help- 
ing to  the  building  up  of  the  worke  of  his  Church,  and  your 
eternall  confort. 

'  Find  themselves.  ^  Adorned. 

'  Benefited.  *  That  wliich  remain.?. 


JOHN  KNOX,  THE  bound  Servant  of  Jesus  Christ,  unto 

HIS    BEST    BELOVED    BRETHREN    OF    THE  CONGREGATION    OF 

THE  Castle  of  St  Andrewes  :  &c. 


[See  this  printed  at  pages  5  to  11,] 


This  Worke  following,  conteineth  three  principall  parts.  The 
First  parte.  How  man,  being  in  trouble,  should  seek  refuge  at 
God  alone.  And  that  naturally  all  men  is  subject  to  trouble, 
and  howe  profitable  the  same  is  to  the  godly.  Last,  of  the 
cruell  persecution  of  Sathan  and  his  members  against  the 
chosen  of  God. 

The  Second  part  conteineth.  How  man  is  released  of  his  trou- 
ble by  faith  and  hope  in  the  premisses  of  God,  and  therefore 
declareth  the  Article  of  Justification,  proving  that  Faith  onely 
justifieth  before  God,  without  all  deserving  or  nierite  of  our 
workes,  either  preceding  or  following  faith.  With  a  solution 
to  certaine  contrarie  arguments,  made  by  the  adversaries  of 
Faith  and  this  Article;  with  the  true  understanding  of  such 
Scriptures  as  they  alledge  for  them. 

The  Third  and  last  part  conteineth.  The  fruites  of  Faith, 
whiche  are  Good  Workes,  which  every  man  should  worke,  ac- 
cording to  their  owne  vocation,  in  every  estate. 

All  this  plainely  may  be  perceaved  in  the  life  of  our  first  parent 
Adam,  which  by  transgression  of  God's  command ement,  fell  in 
great  trouble  and  affliction :  from  which  hee  should  never  have 
beene  released,  without  the  goodnesse  of  God  had  first  called 
him.     And  secondly,  made  unto  him  the  promisse  of  his  salva- 


438  THE  EPISTLE. 

tion;  the  which  Adam  beleeving,  before  ever  hee  wrought  good 
workes,  was  reputed  just.  After,  during  all  his  life,  hee  con- 
tinued in  good  workes,  striving  contrarie  Sathan,  the  worlde, 
and  his  owne  flesh. 


The  Author, 

UxNTO  THE  FaITHFULL  KeADERS. 

The  love,  favour,  mercy,  grace,  and  peace  of  God  the 
Father,  God  the  Sonne,  with  the  illumination  of  God  the 
Holy  Ghost,  bee  with  you  all,  my  welbeloved  Brethren,  which 
thirste  after  the  knowledge  of  the  Word  of  God ;  and  most 
fervently  desire  the  same,  to  the  augmentation  and  increasing 
of  the  Church  of  Christ,  dayly  to  flourish  in  godly  wisedome 
and  understanding,  through  faith  unfained,  ever  working  by 
love.     Amen. 


THE  I.  CHAPTER. 

1.    What  should  be  the  study  of  man:  And  what  man  should  do 
in  time  of  tribulation. 

As  desirous  as  the  wild  hart  is  (in  the  most  burning  heat  and    1- 

vehement  drouth)  to  seeke  the  could  fontaine,  or  river  of  water, 

to  refresh  his  thirst:    So  desirous  should  we  be,  0  Lord  God, 

to  seeke  unto  thee,  our  Creator  and  Maker,  in  all  our  troubles 

and  afflictions;  and  say  with  the  Prophet  David,   "  Wherefore  psal. 41&42. 

art  thou  sad  or  sorovvfull,   0  thou  my  soule  or  sprit,  and  why 

troubles  thou  me?     JJeleeve  and  hope  surely  in  God;"  that  is,  psal.76. 

confide  in  his  mercy,  and  call  to  remembrance  the  tyme  by-  psAL.2i&in4. 

past,  how  mercyfull,  helply,  and  propiciant  he  hath  bene  to  the 

fathers,  and  delivered  them  of  their  troubles:   Kven  so  shall  hee 

do  to  thee  if  thou  beleevest  unfainedly  in  him,  and  seek  hym  in 

his  worde;   not  inquiring  his  name,^  what  they  call  him,  nor 

what  similitude,  forme,  or  shape,  he  is  of,  for  that  is  forbidden 

thee  in  his  lawe.    Hee  is  that  he  is;  the  God  of  Abraham,  Isaac, 

and  Jacob ;  and  the  God  of  the  fathers,  to  whome  he  made  the 

promis  of  our  redemption.      He  would  show  his  name  no  other 

waye  to  Moyses  (Exo.  iii.),  but  commanded  him  to  passe  to  the 

people  of  Israel,  and  say  unto  them,  "He  which  is^  hath  send 

me  to  you,  that  is  my  name  from  the  beginning,  and  that  is  my 

memorial  from  one  generation  to  another." 


THE  II.  CHAPTER. 

1.  IIow  man  comes  to  the  Jcnotoledge  of  God. 

ti.    Where  sholdman  seeke  God;  and  how  he  should  receave  him. 

o.  And  by  whome  we  should  offer  our  petitions. 

By  iaith  are  wee  taught  to  knowe  God  the  Father,  Maker  and    1. 
Creator  of  al,  heaven,  earth,  and  all  creatures;  whom  we  should 

'  That  is,  The  maner  how  he  will       power  and  being,  by  whome  all  had 
deliver. —  {Marginal  note.)  their  beginning,  life,  and  moving. — ■ 

2  That  is,  He,  which  of  him  self  hath      (J/ar^.  note.) 


440  A  TREATISE  BY  BALNAVES 

beleeve  to  be  Almightie,  of  infinite  power,  mercy,  justice,  and 
goodnes;  and  that  he  created,  in  the  beginning,  all  thing  of 

vaAL.s?.  nought,  as  the  Scripture  teacheth  us,  (Gen.  ch.  i.)  And  that 
by  the  Word  (which  is  the  Sone  of  God)  he  made  all  thing 
which  is  made:  who  is  equall  to  the  Father  in  devine  nature 
and  substance,  without  beginning,  in  the  bosome  of  the  Father, 
which  was  with  God  in  the  beginning,  and  was  also  God.  And 
at  the  prefined  and  preordinate  time,  by  God  the  Father  was 
send  into  the  world,  and  made  man,  taking  our  manly  nature 
and  cloathing  him  with  the  same,  and  dwelled  among  us.    And 

jo.i.  after  long  time  conversing  amongst  us,  teaching  and  preaching 

the  realm  of  heaven,  being  exercised  in  al  trebles  and  calami- 
ties, in  the  which  this  our  mortall  body  is  subject  (except  sin 
only) ;  finaly,  for  our  sakes,  suffered  the  most  vile  death  for  our 

RO.20.  redemption;  and  rose  from  the  same  the  third  day  for  our  jus- 

I,'  c. TILT,  tification.  And  after  forty  daies  ascended  to  the  heavens,  and 
sittes  at  the  right  hand  of  the  Father,  our  advocat,  as  testifies 

ACT. 2.  the  Holy  Scriptures  of  him.     And   thereafter  send  the  Holie 

JO.  M.  is,&  16.  Spirit  to  instruct  his  Disciples  of  all  veritie,  as  hee  had  pro- 
mised of  before,  who  proceeding  from  the  Father  and  the  Sonne, 
the  third  person  of  the  Trinitie,  descended  upon  the  Disciples  in 
a  visibile  signe  of  fyrie  tounges;  by  whome  all  creatures  is  vivi- 

GFNE.fi.  ficat  and  hath  life;  is  governed,  ruled,  sustained,  and  comforted, 
without  the  which  all  creatures  would  turne  to  nought. 
2.  Of  this  maner  knowe  thy  God,  three  Persons  distinct  in  one 
substance  of  Godhead  :  confound  not  the  Personnes,  nor  devide 
not  the  Godhead.  But  beleeve  fearmly  and  indoubtedly  as  thou 
art  teached  in  the  Symbolo  of  the  Apostles,  and  of  the  holy 
man  Athanasius,  confessed  in  the  holy  church  of  Christ.  As- 
cend no  higher  in  the  speculation  of  the  Trinitie,  than  thou  art 
teached  in  the  Scriptures  of  God.  If  thou  wilt  have  know- 
ledge of  the  Father,  seek  him  at  the  Sonne. ^  If  thou  wilt  know 
the  Sonne,  seek  him  at  the  Father:  For  none  knoweth  the  Sonne 
Lvit  the  Father,  and  none  may  come  to  the  knowledge  of  the 
Father  but  by  the  Sonne.  And  also  Christ  being  desired  of 
Phillip,  one  of  his  Apostles,  to  show  them  the  Father  (answear- 
ed),   "This  long  time  1  am  with  you,  and  ye  have  not  knowen 

'o.u.  niee,  Phillip  !     He  who  hath  scene  me  hath  scene  the  Father;^ 

*  That  is,  Give  credit  to  the  doctrine  work  then  I  have  wroght  in  your  pre- 

which  Jesus  the  Sonne  of  God  hath  sence;  nor  yet  other  doctrine  should 

teached — {Marg.  note.)  he  teach  to  you  nor  I  have  done 

^  That  is,  Though  my  Fatlier  wer  (^Maiy.  note.) 
present,  no  otlier  woikes  should  he 


ON  JUSTIFICATIOX  BY  FAITH.  441 

beleevest  thou  not  that  I  am  in  the  Father,  and  the  Father 
in  mei 

Therefore,  what  ever  thou  desirest  which  good  is,  seeke  the  3. 
same  at  the  Son;  for  the  Father  hath  given  all  thing  in  his 
power.  For  that  cause  Christ  commanded  us  all  to  come  unto  matilu. 
him,  and  seeing  he  hath  al  things  given  to  him,  and  also  com- 
mandeth  us  all  to  come  to  him,  great  fooles  we  are  which 
seeke  any  other  way,  of  the  which  we  are  incertaine,  either  in 
heaven  or  in  earth.  As  concerning  our  salvation,  wee  are  sure 
he  loveth  us,  and  will  heare  us  according  to  his  promise; 
"  Greater  love  than  this  can  no  man  showe,  but  that  he  put  his 
life  for  his  frendes :"  Yea,  verily,  we  being  his  enemies,  he  will- 
ingly gave  him  selfe  to  the  death  to  get  us  life,  and  to  recon- 
cile us  to  the  Father.  Therefore,  if  we  will  have  our  thirst  and 
drouth  quenched  and  refreshed,  seeke  unto  Christ,  who  is  the 
fontain  of  lively  water,  "  of  the  which,  whosoever  drinketh  shall  jo.  *. 
never  thirst,  but  it  shalbe  to  him  a  fontaine  of  running  water 
to  everlasting  life." 


THE  TIT.  CHAPTER. 

1.  The  fruit  of  irvndation  unto  the  faithfuU. 

2.  God  is  a  peculiar  Father  unto  the  faithfidl;  what  care  lie 

takes  of  them^  and  xcherfore. 
S.    Tribulation  the  sicjne  of  God's  love. 
4.   The  judqement  of  the  wichid  concerning  tribulation;  ichat 

they  do^  and  ichy  they  despaire  therein. 

This  vehement  drouth  and  thirst  had  David,  the  holy  Prophet, 
when  he  said,  "  O  God,  thou  art  my  God,^  of  most  might  and 
power:  therefore  I  seeke  thee  early  in  the  morning;  with  most 
ardent  desire  my  soule  thristeth  after  thee,  and  my  flesh  desires 
thee."  Great  and  fervent  was  this  desire  of  the  holy  man,  as 
ye  may  read  the  62d  Psalm,  which  teacheth  us  howe  profitable, 
liolesom,  and  commodious  the  trebles,  afflictions,  and  incommo- 
dities  of  the  world  are  to  the  faithfull  and  godly  men.  In  so  ho. a. 
much,  that  the  flesh,  which  ever  of  the  own  natui-e  is  adversarie 
and  enemy  to  the  spirit,  drawing  and  entising  the  same  from 
the  true  worshipping  of  God ;  with  frequent  troubles  and  cala- 
mities is  so  brokin  and  debilitat,  that  it  takes  peace  with  the 
spirit,  and  altogether  most  fervently  seeks  God,  saying,   "  Bct- 

'  That   is,   Thou    alone    art    suffi-       niyes. — {Maiy.  note.) 
cieiit  to  save  thogh  all  men  be  ene- 


1 

p-AL.  ea. 


442 


A  TREATISE  BY  BALNAVES 


MALACH. 
EXOD.  3. 
EXOD.a 


NOTE  WELL. 
JER.  31. 
PROV.  8. 
H  ^  B.  12. 
APO.  3. 
PSAL.  lla 
ESA.  28&2& 
EZECK.  18.' 


ter  is  thy  goodnes,  mercy,  and  benignitie,  the  which  thou 
showest  to  thy  faithfull  flock,  then  this  corporall  life;  therefore 
my  lippes  shall  never  cease  to  praise  thee."  0  happy  is  that 
trouble  and  affliction,  which  teacheth  us  thys  way  to  know 
our  good  God,  and  moves  this  thirst  in  our  soule,  that  we  may 
learn  to  cry  unto  our  God  as  the  fathers  did,  '"•  O  thou  my  God ! " 
(as  David  and  S.  Paul  say  in  divers  places.) 

"  I  give  thanks  (sayth  Paule)  to  my  God  for  you,  my  brethe- 
ren."  Howbeit  hee  be  God  to  all  creatures  by  creation ;  yet  to 
the  faithfull  he  is  one  speciall  and  peculiar  God,  whose  troubles 
and  afflictions  he  seeth  and  shal  deliver  them  thereof,  even  as  he 
did  his  people  of  Israeli  forth  of  the  handes  of  Pharao,  without 
all  our  deservings  or  merites.  Therfore,  let  us  not  looke  upon 
our  merites,  worthines  or  unworthines,  but  only  to  his  mercy  and 
goodnes,  putting  all  our  trust,  hope,  and  beliefe  into  him,  and 
into  no  other  thing  either  in  heaven  or  earth;  and  say  with  the 
Prophete  David,  "0  Lord,  my  strengtli,  I  shall  love  thee."  "The 
Lord  is  my  surenes,  my  refuge,  and  my  deliverance."  And  after, 
"  Ee  unto  me  a  God,  defender,  and  a  house  of  refuge,  that  thou 
mayest  save  me,  for  thou  art  my  strength;  and  I'or  thy  names 
sake  thou  shalt  lead  me  and  nourish  me."  That  is,  I  put  no 
confidence  in  my  owne  strength,  wit,  nor  manly  power,  but  only 
into  thy  mercy  and  goodnes,  by  the  which  I  am  defended  and 
preserved  from  al  evils,  and  led  and  keeped  in  all  goodnes; 
for  thou  takest  care  upon  me,  and  art  my  only  refuge,  and 
strength  unwinneable,  in  all  my  troubles  and  adversities. 

Therefore,  my  welbeloved  Bretheren,  let  us  rejoice  greatly  of 
this  our  litle  trouble  and  afflictions,  and  consider  them  to  be 
good  and  not  evil;  the  signs  and  tokens  of  the  goodwill  of  God 
toward  us,  and  not  of  ire  nor  wrath;  and  receave  them  forth  of 
his  hands,  nether  of  chaunce,  accident,  nor  fortune,  but  of  his 
permission  and  certaine  purpose,  to  our  weale,  as  the  tryall  and 
exercysion  of  our  faith.  And  that  hee  punisheth  us,  not  that 
wee  bee  lost  thereby,  but  to  drawe  and  provoke  us  to  repent- 
ance, according  to  that  saying,  "  I  will  not  the  death  of  a  sin- 
ner," &c.^  In  the  which  he  requireth  of  us  obedience,  faith, 
and  calling  upon  his  name,  as  the  Prophet  David  teacheth  us, 
saying,  ''  Call  upon  me  in  the  day  of  thy  trouble,  and  I  shal 
deliver  thee,  and  thou  shalt  honor  me."  That  is,  Beleeve  me 
ever  present  with  them  which  unfainedly  call  upon  me,  and 
I  shall  not  abstract  my  favor,  helpe,  and  supply  from  them; 
but  shall  so  deliver  them,  that  they  may  therfore  give  me 
'  Quhat  God  requires  of  us  in  time  of  tribulation. — {Mar^.  note.) 


ON  JUSTIFICATION  BY  FAITH.  443 

great  thankes  and  praise:  for  I  desire  no  other  thing  of  man. 
This  maner  of  trouble  brings  patience,   and   patience   proufe,  rome.s. 
and  proufe  hope,  which  frustrates   not,    but  greatly  conforts 
the  faithfull. 

The  world  hath  another  judgement  of  this  trouble,  and  the  4. 
wicked  man,  when  the  same  happeneth  to  him,  hee  grudges 
and  murmurs  contrarie  God,  saying,  "  Why  hath  God  punisht 
me!  What  have  1  done  to  be  punisht  of  this  manerf  Then 
gathers  he  in  his  heart.  Had  I  done  this  thing,  or  that  thing, 
soght  this  remeady  or  that  remedy,  these  thinges  had  not  hap- 
pened to  me.  And  so  thinkes,  that  they  are  como  to  him 
either  by  chaunce  or  fortune,  or  neglecting  of  manly  wisdome. 
Thus  he  fled  from  God,  and  turneth  to  the  help  of  man,  which  psal.69,6i. 
is  vaine.  In  the  which  finding  no  remeadie,  finally  in  his  wick- 
ednesse  despaires,  for  hee  can  do  no  other  thing,  because  al 
things  wherin  he  put  his  trust  and  beiiefe  hath  left  him,  and  so 
rests  no  consolation. 


THE  IV.  CHAPTER. 

1.  What  do  the  faithfidl  in  time  of  tribulation. 

2,  What  we  have  of  our  oivne  nature,  and  what  of  Jesus  Christ, 
'S.    What  Adam  did  after  his  transgression. 

4.    The  goodnes  of  God  showen  unto  Adam. 

0.    What  Adam  ivrought  in  his  Justification. 

6.    To    Abraham,  being  an  idolater,    teas   made    the  promise 

that  he  should  be  the  Father  of  many  Nations;  and  the 

conclusion  thereupon. 

But  the  godly  say,  O  my  good  God,  thankes  and  prayse  be  to 
thee,  who  hast  visited  thy  froward  child  and  unprofitable  ser- 
vant, and  hast  not  suffered  me  to  runne  on  in  my  wickednes, 
but  hast  called  me  to  repentance.  I  know  my  offenses;  justly 
have  I  deserved  thys  punishment,  yea,  and  ten  thousand  times 
more  for  my  sins,  the  which  sore  repenteth  me. 

Our  wicked  nature  teacheth  us  to  fly  from  thee,  to  diffide  or 
doubt  of  thy  mercy  and  goodnes;  and  to  excuse  in  our  selfes 
our  sinne  and  vice,  and  object  the  same  in  another,  as  our  fore- 
father Adam  did ;  having  no  respect  to  person,  or  love  of  any 
creature  more  then  he  had;  for  contrarie  his  owne  fellow, 
which  was  of  his  owne  flesh,  he  objected  the  crime,  to  excuse 
himselfe!     Yea,  and  also  against  God,  thinking  that  the  good 


444  A  TREATISE  BY  BALNAVES 

\vork  of  Cod,  making  the  woman,  and  geving  her  to  hym  in  fel- 
lowship, was  the  cause  of  his  sin  and  fall,  as  the  Scriptures  saye 
(Gen.  ch.  iii.)  But  faith  in  the  bloud  of  thy  onely  begotten 
Sonne  Christ  Jesu,  leadeth  us  to  thy  mercy- stoole,  and  hope 
conforteth  us,  that  wee  are  not  overcome  in  this  battell;  know- 
ing perfectly  that  the  flesche  is  subject  to  these  bodyly  afflic- 
tions, that  the  dregges  of  sin  may  be  mortified  in  us,  the  which 
we  have  of  our  forefather  Adam. 

3.  Thys  corruption  of  nature  teacheth  us  what  we  have  of  our 
first  parentes,  and  what  we  are  of  our  selfes;  which  being  con- 
sidered, shal  lead  us  to  the  knowledge  of  God,  in  whome  we 
shall  find  goodnes,  mercy,  and  justice,  as  we  may  clearly  per- 
ceave  in  our  first  parent.  For,  after  he  had  transgressed  the 
law  and  commandement  of  God,  he  fled  from  him,  whom  God 
followed,  moved  of  love  toward  his  handie  work,  and  called  him 
again;  in  the  which  he  did  shew  his  goodnes.  And  when  he 
accused  Adam  of  his  sin,  he  was  not  penitent,  nor  trusted  not 
in  the  mercy  of  God,  or  asked  forgevenesse,  but  excused  hys 
transgression  and  fault.  Neverthelesse,  God  of  his  infinite 
mercy  made  the  promes  of  salvation  or  ever  he  would  prononce 
the  sentence  contrarie  the  man  or  woman;  saying  to  the  ser- 
pent, "  I  shall  put  enymity  betweene  thee  and  the  woman,  and 
betweene  thy  seed  and  the  woman^s  seede.  The  Seed  of  the 
woman  shal  tread  downe  thy  head,  and  thou  shal  sting  the 
same  on  the  heele."  Adam  was  conforted  with  these  words, 
and  through  faith  in  thys  promis  was  of  wicked  made  jnst,  that 
is,  receaved  affain  in  favour,  and  through  faith  in  the  bloud  of 
Christ  to  be  shed,  was  accepted  as  just. 

4.  And  thereafter  God  manifested  his  ire  and  wrath  contrarie 
NAHu.i.  sinne,  which  of  his  righteous  judgement  he  can  not  suffer  un- 
Ntr.14.  punished,  and  pronunced  the  sentence,  first  against  the  woman, 
GKNE.3.  and  then  as^ainst  the  man;  and  ejected  them  forth  of  Paradise, 

cloathing  them  with  skinne  coates;^  saying,  "Behold,  Adam  is 
made  as  it  were  one  of  us,  knowing  good  and  evil;"  that  is  as 
much  to  say,  0  miserable  man !  now  thou  mayest  perceave  thy 
state,  and  the  fruites  thou  hast  gotten  for  the  transgression  of 
my  commandement.  What  is  thy  knowledge  that  thou  hast 
learned  nothing  but  to  fly  from  thy  JNIaker,  to  passe  from  life 
to  death,  from  great  pleasure  to  all  miserie?  And  so  Adam  is 
spoyled  of  all  the  noble  gifts  he  was  indued  with  in  his  crea- 
tion, as  here  after  [in]  time  and  place  at  more  length  shalbe 

'  Skinne    coates    were    the    signe       litie. —  {Marg.  note.) 
and    remembrance    of   their    morta- 


ON  JUSTIFICATION  BY  FAITH.  445 

showen.     Head  with  order  the  third  chapter  of  Genesis,  and 
thou  shalt  understand  this  matter  clearly. 

Nowe,  yee  may  see  what  was  our  first  parentes  part  in  the  5. 
obteining  of  this  promisse  of  God.  Verylie,  no  more  then  he 
had  of  his  creation,  but  rather  lesse;  for  beyng  but  dust  and 
clay,  hee  made  no  evill  cause;  but  being  made  man,  he  disobey- 
ed his  Maker,  trangressed  his  law,  usurping  glorie  to  hym  selfe, 
and  knowledge  which  became  him  not  to  seeke;  for  the  which 
he  deserved  nothing  but  eternall  dampnation. 

Abraham,  in  his  father's  house,  an  idolater  as  he  was,  and  the  G. 
rest  of  his  house,  made  no  good  cause  to  God,  nor  merite  to 
obteyne  the  promisse,  that  he  should  bee  the  father  of  all  faith- 
full;  but  only  beleeved  in  the  promis  of  God,  as  hereafter  shalbe 
discussed.  13ut  even  as  thei  were  accepted  as  just  through  faith, 
without  all  their  merites  or  deservinges;  so  shall  wee  bee  which  gene. n&s* 
are  the  sonnes  of  Abraham,  and  heires  of  the  promisse.  josu.24. 

No  other  way  shold  we  seeke  but  the  order  taught  us  in  the 
Scriptures  of  God,  that  is,  if  wee  wilbe  sure  of  our  salvation, 
and  have  passage  to  the  Father,  passe  unto  Christ,  who  sayeth, 
"  I  am  the  waye,  the  trueth,  and  the  life ;  no  man  commeth  to  the  jo.  u. 
Father  but  by  me."  If  yee  had  knowledge  of  me,  ye  should  also 
have  knowledge  of  the  Father.  Therefore,  if  we  will  walke 
right  in  the  way,  go  with  Christ,  and  walk  in  him.  If  wee 
will  not  bee  deceaved,  passe  unto  him;  for  he  is  theveritie  who 
can  nether  deceave,  nor  be  deceaved ;  and  if  we  wil  not  die  the 
eternal  death,  he  is  the  life.  These  gifts  may  we  have  of  no 
other  but  of  him,  and  by  him  only  through  faith  in  the  mercy 
of  God,  by  the  operation  of  the  Holie  Spirit. 


THE  V.  CHAPTER. 

1.  The  consolation  0/ Adam  expelled  from  Paradue. 

2.  The  consolation  of  Adam,  whiche  hee  tooke  of  his  two  sort% 

turned  in  dolor. 
0.   What  Adam  did  ichen  hee  receaved  Seth  for  Ahell,  whome 

Cain  slew. 
4.  The  confort  of  Adam  in  all  afflictions,  and  example  left  to 

us  therinto. 

Great  was  the  trouble  and  affliction  both  of  body  and  spirite,    l. 
which  was  in  Adam,  standing  trimbling  before  God,  whome  hee 
had  so  highlye  offended,  perceaving  him  self  deceaved  of  the 


44f?  A  TREATISE  BY  BALNAVES 

false  promise  made  by  the  Serpent,  which  was,  that  lie  shuld  not 
(lie,  howbeit  bee  eat  of  the  aple,  but  should  bee  like  unto  God, 
knowe  good  and  evill;  being  therefore  ejected  forth  of  that 
pleasant  garden  of  all  delite  and  pleasure,  into  the  miserable 
earth,  to  eat  his  bread  with  the  sweat  of  his  face.  Trust  well, 
he  was  sore  penitent  now,  and  would  have  suffered  great  tor- 
ment upon  his  body,  to  have  satisfied  for  his  offences;  but  that 
could  not  be,  nor  might  not  stand  with  the  justice  of  God. 
What  was  his  confort  then?  Nothing  but  this  promise,  which 
he  apprehended  by  faith,  and  beleeved  him  to  be  in  the  favour 
of  God;  for  that  promiseth  Seedes  sake.  This  conforted  his 
spirite,  or  els  of  despair  he  had  perished  in  this  sorrow  and 
trouble;  for  he  found  no  remeady  in  himself. 

For  his  bodily  consolation,  God  sent  him  two  sonnes  by 
naturall  propagation  to  his  owne  image  and  similitude.  This 
was  no  litle  consolation  and  confort  to  Adam;  but  this  bodilie 
confort^  turned  shortly  into  great  displeasure,  when  the  one 
brother  slewe  the  other,  of  malice,  by  which  Adam  was  destitute 
of  all  succession.  Thus  dolorously  lead  he  his  life  a  long  time, 
desiring  ever  at  God  succession  in  place  of  Abell. 

Of  whome  God  had  pitie  and  compassion,  and  sende  him  a 
Sonne  named  Seth,  of  whome  descended  the  promissed  Seed, 
that  God  might  be  found  true  in  his  sayings;  for  rather  would 
he  have  raysed  Abel  from  death  to  life,  then  his  promise  shuld 
not  have  beene  fulfilled.  By  this  was  the  dolor  and  trouble  of 
Adam  cpnverted  into  joy  and  gladness;  for  the  which  hee  gave 
thankes  unto  God,  saying,  "•  God  hath  sent  me  another  seed 
for  Abell,  whome  Cain  hath  slain."  Here  he  saith  not  that  he 
hath  gotten  a  sonne  in  place  of  Abell,  howbeit  by  naturall 
generation  he  begat  him,  and  Eve  bare  him  of  her  bosom;  but 
saith,  God  hath  sent  me  another  seede  for  Abell,  ascriving  the 
same  to  the  gift  of  God,  and  not  to  the  work  of  man.  This  is 
a  notable  example  to  al  the  faithful,  to  receave  all  thinges  forth 
of  the  handes  of  God,  giving  him  ever  thankes  therfore,  as  the 
holy  fathers  did ;  not  contemning  the  work  nor  helpe  of  man, 
whom  God  maketh  the  instrument  to  do  that  thing  which  is 
his  godly  will  to  performe. 

Let  us  herefor  tak  example  of  our  forefather,  That  like  as  he 
was  subject  to  trebles  and  afflictions  all  the  dales  of  his  life  in 
this  miserable  world;  evin  so  are  we,  and  let  us  take  therefore 
all  thing  in  patience,  thinking  us  to  have  deserved  the  same 
justly,  how  just  that  ever  we  be,  or  appear  to  the  world.  Trust 
'  All  pleasure  of  earthly  thinges  turnes  and  ends  in  sorrow {Marg,  note.) 


ON  JUSTIFICATION  BY  FAITH.  447 

well  there  is,  nor  was  never  man  which  descended  of  Adam  by 
naturall  propagation,  juster  nor  he  was  after  his  fall;  for  there  is 
no  mention  in  the  Scripture  of  any  offense  done  by  Adam,  con- 
trarie  the  lawe  of  his  God,  after  his  expulsion  forth  of  Para- 
dise. And  as  for  his  first  rebellion  and  corrupting  of  hys  na- 
ture, we  are  all  gilty  of  that  as  he  was,  and  then  also  gilty  of 
our  sinnes  proceeding  of  that  rebellion ;  wherefore  we  may  well 
be  worse  then  he,  but  no  better.  Thinke  well,  he  confessed 
him  justly  punished,  and  thought  he  deserved  more  punishment 
than  ever  was  put  upon  him.  Taking  ever  consolation  of  the 
sweet  promises  of  God,  in  the  which  he  beleeved;  and  in  all  his 
troubles  conforted  him  with  hope  to  be  delivered  of  them,  as 
all  faithfull  doe;  and  to  be  restored  to  the  glorie  hee  was 
ejected  from  for  his  owin  foolishnes;  without  al  merits  or  de- 
servings  of  himself,  which  ware  nothing  in  him,  and  much  les 
in  us. 

There  hath  beene  no  difference  betweene  the  expulsion  of 
Adam  forth  of  Paradise,  and  Lucifer  out  of  the  Heavin,  if  the 
promisse  had  not  beene  made  to  Adam.  Through  faith  in  the 
which  promise  he  ever  hoped  victory  against  the  DevilV  who 
had  deceaved  him;  and  that  by  power  and  strength  of  the  pro- 
missed  Seed,  and  not  through  any  power  or  might  of  him  self. 
Even  so  should  we  do,  confiding  in  the  premisses  of  God,  and 
the  merites  of  the  promissed  Seed,  Christ  Jesu,  to  be  delivered 
of  the  tyrannic  of  the  Devill,  the  calamities  and  trubles  of  thys 
miserable  world. 


TPIE  VI.  CHAPTER. 

1 .  Wherfore  im  should  rejoyce  in  tribulation. 

2.  Under  ivhat  pretext  the  wicked  pursues  the  just. 
o.    Whereby  ryseth  the  dishonoring  of  God. 

•i.   The  diversitie  of  opinions^  touching  the  Article  of  Justifica" 

tion,  and  who  are  Just  before  God. 
5.    What  is  the  substance  of  Justification;  and  why  the  Article 

therof  shotdd  be  holden  in  memorie. 

To  the  faithful,  these  bodily  afflictions  and  troubles  are  mar-    1. 
veilous  necessarie,  for  by  them  the  faith  is  tryed,  and  made  uei-.l 
more  pretious  then  gold,  which  is  purified  by  the  fire;  for  by 

'  This  victorie  sail  we  obtein  in  the       body   and    soule   shalbe  glorified. — 
generall  resurrection,  for  then  both       {Maig.  note.) 


448  A  TREATISE  BY  BALNAVES 

many  troubles  it  is  needefull  to  us  to  enter  in  the  realme  of 
ACT.  14.         hecaven,  by  firme  and  constant  persevering  in  faith,  as  sayth 
S.  Paul.     And  also,  it  behoved  Christ  to  suffer,  and  so  to  enter 
LUC.24.         into  his  glory;  that  is,  not  for  him  self,  but  for  us.     Therfore 
the  godly  men,  in  theyre  troubles  and  afflictions,  take  great  con- 
solation  and   confort,  and   anchors   them  upon  God  alone  by 
faith;  to  whome  they  can  come  no  other  way,  and  thinke  them 
no  better  nor  gi-eater  then  their  Maister,  Christ,  but  should 
jo.ifc  take  both  confort  and  consolation  of  his  word,  saying,  "  Seeing 

the  world  hath  persecuted  mee,  tliey  shal  persecute  you  also." 
This  persecution  is  a  communion  with  the  passions  of  Christ, 
in  the  which  wee  have  great  matter  to  rejoyce,  so  we  suffer  not 
as  homicides,  theefes,  or  evill  doers,  but  for  Christ's  sake  and 
his  word,  as  S.  Peter  sayth  in  his  First  Epistle,  the  fourth 
chapter. 
2.  But  in  this  matter  take  no  care  what  the  world  judge  of  thee, 
but  to  thy  owne  conscience  and  the  Scriptures  of  God  :  for  the 
judgemente  of  the  world  pronunces  contrarie  to  the  Word  of 
God,  calling  them,  which  professes  the  same,  heretikes,  sedi- 
tious men,  and  perturbers  of  common  weales.  Therfore  they 
thinke  they  punish  justly,  in  birning,  slaying,  banishing,  and 
confisking  of  landes  and  goodes.  And  howbeit  the  faithfull 
suffer  all  patiently  and  undeserved,  yet  they  say  they  suffer 
justly  as  traitors,  heretickes,  homicides,  perturbers  of  common 
'o-T.  weales,  and  evill  doers.    Let  these  sayinges  not  move  thee,  faith- 

full  Brother,  but  confort  thee  with  thy  Maister  Christ,  who  was 
MATH.  27.      called  by  the  adversaires  of  veritie,  a  seducer  of  the  people,  a 
MAR. 2.         drunkard,  a  devourer  or  glutton,  an  open  sinner,  conversant 
Ltjc.6,          amongest  them,  and  an  authorizare  of  their  sins.     His  Apostles 
were  called  heretikes,  and  their  doctrine  heresie.     The  Pro- 
pliets  were  called  perturbers  of  common  weales,  and  traitors 
to  their  countrie;   prophesying  contrary  the  common  weale  and 
sEEG.  18.       libertie  of  the  realme,  as  ye  may  reade  of  Elias  and  Jeremie 
jKR.20,21,85,  in  divers  places  of  his  Prophesie.     Which  Scriptures  I  praye 
you  reade,  and  ye  shall   perceave  no  difference  betwene  the 
blasphemations  of  the  Prophetes  of  Clirist  himselfe,  and  his 
Apostles,  and  the  faithfull  in  these  dayes;   for  all  was  and   is 
done  by  the  wicked  under  colour  of  holynes. 
3-        Herefore,  let  us  seek  refuge  at  our  God,  and  sticke  fast  to 
rs^L.  90.       his  Word,  who  can  nether  deceave,  nor  be  deceaved;   for  tlie 
world  is  full  of  deceit,  and  judgeth  ever  the  wrong  part;  of  the 
which  unjust  judgement  commeth  all  the  diversity  of  opinions, 
and  sectes  ruling  this  day  in  the  church  of  Christ,  to  the  dis- 


ON  JUSTIFICATION  BY  FAITH.  449 

honoring  of  the  name  of  God,  deminishinG:  of  his  glory,  and  no 
little  perturbation  of  common  weales.  The  cause  hereof  is  the 
neglecting  of  faith,  and  taking  from  the  same  her  due  office, 
whieli  is,  to  justifie  only  by  her  selfe,  without  the  deeds  or  workes 
of  the  lavv.^  That  is,  man  of  wicked  is  made  just  by  the  mercy 
of  God,  through  faith  in  the  bloud  of  Jesu  Christ,  without  the 
deeds  or  workes  of  the  law.  This  I  dare  affirme,  because  the 
Scriptures  of  God  testified  the  same  to  be  true,  as  herafter 
shalbe  declared  at  length. 

Here  lyseth  the  contention;  for  some  brags  and  boastes  them  4; 
to  have  faith,  and  have  no  works;  and  others  rejoysing  them  to 
have  faith,  attribute  and  give  the  justification  to  works:  others 
have  workes,  and  looke  nothing  to  faith,  as  hipocrites:  and 
others  again  there  are,  the  which  have  nether  faith  nor  workes, 
as  the  plaine  wicked  and  ungodly.  My  welbeloved  Brethren, 
let  us  auctorise  neither  of  these  persons;  for  all  they  impung 
this  Article  of  Justification.  Against  the  first  speakes  S.  James, 
in  his  Epistle.  Against  the  next.  Saint  Paule  speakes  in  his 
Epistles  to  the  Romans,  and  Galathians,  and  divers  other  places. 
And  against  the  other  two  kindes  of  men,  the  whole  Scriptures 
speakes. 

By  these  considerations  moved,  I  thought  necessarie  for  my 
owne  erudition  and  your  confort,  my  welbeloved  Brethren,  to 
declare  and  forth  show  my  beliefe  concerning  the  article  op 
JUSTIFICATION,  as  the  Scriptures  teaches  mee,  having  no  respect  koma.i. 
to  man's  opinion,  that  thereby  we  may  have  consolation  through 
our  mutuall  faith,  and  be  more  ready  to  give  coumpt  and  reak-  ipet.  3. 
oning  to  all  which  aske  of  us  any  question  of  our  faith.     Al- 
wayes  in  this  and  all  other  thinges,  submitting  my  selfe  to  the 
Scriptures  of  God,  and  aucthoritie  of  the  faithful  church  of 
Christ,  which  is  governed,  ruled,  keeped,  and  defended  from  all 
spot  of  heresie  by  the  Holie  Spirit;  who  moves  this  ardent  tliirst 
in  our  soule  to  seeke  Christ,  the  fontaine  of  living  watter;   lovo  jo.  4. 
and  charity  in  our  harts  to  Christ,  our  brother's  salvation  as 
our  owne.     The  fondation  and  groundstone  hereto  is  faith,  and 
the  shielde  or  buckler  to  defende  us  with  against  the  fiery  darcfs 
of  Sathan,  at  the  which  he  ever  shoots,  becaus  it  is  our  victorie  uo.s. 
against  him,  and  gets  dominion  of  the  world;   but  if  he  finde  us  ^^^-^^ 
destitute  or  disarmed  of  our  shield,  he  shal  wound  us  so,  that 
hee  may  safely  or  lightly  take  us  captive  to  his  realme.     Ther- 
fore,  this  our  faith  shold  never  be  idle,  but  ever  working  by  love; 
that   is,  to  bee  ever  cled  with  our  shield,  being  vigilant  and 
*  Whereby  man  is  made  just. — {Marg.  note.) 
VOL.  III.  2  P 


450  A  TREATISE  BY  BALNAVES 

walkfull,  beccause  our  said  adversarie  Sathan  is  ever  going  about 
us,  as  it  were  a  roaring  lion,  seeking  for  the  prey  to  devour  or 
swalovv;  against  whom  we  shold  resist  stoutly  into  faith,  taking 
in  our  liand  the  sword  of  the  Spirit,  which  is  the  Word  of  God, 
with  the  rest  of  the  armour  perteyninge  to  a  Christian  knight, 
specified  by  S.  Paule,  Ephesians  the  sixth  chapter. 
5.  The  substance  of  the  Article  of  Justification,  is  to  cleave  and 
stick  fast  by  our  God,  knowing  him  our  Maker  and  Ci-cator, 
and  to  beleeve  firmly  and  undoubtedly  that  wee  are  not  right- 
eous nor  just  of  our  selfs;  nor  yet  by  our  workes,  which  are 
lesse  nor  wee;  but  by  tiie  helpe  of  another,  the  onely  begotten 
Sonne  of  God,  Christ  Jesu,  who  hath  delivered  and  redeemed 
us  from  death,  the  devill,  and  sinne;  and  hath  gi\en  to  us  eter- 
nall  life,  as  hereafter  at  length  shalbe  declared. 

Above  all  thing  the  saide  Article  is  to  be  holden  in  memorie, 
recent  among  the  faitlifull.  And  at  every  tyme  and  hourc, 
driven  and  inculcat  in  their  eares  as  it  were  a  trumpet.  Witli- 
out  the  which  faith  (which  is  the  fondation  of  the  Christian  reli- 
gion and  church  of  Christ)  is  made  so  darke  and  mistie, 
that  no  place  shalbe  founde  where  upon  to  build  the  perfite 
workes  of  faith. 


THE  VII.  CHAPTER. 

1.  What  ohfained  Adam  and  Eve,  seekuip  icisdome  cordrarie 

God^s  commandement;  and  ^n hat  they  tchich  seekes  justiji' 
cation  other  wayes  then  teacheth  the  Scriptures. 

2.  Whereby  is  the  wicked  man  made  just. 

o.    Where  may  Sathan  enter.,  and  where  not. 
4.    What  wrought  the  laive  into  Adam,   and  the   office  thereof 
unto  us. 

1.  The  ground-stone  and  sure  firme  rock,  whereupon  all  godly 
workes  and  vertues  are  builded,  our  said  adversarie  Sathan 
vexed  in  the  Paradise;'  when  in  the  beginning  he  persuaded  and 
entised  our  forefather  Adam,  and  Eve,  to  leave  their  faith  into 
God,  their  Maker  and  Creator,  and  consent  to  his  false  pprswa- 
sion,  which  was,  that  through  their  owne  wisdome,  strength, 
and  power,  they  might  be  made  equall  and  like  unto  God,  who 
gave  them  life,  and  promised  the  same  ever  to  endure,  with  all 
pleasures  and  commodities  in  Paradise, 

'  Tlie  persecution  of  Sailian .—  (it/ary,  note.) 


ON  JUSTIFICATION  BY  FAITH.  451 

The  Devil)  perceaving  the  woman  voide  and  without  faith/ 
love,  and  f'eare  of  God,  said,  "  Howbeit  ye  eat  of  the  fruicts  of  gen.* 
this  trie,  ye  shall  not  die  the  death;  ye  know  not  vvherefore 
God  hath  forbidden  you  to  eate  of  the  same,  but  I  shall  show 
you  the  cause.  God  knoweth,  that  in  what  soever  daye  yee 
shall  eate  of  the  fruict  of  this  trie,  your  eyes  shall  be  opened, 
and  ye  shall  be  like  Gods,  knowing  good  and  evill.""  This  same 
persuasion  hath  all  the  wicked,  which  perswades  man  to  trust 
to  his  owne  workes,  merites,  power,  and  strength,  therby  to  be 
made  just,  and  to  get  greate  rewarde  of  God,  for  doing  of 
workes  not  commanded  by  God,  but  invented  by  man's  vaine 
conceat,  thinking  that  God  shallbe  pleased  therewith.  But 
surely,  even  as  our  forefather  was  deceaved,  so  shall  we  be  if  we 
consent  thairto.  Heerefore  give  trust  to  no  thing  in  this  case 
or  matter,  but  to  God  and  his  word;  keeping  ever  faith  puie  2. 
and  clean,  without  all  mixtion  of  works  in  the  making  of  a 
wicked  man  just ;  and  then  our  adversarie  shall  get  no  place 
to  enter  to  deceave  us. 

Ye  shall  understande  that  Adam  knew  good  and  evili  before  3. 
the  eating  of  the  aple,  for  that  teached  him  the  law  of  nature, 
and  the  other  great  wisedome  hee  was  cloathed  with,  as  yee 
may  reade  in  Ecclesiasticus,  the  seventeenth  chapter,  saying, 
''God  created  them  with  the  spirit  of  knowledge,  and  with 
wisedome  and  understanding.  Hee  fulfilled  the  harts  of  them, 
and  shew  unto  them  good  and  evill.  His  judgementes  and  jus- 
tice also  he  shew  to  them."  What  then  was  the  knowledge 
Adam  got  of  the  eating  of  the  aple?  Onely,  that  he  had 
offended  his  good  God,  transgressed  his  law,  the  which  shew  to 
him  his  offences  and  sin.  13y  this  knowledge  he  understood 
that  hee  was  fallen  from  the  good  state  in  which  he  was  creat- 
ed, and  shuld  have  remained  (if  he  had  obeyed  the  law  of  his 
God),  into  the  miserable  estate  of  sin;  for  he  had  never  knowen 
what  the  trangression  of  the  lawe  had  bene  if  he  had  not  sinned. 
The  law  before  taught  him  what  he  should  doe  and  leave  un- 
done, what  was  good  and  what  was  evill ;^  and  after  he  sinned,  bom.  a. 
the  lawe  uttered  the  same  to  him,  and  broght  him  in  knowledge 
thereof;  for  it  can  do  no  other  thing  to  the  sinner  but  trouble 
his  minde,  and  bring  upon  him  great  feare  and  dread.     Tais 

'  That  is,  Sathan,  after  he  perceav-  the  woman  giving^  credit,  transgressed 

ed  the  woman  doubt  of  the  faith  and  Godis  command;  and  so  to  doubt  of 

verity  of  Godis   word,  durst  affirme  Godis  promis  is  rute  of  all  wickid- 

thecontrarie,sayiug,  "Though  ye  eate  uesse. — (Marg.   note.) 

of  the  tree  ye  shall  not  die ;"  whereto  ^  The  office  of  the  law.-(il!f(ir^.  note.) 


452  A  TREATISE  BY  BALNAVES 

GEN.a.  proves  the  sayin<;s  of  God  to  Adam,  inquiring.  Who  hath 
showen  unto  theo  that  thou  was  naked  ;  but  that  thou  hast 
eaten  of  the  tree,  of  the  which  I  commanded  thou  shouklest 
not  eat  ? 
4.  This  hatred  and  enimity  is  old,  which  Sathan  hath  moved 
contrary  mankind,  and  had  the  beginning  at  the  first  creation 
of  man,  of  mahce  conceaved,  to  bring  man  in  the  same  rebellion 
he  was  in.  This  persecution  of  Sathan  shal  endure  to  the  latter 
judgement :    Therefore  let  us  bee  walkefull  and  diligent,  ever 

1  PET. 29.  armed  with  our  shield  [of]  faith,  the  Word  of  God  ever  printed 
in  our  hartes,  taking  no  care  of  worldly  troubles,  hoping  hastely 
to  be  delivered  therefrom;  considering  we  have  no  permanent 
citie  here,   but  as  pilgrimes,  travailing   to  and  fro,  beholding 

iPET.  2.  and  lookiniy  for  that  heavinlv  citie  and  place,  prepared  to  us 
irora  the  begmnins:  of  the  world. 


THE  VIII.  CHAPTER. 

1.  Where/ore  Cain  slew  A  bell :    Hoice  long  God  suffered  the 

Article  of  Justification  to  be  pursued  by  the  seede  of  Cain. 

2.  What  paine  hee  tooke  at  last,  and  howe  Sathan  reserved  his 

seede. 

3.  Whereof  sprang  the  Idolatrle,  whiche  abounded  betweene  th,". 

dayes  of  Noe  and  Abraham;    and  under  what  pretext  it 
was  defended. 

1.  Shortly  hereafter,  the  said  adversarie  (a  mankiller  and  Iyer) 
1J0.3.          perswaded  and  entised  the  one  brother  to  slaye  the  other,  of 

malice,  without  any  cause  but  that  the  one  brother,  Abell, 
being  just  and  godly,  ottered  into  faith  a  more  pleasant  and 
acceptable  sacrifice  unto  God,  then  the  other,^  Cain,  who  was 
wicked,  and  an  hipocrit,  whose  sacrifice  pleased  not  God,  be- 
caus  the  person  was  not  acceptable  to  him.  Therefore  Gnd 
looked  to  Abell,  and  to  his  workes;  unto  Cain  and  his  worki-s 
he  looked  not. 

2.  There  followed  against  the  saide  Article,  the  perpetuall  persf- 
GENE.4.        eution  of  Sathan,  intolerable  by  the  sonnes  of  Cain,  while  God 

was  compelled  (provoked  of  his  ryghteous  judgement)  to  drowne 
the  whole  worlde,  and  once  to  purge  the  same  from  sin ;  reserv- 

'  Cain  gloried  hee  was  the  first  be-  a  sinner,  seekin?  for  Godis  favor  by- 
gotten,  and  thought  therefore  he  was  that  })ronnsed  Seed  alone.— (.S/k/v;. 
acceptable.     But  Abel  knew  him  self      note.) 


ON  JUSTIFICATION  BY  FAITH.  453 

ing  and  defending  (through  his  mercy  onely)  the  perauthor  of 
faith  and  righteousnesse,  Noe.     Neverthelesse,  Sathan   keped  oene.9. 
his  seed  in  the  third  sonne  of  Noe,  Cham,  as  testifies  the  his- 
toric. 

After  this,  the  whole  world,  rysing  in  a  madnes  and  fury,  im- 
pugning this  Article  of  Justification,  finding  and  inventing  in- 
numerable idols  and  religions,  with  the  which  they  pretended 
to  please  God;  with  their  owne  works  and  inventions,  everie  one 
making  to  him  selfe  a  particular  or  peculiare  god  or  gods. 
The  which  is  no  other  thing  but  to  think,  that  without  the 
help  of  Christ,  of  their  owne  power,  workes,  and  inventions,  they 
may  redeeme  them  selves  from  sin  and  all  evils,  and  please  God 
with  their  free  will  and  naturall  reason. 

From  Noe  unto  Abraham,  our  saide  adversarie  Sathan,  so  3. 
covered  this  article,  that  no  outward  testimony  is  found  therof 
in  Scripture.  And,  trust  well,  the  Fathers,  all  this  time  had 
many  pleasant  workes,  invented  of  their  own  conceat,  good  in- 
tention, and  naturall  reason,  having  some  footsteppes  of  the 
examples  of  the  holie  fathers,  by  which  they  beleeved  to  please 
God;  but  it  was  not  so  indeed,  because  they  followed  the  ex- 
amples of  the  fathers  in  the  outward  workes  and  ceremonies,  gene. 4. 
but  not  in  faith,  and  so  all  became  idolaters.^  And  the  same  gene.  3. 
ceremonies,  and  most  shining  workes,  appeare  to  be  most  excel- 
lent in  the  offspring  and  posteritie  of  Cham;  because  his  nephew 
Nimrode  began  first  to  be  myghtie  in  the  earth,  and  usurped 
to  him  the  kingdome  of  Babilon.  It  is  not  to  presume  that  the 
preaching  of  Noe,  and  the  Word  of  God  taught  to  him  and  his 
sonnes  by  the  mouth  of  God,  and  his  m;iner  of  sacrifice,  was 
past  from  their  memory;  but  man  is  lyghtly  drawn  from  faith 
and  the  word,  to  his  owne  conceat,  and  vain  intention,  to 
the  exercising  of  the  outward  deed,  in  the  which  man  wil  mark  pi 
never  be  sene  to  do  evil,  so  there  appeare  any  maner  of  out- 
ward holines  in  his  works;  the  which  he  defends  to  be  holy 
and  good,  because  the  holy  fathers  did  so;  and  have  no 
respect  to  faith,  which  maketh  the  work  acceptable  and  plea- 
sant in  the  sight  of  God,  without  the  which  al  is  but  idolatrie, 
how  holy  that  ever  the  worke  appeare.  And  so  enters  Sathan, 
and  rules  mightiely,  as  he  did  amongst  the  fathers  to  the  time 
of  Abraham. 


'  The  wicked  florish  in  earth. — (Marg.  note.) 


454  A  TREATISE  BY  BALNAVES 


f        THE  IX.  CHAPTER. 


1.  God  renewed  to  Ahraham,  the  promise  made  to  Adam  of  the 

blessed  Seed,  wherto  Abraham  beleving  is  pronounced  just. 

2.  Though  the  just  be  ever  persecuted,  at  last  they  prevaile. 
'S.    Wherfore  are  we  brethren  to  Jesus  Christ. 

4.   The  wrong  judgement  of  the  jieshly  man  touching  the  chosen 
of  God. 

1.  God  of  his  infinit  mercy  and  goodnes,  moved  of  love,  vk'hich  he 
bears  to  mankind,  (seeing  our  adversary  ruling  so  mightely,) 
would  steir  up  this  Article  of  Justification  in  Abraham,  that  his 
Church  should  not  perish,  commanding  him  in  these  words: 
'•  Passe  furth  of  thy  father's  house,  and  from  thy  freends,  and 
furth  of  thy  own  countrie,  and  cum  into  the  land  which  I  shall 
showe  thee.""  That  is  asmuch  to  say,  As  thy  father,  his  house- 
hold, and  the  whole  countrie  in  the  which  now  thou  niakst  thy 
dwelling,  thy  whole  nation  and  kindred  ar  all  idolaters;  therefore 
of  my  mercie  and  grace,  without  thy  merites  or  deservings,  I  will 
call  thee  to  the  faith,  and  raise  up  in  thee  the  ground-stone  of 
n)y  Church,  and  make  thee  the  father  of  all  the  faithfull.  This 
exposition  ye  shall  finde  in  the  book  of  Josua,  the  twenty-fourth 
chapter,,  for  the  Scripture  is  the  best  interpreter  of  it  selfe. 

2-  And  [God]  so  stirred  up  this  article  in  the  person  of  Abra- 
ham, in  these  words,  saying,  "  I  shall  make  thee  in  a  great  na- 
tion, and  shall  blesse  thee,  and  shall  magnifie  thy  name.  And 
thou  shalt  be  blessed;  I  shal  bless  them  that  bless  thee,  and 
curse  them  that  curse  thee,  and  in  thee  shall  all  nations  of  the 
earth  be  blessed."  This  is  the  renewing  of  the  promes  maid  to 
Adam  in  the  Paradise,  "That  the  Seed  of  the  woman  should 
tread  down  the  serpent's  head."  Heir  shall  ye  finde  the  begin- 
ning of  the  faith  of  Abraham;  who  past  forward  as  God  com- 
manded him,  to  whome  he  gave  credence,  and  surelie  beleved  in 
his  promisse;  and  left  all  worldlie  aff'ections,  committing  him 
Avholy  into  the  hands  of  God,  depending  only  upon  his  word, 
beleeving  the  same  trew;  hoping  to  obtein  all  things  which 
were  promised  him  by  the  Word  of  God,  of  the  which  he  had 
deserved  no  thing;  for  the  Scriptures  testified  him  to  be  no 
other  but  an  idolater  as  his  father  was.  After  this,  God  drave 
and  inculcat  this  Article  of  Justification  in  the  eares  of  Abra- 
ham, saying,  "  Dreid  not,  Abraham,  I  am  thy  defender,  and 
rewarde  above  measure,  &c.  Thou  shalt  have  him  to  be  thy 
heire  that  shall  passe  forth  of  thy  bosom.     Thy  seede  shalbe 


ON  JUSTIFICATION  BY  FAITH.  455 

as  the  starres  of  the  heaven.     Abraham  beleeved  God,   and  jo<- 
it  was  reputed  to  him  for  ryghteousnesse,"  &c.     Here  ye  see  gen.  is. 
the  proceeding  of  this  article  from  faith  to  faith,  ever  continu- 
inof  in  more  perfection  day  by  day. 

Then   began  Sathan,  our  adversary,  newly  to   impung  this  3. 
article,  ever  to  annul  the  promise  of  God;  and  as  he  perswaded  jo.v 
Cain  to  pursue  Abel,  even  so  perswaded  he  Isniael  to  pursue  eph.s. 
Isaac;  Esau,  Jacob;  and  the  rest  of  the  brethren,  young  Joseph, 
whom  they  sold,  as  testifies  the  historie.     Thus  still  continued 
the  old  hatred  and  enmitie  betwen  the  seed  of  the  serpent  and 
the  seed  of  the  woman.^     That  is,  the  wicked  pursue  ever  the 
chosen  and  godlie,  which  ar  the  woman's  seed  that  treadeth 
down  the  serpentes  head.    For  even  as  Christ,  the  blessed  Seed, 
hath  obteined  victory  of  our  adversary;  so  shall  we  by  faith  in 
him,  of  whose  flesh  and  bones  we  are,  and  he  of  ours:    That  is, 
we  are  members  of  his  body,  and  brethren  to  him,  by  two  rea- 
sons;  the  one  is,  that  he  is  made  man  and  of  our  flesh,  the  na- 
turall  begotten  sonne   of  the  glorious  Virgin  Marie,  and  so  of 
Adam,  is  said  our  brother.     The  other  reason  is,  that  by  him, 
and  through  him  by  faith  in  the  mercy  of  God,  we  are  the  sons  Jo-?- 
adoptive  of  God,  and  so  his  brethren,  and  fullow-heires  of  the  mar. 2. 
heritage  with  him.  i^vc.b. 

The  fleshlie  man  and  worldly  judgement  is  deceaved   in  the 
knowledge  of  this  seed,  as  our  mother  Eve  was;  for  she  said, 
after  she  had  conceaved  and  borne  Cain,  "  I  have  gotten  or  pos- 
sessed a  man  by  God;"  that  is,  according  to  tiie  promis  made  by 
God,  1  have  gotten  the   seed  that  shal  tread  down  the   ser- 
pentes head.     Here  she   looked  not  into  faith,  but  tooke  the  3beg.  w. 
fleshlie  reason  of  the  first  begotten  sonne.     But  when  she  saw  jere.  20.2: 
hee  slew  his  brother,  then  she  understooile  him  to  be  the  seede 
of  the  serpent.     Therfore,  when  she   bare  Seth  she  held  her 
peace,  because  she  knewe  her  s^jfe  deceaved  before  in  the  opi- 
nion of  Cain:   And  then  cleaved  to  faith  as  Adam  did,  saying, 
''God  hatii  given  to  mee  an  other  seede,  for  Abell  whome  Cain  psal.9o. 
hath  slaine.'' 

Abraham  beleved  of  his  fleshly  judgment,  that  Ismaell  was 
the  promised  seed;  as  appeartth   by  the  ansvvear  he  made  to 
God,  when  he  said  to  him,  "  Sarai  shall  bare  unto  thee  a  sonne,  gen.  17. 
whome  I  am  to  bless,"  &c.     Abraham  smiled  in  his  harte,  and 
said,  "  Wold  to  God  Ismael  might  live  before  thee."^  But  here- 

'  The  seede  of  the  serpent,  and  the       I  receaved  of  thy  mercy,  in  that  tliou 
seede  of  the  woman. — {Mnrg.  note.)  hast  given  to  nie  a  sonne  of  whom  I 

■^  As  lie  would  say,  Sufficient  have       am  content. — {Marg.  note.) 


466  A  TREATISE  BY  BALNAVES 

after  admonished  by  the  mouth  of  God  to  obey  Sarai,  and  ex- 
pell  Agar  and  hir  sonne,  for  he  should  have  no  parte  of  heri- 
taofe  with  Isaac,  he  understood  spirituallie,  and  obeyed  the 
voice  of  his  wyfe. 
4.  The  seed  of  the  serpent  contended  with  the  seed  promised  in 
the  bosome  of  that  noble  and  godlie  woman  Rebecca,  being  both 
of  one  conception.  This  contention  moved  the  mother  to  say, 
"Better  I  had  remained  still  barren,  then  to  have  this  displea- 
sure." To  whome  God  gave  consolation,  saying,  "  There  is  in 
thy  bosom  conceaved  two  sundry  nations,  and  two  people  shalbe 
devided  of  thy  belly.""  That  is,  thou  knowes  not  which  of  them 
is  the  seede  of  the  promesse,  the  youngest  have  I  chosen,  to 
whome  the  eldest  shall  serve.  This  is  conforme  to  the  sayinges 
of  S.  Paule  (Rom.  ix.)  But,  trust  well,  she  understood  spiri- 
tually by  faith  that  Jacob  was  the  promised  seede,  when  shee 
procured  and  laboured  so  diligently  that  he  should  get  the  bless- 
ing of  his  father,  and  defrauded  the  eldest,  Esaw.  This  was 
not  known  to  Isaac,  for  he  wold  not  only  that  Esawe  should 
succeede  to  the  heritage,  but  to  have  gotten  the  blessing  also, 
which  Jacob  obtained  by  perswasion  of  his  mother.  Neverthe- 
less, Esaw  remained  with  the  heritage  in  his  father's  house,  and 
ceased  not  still  to  pursue  Jacob,  who  at  last  was  compelled  to 
fly  for  feare  of  his  life.  And  so  ever  the  seede  of  the  serpent 
pursues  the  chosen,  conforme  to  this  beginning:  Let  A  bell 
dye  and  Cain  live.  But  finally,  the  seede  of  Jacob  succeeded 
to  the  land  of  promission,  and  injoyed  the  heritage;  howbeit 
they  were  long  troubled  and  afflicted  in  Egipt. 


THE  X.  CHAPTER. 

1.  The  wrong  opinion  of  the  J  ewes  of  the  promised  Seede. 

2.  Wherin  the  ungodly  place  justification. 

S.  Sathan  moves  his  members  against  the  true  professours  of 
faith. 

4.  Jeremie.,  the  prophet  of  God,  resisted  the  tohole  ecclesiasticall 

power  of  the  J  ewes. 

5.  The  head  of  the  serpent  troden  dotone  hj  the  death  of  Jesus 

Christ. 

6.  The  article  of  justification  preached  after  the  death  of  Christ. 

"L   Ye  shall  understand  that  the  Jewes  had  a  fleshly  opinion  of 
this  promised  Seede:  for  they  understood  that  the  Messias  which 


ON  JUSTIFICATION  BY  FAITH.  457 

was  promised  to  them,  should  rule  temporaly  as  David  did; 
and  establish  his  realme  in  great  quietnes  and  rest,  with  all  math.zo. 
pleasure  and  voluptuousness,  as  yee  may  understand  by  the  de- 
sire of  the  mother  of  the  sons  of  Zebedee.  Her  sons,  being  with 
Christ  and  his  Apostles,  were  of  the  same  opinion,  as  testified 
the  aunsweare  of  Christ,  saying  to  them,  "  Yee  knowe  not  what  mar.  lo. 
ye  aske."  But  the  spirituall  knowledge  which  the  fathers  had, 
was  farre  different  therefrom,  who  understoode  in  the  spirit 
that  the  realme  of  Christ  was  spirituall  and  not  temporall,  to 
the  which  they  were  led  by  faith. 

By  this  yee  shall  understande,  not  only  that  the  fleshely 
judgement  is  deceaved  in  knowledge  of  this  Seede.  but  also  of 
the  persecution  of  Sathan;  ever  porswading  the  wicked  and  un- 
godly, which  are  his  seede,  to  persecute  the  womfin''s  seede  of 
the  promisse;  that  is,  the  chosen,  who,  according  to  the  pro- 
misse  of  God,  obtaine  victorie  by  faith  in  the  bloud  of  Christ. 
For  Sathan,  intending  to  destroye  this  Article  of  Justification, 
may  not  suffer  the  preaching  thereof;  that  is,  that  by  grace, 
through  faith,  and  not  of  our  owne  righteousnesse  and  workes, 
we  ar  made  safe,  please  God,  are  receaved  into  favour  with 
him,  and  accepted  as  righteous  and  just,  not  of  our  merites  or 
deservinges;  but  through  the  merits  of  Christ  Jesu  our  Saviour. 

By  the  contrary,  the  wicked  trusts  in  their  owne  strength  and  2. 
merites,  and  will  have  their  good  works,  invented  by  them  self'e, 
without  the  commandement  of  God,  a  part  of  their  salvation. 
And  who  will  not  authorise  the  same,  they  persecute  of  deadly 
hatred,  and  must  needes  dye  as  Ab(  II  did.  So,  Let  Abell  dye 
and  Cain  live;   that  is  our  law,  sayeth  the  ungodly. 

In  the  church  of  the  Jewes,  our  saide  adversaria  ceased  not  3. 
to  impung  this  Article,  and  perswade  the  wicked  to  persecute 
the  godly,  and  kill  the  prophets  for  preaching  the  same.  For 
defence  of  the  which,  Jeremie  the  Prophet  resisted  the  whole  4. 
ecclesiastical  power  and  authoritie  of  the  church  of  the  Jewes, 
that  is,  the  n)ultitude  of  the  wicked,  being  a  few  number  of  the 
chosen  that  assisted  to  him,  as  yee  may  reude  Jeremie,  the 
twenty-sixth  chapter.  Not  the  less,  afterward,  hee  was  stoned 
to  death  for  the  same  cause,  which  is  the  reward  of  man,  that 
is,  which  man  giveth  for  the  true  preaching  of  this  article.  So, 
Let  Abell  dye  and  Cain  live. 

Finally,  the  persecution  of  Sathan,  our  adversary,  perswaded   5. 
the  death  of  Christ,  his  Apostles,  and  Martyres,  and  their  true 
successours.  all  for  this  article.     But  ever  Christ  got  victorie, 
and  triumphed  by  his  Word  only.     In  so  much  as  he  got  vie- 


458  A  TREATISE  BY  BA.LNAVES 

torio   of  the  Dovill,   liell,  and  flcath;  of  the  lawe,  sinne,  the 
world,  and  the  fleshe,  through  his  death  and  resurrection. 

So,  by  faith  in  his  bloud,  al  the  Prophets,  Apostles,  Mar- 
tyres,  and  Confessors,  with  their  bloud  have  watered  the  Church, 
and  have  left  a  sure  testimonie  to  us,  for  confirmation  of  this 
Article,  that  in  the  bloud  of  Christ,  and  not  in  their  owne 
bloud,  workes,  or  deedes,  they  are  made  safe,  and  have  gotten 
the  realme  of  heaven,  conquest  and  purchased  to  them  by 
Christ,  and  not  by  them  selfes,  nor  their  merites.  The  which 
confession  is  the  cause  that  the  godly  ar  ever  persecuted  by  the 
wicked.     So,  L't  Abell  dye  and  Cain  live;   that  is  our  lawe. 


THE  XL  CPIAPTER. 

1.  Hoio  Saflian  hath  deceaved  the  icorlde  after  Christ,   and 

wherewith  he  hath  cled  him. 

2.  An  evident  argument,  showing  them  which  this  daye  are 

called  Bishoppes,  to  he  the  Church  malignant. 

3.  An  exhortation  to  them  which  enter  in  the  church  hy  the 

Popes  authoritie;  and  of  his  power  to  make  bishops. 

4.  Wherein  the  ivicked  Jeutes  gloried^  and  wherein  the  Pope 

and  his  kingdom^. 

Now  our  adversary,  perceaving  by  the  death  of  Christ  that  the 
promise  made  in  Paradise  was  fulfilled,  and  his  head  troadeu 
down,  that  is,  his  power  and  strenijth  by  the  sheding  of  the 
bloud  of  Christ;  this  Article  of  justification  laid  so  abroad,  and 
the  Church  of  Christ  is  so  strongly  edged  with  the  same,  that 
all  his  imaginations,  with  the  which  he  deceaved  mankind,  had 
no  place  to  pervert  the  perfite  faith.  Then  invented  he  a  new 
maner  of  habite,  which  hee  founde  in  the  same  church  amongst 
the  slouthfull  ministers,  whome  (by  processe  of  time  seeing  them 
idle  and  not  occupied  in  the  reading,  teaching,  and  preaching 
of  the  Scriptures)  hee  provoked  to  invent  workes  of  their  own 
conceite.  And  also  to  abuse  the  holy  sacramentes,  and  good 
workes  of  God,  with  vaine  superstitions,  the  which  they  call 
good  workes.  And  by  this  meanes  he  hath  so  drawen  them 
from  faith,  that  they  knowe  not  what  the  same  is;  nor  what 
Christ  is,  but  as  it  were,  a  theefe  hanged  upon  a  gallons  or 
gibbit  innocently;  or  like  another  maner  of  prophane  history  of 
Hector,  or  of  the  great  Alexander:  And  therefore  hath  pro- 
voked them  to  pursue  this  article  more  cruelly  then  ever  it  was 


ON  JUSTIFICATION  BY  FAITH.  459 

pursuod  from  the  beginning  of  the  worlde.  Them  selfes  hy 
worde  confessinge  the  same  with  their  mouth,  reading,  singing, 
and,  of  their  maner,  dayly  teaching  and  preaching  the  same. 
And  yet,  neverthelesse,  dayly  burning,  killing,  and  banishing 
the  true  faithful  preachers  of  the  said  article  and  confessours 
therof.  And  so  ever  shall  Abell  dye  and  Cain  live;  that  is  our 
lavve,  say  they. 

Our  said  adversarie,  that  he  should  not  be  perceaved,  hath  2. 
transformed  him  selfe  in  to  an  angell  of  light.  That  is,  in  forme  ^o^e  wel. 
of  holynes,  he  hath  entred  in  the  church  in  wonderfull  sub- 
teltie;^  for  hee  hath  cled  him  with  the  most  honest  and  shining 
works,  invented  this  day  by  mennis  wit  or  reason,  (yea,  with 
the  same  works  commanded  also  by  God,)  and  by  them  main- 
taineth  and  defendeth  him  self  wlioly.  Yet  verilie,  he  hath 
cled  him  with  the  blessed  sacrament  of  the  body  and  bloud  of 
Christ;  for  hee  can  well  disguise  him  in  workes,  with  pride,  vaine 
glorie,  hipocrisie,  diffidence,  dispaire,  idle  faith,  as  to  beleeve 
the  historic  onely,  presumption  of  the  owne  merites,  &c.  But 
in  perfite  faith,  which  is  the  ground-stone  of  this  article  of  jus- 
tification, he  can  never  enter.  Therefore,  under  colour  of  holi- 
nes  he  hath  caused,  and  dayly  causeth,  the  Prelates  of  the 
Church  (as  they  call  them),  who  should  of  their  vocation  have 
(to  the  shedding  of  their  bloud)  defended  this  article,  pursue 
the  same  most  cruelly  with  all  toimentes  invented  by  nian\s 
wit,  under  the  false  pretence  of  good  woi  kes,  having  no  respect 
to  faith.     And  so  shall  Abell  dye  and  Cain  live. 

Ye  shall  understand,  that  the  oft  repeating  of  the  death  of 
Abell,  and  the  life  of  Cain,  is  no  vaine  storie  nor  purpose,  but 
the  true  similitude  of  the  Church  of  Christ,  which,  first  watered 
with  the  bloud  of  Abel,  remaineth  example  to  this  houre,  and 
shal  to  the  seconde  comming  of  Christ  to  the  latter  judgement. 
In  the  which  two  persons  is  set  forth  to  us  the  perfite  know- 
ledge of  the  church,  which  consistes  in  tiie  godly  and  ungodly.^ 
And  ever  the  perfite  and  just  churche  is  pursued  with  tlie 
wicked,  and  never  pursueth,  by  which  the  Disciples  and  ser- 
vauntes  of  Christ  are  knowen,  as  testifie  the  Holy  Scriptures. 

I  exhort  you  which  are  adversaries  to  this  article  of  justifi-  note  wel. 
cation,  consider  with  your  selfe  if  ever  ye  read   the  history  in 
canonical  Scriptures,  or  prophane  histories,  that  ever  the  true 
and  perfite  Church,  from  the  beginning  of  the  world   to  this 

'  Where   may   Satlian    enter   and       Lord  shal  send  forth  his  angels  in  his 
rule. —  {Marg.  note.)  harvest. — {Marg.  note.) 

2  Which  shalbe  separate  when  the 


4G0  A  TREATISE  BY  BALNAVES 

houre,  persecuted  any,  but  ever  was  persecuted,  and  the  godly 
glad  thereof.  Herefore,  the  forme  and  order  of  this  tyrannicall 
persecution  used  this  day  by  them  having  the  ecclesiasticall 
power  in  their  handes,  against  the  faithfull  professours  of  this 
Article,  I  judge  to  be  of  the  Devill,  and  may  say  truely  to  them, 
as  Christ  saide  to  the  Scribes  and  Pharisies,  "  All  the  bloud 
which  is  shed,  from  the  bloud  of  Zachariah,  whome  they  slew 

Lucn.  betwene  the  altare  and  the  temple,  shall  come  upon  these  cruell 
tirantes,"  which  impunge  this  article,  and  slaye  the  faithfull 
professours  thereof.  Against  these  sayings,  the  adversaries  of 
faith  and  veritie  crye,^  "  The  Canon  lawe,  the  aucthoritie  of  the 
Church,  the  long  consuetude,  the  expmples  of  the  Fathers,  the 
Bishop  of  Rome's  aucthoritie,  the  generall  counsels;  Heresie, 
heresie!""*  So  there  is  no  remeady,  but,  Let  Abel  dye  and  Cain 
live;  that  is  our  lawe. 
3.  My  hartes!  yee  which  have  entered  in  the  Church  of  Clirist, 
by  the  Bishoppe  of  Romes  law  and  aucthoritie,  with  his  faire 
bulles,  your  shaven  crounes,  smearing  you  with  oyle  or  chreame, 
and  cloathing  you  with  all  ceremonies  commanded  in  your  law. 
If  yee  thinke  you  therethrough  the  successours  of  the  Apostles 
and  fathers  of  the  church,  ye  are  greatly  deceaved,  for  that  is 
but  a  politike  succession  or  ceremonial.  The  succession  of  the 
church  is  farre  otherwyse,  the  which  requireth  you  to  have 

I  TIM.  3.        knowledge  in  the  Scriptures  of  God,  to  preache  and  teache  the 

x".i.  same,  with  the  other  qualities  and  conditions  conteined  in  the 

Scriptures,  as  hereafter  shalbe  showen  in  the  speoiall  vocationis: 
Of  the  which,  if  ye  be  expert,  and  your  vocation  lawfull,  accord- 
ing to  the  Worde  of  God,  doubtles  ye  are  the  successors  of  the 
Apostles,  and  have  the  same  auctority  they  had  committed  to 
them  by  Christ.    And,  if  ye  want  the  saide  conditions  and  qua- 

NOTKWEL.  lities,  yee  are  but  reaving  wolfes,  clede  with  shepe  skinnes, 
what  authoritie  that  ever  the  Bishop  of  Rome  give  you.  For 
it  is  no  more  in  his  power  to  make  a  bishop  of  him  which  can 
not  preache,  nor  hath  the  knowledge  to  rule  the  flocke  com- 
mitted to  his  care,  according  to  the  Word  of  God,  then  it  is  in 
his  power  to  make  an  asse  to  speake  or  bee  man,  or  yet  cause 
a  blinde  man  to  see.  Therefore,  I  pray  you,  learne  the  Scrip- 
tures, that  ye  may  walke  in  youre  vocation  right:  For  of  your 
succession  yee  have  no  more  matter  to  glorie,  then  the  Jewes 
had  to  glorie  against  Christ,  calling  them  the  sonnes  of  Abra- 

Jo.ai  ham,  whom  he  called  the  sonnes  of  the  Devill.     They  gloried 

in  the  carnall  succession,  and  ye  glory  in  the  politike  or  cere- 
*  Thevorces  of  the  wicked.— (il/ar^.  note.) 


ox  JUSTIFICATION  BY  FAITH.  4GI 

moniall  succession ;  and  all  is  one  thing.  God  sende  you 
knowledge  and  understanding  of  his  Worde,  that  yee  may 
cease  from  your  tyrannie,  and  the  true  faithfull  may  live  in  rest 
and  quietnes. 


THE  XII.  CHAPTER. 

1.  The  division  of  justice  in  generally  with  the  definition  of  every 

part  thereof. 

2,  The  cause  that  no  man  is  just  hy  the  law. 

S.  Scriptures   and   examples  proving   all   men   {except  Jesus 
Christ)  to  be  sinners. 

Let  us  passe  forewarde  in  the  discussing  of  this  Article  of  Jus-    !• 
TIFICATION;^  for  knowledge  of  the  which,  necessarie  it  istoshowe 
what  justice  is  of  man,  what  of  the  lawe,  either  of  God  or  man; 
which  being  shortly  discussed,  wee  shall  the  more  easily  come 
to  the  knowledge  of  our  Christian  Justification;  which  is  a  thing 
farre  above  all  law,  either  of  God  or  man;  for  it  is  the  justice 
by  the  which  a  wicked  man  is  made  just,  through  faith  in  the 
blond  of  Jesus  Christ,  without  the  works  of  the  lawe;   because  rom.3. 
of  the  deedes  of  the  law  no  flesh  shalbe  made  just  before  God,^  galath.  2. 
as  the  Apostle  saith.     This  is  asmueh  to  say  as,  because  no 
man  fulfilleth  the  law,  nor  doth  the  deedes  and  workes  of  the 
same,  in  the  pure  and  cleane  estate,  as  the  lawe  required  them 
to   bee  done,  according  to  the   puritie  of  the   same,  therfore 
the  law  can  pronunce  none  just  before  God. 

This  worde  justice,  or  righteousnesse  generally,^  by  the  philo- 
sophers is  taken  commonly  for  the  obedience  and  outvvarde 
honesty,  according  to  all  vertues  of  morall  maners,  the  which  a 
man  may  doe  and  performe  of  his  owne  power  and  strength. 
This  is  called  an  universall  or  general  justice,  after  the  philo- 
sophicall  definition.  The  same,  S.  Paule  called  the  righteousnesse 
of  the  law  or  workes,  because  the  transgressours  of  this  justice 
are  punished  as  wicked  and  unrighteous:  for  whome  the  lawe  is 
made  and  ordinate,  as  Saint  Paule  sayeth  (1  Tim.  ch.  i.),  for 
the  just  needeth  no  law.  These  morall  maners  and  discipline, 
is  the  most  excellent  rayment  or  habite  wherewith  man  may 
bee  cled.     Neverthelesse,  they  cannot  make  a  man  just  before 

'  The  entres  to  the  Article  of  Justi-  *  The  cause  that  no  man  is  just  by 

fication. — (^Marg,  note.)  the  law. — {^Marg.  note.) 

*  Justice  in  general. — {Marg.  note.) 


4G2  A  TREATISE  BY  BALNAVES 

God.  nor  is  not  the  justice  which  we  speak  of  iicre  in  this 
Treatise. 

The  Politike  or  Civiil  Justice  is,  the  obedience  which  every 
subject  and  inferiour  estate  of  man  (i^iveth  to  their  prince  and 
superiour,  in  all  the  worlde.  The  wliicli  proceedeth  of  the  lawe 
ot  nature,  and  is  a  good  worke;  without  the  which  obedience 
(to  the  punishment  of  the  wicked  and  defence  of  the  just)  no 
common-weale  might  bee  conserved  and  kept  in  rule  and  order, 
but  all  would  run  to  confusion.  Therefore  are  princes  and 
higher  powers  commanded  of  God  to  be  obeyed,  as  his  good 
worke,  for  they  ar  the  ministers  of  God  unto  good.  Neverthe- 
lesse,  yee  shall  never  finde  man  so  just  in  fulfilling  this  justice; 
but  the  lawe  of  nature  shall  accuse  him  that  hee  hath  not  done 
his  whole  duetie,  whiche  the  same  requireth.  Neither  the 
prince  to  the  subject,  nor  the  subject  to  the  prince,  nor  equall 
to  equall,  that  is,  neighbour  to  neighbour.  'J'he  knowledge  of 
this  lawe  of  nature  is  borne  with  man,  prented  in  his  harte  with 
the  finger  of  God.  And  therefore,  let  every  man  consider  his 
owne  estate,  and  hee  shall  perceave,  that  if  God  wil  accuse  him 
with  this  law,  he  shall  not  be  found  just,  "  because  of  the  deedes 
of  the  law  no  flesh  shalbe  found  just  before  God."  Notwith- 
standing, hee  which  doth  the  deeds  of  this  law  and  is  obedient 
thereto  in  doing  and  leaving  undone,  according  to  the  external 
works,  is  so  reakoned  just  before  man/  and  liveth  in  the  same; 
and  therefore  hath  the  name  of  justice. 

The  Ceremoniall  Justice  is,  the  obedience  and  fulfilling  of 
the  statutes,  ordinances,  and  traditions  of  man,  made  by  the 
Bishop  of  Rome,  and  other  bishops,  counsels,  schoolemaisters, 
and  householders,  for  good  rule,  and  order,  and  maners,  to  bee 
kept  in  the  church,  schooles,  and  families.  This  is  a  good 
work,  and  necessarie  to  be  had  with  these  conditions;^  that  is, 
that  they  be  made  not  repugnant  to  the  law  of  God;  and  that 
through  keping  of  them,  no  man  thinke  him  the  holyer  before 
God ;  nor  yet  therefore  to  obteine  remission  of  sinnes,  or  to 
bee  found  rightuous  before  God.  Nor  yet  that  the  same  may 
bind  or  oblish  any  man  to  the  observing  of  them,  under  the 
paine  of  deadly  sinne.  Neverthelesse,  how  well  that  ever  ye 
observe  or  keep  them,  that  is,  this  Law  Ceremoniall,  ye  shall  not 
bee  found  just  therethrough  before  God,  becaus  of  the  deeds  of 
the  lawe  no  flesh  shalbe  found  just  before  him. 

'  What  is  to  be  just  before  iran. —  eschewed  in  keeping  ceremonies. — 
(it/tirc/.  note.)  (^Marg.  note.) 

'  The    tbinges   which    should    be 


ON  JUSTIFICATION  BY  FAITH.  4fi.3 

The  Justice  of  the  Law  Morall,  or  Moyses  Law,  which  is  the 
law  of  God,  exceedeth  and  is  far  above  the  other  two  justices. 
It  is  the  perfite  obedience  required  of  man,  accordino:  to  all  the 
works  and  deeds  of  the  same.  Not  only  in  externall  and  out- 
ward deed,  but  also  with  the  inward  affections  and  motions  of  dkumo. 

■  MATH    2i 

the  hart,  conforme  to  the  commandement  of  the  same,  saymg,  mar.  u 
"  Thou  shalt  love  thy  Lord  God  with  all  thy  hart,  with  all  thy 
mind,  with  all  thy  power  and  strength:  and  thy  neighbour  as 
thy  selfe.""  This  is  no  other  thing  but  the  law  of  nature, 
prented  in  the  hart  of  man  in  the  beginning;  now  made  patent 
by  the  mouth  of  God,  to  man,  to  utter  his  sin,  and  make  his 
corrupted  nature  more  patent  to  him  selfe.  And  so  is  the  lawe 
of  nature  and  the  lawe  of  Moyses  joined  together  in  a  knot, 
which  is  a  doctrine  teaching  all  men  a  perfite  rule,  to  know 
what  he  should  do,  and  what  ho  should  leave  undone,  both  to 
God  and  his  neighbour. 

The  Justice  of  the  Lawe  is,  to  fulfill  the  law,  that  is,  to  doe  2. 
the  perfite  workes  of  the  lawe  as  they  are  required  from  the 
bottome  of  the  hart;  and  as  they  are  declared  and  expounded  math.5.8, 
by  Christ:  And  whosoever  transgresseth  the  same,  shall  never 
be  pronounced  just  of  the  law.  But  there  was  never  man  that 
fulfilled  this  lawe  to  the  uttermost  perfection  thereof  (except 
onely  Jesus  Christ).  Therefore,  in  the  lawe  can  we  not  finde 
our  justice,  because  of  the  deedes  of  the  lawe  no  fleshe  shalbe 
made  just  before  God. 

For  the  probation  hereof,  wee  will  showe  the  aucthorities  of 
the  Scripture  from  the  beginning;  how  the  most  holy  fathers 
were  tnmsgressours  of  the  law,  and  therefore  could  never  be 
made  righteous  by  the  same.  And  if  they  which  were  most  holy 
could  not  be  found  just  by  the  deeds  of  the  law,  much  lesse 
may  the  wicked  be  pronounced  just  by  the  same  !  Therefore, 
wee  must  take  this  conclusion,  with  the  Apostle  S.  Paule,  "  All  rom.s, 
have  sinned,  and  have  neede,  or  are  destitute,  of  the  glory  of 
God;"'  and  are  made  just,  freely  by  grace,  through  faith  in  the 
bloud  of  Jesus  Christ. 

Adam,  first,  in  the  Paradise,  transgressed  the  law,  and  there-  gen. 3. 
fore  the  same  accused  him,  and  condempned  him  and  all  his 
posteritie,   as   rebels  and  transgressours   of  the   same  to  the 
death.     Nevertheles,   the   law  reniaineth  still   holy,  just,  and 

'  That  is,  By  original  sinne  all  man  nes)  in  which  man  was  first  created, 

is  become   blind,  and  is  fallen  from  and  now  is  cled  with  the  contrarie. — 

that  image  of  God  (which  was,  inte-  (^Marg.  note.) 
gritie  of  nature,  justice,  and  righteous- 


4G4  A  TREATISE  BY  BALNAVES 

good,  requiring  the  same  holynesse,  justice,  and  goodnesse  of 
us,  as  testified  S.  Paule  (Rom.  vii.);  And  because  wee  doe  not 
the  same,  the  hivve  ever  accused  us,  and  pronounced  us  rebelles 
and  transffressours  as  our  forefather  Adam  was;  who  miffht 
never  be  pronounced  just  by  the  law,  because  of  the  deeds  of 
the  law,  no  flesh  shalbe  made  just  before  God. 

3.  And  seeing  all  men  gotten  by  naturall  propagation  hath  de- 
scended of  Adam,  he  is  corrupted  and  rebel  to  the  law  as  Adam 
was;  for  he  might  get  no  better  sonnes  nor  his  nature  was. 
This  corruption  is  so  infixt  in  the  nature  of  man,  that  hee  is 
never  cleane  purged  thereof,  so  long  as  this  mortall  body  of  sin 
and  the  spirit  remaineth  together.  And  that  is  the  cause  why 
wee  fulfill  not  the  lawe,  in  the  pure  and  cleane  forme  as  the  same 
requireth  the  deedes  thereof  to  be  done.  For  this  cause  S. 
Paule  sayeth,  "  Now  I  worke  not  this  evill,  but  the  sinne  which 
dwelleth  in  me;  for  I  know  there  dwelleth  in  me  (that  is,  in  my 
flesh)  no  good;  for  the  good  which  I  would,  that  doe  I  not, 
but  the  evill  which  I  would  not,  that  doe  1."  As  Paule  wold 
say,  so  rebellous  is  my  wicked  nature  to  the  affections  of  my 
spirit,  that  the  very  things  which  I  know  good  and  would  doe, 
for  weakenes  may  I  not  complete.  I  would  love,  feare,  honor, 
and  thanke  God,  with  all  my  hart,  and  all  my  strength,  and 
adheere  to  his  promise,  in  every  houre,  and  all  tribulation;  but 
by  the  wicked  fleshe  I  am  impedite  to  doe  the  same.  For 
howbeit,  I  have  feare  and  love  begun  into  me,  yet  are  naturall 
securite  and  concupiscence  impediments,  that  they  be  not  pui'e 
and  perfite  as  the  law  requireth.  And  albeit  I  have  faith  begun 
in  me,  which  teacheth  that  God  is  true  in  all  his  premisses,  yet 
natural  dubitation  and  imbecillity  causeth  me  frequently  to 
doubt  if  God  shall  deliver.'  And  so  murmurs  sometime  the 
fleshe,  and  loves  not  God  with  all  the  hart.  Here,  my  hartes, 
ye  may  learne  at  the  Apostle  to  know  this  corruption  of  nature: 
for  he  gives  the  example  in  himselfe,  and  in  no  other,  teacliing 
every  one  of  us  to  judge  our  selt'e  and  not  our  neighbour. 

Lt  This  corruption  of  nature  is  called  Originall  Sinne,  which  is 
the  wanting  of  originall  justice,  that  should  have  beene  in  mun 
according  to  his  first  creation.  This  corruption  of  nature  fol- 
lowed the  fall  of  Adam,  in  all  men,  that  the  nature  of  man  may 
not  truely  obey  the  lawe  of  God,  nor  fulfill  the  same,  for  the  in- 
herent faultes  and  concupiscence  in  the  hart  of  man,  engendred 
of  this  corrupted  nature,  and  so  can  not  be  pronounced  just  by 

'  Let  every  man  judge,  if  in  time       within  liim  self. —  (31arg.  note.') 
of  tribulation  hee  tinde  not  this  battel 


ON  JUSTIFICATION  BY  FAITH.  465 

the  lavve,  because,  of  the  deedes  of  the  law  no  fleshe  shal  bee 
made  just  before  God. 

From  Adam  to  Noe,  from  Noe  to  Abraham,  and  from  Abra- 
ham to  Moyses,  induriof^  the  which  space  and  time  we  can  finde 
none  of  the  holy  fathers  (which  lived  under  the  law  of  nature) 
pronounced  just  by  the  deeds  of  .the  law;  but  all  were  sinners 
and  transgressours  of  the  lawe,  as  Adam  was,  as  testifieth  the 
whole  history  of  Genesis.  Therefore,  the  justice  of  a  Christian 
man  shall  we  not  finde  in  the  law,  because,  of  the  deedes  of  the 
law  no  flesh  shal  bee  found  just  before  God. 

Moyses,  who  was  mediatour  betwene  God  and  his  people  of 
Israeli,  in  giving  of  the  law  of  the  two  tables,  (which  is  but  a 
declaration  of  the  lawe  of  nature  right  understand.)  fulfilled 
not  the  lawe,  as  yee  may  reade  in  the  booke  of  Numbers,  the 
twentieth  chapter,^  where  Moyses  and  Aaron  ar  both  repre- 
hended of  God  for  their  diffidence  and  incredulitie,  the  wiiich 
is  the  breaking  of  the  first  commandement  of  God;  and  a  gr(  at 
and  weightie  sin,  howbeit  the  reason  of  man  cannot  consider 
it;  yea,  veriely  greater  and  weightier  before  God  then  either 
slaughter  or  adulterie.  In  the  sight  of  man  the  crime  appeares 
but  small ;^  for  God  gave  commandement  to  speake  to  the  stone, 
or  rock,  in  presence  of  the  people,  and  charged  the  same  to  give 
water;  but  they  spak  to  the  people  with  a  doubt,  saying,  "May 
not  God  give  you  water  out  of  this  rocke?"  and  then  stroke 
upon  the  stone  tvvise,  which  gave  water  aboundantly.  But  God 
would  not  pretermit  the  punishment  of  their  unfaithfulnes, 
saying,  "  They  should  never  enter  in  the  land  promissed  to  the 
people  of  Israeli."  And  Moyses  also  testified  no  man  to  be  exopm. 
innocent  before  God,  but  by  favour  and  imputation  of  grace 
through  faith.  And  howbeit  Moyses  repented  sore  the  said  exodm. 
offence,  and  prayed  fervently  that  he  might  enter  into  the  land 
of  promise,  he  was  not  heard;  for  God  would  not  alter  his 
sentence,  as  yee  may  collect  of  the  saying  of  Moyses  (Deut. 
eh.  iii.),  where  God  saith  to  him,  "  Speak  no  more  to  me  of  that 
matter;  thou  shalt  not  passe  over  the  water  of  Jordane."  Here 
ye  may  see  that  man  can  finde  no  justice  in  the  lawe  which  is 
of  value  before  God. 

Job,  who  was  commended  by  the  mouth  of  God  the  most 
just  in  earth,  could  finde  no  justice  in  the  law.  For  howbeit  he 
was  iimocent  in  the  sight  of  man,  hee  might  not  enter  in  judge- 
ment with  God;   because  the  justice  of  man  is  nothing  before 

^  The   breakina:  of  the  first  com-  ^  xhe  sin  of  Moyses,  and  punish' 

mandeinent — {Manj.  note.')  ■•    ment  therof. — Qlarg.  note.) 

VOL.  III.  2  a 


4GG  A  TREATISE  BY  BALNAVES 

J0.6.&15.  God,  as  ye  may  reade  in  his  booke,  and  alledges  the  starres  of 
heaven  not  to  bee  pure  in  the  sight  of  God,  much  lesse  are  men 
to  stande  in  judgement  with  his  law  to  bee  pronounced  just. 
Therefore  the  holy  man  Job  concluded  his  booke  with  confes- 

jou  ULTIMO,  sion  and  repentance,  granting  him  to  be  a  foolish  sinner.  And 
so  by  faith  in  the  promised  Seed  was  receaved  in  the  favour  of 
God,  and  accepted  as  righteous,  the  which  is  the  justice  that  is 
of  value  before  God. 

David,  the  figure  of  Christ,  of  whome  God  speaketh,  sayinL^ 

lEEG.  18&16.  "  I   have  found  a  man  according  to  my  hartes  desire,""  sayth, 

psAL  124.  "  Enter  not  in  judgement  with  thy  servant,  0  Lorde;  for  in  thy 
sight  no  man  living  shal  bee  made  just  or  righteous;"  that  is 
asmuch  to  say,  after  the  mind  of  the  Prophete,  If  ye  wilbe  jus- 
tified by  the  law,  ye  must  enter  in  judgement  with  God.  \Vho 
is  he  that  liveth  so  godly  and  holy  in  the  earth,  which  may  oi* 
can  defend  his  cause,  being  called  to  the  justice  seate  of  God 
to  give  accompt  and  reakoninge  of  all  thinges  which  hee  aught 
to  God,  and  by  his  lawe  justly  hee  may  require!  There  is  not 
one,  as  the  Prophete  saith.  Therefore,  0  Lord,  if  thou  siialt 
call  us  to  judgement,  and  aske  question  of  oure  life  and  maners, 
according  to  the  rigour  of  thy  lawe,  there  shalbee  to  us  no 
hope  of  salvation.  S.  Augustine,  expounding  the  said  verse, 
saith,  "  There  is  no  man  living  upon  earth  excepted  in  this 
cause,  no,  not  the  Apostles;"^  and  concluded  with  these  words, 
"  Let  the  Apostles  say  and  praye,  0  Father  of  heaven,  forgive 
us  our  debtes  as  wee  forgive  our  debtours.  And  if  any  would 
say  unto  tlieni.  Why  saye  yee  so?  What  is  your  debt?  They 
would  aunsweare,  saying,  liecause  no  living  creature  shal  bee 
founde  just  in  thy  sight."  And  in  another  place,  expounding  the 
said  wordes,  "Enter  not  in  judgement  with  thy  servant,  0 
Lorde;"  that  is,  stande  not  in  judgement  with  mee,  asking  from 
mee  all  thinges  which  thou  hast  commanded,  and  given  me 
charge  to  doe,  and  [to]  leave  undone;  for  thou  shalt  finde  me 
guiitie  if  thou  enter  in  judgement  with  me.  Therefore  saith 
hee,  "  I  have  neede  of  thy  mercy,  rather  then  to  enter  with 
thee  in  judgement." 

And  S.  Bernard,  in  the  sermon  which  he  maketh  and  wiites 
in  the  day  of  All  Saintes  speaketh  after  this  nianer,^  "  But 
what  may  all  our  justice  be  before  God?  Shal  it  not  be  reputed 
or  esteemed  like  unto  the  menstruous  cloth  of  a  wonum,  accord- 
ing to  the  saying  of  the  Propliete?    And  if  it  be  sharply  acciised, 

'  Augustine  concluded  all  men  to  '  Marke  the  wordes  of  S.  Bernard, 

have  sinned. — {Marg.  note.)  — {Marg.  note.) 


ox  JUSTIFICATION  BY  FAITH.  467 

all  our  justice  shalbe  found  unrigliteousne?.  What  then  shalbe 
our  sins,  when  our  justice  may  not  ansvvere  for  the  self'e?  There- 
fore, let  us  cry  with  the  Prophete,  '  Enter  not  in  judgement 
with  thy  servant,  O  Lord;'  and  with  all  humility  run  to  the 
mercy  of  God,  which  onely  may  save  our  soules."  Here  ye  may 
clearely  understand,  by  the  holy  Fathers  saying,  that  they  under- 
stoode  the  Scriptures,  and  Article  of  Justification,  as  we  do, 
finding  no  righteousnes  in  the  law,  but  only  through  faith  in  the 
mercy  of  God. 

The  saide  Prophete  saith,  "  If  thou,  O  Lord,  shall  keepe  our  p^al.  ko. 
iniquities,  and  laye  up  our  sins  in  store,  0  Lord,  who  shall 
sustaine  or  abide?"  S.  Augustine,  expounding  these  words, 
saith,  "  The  Prophete  said  not,  I  shall  not  susteine ;  but.  Who 
may  susteine  or  abyde  thy  judgement,  if  thou  wilt  accuse?  He 
saw  the  whole  life  of  man  circumvolved  with  sinnes,  all  con-  notr. 
sciences  to  be  accused  with  their  owne  thoughts  ;  and  no  cleane, 
pure,  and  chast  hart  to  be  found,  presuming  in  his  own  right- 
eousnes. Therefore,  if  a  cleane  or  chaste  heart  cannot  bee  found, 
presuming  in  his  owne  justice,  let  all  men  with  the  hart  in 
faith  unfainedly  presume  in  the  mercy  of  God,  and  say  unto 
him,  If  thou,  O  Lord,  shall  keepe  or  laye  up  in  stoi-e  our  iniqui- 
ties, O  Lord,  who  shall  or  may  abyde  it?"  Where  then  is  the 
hope  of  our  salvation  ?  With  thee,  O  Lord  ;  for  the  helpe  and 
satisfaction  or  sacrifice  f(n-  our  sinnes  is  with  thee;^  as  it  foUow- 
eth  in  the  next  verse  of  the  same  Psalm.      What  is  this  sacri-  S?4^=^- 

HEB.  9. 

fice,  but  the  innocent  bloud  of  Christ  shedd,  which  hath  deleted  g^'-ATH.s. 
and  put  away  our  sinnes,  the  onely  price  given  to  redeeme  all  *^^"'^'- 
prisoners  and  captives  forth  of  the  enemies  handes.  Herefore, 
help  and  satisfaction  is  with  thee,  0  Lorde;  for  if  it  were  not 
with  thee,  but  that  thou  woldst  bee  a  just  judge,  and  not  mer- 
ciefull,  and  wouldest  observe  and  keepe  all  our  iniquities,  and 
seeke  them  of  us,  who  might  abyde  it  ?  Who  should  stand  in 
thy  judgement,  and  say,  I  am  innocent  ?  Therefore  our  onely 
hope  is,  that  helpe,  mercy,  and  favour  is  with  thee  ! 

O  ye  which  are  adversaries  to  faith,  prent  these  wordes  in 
your  hartes  which  yee  reade  with  your  mouthes,  but  take  no 
care  of  them,  and  then  yee  shall  not  impung  this  Article  of 
Justification,  but  saye  with  us  the  wordes  of  the  Prophete, 
"  Enter  not  into  judgement  with  thy  servant,  0  Lorde,  for  in 
thy  sight  no  living  creature  shal  bee  found  just." 

'  Sacrifice  for  our  sinnes. — {Marg.  note.) 


1  IT.  2. 
APO.  5. 


4G3  A  TREATISE  BY  BALNAVES 


THE  XIII.  CHAPTER. 


1.   The  justice  of  a  Christian. 

"1.  The  questions  of  the  vncked  against  the  manifest  will  of  God, 

taught  in  the  Scriptures. 
3.  Tokens  declaring  the  serpentes  seede. 

1.  Now,  sithens  our  forefathers,  which  lived  most  just,  could 
not  be  made  just  in  the  deedes  of  the  lawe,  or  in  no  law  could 
finde  this  justice  by  the  which  a  wioked  man  is  made  just ; 
of  necessitie  we  are  compelled  to  seeke  the  justice  of  a  Chris- 
tian man  without  all  lawe,  or  workes  of  the  lawe;  and  of  an- 
other then  our  self,  which  is  just  and  innocent,  that  no  law 
may  or  can  accuse;  and  through  his  justice  we  must  be  made 
just,  for  of  our  selfes  we  are  not  just,  nor  no  man,  as  the  Pro- 
phet saith,  (the  13th  Psalme),  and  the  Apostle  (Rom.  iii.) 
"All  men  have  left  God,  and  altogether  are  become  unprofitable; 
none  of  them  is  found  good,  except  one,  which  is  the  man 
Christ  Jesu,  the  only  begotten  S(mne  of  God;  by  whom,  and  by 
his  merits,  through  faith  in  his  bloud,  we  are  all  receaved  into 
the  favour,  grace,  and  mercy  of  God  the  Father;  accepted  as 
righteous  and  just,  without  all  our  merites  or  deservinges,  to 
the  everlasting  life.'"'  This  is  the  justice  of  a  Christian,  which 
at  length  shal  bee  declared  (with  God's  grace)  hereafter. 

2.  Here  the  adversaries  will  move  three  questions,  to  see  if  they 
may  impung  the  trueth.^  The  first  is,  Wherfore  gave  God  the 
law  to  man,  or  what  availed  the  giving  of  the  same,  if  man  of 
his  owne  power  and  strength  may  not  fulfill  the  lawe?  The  se- 
cond question  is.  If  man  may  not  be  made  just  through  the 
deedes  and  works  of  the  law,  wherefore  should  man  do  any 
good  works?  The  third  is.  How  were  the  fathers  made  just, 
ajid  by  what  meanes?  To  the  first  question  concerning  the 
giving  of  the  lawe,  the  cause  wherefore  it  was  given,  and  why 
we  fulfill  not  the  same,  I  will  answere  unto  it  presently.  And 
the  other  two  questions  shal  bee  discussed  with  the  Article  of 
Justification;  that  is,  with  the  discussing  of  the  justice  pertain- 
ing to  a  Christian  man;  and  in  the  forthsetting  of  good  workes, 
which  followed  faith  as  the  true  fruites  thereof. 

But  first,  yee  shall  note  and  keepe  well  in  memorie,  that  the 
wicked  ever  objects  questions  and  causes  unto  God,^  on  this 

'  The  objections  of  the  wicked ^  Thenatureof  the  wicked.— (J/ayc;. 

{Marg.  note.)  note.) 


ox  JUSTIFICATION  BY  FAITH.  4G9 

maner;  when  any  thing  occurres  which  transcendeth  their 
fleshely  wit  and  reason,  then  say  they,  Wherefore  did  God  this 
or  that  thing?  the  which  sayinges  declareth  them  to  be  the 
serpentes  seed,  of  whom  they  learned  that  lesson.  For  it  was  3. 
his  first  proposition,  made  unto  our  mother  Eve  in  Paradise, 
saying,  "  Wherefore  hath  God  commanded  you  that  ye  shouhl 
not  eat  of  all  the  trees  in  the  Paradise?"  Thus  he  perswaded 
the  woman  to  give  him  answere  of  the  cause  not  perteining  her 
to  know,  and  so  brought  her  to  confusion.  Even  so  dotli  the 
ungodly  and  sonns  of  the  Devil,  inquiring  at  God  the  causes  of 
his  secret  judgements;  as,  Wherefore  hath  God  chosen  one  and 
rejected  another?  with  other  such  unprofitable  questions  of  the 
predestination  and  forescience  of  God.  But  in  all  such  matters 
which  are  above  our  capacitie  and  reason,  let  us  saye  witla  the 
Apostle,  "  0  highnes!  Odeepenes!  0  profoundnes!  of  the  riches,  uom.  2. 
of  the  knowledge,  and  of  the  wisedome  of  God  !  How  incom- 
prehensible are  the  judgements  of  him,  and  unsearchable  are 
the  wayes  of  him!  For  wlio  iiath  knowen  the  minde  of  the  Lord, 
or  who  hath  beene  his  counsellour?  or  who  hath  first  given  to 
him,  that  hee  should  give  againe  to  them?  For  of  him,  and  by 
him,  and  in  him,  are  all  thinges;  to  whome  be  honour,  praise, 
and  glorie  for  ever."" 

Herefore,  my  well  beloved  Bretheren,  inquire  ye  nothing  of  note  weu 
the  workes  of  God,  and  of  his  secret  judgementes,  but  as  his 
Worde  teacheth  you;  and  seeke  no  cause  of  his  workes  more 
then  of  his  divinitle,  but  be  content  to  knowe  those  tliinges 
which  are  in  your  capacitie,  and  under  judgement  of  the  reason 
of  man.  For,  as  Job  sayth  in  his  booke,  "  If  God  hastely  in-  jobs. 
quire  us,  who  shall  answeare  unto  him,  or  who  may  say  unto 
him.  Wherefore  doe^t  thou  so?  He  is  God,  whose  ire  no  man 
may  resist."  Read  the  whole  tenth  chapter  for  confirmation 
of  this  matter.  And  I  exhort  you,  by  the  mercy  of  God,  to 
reade  the  Scriptures,  not  as  they  were  a  prophane  historie  of 
Hector,  Alexander,  or  other  gentill  histories,  nor  yet  as  the 
manly  science  of  Plato,  Aristotle,  the  Bishop  of  Rome"'s  lawe, 
or  others,  which  are  but  the  science  of  men,  and  may  be  judged 
by  the  reason  of  man;  but  with  an  humble  hart,  submit  you  to 
God  and  his  Holy  Spirit,  who  is  Schoolemaister  of  his  Scrip- 
tures, and  will  teache  you  all  veritie  necessarie  for  your  salva- 
tion, according  to  the  promisse  of  Jesus  Christ.  For  the  un-  jo.  m,  le. 
derstanding  of  the  Scriptures  is  not  of  manly  wisedome  or 
knowledge,  but  the  godly  men,  moved  by  the  Holy  Spirite, 
have  spoken  and  forth  showen  the  perfite  knowledge  of  the 


470  A  TREATISE  BY  BALNAVES 

Scripture,  as  Saint  Peter  saith  in  his  Second  Epistle,  the  first 
chapter,  "Therefore  think  the  Scriptures  not  difficil,  but  to 
the  fleshly  man  which  shal  get  no  understandino^  thereof."* 
They  deceave  you  which  say,  The  Scriptures  ar  difficil,  no  man 
can  understand  them  but  great  clearkes.  Verily,  whome  they 
call  their  clearkes  knowe  not  what  the  Scriptures  meane: 
Feare  nor  dread  not  to  reade  the  Scriptures  as  yee  are  taught 
here  before;  and  seeke  nothing  in  them  but  your  own  salvation, 
and  that  which  is  necessarie  for  you  to  knowe.  And  so  the 
Holy  Spirit,  your  teacher,  shall  not  suffer  you  to  erre,  nor  go 
beside  the  right  waye,  but  lead  you  in  all  veritie.  And  so  will 
we  passe  forward  to  the  question  before  rehearsed.  Wherefore 
God  gave  the  Law?  as  we  are  taught  by  his  Scriptures. 

THE  XIV.  CHAPTER. 

1.  An  introduction  to  ansicere  the  first  question  of  the  iciclced. 

2.  To  what  creatures  God  gave  lau\  and  ichy  he  gave  the  law 

to  man. 

3.  Of  Adams  gifts  before  his  fall  hath  no  man  experience. 

4.  The  laio  given  to  Moyses,  and  why  man  may  not  fulfill  the 

laic. 

There  can  nothing  be  perfitly  understand  without  the  ground 
and  foundation  be  sought  and  knowen.  So,  for  the  true  know- 
ledge of  this  question,  ye  must  begin  at  God,  and  know  him,  as 
he  hath  commanded  in  his  Scriptures,  and  seeke  him  no  other 
waves ;  and  by  him  yee  shall  get  knowledge  of  your  selfe. 

God,  being  without  beginning,  as  he  is  without  ending,  in  the 
beginning  made  all  creatures  perfite,  right,  and  good  ;  and,  last 
of  all,  man,^  to  his  owne  image  and  similitude;  male  and  female 
hee  made  them;  whom  hee  indued  and  cled  with  most  excellent 
gifts  of  nature  and  godly  vertues,  with  originall  justice,  full  in- 
tegritie,  the  law  of  nature  imprented  in  his  hart,  with  power  to 
do  the  same  of  his  own  freewil ;  and  put  him  in  the  paradise  of 
pleasure,  that  he  should  labour  and  keepe  the  same,  with  com- 
mandement  to  eate  of  the  fruites  of  al  the  trees  of  Paradise,  and 
forbad  him  to  eate  of  the  fruites  of  the  trie  of  knowledge  of 
good  and  evill,  standing  in  the  middes  of  the  Paradise;  adjoyn- 
ing  the  paine  if  he  transgressed  this  eommandement,  s;iying, 
"  Whatsoever  day  thou  eatest  of  the  same  thou  shalt  dye  the 
death. ^' 

'  Whome  to  the  Scriptures  are  difficil. — {Marg.  note.)     '  In  edit.  1584,"men.** 


ON  JUSTIFICATION  BY  FAITH.  471 

Not  only  gave  God  a  lawe  to  man,  but  also  to  beast,  sunne,  2. 
moone,  elementes,  and  all  his  creatures  in  their  kindes,  the 
which  they  should  not  transgresse  nor  overpasse.  That  in  his 
creatures  hee  might  be  glorified  and  have  obedience  of  them, 
to  that  effect  hee  made  them,  and  gave  them  the  lawe.  This 
exposition  yee  shall  finde  in  the  148  Psalme,  where  the  Pro- 
phet exhortes  all  creatures,  animate  and  inanimate,  to  preach 
and  forthshow  the  glorie  of  God,  because  he  said  the  word  and 
they  were  made,  and  gave  commandement  and  they  were  creat- 
ed. So  the  law  was  given  to  man,  to  the  effect  he  should 
knowe  his  Maker,  glorifie  him,  and  obeye  him;  for  obedience 
is  the  fulfilling  of  the  law.^  To  obeye  God,  is  to  love  God,  with 
all  thy  hart,  with  all  thy  mind,  power,  and  strength  ;^  and  thy 
neighbour  as  thy  selfe.  This  lawe  was  prented  pure  and  cleane 
in  the  hart  of  Adam,  who  had  free  will  and  power  of  himself 
to  do  the  same.  For  God  made  man  in  the  beoinning,  and  left 
him  in  the  power  of  his  owne  counsell;  hee  gave  to  him  his 
preceptes  and  commandements,  saying,  "•  If  thou  wilt  keepe  the 
commandementes,  they  will  keepe  thee,"  &c.  Hee  put  before 
him  fire  and  water,  that  hee  might  put  his  hand  to  which  of  kcclk.  is. 
them  hee  liked.  He  layd  before  him  life  and  death,  good  and 
evill,  saying.  What  ever  shall  please  him  shal  bee  given  to 
him,  &c. 

The  perfection  of  Adam,  and  knowledge  of  the  law,  the  right-  3. 
eousnesse  and  integritie  of  him  in  his  creation,  with  the  excel- 
lent gifts  and  godly  vertues  he  was  indued  with,  are  unspeake- 
able,  as  saith  Ecclesiasticus,  the  17th  chapter,  "God  created 
man  of  the  earth,  and  made  him  after  his  owne  image  and  simi- 
litude, turned  and  converted  him  againe  in  the  same,  and  cled 
him  with  vertues  according  to  himself,"  &c.  Read  the  whole 
chapter,  which  will  instruct  you  of  these  noble  vertues  and 
qualities  of  Adam.  What  might  hee  want,  being  pertici[)ant 
in  vertues  to  the  godly  nature?  Nothing  at  all.  And  so  all  the 
workes  of  God  were  made  perfite  ;^  the  which  he  never  altered 
nor  changed.  No  more  did  he  his  lawe  ;  but  after  the  fall  of 
man,  by  his  Prophetes  and  holy  Preachers,  hee  set  forth  and 
uttered  his  lawe  in  the  same  forme  and  pure  estato  as  it 
was  created  ;  that  man  thereby  mis^ht  the  more  perfitely  knowe 
his  weakenes  and  imperfection.     Therefore  the  Apostle  saith, 

'  Tlie  cause  why  God  gave  the  law  ^  All  creatures  of  God   were  per- 

to  man. — {Manj.  note.)  fite  in    their    first    creation. —  {Maiy. 

*  Wliat  it  is  to  obey  God. — (Ibid.)        note.) 


472  A  TREATISE  BY  BALNAVES 

.10.3.&7.  "  By  the  law  is  the  knowledge  of  sinne."  The  lawe  is  not  sinne, 
KOM  .J.  but  sinne  is  not  knovven  but  by  the  law.  That  is  the  cause  why 
tlie  law  workes  anger  and  hatred. 
4.  The  law  of  Moyses  of  the  two  tables,  was  but  a  uttering  and 
declaration  of  the  law  of  nature;  and  that  proves  the  sayinges 
of  Christ.  For  when  he  had  made  a  long  sermon,  teaching  his 
Disciples  and  the  people  the  perfection  of  the  lawe  of  Moyses, 
as  ye  may  read  the  5th,  6th,  and  7th  chapter  of  S.  Mathew, 
concludes  on  this  maner:  "All  things  whatsoever  ye  wil  men 
do  to  you,  doe  ye  the  same  to  them:  For  this  is  the  law  and 
Prophetes."  Here  ye  see  the  law  and  all  the  preaching  of  the 
Prophetes  joyned  in  a  knot  to  the  lawe  of  nature,  which  teach- 
eth  us  what  we  should  doe,  and  what  we  should  leave  undone. 
This  lawe  was  perfitly  prented  in  the  heart  of  Adam,  who  want- 
ed no  perfection  to  fulfill,  observe,  and  keepe  the  same,  to  the 
uttermost  perfection  thereof. 

For  transgression  of  the  commandement  of  God,  our  fore- 
father Adam  was  exiled  and  banished  forth  of  Paradise,  and 
spoiled  of  the  integritie,  perfection,  and  all  the  excellent  quali- 
ties, dignities,  and  godlie  vertues  with  the  which  he  was  indued 
by  his  creation,  made  rebell,  and  disobedient  to  God  in  his 
ovvne  default:^  And  therefore  hee  might  not  fulfill  the  law  to 
the  perfection  as  the  same  required.  For  the  lawe,  remaining  in 
the  ovvne  perfection,  just,  holye,  and  good,  requireth  and  asketh 
the  same  of  man  to  be  in  deed  fulfilled.  But  all  men  proceed- 
ing from  Adam,  by  naturall  propagation,  have  the  same  imper- 
fection that  hee  had.  The  which  corruption  of  nature  resisteth 
the  will  and  goodnes  of  the  law,  which  is  the  cause  that  wee 
fulfill  not  the  same,  nor  may  not  of  our  power  and  strength, 
through  the  infirmitie  and  weakenes  of  our  flesh,  which  is 
ROM.Tks.     enemie  to  the  spirit,  as  the  Apostle  saith. 

0  miserable  man!  accuse  not  God  but  thy  selfe,  because  thou 
fulfillest  not  the  lawe.  For  howbeit  thou,  in  thy  default,  fell 
from  thy  goodnes  and  perfection  of  nature  (by  the  which  of  thy 
own  friewill  and  power  thou  might  have  fulfilled  the  law)  into 
evilnes  and  impei-fection,  and  hath  corrupted  thy  nature : 
Nevertheles,  God  remained  just,  good,  true,  and  unchangeable, 
and  his  lawe  also,  which  requireth  of  thee  her  duty,  not  accord- 
ing to  the  fragilitie  of  thy  nature,  but  to  the  puritie  of  her  na- 
ture, according  to  the  good  will  of  God.  Therefore  impute  no 
fault  to  God,  nor  yet  to  his  lawe,  that  thou  fulfillest  not  the 

^  Whv  man  may  not  fulfill  the  lav.e. — {Marg.  nute.) 


ON  JUSTIFICATION  BY  FAITH.  473 

same;  but  to  thy  selfe,  and  thy  corrupted  nature,  which  obeyed 
the  will  of  the  Devill,  and  resisted  the  good  will  of  God. 


THE  XV.  CHAPTER. 

1.  What  remained  in  man  after  his  /all,  and  what  may  man 

do  thereby. 

2.  The  opinion  of  the  Philosophers,  touching  the  wichednes  of 

man. 

3.  The  office  of  the  laice,  and  what  shall  man,  accused  thereby^ 

doe. 

4.  The  conclusion  of  Paule,  and  evasion  of  Sophistes  therefrom; 

ivith  arguments  convincing  them  as  lyers. 

IS'OTWITHSTANDING,  after  the  fall  of  man,  remained  with  our   1. 
first  parents  some  rest  and  footsteppes  of  this  lawe,  knowledge, 
and  vertues  in  the  which  hee  was  created,  and  of  him  descend- 
ed in  us;^  by  the  which,  of  our  free  will  and  power  we  may  do 
the  outward  deedes  of  the  law,  as  is  before  written. 

This  knowledge  deceaved  and  beguiled  the  Philosophers;  for  2. 
they  looke  but  to  the  reason  and  judgement  of  man,  and  could 
not  perceave  the  inward  corruption  of  nature,  but  ever  supponed 
man  to  bee  cleane  and  pure  of  nature,^  and  might  of  his  own 
free  wil  and  naturall  reason,  fulfill  all  perfection.  And  when 
they  perceaved  the  wickednes  of  man  from  his  birth,  they 
judged  that  to  be  by  reason  of  the  planete  under  whome  he 
was  borne,  or  through  evill  nourishing,  upbringing,  or  other 
accidents;  and  could  never  consider  the  corrupted  nature  of 
man,  which  is  the  cause  of  all  our  wickednes.  And  therefore 
they  erred,  and  were  deceaved  in  their  opinions  and  judge- 
ments. 

But  the  perfite  Christian  man  should  looke  first  in  his  cor-  3. 
ruption  of  nature,  and  consider  what  the  law  requireth  of  him; 
in  tlie  which  he  finding  his  imperfection  and  sinnes  accused; 
for  that  is  the  office  of  the  law,  to  utter  sinne  to  man,  and 
giveth  him  no  remedy;  then  of  necessitie  is  he  compelled  either 
to  dispaire,  or  seeke  Christ,  by  whome  hee  shall  get  the  justice 
that  is  of  value  before  God,  which  can  not  be  gotten  by  any  law 
or  works,  because  by  the  deedes  of  the  lawe  no  fleshe  shalbe 
justified  before  God. 

'  Men  may  work  outwarde  workes  -  Tlie    opinion    of  Philosophers. — 

of  the  law {Marg.  note.)  {ilarg.  note.) 


474  A  TREATISE  BY  BALNAVES 

4.       Yee  shall  not  mervell  of  the  oft  rehearsinge  of  these  wordes, 

that  OF  THE  DKEDES  OF  THE  LAW  NO  FLESHE  SHALBE  MADE  JUST, 

that  is,  declared,  reputed,  found,  or  pronounced  just  before  God  ; 
for  they  are  rehearsed  before  the  forthsettino^  of  the  Article  of 
Justification,  that  it  may  seenie  the  more  oleare;  and  to  that 
effect  the  same  wordes  were  spoken  by  the  Apostle,  Romans  the 
third  chapter,  of  this  maner,  "  We  know  what  ever  the  lawe 
speaketh,  to  them  it  speaketh  whiche  are  in  the  lawe,  that  all 
niouthes  may  bee  stopped,  and  all  the  worlde  made  subject 
unto  God,  because  by  the  deedes  of  the  law  no  fleshe  slial  bee 
made  just  before  him."  And  therefore  I  have  repeated  them 
so  oft,  because  they  lead  all  men  to  the  perlite  knowledge  of 
their  Justification  which  is  in  Christ. 

This  proposition  of  the  Holy  Spirite  is  so  perfite,  that  it  ex- 
cludeth  (if  ye  will  understande  the  same  right)  all  the  vaine, 
foolish  arguments  of  sophistrie,  made  by  the  justifiers  of  them 
selfes,  which  perverte  the  wordes  of  S.  Paule  (as  they  doe  the 
other  Scriptures  of  God)  to  their  perversed  sence  and  mind, 
saying.  That  the  Apostle  excludeth  by  these  wordes  the 
workes  of  the  law  ceremonial,  and  not  the  deeds  of  the  law  of 
nature  and  morall  law  of  Moyses.  The  which  shameles  say- 
ings are  expresly  evacuat  by  the  wordes  of  tlie  Apostle  ;  inso- 
much that  no  man  of  righteous  judgement  can  denye,  but 
shall  feele  the  same,  as  it  were  in  tlieir  hands.  By  this  proba- 
tion the  law  speaketh  to  all,  that  is,  accuseth  all  men  that  are 
under  the  law.  All  men  are  under  the  law  of  nature  or  the 
jik'Ste  ^^"^^  ^^  Moyses:  Therefore  the  Apostle  speaketh  of  the  law  of 
nature  and  Moyses,  and  of  all  men,  which  he  comprehendeth 
under  Jewe  and  Gentill,  as  he  proveth  by  his  argumentes  in 
the  first  and  second  chapters  to  the  Romans;  and  concludeth 
in  the  third  chapter,  "All  men  are  sitmers.""  If  all  men  bee 
sinners,  none  is  just :  If  none  bee  just,  none  fulfill  the  lawe  :  If 
none  fulfill  the  lawe,  the  lawe  can  pronounce  none  just.  There- 
fore concludeth  he,  "that  of  the  deedes  of  the  law  no  flesh  shalbe 
founde  just  before  God."  The  same  is  proved  by  David  in  the 
loth  Psalme. 

Here  ye  see  by  the  words  of  the  Apostle,  he  intendes  to 
prove  and  declare  all  men  sinners ;  that  is,  to  stoppe  all  men's 
mouths,  and  to  dryve  them  to  Christ  by  the  accusation  of  the 
law.  No  law  may  make  or  declare  all  men  sinners,  and  subdue 
the  whole  world  to  God,  but  the  law  of  nature  and  Moyses. 
Tlierefore,  under  that  word  LAW  the  Apostle  comprehended 
the  law  morall,  and  not  the  law  ceremonial  onlv  :  becaus  it  fol- 


MKME 

AGAINST 

SjI'HISTES 


ON  JUSTIFICATION  BY  FAITH.  475 

lowttli  in  the  text,  "The  knowledtre  of  sinne  is  by  the  lawe :" 
And  also,  "I  knewe  not  sinne,  (sayth  S.  Paule,)  but  by  the  lavve.  eo.m.3. 
Nor  I  had  not  knowen  that  lust  or  concupiscence  had  bene 
sinne,  were  it  not  the  law  said,  Thou  shal  not  lust."  Therefore 
ye  cannot  eschew,  but  confesse  that  the  Apostle  speaketh  of 
the  law  niorall;  yea,  of  all  lawes,  and  all  men,  because  hee  ex- 
cepts none.  Therefore  let  us  conclude  with  the  Apostle  and 
the  Holy  Spirite,  that  the  justice  of  God  is  without  the  law  eom.3. 
made  patent  and  forthshowen  by  the  lawe  and  prophetes;  and 
then  shall  we  come  to  our  justice,  which  is  Christ,  as  S.  Paule 
saith,  the  First  Epistle,  the  first  chapter,  to  the  Corinthians. 

If  yee  will  saye  of  your  vaine  conceate  (as  ye  which  are  ad- 
versaries to  faith  ever  objects  vanities),  that  the  Apostle,  in  his 
conclusion,  comprehendeth  not  all  men  proceeding  from  Adam 
by  naturall  propagation,  but  that  some  just  men  are  excepted  ; 
ye  shall  not  finde  that  exception  in  Scripture  of  any  man  ex- 
cept Christ,  who  beeing  both  Cod  and  man,  is  expresly  except-  esa.  53. 
ed,  because  hee  never  contracted  sinne;  fraude  nor  deceat  uu's" 
was  never  found  in  his  mouth.  By  this  exception,  ail  other  are 
excluded,  because  there  is  no  other  who  can  be  found  just  but 
he.  For  that  cause  he  only  fulfilled  the  law,  and  satisfied  the 
same.  By  whome  all  which  beleeve  are  accepted  as  just,  with- 
out the  deedes  of  the  lawe,  through  faith  in  the  blonde  of  Jesu 
Christ.  Let  us  passe  forward,  therefore,  in  the  Scriptures  for 
to  finde  the  justice  of  a  Christian  man  which  can  not  be  founde 
in  the  lawe,  nor  deedes  thereof. 


THE  XVI.  CHAPTER. 

1.  The  diversitie  of  names  of  that  justice  which  is  acceptable 

before  God. 

2.  Jmtice  is  plainl!/  reveled  in  the  Evangell. 
o.    What  is  to  live  in  faith,  or  by  faith. 

The  justice  whereof  we  have  made  mention  in  the  beginning, 
and  that  is  so  cruelly  and  tyranously  persecuted  by  our  adver- 
sarie  .Sathan,  is  called  the  justice  of  God;  the  justice  of  faith  ; 
and  the  justice  of  a  Christian  man:^  the  whiche  is  all  one  thinge 
glued  and  joyned  together,  that  by  the  same  wee  are  in  Christ, 
and  hee  in  us,  by  the  mercy  of  God,  purchased  by  Christ 
'  The  justice  of  a  Christian  man  hat'i  divers  names. — {Marg.  note.) 


476  A  TREATISE  BY  BALNAVES 

through  faith  in  his  bloude.  without  all  our  deservings,  either 
preceech'ng  or  following  the  same.  And  it  is  so  farre  dift'erent 
from  the  other  justice  of  the  law,  as  darkenesse  from  light,  and 
heaven  from  earth;  beeaus  it  wilbe  alone,  and  not  participant 
with  any  other  thing,  that  Christ  may  have  his  due  honour, 
who  obtained  this  justice  from  the  Father,  and  is  the  price 
thereof. 

And,  first,  it  is  called  the  justice  of  God,  because  it  proceed- 
eth  only  of  the  mercy  of  God.  Secondly,  the  justice  of  faith, 
because  faith  is  the  instrument,  whereby  in  Christ  we  obteine 
the  mercy  of  God,  freely  given  to  us  for  Christes  sake.  And, 
thirdly,  it  is  called  ours,  because  by  faith  in  Christ,  without  all 
our  deservinges,  wee  receave  the  same,  and  are  made,  reputed, 
and  compted  just  and  accepted  in  to  the  favour  of  God.  And 
all  three  are  one  justice,  devided  by  sundrie  names,  as  is  before 
saide,  which  is  this  Article  of  Justificatiox.  As,  by  example, 
almes-deede  is  but  one  name,  and  yet  after  the  common  manor 
of  speaking  it  is  appropriat  truely  to  three;  that  is,  to  the 
Giver,  to  God,  and  to  the  Receaver.  In  almes,  the  poore  and 
indigent  have  no  part  but  only  to  receave  and  give  thankes. 
The  giver  freely  giveth  of  his  liberalitie  and  substance;  and  for 
God's  sake.  So  it  is  properly  called  the  almes  of  the  giver,  and 
justly  attribute  unto  God,  becaus  for  his  sake  it  is  given;  and 
also  to  the  receaver,  becaus  he  is  made  rich  therewith.  In  the 
like  maner,  this  justice  of  God  proceedeth  of  his  aboundant 
mercy  and  grace,  favour,  and  goodnes,  which  hee  beareth  to- 
ward mankind  that  is  poore;  yea,  above  all  povertie,  laden 
with  sinne,  having  neede  of  the  grace  and  mercy  of  God,  desti- 
tute of  all  confort  and  consolation;  and  therefore  is  called  his 
justice  by  reason  of  the  giving.  And  it  is  called  the  justice  of 
faith,  or  the  justice  of  Clirist,  because  faith  is  the  instrument, 
and  Christ  the  purchaser  of  the  same.  And  it  is  called  ours, 
by  reason  of  participation  of  all  Christes  merits,  which  we  have 
through  faith  in  his  blud,  without  our  merites  or  deservinges. 

Therefore,  even  as  the  sick  man  receaveth  his  health,'  the 
poore  his  almes,  and  the  drye  earth  the  raine,  without  all  their 
merites  or  deservings;  so  receavest  thou  of  God  this  justice, 
which  is  of  value  before  him,  by  such  instruments  as  God  pro- 
videth  mediately  thereto.  He  being  the  immediate  cause.  The 
pliisition  giveth  thee  his  counsel  in  thy  sickenes,  exerciseth  his 
labours  upon  thee,  by  the  creatures  of  God,  according  to  his 
vocation;  thou  doest  nothing  but  suffer  to  worke  in  thee  til 
'  An  apt  similitude. — {Marg.  note.) 


ON  JUSTIFICATION  BY  FAITH.  477 

thou  be  healed.  And  then,  at  comraandement  of  the  good  phi- 
sition,  thou  keepest  good  dyet,  not  to  get  thy  health,  but  that 
thou  fall  not  againe  in  sicknesse.  The  poore  man,  receaving 
his  almes,  hath  no  parte  thereunto  onely  but  to  receave;  the 
man  that  giveth  beeing  the  instrument,  whome  God  hath  made 
the  stevvarde  of  that  his  gift.  The  earth  reeeaved  the  raine, 
and  hath  no  part  thereinto  but  to  receave ;  the  labourer  or 
nlowman  beeing  the  instrument  to  open  the  pores  of  the  earth, 
hat  the  raine  may  descend  into  it,  and  then  it  bringeth  forth 
i'ruite  in  due  time.     Even  so  it  is  with  man. 

It  is  called  the  Justice  of  God,  and  not  of  man  or  of  free  wil, 
but  of  God.  Not  that  justice  by  the  which  God  is  just,  but  the 
justice  with  the  which  man  is  cledd,  and,  by  the  mercy  of  God, 
of  wicked  made  just;  as  Saint  Augustine  saith,  in  his  booke  of 
the  Spirite  and  the  Letter,  the  20  chapter,  in  obteining  of  the 
which,  we  neither  worke  nor  give  any  thing  to  God,  but  re- 
ceaveth  and  suffers  God  to  worke  in  us.  Tiierefore,  it  is  fari'e 
above  all  justice  of  the  law  which  man  doth  and  worketh,  the 
which  are  also  the  works  of  God ;  both  becaus  they  are  of  the 
law,  and  man  may  do  them  of  his  own  free  will  and  power,  as 
to  the  externall  work.  And  also  they  are  the  gift  of  God;  but 
alvvayes  they  may  have  no  place  in  this  Article  of  Justification 
before  God,  except  yee  will  exclude  the  merites  of  Christ, 
(whiche  God  forbid  !) 

This  justice  was  covered  in  the  Okie  Testament  under  cere-  2. 
monies  and  sacrifices,  but  is  make  knowen  and  patent  unto  us 
now,  by  the  Evangell  of  Jesu  Christ,  from  faith  to  faith;  that  Ro^ 
is,  not  from  one  faith  to  another  faith,  but  from  that  faith  by 
the  which  wee  receave  the  evangell  of  God,  through  hearing  of 
his  word,  and  with  gladnesse  accepte  the  same,  in  continuall 
perseverance  growing  dayly  in  perfiter  knowledge  of  God, 
through  faith  in  Christ,  til  we  give  up  the  spirit  into  the  handes 
of  the  Father  of  heaven;  never  doubting  for  whatsoever  tcn- 
tation  or  trouble  in  adversitie  but  receaving  all  thinges  from 
God,  and  of  his  handes.  as  our  forefather  Abraham  did,  and 
judge  all  for  the  best.  Then  followeth  the  formall  conclusion. 
The  just  shal  live  in  Faith,  that  is,  ever  continue  in  sure  3. 
trust,  hoping  to  obtain  the  thing  he  looketh  for,  which  is  remis- 
sion of  sinnes,  the  gift  of  the  Holy  Spirite,  and  everlasting  life, 
all  purchaste  by  Christ,  without  our  merites  or  deservinges. 

This  is  the  faith  of  the  which  the  Prophete  Habakkuk 
speaketh,  "  The  just  shall  live  by  his  faith.""  The  just  man  and 
fjiithfull  hath  never  respect  to  any  thing,  but  only  to  faith  in 


478  A  TREATISE  BY  BALNAVES 

Christ.  And  what  ever  he  work  or  do,  referreth  all  to  Christ; 
and  so  remaineth  he  in  Christ,  and  Christ  in  him,  conforme  to 
the  saying  of  S.  Paule,  "  1  live  now,  no  not  I,  but  Christ  liveth 
in  me;  for  so  much  as  I  live  in  the  fleshe,  I  live  in  the  faith  of 
the  Sonne  of  God,  who  hath  loved  mee,  and  given  himselfe  for 
mee."  Here  ye  may  see  to  live  in  the  faith,^  is  to  beleeve  in 
Christ,  joyned  unto  him  continually  by  faith;  then  Hve  wee  in 
Christ,  and  Christ  in  us,  from  faith  to  faith,  having  no  respect 
to  workes  or  merites,  but  onely  to  the  nierites  of  Christ.  And 
so  the  just  liveth  by  his  faith. 


THE  XVII.  CHAPTER. 

1.  The  definition  of  Faith. 

2.  What  faith  the  Fathers  had  before  Christes  incarnation.,  and 

whereby  they  v^ere  safe. 
8.  Good  workes  are  a  iestimonie  to  faifli. 

4.  Wherefore  workes  please  God. 

5.  The  meihode  of  S.  Paule  in  writing  and  teaching.,  and  the 

necessitie  of  good  workes. 

6.  Wherefore  justice  is  ascribd  unto  man. 

7.  Who  spoyleth  God  of  his  glorie. 

1.  The  Apostle  defineth  and  declareth  what  faith  is,  saying,  "Faith 
is  the  substance  of  thinges  hoped  or  looked  for:  the  argument 
or  matter  of  thinges  not  seene,  without  the  which  it  is  impos- 

HEB.2.  sible  to  please  God."  That  is,  faith  is  the  true  and  peifite 
thought  of  the  hart;^  truelie  thinking  and  beleeving  God,  the 
which  a  man  doth  when  he  beleeveth  his  Word,  and  putteth  his 
sure  trust  in  the  mercy  of  God,  which  is  to  beleeve  that  his 
sinns  are  forgiven  him  for  Christes  sake  only,  the  wrath  of 
the  Father  pacified,  and  he  rece:ived  in  favour,  and  accepted  as 
just;  and  firmely  and  undoubtedly  beleeveth  the  Father  of  hea- 
ven to  bee  ever  merciefull,  gentle,  helpefuU,  and  favourable 
unto  him  for  Christes  sake,  without  all  deservinges  of  his  deedes 
or  merites,  either  preceeding  faith,  or  following  the  same.  This 
is  the  justice  of  God,  which  is  made  patent  and  revealed  by  the 
Sonne  of  God,  Christ  Jesu,  in  his  evangell,  as  said  is  before. 

2.  In  this  faith  only  in  Christ  were  all  the  fathers,  to  the  com- 
K8A'.f&45!'    ming  of  Christ  in  the  fleshe,  made  just  without  the  deeds  of  the 

£ZKCH.  34.  ^ 

'  What  is  to  live  in  faith {Marg.  2  The  definition   of  faith.— (Marg. 

note.)  note.) 


ON  JUSTIFICATION  BY  FAITH.  479 

lawe.^  And  therefore,  all  the  proniisses  of  the  coniming  of 
Christ,  are  to  bee  referred  to  that  promise  made  in  Genesis,  the 
third  chapter,  "  That  the  seede  of  the  woman  shall  treade  downe 
the  serpent's  head,''  &c.  And  so  the  faith  of  the  fathers  in  the 
Old  Testament,  and  our  faith  in  the  Newe  Testament,  was  and 
is  one  thinof;  howbeit  they  had  other  externall  rites,  objectes, 
ceremonies,  and  signes,  then  we  have.  And  they  beleeved  in 
the  comming  of  Christ  to  fulfill  all  proniisses  and  prophesies 
spoken  of  him.  And  we  beleeve  he  is  come  already,  and  hath 
fulfilled  al  which  was  spoken  of  him  in  the  Law  and  Prophets; 
and  hath  ascended  to  the  lieavens,  and  sitteth  at  the  right 
hande  of  the  Father,  our  Advocate.  And  as  the  fathers  be- 
leeved the  first  comming  of  Clirist,  ever  desiring  and  looking 
for  the  same  by  faith;  even  so  now  wee  beleeve  and  looke  for 
his  second  comming,  and  most  fervently  desire  the  same,  to 
bee  delivered  of  this  mortall  bodye  of  sinne,  that  wee  may  rule 
eternally  with  him  in  glory.  That  the  fathers  were  safe  by  2. 
faith  without  the  deeds  of  the  law,  S.  Peter  testifieth,^  saying, 
"  Wherfore  now  tempt  ye  God  to  put  a  yoke  upon  the  neckes  act 
of  the  disciples,  the  which  neither  wee  nor  our  fathers  might 
beare;  but  by  the  mercy  of  Jesus  Christ,  we  beleeve  to  be  made 
safe  as  they  were."  And  S.Augustine,  in  the  157  Epistle, 
saith,  '■  Therefore,  if  the  fathers  (being  unable  to  beare  the  yoke 
of  the  old  la  we)  beleeved  them  to  be  made  safe  by  the  mercy 
of  our  Lord  Jesu  Christ ;  it  is  manifest  that  the  same  mercy, 
or  grace,  made  tiie  old  fathers  to  live  just  by  faith."  Now  ye 
may  see  clearely  that  the  old  fathers  were  all  made  safe  through 
the  mercy  of  God,  without  all  the  deedes  of  the  law.  Then, 
how  will  you  make  your  selfe  safe  with  workes,  which  never 
did  so  good  workes  as  the  fathers?  So  there  can  bee  no  better 
conclusion  to  exclude  your  workes  in  the  Article  of  Justification, 
then  S.  Paule  maketh,  saying,  ''That  a  man  is  made  just  by  faith  koj 
without  the  deedes  of  the  law."  Therefore  faith  onely  justifieth 
before  God.  Ye  shall  understand  that  it  is  all  one  tiling  to 
say,  Faith  onely  justifieth,  and  to  saye,  Faith  without  workes 
justifieth.  As  by  example,  if  one  saye,  The  goodman  is  in  the 
house  alone,  or  he  is  in  the  house  without  any  body  with  him. 
This  is  all  one  maner  of  speaking.  The  Scripture  saith,  "  Man 
is  made  just  by  faith  without  the  workes  of  the  law;""  therefore 
we  may  well  say,  that  faith  onely  justifieth. 

For  confirmation  hereof,  yee  shall  reade  the  second  chapter  to 

'  The  faith  of  the  Fathers  before  tlie  '  Marke  the  wordes  of  S.  Peter. — • 

incarnation  of  Christ. — {Marg.  note.)  {Marc/,  note.) 


480  A  TREATISE  BY  BALNAVES 

the  Hebrew?,  before  rehearsed,  in  the  which  yee  shall  finde  the 
histories  briefly  repeated  by  the  Apostle,  testifieng  the  fathers  to 
bee  made  safe  by  faith,  referring  nothing  to  workes;  except  onely 
that  the  workes  beare  a  outwarde  testinionie  of  the  faith.  A  bell, 
by  faith,  or  in  faith,  offered  to  God  a  more  acceptable  sacrifice 
then  Cain  did,  by  the  which  hee  obteined  witnesse  that  hee 
was  just;  God  bearing  witnesse  of  the  offerings;  and  by  the 
same  hitherto  speaketh,  being  dead.  God  looketh  first  to  the 
hart  of  man,  before  hee  looke  to  his  workes;  as  testifieth  the 
voyce  of  God,  saying,  "  I  judge  not  after  the  sight  of  man:  for 
hee  sceth  the  thing  whiche  appeareth  outwardly,  but  I  beholde 
the  hart;""^  that  is,  the  man  is  first  made  just  by  faith,  and  ac- 
cepted in  the  favour  of  God  (as  Abell  was)  and  then  his  workes 
are  acceptable  and  please  God,  because  they  are  wrought  in 
faith.  That  it  is  the  mind  of  the  Apostle  S.  Paule  to  exclude 
all  workes,  (either  going  before  or  following  faith,)  to  bee  of 
the  substance  of  the  Article  of  Justification,  proved  clearely  the 
arguments  and  matters  of  his  Epistle,  specially  to  the  Romans, 
Galatians,  Hebrews;  in  the  which  he  laboureth  so  diligently, 
that  all  the  sophistes  and  workers,  that  are  justifiers  of  them 
selfes,  may  not  get  a  corner  to  hyde  them  into,  from  his  conclu- 
sions, without  they  deny  Christ  and  his  office;  at  the  least  in 
effect  (as  they  doe  after  their  maner.)  But  the  wisedome  of 
God  and  his  Holy  Spirite  deceaveth  them;  for  when  they  wrest 
and  throwe  the  Scriptures  to  their  minde  in  one  place,  they  are 
compelled  in  another  place  of  the  same  Scripture  to  confesse 
them  selfes  lyers.  In  the  Epistle  to  the  Romans,  from  the 
beginning  to  the  twelfth  chapter,  and  in  the  Epistle  to  the 
Galatians,  to  the  fifth  chapter,"  with  all  laboure  and  diligence 
he  setteth  forth  the  justice  of  God  to  bee  through  faith  in  Jesu 
Christ,  without  all  workes  of  the  lawe.  And  when  he  hath 
established  the  same  Article  of  Justification,  then  setteth  he 
forth  the  workes  of  righteousnes,  in  the  which  a  Christian  man 
shal  live  becaus  the  just  shal  live  in  faith.  This  order  ye  may 
see  in  tiie  saide  Epistles;  and  in  the  Epistle  to  the  Hebrews, 
hee  deelareth  the  office  of  Christ,  his  priesthood  and  sacrifice, 
and  giveth  faith  her  place,  (the  eleventh  chapter.)  All  his  la- 
boure was  to  exclude  the  mixtion  which  now  these  fained 
workers  would  have  joyned  in  with  faith,  and  the  benefite  of 
Christ;  which  is  no  other  thing  but  the  worke  of  the  Devil  our 

'  The  man  is  first  just  before  the  ^  The  purpose  of  Paule  in  his  Epis- 

workes  be  good.— (.1/ar^.  note.)  ties  to  Romans  and  Galatians.— (J/«r^. 

note.) 


ON  JUSTIFICATION  BY  FAITH.  481 

adversary  to  make  the  death  of  Christ  in  vaine,  as  the  Apos- 
tle sayeth,  "Therefore  if  justice  be  of  tlie  law,  or  by  the  law,  galath.a 
Christ's  death  is  in  vaine." 

J3ut  thinke  not  that  I  intende  through  these  assertions  to 
exclude  Good  Workes.  No,  God  forbid !  for  good  workes  are  the 
gift  of  God,  and  his  good  creatures;  and  ought  and  should  be 
done  of  a  Christian,  as  shalbe  showen  hereafter  at  length  in 
their  place.  But  in  this  Article  of  Justification,  yee  must 
either  exclude  all  workes,  or  else  exclude  Christ  from  you,  and 
make  your  selfes  just;  the  which  is  impossible  to  do,  because 
we  are  wicked  and  can  do  no  good  at  all  which  can  be  of  value 
before  God,  or  pacifie  his  wrath;  except  Christ  first  make  our 
peace.  For  that  is  his  office,'  for  the  which  he  came  in  the 
world,  and  suffered  death.  So,  if  yee  will  not  exclude  Christ, 
exclude  your  workes;  for  in  this  case  there  is  no  concurrence, 
more  tiien  there  is  betweene  darknes  and  light:  For  what  par- 
ticipation hath  righteousnesse  with  iniquities  or  what  fellowship  2cor.6. 
hath  light  with  darknesse?  The  definition  of  this  justice  is 
made  plaine  by  S.  Paule,  Komans,  the  third  chapter,  which  I 
exhort  you  to  reade.  Consider  worde  by  worde,  conceave  and 
prent  them  well  in  your  harts;  then  shall  ye  be  able  to  contend 
and  fight  valiantly  against  Sathan  and  his  Sophistes,  of  whom  uo.  5. 
yee  shall  have  victorie  by  faith,  which  is  our  victorie  that  over- 
commeth  the  world. 

"  The  Justice  of  God  is,  by  the  Faith  of  Jesu  Christ,  in  all  and 
upon  all  which  beleeve  in  him.  There  is  no  distinction  or  ex- 
ception: All  have  sinned,  and  have  need  (or  are  destitute)  of  the 
glorie  of  God;  but  they  are  made  just  by  his  mercy,  freely 
without  the  workes,  by  the  redemption  which  is  in  Christ  Jesu; 
whome  God  hath  proponed  or  layd  before  a  sacrifice  or  satis- 
faction by  faith  in  his  bloud,  to  the  forthshowing  of  his  justice 
for  remission  of  the  sinnes  by  past;  the  which  God  hath  suffered 
to  the  forthshowing  of  his  righteousnes  at  this  time;  that 
Hee  may  be  just,  and  justifie  him  which  is  of  the  faith  of 
Jesu  Christ.  Where  then  is  thy  glorie  or  vanting?  It  is  ex- 
cluded. By  what  law?  Of  workes?  No,  but  by  the  law  of  faith. 
Therefore  we  beleeve  surely  a  man  to  be  made  just  by  Faith, 
without  the  deedes  of  the  Law." 

Now,  I  pray  you  tell  me  what  plainer  words  may  be  spoken, 
or  termes  invented,  to  exclude  all  our  works,  merites,  or  power, 
to   be   participant  with  God   in   this  Article   of  Justification? 

'  The  office  of  Jesu  Christ  is  to  pa-       workes  may  not  doe. — (Marg,  note.) 
cifie    the   wrath  of  God,  wliicli   our 
VOL.  TIL  ^  H 


482  A  TREATISE  BY  BALNAVES 

They  are  as  pluinc  and  cleave  as  the  sonne  in  mid-day.  Never- 
thelesse,  because  the  wordes  are  so  pretious,  and  necessarie 
above  all  things  to  be  imprented  and  continually  keeped  in  the 
hart  of  man,  1  will  make  some  declaration  of  every  part  and 
particle  of  this  definition;  and  prove  by  authoritie  of  Scripture, 
this  justice  of  God  (by  the  which  a  man  is  made  just)  to  be 
without  all  works  or  power  of  man,  only  by  faith  in  the  mercy 
of  God. 

Of  this  justice,  David  speaketh,  saying,  "  Lead  me  in  thy 
justice,  0  Lord,  because  of  my  enemies:  direct  my  way  in  thy 
sight."'  That  is,  0  Lorde,  my  God,  for  thy  greate  goodnes,  sin- 
guler  kindnes,  and  naturall  love  thou  wast  ever  wont  to  show 
unto  sinners  and  mankind,  bee  to  me  a  governour,  guider,  and 
convoyer  in  all  perilles  and  daungers;  suffer  never  my  minde 
to  decline  from  the  right  waye,  for  any  manor  of  strength  or 
feare  of  my  enemies.  And  also,  "Li  thy  justice,  0  Lorde,  deliver 
me;"  that  is,  for  thy  goodnesse  and  mercy.  And  after,  "Judge 
thou  me,  0  Lorde,  and  discusse  my  cause;"  that  is,  take  my  de- 
fence upon  thee,  for  I  am  not  able  of  my  self  to  resist.  Ther- 
fore,  in  thy  justice  deliver  me,  and  be  unto  me  a  strength  in- 
vincible. So  shall  ye  finde  in  divers  and  sundrye  Psalms,  and 
other  places  of  Scripture;  as  Daniell,  ninth  chapter,  "Justice 
and  righteousnes  unto  thee,  O  Lord,  but  unto  us  confusion  and 
shame  of  face.^"*  In  the  which  chapter,  ye  may  read  what  jus- 
tice or  holynesse  that  holy  Prophete  ascriveth  unto  him,  or  to 
the  most  holy  of  the  people,  amongest  whome  assuredly  there 
was  many  good  punished  with  the  wicked,  but  none  which 
might  ascribe  righteousnes  to  themself[es]. 

Sometime  yee  shall  finde  in  Scripture  this  worde,  Justice, 
ascribed  unto  man;  as  David  saith,  "  Heare  me,  who  called  on 
thee,  0  Lorde,  of  my  justice,"  &c.  That  is,  God,  the  author, 
giver,  and  keeper  of  my  innocencie,  hath  looked  upon  me:  and, 
"Judge  me.  Lord,  after  my  justice,  and  according  to  my  inno- 
centy  which  is  in  me."  Here  he  forthshoweth  not  his  vertues 
or  his  righteousnes  which  are  in  him,  with  these  words;  because 
he  saith  in  another  place,  "  Enter  not  in  judgement  with  thy 
servant,  O  Lorde,  for  in  thy  sight  no  living  thing  shalbe  found 
ju.-t."  And  the  Holy  Ghost  is  never  contrarie  to  himself?  But 
here  he  called  the  justice  of  God  his,  by  imputation.  And  also, 
hee  was  innocent  of  the  thinge  wliich  was  layde  to  his  charge 
by  King  Saule,  wlio  i  ver  accused  him  of  treason,  and  usurping 
of  the  crowne  of  Israeli.  In  the  16th  Psalm,  hee  saith,  "  Heare 
*  The  Holy  Giiust  is  uever  contrarie  to  bimselfe. — {Marg.  note.) 


ON  JUSTIFICATION  BY  FAITH.  483 

n\\  justice,  O  Lorde,  and  give  attendance  to  my  desire  and 
prayers/'  Here  hee  calleth  his  justice,  his  petition.  And  in 
innumerable  places  of  Scripture,  yee  shall  finde  this  word.  Jus- 
tice, sometime  ascribed  to  God,  and  sometime  to  man;^  because 
of  the  receaving  of  the  same  from  God.  But  ever  the  Scripture 
makes  the  selfe  plaine,  by  the  sentence  that  goeth  before,  or  els 
followeth,  or  in  some  other  place.  Therefore,  take  good  heede 
upon  the  reading  of  the  Scriptures,  that  ye  deceave  not  your 
selfes,  ascribing  any  deede  or  power  of  yours  to  the  Article  of 
Justification;  for  it  may  suffer  none  but  only  Christ's  merits, 
because  the  merites  of  man  are  impure  and  imperfite,  and  may 
not  abyde  the  justice  of  God,  nor  stand  in  his  sight. 

It  followeth  in  the  definition  of  this  Justice:  "By  the  faith  of 
Jesu  Christ  in  all,  and  upon  all,  which  beleeveth  in  him."  Here 
ye  may  see  our  faith,  that  we  beleve  in  Jesu  Christ,  called  His 
faith,  as  it  is  in  deede.  And  the  faith  also  of  God,  and  by  the 
same  reason  as  the  justice  is  called  before,  because  it  is  the 
gift  of  God,  as  S.  Paule  saith,  Ephesians,  the  second  chapter, 
and  is  the  instrument  by  the  which  we  obteine  the  mercy  of 
God,  remission  of  our  sinnes,^  the  gift  of  the  Holy  Spirite,  and 
everlasting  life,  all  for  Christes  sake,  without  our  deservings; 
by  the  which  wee  are  joyned  in  Christ,  and  Christ  in  us,  as  the 
pretious  stone  is  joyned  in  the  gold  ring.  So  let  all  our  delite 
and  pleasure  bee  to  imbrace  Christ  in  our  hart,  by  faith  in  his 
bloude;  for  faith  is  the  thing  which  Ciirist  desireth  of  a  sinner. 
"  Beleevo,  sonne,  thy  sinnes  are  forgiven  thee."  And  also,  ''  All  math. 9. 
which  beleeve  in  mee  (saith  Christ)  shall  not  dye  eternally."  '^^l^'i^. 
And  to  the  woman,  in  the  seventh  chapter  of  S.  Luc,  "  Thy 
faith  hath  made  thee  safi-." 

It  followeth  in  the  definition:   "  There  is  no  distinction  nor 
exception:  All  hath  sinned,  and  hath  neede  of  the  glorie  of  God." 
That  is,  all  wanteth  that  justice  which  God  approved  or  judged  srkg.s. 
to  be  glorie.     And  so  all  men  are  sinners  and  rejected  from  ^ j^^*' 
God,  and  can  not  be  made  just  by  the  lawe,  because  the  same  kccle.  7. 
accused  sinne,'^  and  is  like  a  mirrour  in  thy  hand  to  consider 
the  forme  of  thy  face,  which  can  do  no  other  thing  but   show 
thee  thy  deformitie.    God  hath  concluded  all  under  sin,  that  he 
may  have  mercy  upon  all.     The  Scripture  hath  concluded  all 
under  sin,  that  the  promise  may  be  given,  through  the  faith  of  rom.2 
Jesus  Christ,  to  all  which  beleeve.  galath. 

'  Why  justice  is  ascribed  to  man.       what  wee  receave  thereby. — {Marg. 
— {Marg.   note.)  note.) 

*  The  faith  of  Jesus  Christ,  and  *  Tlie  law  ia  a  mirronr.-(^Marg,  note.) 


484 


A  TREATISE  BY  BALNAVES 


1  COR.  3. 
J  ERE.  9. 


ESA.  42  &  48. 


It  followetli  in  the  definition:  "But  they  are  made  just,  Freelv, 
by  the  grace  of  God,  through  the  redemption  which  is  in  Jesu 
Christ."  Here  ye  see  the  Apostle  purposeth  to  exclude  all  your 
mcrites  in  deserving  of  this  justice;  to  the  effect  he  may  (as 
in  all  his  Epistles  and  labours  he  intended)  set  foorth  the  glorie 
of  God,  and  the  benefite  of  Christ;  the  which  can  nowise  be 
highlier  set  forth,  then  in  the  making  of  a  wicked  man  just  and 
freely;  that  is,  for  nothing  and  without  deserving.  For  tliat 
cause,  Christ  is  made  to  us  from  God,  wisdome,  justice,  holynes, 
and  redemption;  that  he  which  rejoyseth  may  rejoyse  in  the 
Lord.  And  that  meaneth  the  Apostle  Paule,  and  the  Prophet 
Jeremie,  which  will  have  all  our  vertues  given  unto  God,  as 
wisedome,  strength,  and  riches,  which  are  in  our  power  to 
use  and  exercise,  as  the  gifts  of  God  ;  much  more  justice,  which 
is  not  in  our  power.  For  we  are  made,  and  make  not  our 
selves;  the  which  we  do,  if  we  deserve  it,  either  for  workos 
preceding  or  following  the  justification,  to  have  any  part  of  the 
substance  thereof.  And  so  would  ye  drawe  the  glorie  of  God 
to  you  in  one  part,  tlie  which  God  will  not  suff'er,  as  the  Pro- 
phete  Esay  saith,  "  My  glorie  will  I  give  to  no  other."  Either 
must  yee  make  your  selves  just,  or  els  bee  made  just  by  God: 
if  yee  make  your  selves  just,  ye  are  not  allowed  of  God  ;  so  the 
glorie  redoundeth  to  your  selfe  of  your  owne  worke.  This  the 
Holy  Spirite  will  never  approve  nor  consent  unto,  as  ye  read, 
the  Second  Epistle  to  the  Corinthians,  the  10th  chapter, 
Colossians  third,  Piiilippians  third,  Galatians  sixth. 

That  wee  are  made  just  Freely  by  the  mercy  of  God,  decl.ir- 
eth  S.  Paule,  for  confirmation  of  this  his  assertion.  "  By  grace 
(.^aith  he)  ye  are  made  safe  through  faith,  and  that  not  of  your 
selfes,  it  is  the  gift  of  God:  Not  of  workes,  that  none  have 
matter  to  glorie  or  rejoyse."  This  same  he  nffirmeth  in  his 
Epistle  to  Titus,  the  third  chapter,  and  Romans,  the  eleventh 
chapter,  where  hee  saith,  "  If  it  bee  of  grace,  then  it  is  not  of 
workes:  Otherwise  grace  were  no  grace."^  Here  ye  may  sec 
this  justice  is  of  mercy,  freely,  without  all  oure  merites  or  de- 
servinges. 

Yee  are  made  just  by  the  redemption  which  is  in  Christ 
Jesu,  and  not  in  your  selves;  for  Christ  hath  redeemed  us  from 
the  curse  of  the  lawe,  and  is  made  for  us  accursed:  That  is,  hee 
suffered  the  paine  which  the  curse  of  the  lawe  injoyned  to  us  by 
sinne:   In  whome  wee  have  redemption  by  his  blonde,  remission 

'  That  is,  Remission  of  sinnes  were 
not  freely  given. —  {Mi'nj.  nute.)  /        ' 


ON  JUSTIFICATION  BY  FAITH.  4S5 

of  our  shines,  according  to  the  riches  of  his  meroy  and  grace.'* 
AVhat  wordes  may  bee  more  plaine  to  prove  this  justice  onely 
by  faith  in  Christ,  exchiding  our  merites.  Yee  have  the  same 
assertion  in  the  Epistle  to  Titus,  tlie  second  chapter;  Galatians, 
the  fourth,  and  Apocalypsis,  the  fifth  chapter,  where  it  is  writ- 
ten, "  Thou  art  worthie,  O  Lord,  to  take  the  booke,  and  open 
the  scales  of  it;  for  thou  art  slaine  and  hast  redeemed  us  to 
God  in  thy  bloud ;"  hee  saith  not  in  our  workes,  but  in  thy 
bloud.  Here  ye  may  see  and  consider  our  sinnes  were  no  light 
thinges ;  considering  there  was  no  other  thing  whiche  might 
pacifie  the  wrath  of  the  Father,^  but  the  bloud  and  death  of 
his  onely  begotten  Sonne  Christ  Jesu,  to  bee  made  man  for 
that  cause.  And  now  for  vaine  invented  ima^-inations  of  itmo- 
rant  sophistes,  (which  will  not  onely  be  their  owne  redeemers, 
but  also  redeeme  others,)  this  pretious  bloud  is  repute  in  vaine, 
or  a  light  thing  ! 

It  follovveth,  '"  Whome  God  hath  layde  before  a  sacrifice  or 
satisfaction  througli  faith  in  his  bloud,  to  the  forthshowing  of 
liis  justice,  for  remission  of  the  sinnes  by-past,  the  which  God 
hath  suffered,  (or  in  the  suffering  of  God,)  to  the  forthsliowing 
of  his  justice  at  this  time;  that  he  may  be  just,  and  justifie  him 
whieii  is  of  tlie  faith  of  Jesu  Christ."  Here  the  Apostle  abound- 
eth  in  wordes,  to  exclude  all  sophistrie  and  vaine  conceate  of 
workes,  which  men  intende,  and  would  intende  to  make  satis- 
faction for  sinne.  For  hee  setteth  forth  Christ  here  the  full 
sacrifice  and  satisfaction  for  sinne;  and  therefore  he  called  him 
the  Mediatour  of  the  New  Testament,  by  intercession  of  his  heb.^. 
death.  And  also,  "Christ  offered  a  sacrifice  for  sinnes,  and 
for  ever  sitteth  at  the  right  hand  of  God,  behohling  till  his  hkb.  lo. 
enemies  bee  made  his  footestoole.''''  And  S.John  saith,  "Ifuo.s. 
any  shall  sinne,  we  have  an  Advocate  before  the  Father,  Jesus 
Christ,  who  is  just,  and  he  is  satisfaction  for  our  sinnes;  not 
oPily  for  ours,  but  for  the  whole  world's,  and  that  through  faith 
in  his  bloude.""  For  there  is  nothing  may  bring  us  thereto  but 
faith  only;  and  no  satisfaction  may  be  but  Christes  death, 
"  Who  hath  once  dyed  therefore,  and  shall  not  dye  againe;  rom  s. 
death  shall  have  no  more  dominion  of  him."  In  the  which  hee 
hath  declared  him  just,  in  fulfilling  the  promise  made  of  him 
in  the  Lawe  and  Prophetes;  that  is,  that  He  was  to  make  us 
just,  which  could  not  make  our  selves  just. 

And  where  hee  saith,  ""■  For  remission  of  sinnes  bypast,  the 
which  God  hath  suffered,"  &c.,   understand   not   that  of  the 
'  The  wrath  of  God  agaiust  sinne. — (J\lar.j.  note.) 


4SG  A  TREATISE  BY  BALNAVES 

sinnes  by-past,  before  the  comming  of  Christ  onely,  but  also  of 
all  sinnes  committed  to  the  worldes  end.  For  these  wordes  are 
spoken  foorth  of  the  mouth  of  God,  with  whonie  all  thino^s  is 
present,  as  yee  may  consider  by  the  wordes  of  Christ,  speakini]: 

»".8.  to  the  Jewes  on  this  maner:   "Before  Abraham   was,   I  am.'" 

Howbeit  Abraham  was  dead  a  thousand  yeares  before  his  incar- 
nation. So  to  the  penitent  all  sinnes  are  bypast;  therefore 
the  remission  of  sinnes  by-past,  in  Christes  bloude,  indured  to 
the  end  of  the  worlde. 

This  is  necessary  to  know  for  two  causes  principally.     The 

HEB.&  one  is,  for  confounding  of  the  heresie  of  the  Novatians,^  which 

pervert  the  sayings  of  the  Apostle,  whereupon  they  would  in- 
ferre  that  man  once  beeing  justified,  and  thereafter  falling  in 
sinne,  may  have  no  place  of  repentance;  whiche  were  the  per- 
verting of  all  the  Scriptures  of  God,  and  his  promisse  in  the 

JO.  1.  bloud  of  Christ,  who  is  the  Lambe  of  God  that  taketh  away  the 

iia.2.  sinnes  of  the  world;   and  our  Advocate,  Sacrifice,  and  Satisfac- 

tion. Howbeit  the  Apostle  speaketh  plainly,  that  it  is  impos- 
sible to  be  renewed  to  repentance  through  renewing  of  bap- 
tisme;  for  that  were  to  crucifie  Christ  againe,  not  in  his  fleshe, 
but  in  thy  fleshe,  which  would  be  new  baptised. 

The  other  cause  is,  to  exclude  their  opinion,  which  think  that 
Christ  satisfied  but  for  Originall  sinne  onely,"  and  that  baptisme 
giveth,  or  hath  purchaste  grace  to  man,  after  the  baptisme, 
that  he  may  satisfie  for  his  owne  sinnes  by  recompensation,  as 
God  were  a  marchant  to  chop  and  change  with  man  :  That  if 
Christ  was  the  first  marchant,  they  shalbe  the  next!  And  this 
is  as  great  a  heresie  as  the  other,  by  the  which  they  would 
make  the  death  of  Christ  but  a  vaine  trifle,  and  chaunge  faitli 
into  workes  of  man^s  making,  the  which  is  the  work  of  the 
Devill,  that  ever  intended  to  impung  this  Article  of  Justifica- 
tion by -the  mixtion  of  workes.  This  opinion  S.  John  con- 
foundeth  in  his  First  Epistle,  the  first  and  second  chapters, 
where  he  declaretii,  first,  "  If  a  man  say  he  hath  no  sinne,  heo 
deceaveth  himselfe."  And  then,  "If  man  sinne  (as  doubtlesse 
all  men  doeth),  he  sayeth.  Wee  have  an  Advocate,  Christ  Jesu, 

KOTE.  who  is  just,  and  is  a  satisfaction  for  our  sinnes."     Moreover, 

all  men,  howe  just  that  ever  they  bee,  neede  dayly  to  praye, 
"  Forgive  us  our  debts,  as  we  do  our  debtours;"  the  which 
prayer  were  not  necessarie,  nor  Christ  had  never  taught  the 
same,  if  we  might  have  satisfied  for  our  owne  sinnes  at  any 

'  The  heresie  of  the  Novatians. —  »  The  false  opinion  of  Sophistes, — 

{Manj.  note.)  {Mar^.  mote.) 


ON  JUSTIFICATION  BY  FAITH.  487 

timo.  So,  Christ  is  ever  our  satisfaction,  and  we  (la\ly  sinners ; 
therefore  we  ought  ever  to  pray,  "  Forgive  us  our  debts,  as  we 
forofive  our  debtours." 

It  followeth  in  the  definition,  "Where  is  thy  glorie?  By  what 
lawe  is  it  excluded?  Of  works?  No,  but  by  the  law  of  faith:  and 
concludeth  man  to  be  made  just  by  faith  without  the  deeds  of 
the  lawe,"  Ye  shall  understand,  that  glorie^  in  this  place,  is 
taken  for  the  sure  trust  and  beleefe  which  men  putte  in  their 
owne  workes  and  merites;  the  which  the  Apostle  will  have 
cleanly  excluded  forth  of  this  article,  and  given  wholly  to  Christ, 
who  deserveth  the  same,  becaus  he  is  obteiner  thereof  to  us, 
through  faith  in  his  bloud.  The  which  faith  will  have  no  thinge 
participant  with  it  in  tiiis  case,  more  then  the  sight  of  the  eye 
will  have  or  suffer  the  finger  in  it  to  help  the  sight.  No,  it 
can  not  suffer  a  mote,  but  ever  waters,  being  hurt  till  the  mote 
be  taken  foorth.  Even  so  faith  foorthshoweth  all  thing  to  the 
glorie  of  God,  and  merites  of  Christ,  without  all  workes  or  me- 
rites of  man. 

If  Abraham  had   beene  made  just  of  works,  then  had   he  eom.  4. 
wherein  to  rejoyse,  but  not  before  God.     And  also,  hee  had 
not  obteined  that  name  to  be  called  the  Father  of  the  faithful), 
but   the   father   of  workers.     Therefore   the    Scripture    saith,  gen-,  is. 
"Abraham   beleeved    God,   and   it   was  reakoned  to   him  for  eom.4. 
I'ighteousnesse."     In  the  which  Scriptures,  yee  shall  not  onely  galatu.  i. 
finde  this  justice  whiche  is  of  value  before  God,  attribute  and  iieb.2. 
given  whole  to  faith  in  the  mercy  of  God;   but  also  the  workes 
expresly  excluded.     For  either  wee  must  be  made  just  by  faith 
only,  or  by  workes  only;   because  they  may  not  bee  mixt,  with- 
out Christes  death  be  in  vain:   For  to  him  that  worketh,  saith 
Paule,  the  rewarde  is  not  impute  according  to  grace  or  mercy, 
but  according  to  debt.    But  to  him  which  worketh  not;  that  is, 
confideth  not  in  his  own  merites,   but  beleeveth  in  Him  which 
justifieth  the  wicked,  his  faith  is  compted  to  him  for  righteous- 
nesse,  according  to  the  purpose  of  the  mercy  of  God;  and  that 
without   workes.     For  the  probation  and  sure   understandinti: 
of  this  assertion,  yee  shall  reade  the  whole  fourth  chapter  of 
Romans,    the    fifteenth    of   Genesis,    the    second,   third,    and 
fourth  Galatians,  and  second  to  the  Ephesians,  which  wordes 
shalbe  showen  in  this  subsequent  chapter. 

*  What  is  glorie. — [^Manj.  note.) 


483  A  TREATISE  BY  BALNAVES 


THE  XVIII.  CHAPTER. 

1.  The  cause  wherefore  God  loveth  us. 

2.  Whereby  commeth  the  her  it  ape. 

S.   The  con&tance  of  Abraham  m  faith,  and  his  obedience. 

4.  Jestis  Christ  imyeth  for  us  that  ichich  the  Law  requireih. 

5.  Who  spoileth  Christ  of  his  office. 

1.  "By  grace  yee  are  made  safe  by  faith,  and  not  of  your  selves:  It 
is  the  gift  of  God;  not  of  workes,  that  no  man  rejoyse."  "  We 
are  his  handywork,  created  in  Christ  Jesu  unto  good  workes, 
the  which  God  hath  prepared  that  we  should  w^alke  in  them," 

Verily,  these  wordes  are  worthy  to  be  written  in  letters  of 
golde,  and  ever  imprented  in  the  hart  of  man,  because  they  con- 
teine  the  whole  somme  of  the  Evangell  of  Christ;  ancl  also  ex- 
clude all  the  vaine  sophisticall  arguments  made  contrarie  this 
Article  of  Justification;  because  in  this  Epistle  there  is  no 
question  of  the  law  (as  in  the  Epistles  to  the  Romans  and  Gala- 
tians)  :  But  it  is  written  to  the  Gentiles,  being  confirmed  in 
the  faith,  and  also  persevering  thereunto;  whome  the  Apostle 
certifieth  of  their  justification  in  the  first  three  chapters;  and 
then  setteth  forth  to  the  end  of  the  Epistle,  the  workes  of 
righteousnes,  in  the  which  true  Christians  should  live,  according 
to  their  vocation;  upon  the  which  wordes  I  will  make  some 
short  declaration  according  to  the  Sci'iptures. 

2.  "By  grace  ye  are  made  safe;"  that  is,  by  the  grace  and  m&rcy 
of  God,  and  aboundant  love  he  hath  to  mankinde;  because  liee 
hath  made  us,  hee  would  not  wee  should  perishe  :    For  hee 

'"  loveth  his  owne  worke/  Hee  saith,  "  I  will  not  the  death  of  a 
sinner,  but  that  hee  convert  and  live."  Hee  made  us,  that  hee 
should  love  us,  for  no  man  hateth  or  invyeth  his  own  worke. 
"  This  grace  we  get  by  faith  in  Jesus  Christ,  the  which  is  not 
our  worke,  but  the  gift  of  God."  "For  wee  are  not  of  our  selves 
able  or  sufficient  (as  of  our  selves)  to  thinke  a  good  thought; 
but  all  our  abilitie  is  of  God,"  as  the  Apostle  saitii,  the  Seconde 
Epistle  to  the  Corinthians,  the  thii'de  chapter,  and  Galathians, 
the  third  chapter,  "  If  the  heritage  bee  of  the  lawe,  then  it  is 
not  of  the  promisse;"  but  by  the  promisse  God  gave  it  to 
Abraham,  Ismaell,  and  Esau,  which  were  the  eldest  sonnes, 
who  succeeded  not  to  the  heritage;  but  Isaac  and  Jacob, 
whiche  were  heires  of  the  promisse,  succeeded. 
'  Wherfore  God  loveth  us. — {Marg.  note.) 


ON  JU  STIFICATION  BY  FAITH.  4S9 

Wee  are  not  made  safe  through  workes,  that  none  sliould 
glorie,  because  God  will  not  have  us  rejoysing  in  our  selves  in 
any  parte  of  his  giftes,  as  the  Apostle  saith,  "  What  hast  thou  icor.4. 
that  thou  hast  not  receaved?  And  if  thou  hast  receaved  it, 
why  rejoysest  thou,  more  tlien  thou  haddest  not  receaved  it!" 
Ye  see  workes  excluded  forth  of  this  Article,  that  man  hath  no 
matter  to  glorie,  but  to  referre  all  the  glorie  unto  God,  as  is 
before  rehearsed.  And  that  man  hath  nothing  to  glorie  into, 
but  in  the  crosse  of  Jesu  Christ,  by  whome  wee  should  crucifie 
the  worlde  to  us;^  that  is,  wee  should  esteeme  all  that  is  in  the 
worlde  wicked,  as  the  Apostle  sayth  to  the  Galathians,  the 
sixt  chapter. 

Yee  shall  not  mervell  that  our  salvatioun  is  ascribed  and 
attribute  to  the  mercy  of  God  through  faith,  excluding  all 
workes,  because  the  reasoun  is  here  showen  by  the  Apostle, 
in  these  woi-des:  "■  For  we  are  the  handyworke  of  God,  created 
in  Jesus  Christ  unto  good  workes."  That  is,  forsomuch  as  we  act.  17. 
live,  have  life  and  understanding,  and  beleeve,  it  is  of  God,  and  ps'^l-s^. 
not  of  our  selves,  because  hee  is  our  Maker  and  Creator.    Why  ^''^•^*- 

1  111  1  /•  •  JERK.  18. 

sliould  the  earthen  or  clay-pot  extoll  the  selr  agamst  the  potter,  rum. 9. 
of  whom  it  hath  all  which  it  hath?  Or  the  branche  against  the 
tree,  of  which  it  hath  all  the  substance  to  bring  forth  the  fruite? 
As  Christ  giveth  the  parable  in  the  Evangell  of  Saint  John, 
the  15.  chapter,  the  which  yee  shall  rcade  that  yee  may  under- 
stande  the  wordes  of  Christ,  and  similitude  in  the  whiche  the 
Father  is  declared  to  bee  the  husbandman,  or  the  labourer;  and 
Christ  the  wino  tree;  and  us  Christians  to  be  the  branches  or 
the  bearers.  For  the  branche  hath  two  offices,^  the  one  is,  if  it 
remaine  with  the  tree,  fresh  and  greene,  it  briuL^eth  foith  jrood 
fruite  of  the  substance  of  the  tree,  and  not  of  tlie  self;  the 
other  is,  if  it  wither,  and  bring  forth  no  fruite,  it  must  be  cut  off 
and  brint.  Therfore,  if  thou  wilbe  a  Christian,  and  remain  in 
Christ,  by  faith  ever  joyned  to  him,  thou  shalt  bring  forth  good 
fruite  of  his  substance,  and  not  of  thyne;  of  the  which  the  glory 
perteineth  to  him,  and  not  to  thee.  And  if  thou  will  be  the 
with<^-red  branche,  that  is,  wicked,  and  bring  furth  no  fruite, 
thou  art  prepared  for  the  fire,  there  to  serve  with  the  Devill 
and  his  angels.  And  this  is  sure,  if  thou  wilt  either  glorie  in 
thy  workes,  or  yet  that  thou  art  thy  own  Saviour,  or  any  part 
thereof,  as  concerning  this  Article  of  Justification.     ]J.;t  to  re- 

'  To  bee  crucified   with   Christ. —  '  Tlie  office  of  the  branche.— (JS/izr^. 

{Marg.  note.)  note.) 


490  A  TREATISE  BY  BALNAVES 

maine  in  Christ  by  faith/  and  suffer  him  to  worke  in  thee, 
which  thou  doest  when  thou  workest  the  workes  commanded  in 
the  Scriptures  of  God,  and  attributs  them  to  Christ,  to  be  his 
worlces  working  in  thee:  then  shall  he  make  thy  imperfection 
peril te,^  that  nether  the  Devil  nor  the  Law  dare  accuse  them, 
because  they  are  the  workes  of  Christ,  and  for  his  sake  re- 

icoR.i.         ceaved  of  the  Father  by  faith.    So  there  is  heir  no  thing  to  thee 

2COR.10.       iQ  glory  of,  but  to  say  with  the  Apostle,   "He  that  wil  glorie, 

jKuh.9.        jg^  l^jjj^  glorie  in  the  Lord,"  &c. 

This  glory  of  workes  is  excluded  by  the  law  of  faith;   of  the 

K0M.8.  which  law  the  Apostle  maketh  mention,  saying,  "The  law  of 
the  Spirite  of  life  in  Christ  Jesu,  hath  delyvered  me  from  the 
law  of  sinne  and  death."  That  is,  the  mercy  of  God,  the  gift 
of  the  Holy  Spirit,  remission  of  sinnes,  and  everlasting  life,  pur- 
chased to  us  through  faith  in  Christ;  by  the  which  we  live  in 
ryghteousnes,  free  fi-om  sinne  and  death.  And  so  it  is  called  the 
law  of  faith,  which  excludeth  all  glory  of  works,  because  we  re- 
ceave,  and  give  no  thing  but  glory  and  honour  unto  God,  which 
is  the  sacrifice  of  praise  and  thaidcesgiving.  In  this  we  should 
live  in  righteousnes,  and  worke  the  workes  of  God;  and  not 
become  thrall  again  to  sin  and  death,  from  the  which  we  ar 

EOM.i.  I'reed  freely,  without  our  merits  or  deservings,  through  faith  in 
the  blond  of  Christ,  our  Saviour  and  Advocate. 

Therefore  let  us  conclude  with  the  Apostle,^  and  establish  for 
an  infallible  conclusion,  man  to  be  made  just  by  faith,  without 
the  deeds  of  the  law,  as  prove  the  Scrii)tures  before  lehearsed, 
and  by  the  example  of  Abraham,  who  had  no  mixtion  of  works 
in  his  justification.  The  which  we  must  affirme  to  be  trew, 
because  the  Scriptures  atfirme  the  same,  and  testifie  him  to  be 
justified  by  imputation  through  faith,  because  hee  beleeved  God, 
and  gave  sure  trust  to  his  promise;  howbeit  the  same  appear- 
ed not  possible,  as  indeed  it  was  [not]  to  the  judgment  of  man. 
Nevertheles,  hee  doubted  not  in  his  faith,  but  beleeved  hope 
against  hope;*  and  therefore  it  was  compted  to  him  for  right- 
eousnes; not  onely  to  him,  but  of  the  same  maner  to  us  which 

GENE.  15.       beleeve,  and  are  sonnes  to  Abraham  by  faith.     And  trust  well, 

E0M.4.  Abraham  did  many  noble  and  heroicall  works  of  the  law  of  na- 
ture; but  none  of  these  works  were  participant  of  his  justifica- 

'  Who  remaiiieth  in  Christ.- {3Iarff.  ^  The  couclusion  of  Paiile. —  (Manj. 

note.)  note.) 

■  Wherfore  the  law  nor  Sathan  may  *  That  is,  He  beleeved  the  promise 

not  condemiie  the  works  of  the  faith-  of  God,  albeit  the  same  appeared  iin- 
full. — {Marg.  note.)  possible  to  nature  or  maiilie  power. — 

{JSIarg.  note.) 


ON  JUSTIFICATION  BY  FATTH.  491 

tion  before  God,  but  only  beare  witnes  to  his  faith,  and  obe- 
dience to  God  in  his  righteousnes,  as  shalbe  showen  hereafter. 

The  most  excellent  work  amongst  the  Jevves  was  circumci- 
sion,' which  was  given  to  Abraham,  and  commanded  to  be  used 
in  all  his  posteritie  for  the  signe  and  token  of  the  band  and 
covenant  betwene  God  and  him.'  The  which  was  long  after  the 
justification  of  Abraham,  as  ye  may  read  Genesis,  the  17.  chap- 
ter. And  the  Apostle  sayeth,  "Abraham  receaved  the  signe  rom  4. 
of  circumcision,  the  seale  of  the  justice  of  faith,"  &c.  Ther- 
fore  this  work  made  him  not  just,  nor  yet  had  any  parte  of  his 
justification.  Nevertheles,  (iod  reahearsed  to  him  at  that  time 
the  promise,  saying,  "  Abraham,  walke  before  me,  and  be  per- 
fite;  and  I  shall  put  my  covenant  between  me  and  thee;  and 
shall  multiplie  thy  seede  exceedinglie;  and  thou  shalbe  tiie  fa- 
tiier  of  many  nations.""  And  after  this,  God  tempted  Abra-  gen  21. 
ham;  that  is,  searched  or  espyed  out  his  faith;  commanding  3. 
him  to  take  his  sonne  Isaac,  whome  he  loved,  and  offer  him  in 
a  sacrifice,  &c.  Consider  this  commaund,  and  ye  shall  perceave 
it  a  great  temptation  of  the  faith  of  Abraham;  and  conferre  the 
same  with  the  Scriptures  going  before,  where  God  gave  com- 
maund to  him  that  he  should  put  away  his  sonne  Ismael;  for 
the  seed  of  the  promise  should  be  fulfilled  in  Isaac.  Neverthe- 
les,  the  faith  of  Abraham  was  so  firme  and  constant,^  that  he  gen. 21. 
rather  hoped  and  surely  beleved,  that  God  was  to  raise  Isaac 
from  death  to  life,  then  that  his  word  should  be  fals,  or  of  none 
effecte.  And  therefore  God  said  unto  him,  and  confirmed  the 
same  with  an  othe,  saying,  "  Because  thou  hast  done  this  thing,  gen. 22. 
and  hast  not  spared  thy  onely  begotten  sonne,  I  shall  bliss  thee, 
and  nudtiply  thy  seede  as  the  starres  of  the  heaven,  and  sand 
of  the  sea  shore;  because  thou  hast  obeyed  my  voice  and 
charge."  Heir  yee  see  and  find  the  promisse  repeated  again, 
which  was  made  to  him  long  before.  But  it  is  not  saide  here, 
that  because  Abraham  did  this  worke,  it  was  compted  to  him 
for  righteousnes;  but  that  hee  was  coir.mended  by  the  mouth  of 
God,  for  his  obedience  and  perseverance  in  faith.  For  the  faith- 
ful shuld  live  by  faith,  daylie  persevering,  and  increasing  day  by 
day  more  and  more  perfite,  which  is  from  faith  to  faith;  giving 
ever  thanks  and  praise  unto  God,  and  obeying  his  command. 

Yee  shall  take  this  conclusion,^  That  no  man  can  be  called 

*  Circumcision  after  justification. —  ^  No  man  livinfj  wickedly  is  called 

(^Marg.  note.)  just {Marg.  note.) 

2  'J"he  obedience  and  constancie  of 
Abraham. — {Marg.  note.) 


4t2  A  TREATISE  BY  BALNAVES 

just  which  livetli  wickedly;  but  hee  which  is  godly,  and  liveth 
well,  is  called  just.  Nevertheless,  his  good  life  or  workes  have 
no  participation  of  this  Article,  because  they  are  excluded  by 
the  Apostle,  in  the  wordes  before  rehearsed  for  a  conclusion, 
"That  man  is  made  just  before  God  by  faith,  without  the  deedes 
of  the  lawe.""  Upon  the  whiche  wordes,  S.  Augustine  saith, 
*' These  wordes  are  not  to  bee  understande  so,  that  a  man  re- 
ceaving  the  faith,  if  he  live  afterwarde  wickedly,  shalbe  called 
just;  but  hee  is  made  just  without  all  his  workes,  that  he  may 
live  in  righteousnes[ness]  and  work  well." 

Christ  is  the  end  of  the  law  (unto  righteousnes)  to  all  that 
beleeve;  that  is,  Christ  is  the  consummation  and  fulfilling  of 
the  lawe,  and  that  justice  whiche  the  lawe  requireth;  and  all 
they  which  beleeve  in  him,  are  just  by  imputation  through  faith, 
and  for  his  sake  are  repute  and  accepted  as  just.  This  is  the 
justice  of  faith,  of  the  which  the  Apostle  speaketh,  Romans 
the  10.  chapter:  Therefore,  if  yee  wilbee  just,  seeke  Christ  and 
not  the  Law,  nor  your  invented  workes,  whiche  are  lesse  then 
the  lawe.  Let  Hlm  bee  the  mark  whereat  ye  shoote,  and  let 
him  never  passe  foorth  of  your  harte:  whereto  seeke  yee  that 
thing  which  already  hath  taken  an  end.  Is  it  not  written  in 
the  Evangell  of  S.  Luc.  the  16.  chapter,  "The  Law  and  Pro- 
phetes  are  unto  the  time  of  Johne,  from  the  which  time  the 
kingdome  of  God  is  preached  and  foorthshowen,"  &c.  And 
S.  Johne,  in  the  1.  chajtter  of  his  Evangell,  saith,  ':  The  Law  is 
given  by  Moyses;  but  Grace  and  Veritie  ar  given  by  Jesus 
GRACE.  Christ."  These  two  words  are  expounded  by  S.  Paule:  Grace, 
n>nK.2,  that  is  the  mercy  of  God  whereby  we  ar  made  safe  through 
VERITIE.  ffiith  in  Christ,  and  not  of  works.  Verity  is  the  fulfilling  of 
the  premisses  of  God,  for  the  which  Christ  was  made  servant 
to  circumcision,  for  tlie  veritie  of  God,  to  confirme  the  premisses 
of  the  fathers.  Here  ye  see  Christ  will  have  no  mixtion  with 
the  law,  nor  works  therof,  in  this  Article  of  Justification, 
because  the  law  is  as  contrarie  to  the  office  of  Christ  as  dark- 
nes  to  light,  and  is  as  farre  different  as  heaven  and  earth.^  For 
the  office  of  the  law  is  to  accuse  the  wicked,  feare  them,  and 
condenme  them,  as  transgressours  of  the  same.  The  office  of 
Christ  is  to  preache  mercy,  remission  of  sinnes,  freely  in  his 
bloude,  through  faith,  give  consolation,  and  to  save  sinners, 
rues.  "  For  hee  came  not  in  to  this  world  to  call  them  which  are  just, 

or  think  them  selves  just,  but  to  call  sinners  to  repentance." 
The   office  of  Christ,   John  the  Baptist   declareth,   saying, 
'  The  office  of  the  lawe. —  {Mar<j.  note.) 


ON  JUSTIFICATION  BY  FAITH.  493 

"Behold  the  Lanibc  of  God!    Behold  him  which  taketh  away 
the  sinnes  of  the  world!"    It  is  not  I,  sayeth  John,  nor  the  law,  jo. i 
repentance,  or  workes   of  repentance,   which    I   preache,  that 
taketh  away  your  sinnes;   but  it  is  Christ,  that  innocent  Lauibe 
of  God,  to  whoiue  I  send  you.      And  also  Christ  sayeth,  "  God  jo.  3. 
send  not  his  Sonne  into  the  world  that  he  shold  accuse,  con- 
demne,  or  judge  the  world;   but  that  the  world  should  be  made 
safe  by  him.""*  And  after,  "It  is  not  I  (sayeth  Christ  to  the  Jewes)  jo. 5. 
that  judgeth  you,  it  is  Moyses  which  accuseth  you."     And  so 
the  Scriptures  testifie  that  the  Law  accusetli,  and  Christ  saveth. 
He  sendeth  none  to  the  law;'  but  rather  the  law  driveth  and 
compelleth   man   to   seeke  Christ,   if  yeo   will   understande   it 
arignt.     The  woman  accused  of  adulterie,  he  sent  her  not  to 
the  law;   but  said  to  her,  "  Passe  thy  waye,  and  sinne  no  more."  jo.n. 
And  to  the  man  which  had  bene  diseased  thirtie-eight  yeros, 
&c.,  "Behold!   thou  art  made  whole,  now  sinne  no  more,  that  jo- 5- 
some  worse  tliinge  happen  thee  not."     Christ  called  all  to  him- 
self, saying,  "  Come  unto  me  all  yee  which  labour,  and  are  laden  math.  i. 
with  sinne,  and  I  shall  refresh  you."    And  Peter  saith,  "There  act. 4. 
is  no  salvation  but  in  Jesu  Christ:    nor  no  other  name  given 
under  heaven  by  the  w^hich  man  may  obteine  salvation." 

Therefore,  sithens  no  other  may  save  but  He,  we  should  put 
all  our  trust  and  hope  in  him,  and  in  his  mercy  only,  and  nei- 
tiier  in  the  law  nor  works;  for  to  all  them  which  thinke  they 
may  bee  safe  by  workes,  or  made  just,  Christes  death  is  in 
vaine.  Or,  if  there  had  beene  given  a  lawe  which  might  have 
given  life,  then  righteousnes  surely  had  beene  of  the  law;  but 
it  is  manifest,  "That  by  the  law  no  man  is  made  just  before  g.\latii.3. 
God,  because  the  just  shall  live  by  faith." 

What  wordes  may  bee  more  plaine  then  those  are,  to  ex- 
clude workes  foorth  of  this  articled  Now,  sithens  the  Scripture 
teacheth  us  so  plainely  that  Christ  is  our  Justice,  our  Saviour, 
and  Redeamer,  satisfaction  for  our  sinnes,  the  ende  and  con- 
sommation  of  the  lawe;  and  hath  freed  us  from  the  lawe,  sinne, 
and  death,  and  from  the  kingdome  of  Sathan  our  adversarie, 
and  bought  us  to  the  kingdome  of  righteousnesse  without  our 
merites  or  deservings;  why  will  wee  usurpe  his  office  to  our 
selves,  and  spoile  Christ  of  his  glorie,^  or  become  thrall  againo 
to  that  thing  from  the  which  Christ  hath  fi-eed  us  ?    The  which 

'  The  law  rightly  considered  com-  -  The   fruites    which    we   liave   of 

pelleth    us    to    seek   Christ. —  (il/a;y.       Christ. — {Marg.  note.) 
nota.)  ^  Who  spoyleth  Christ  of  his  glorie. 

— (^idarg.  note.') 


494  A  TREATISE  BY  BALNAVES 

wo  do,  if  we  wilbe  participant  with  Christ  in  the  makinnf  of 
onr  selves  just,  or  niixt  any  workes  with  the  Article  of  Justifi- 
cation. 

THE  XIX.  CHAPTER. 

1.  As  iJoe  good  tree  heareth  good  fnilte,  so  the  good  man  worJcetJi 

good  itorkes. 

2.  But  as  the  fruit  maketh  not  the  tree  good,  so  inorhes  make 

not  the  man  just. 
S.  For,  as  the  tree  is  before  the  fruit e,  so  the  man  is  just  before 
the  loorh  be  good. 

4.  The  cause  %ohy  loee  should  worJce  gooi  worhes. 

5.  The  Gaptaines  in  the  kingdome  of  Christ,  his  subjects,  and 

reicard;  and  of  his  adversarie  Sathan. 

This  faith,  which  only  justifieth  and  giveth  life,  is  not  idle,  nor 
reniaineth  alone;  nevertheles,  it  alone  justifieth;  and  then  it 
workes  by  charitie.  For  unfained  faitii  may  no  more  abyde 
idle  from  working^  in  love,  then  the  good  tree  may  from  bring- 
ing foorth  her  fruite  in  due  time.  And  yet  the  fruite  is  not  the 
cause  of  the  tree,  nor  maketh  the  tree  good;  but  the  tree  is  the 
cause  of  the  fruite;  and  the  good  tree  bringeth  foorth  good 
fruite,  by  the  whicii  it  is  knowen  goode.  Even  so  it  is  of  the 
faithful!  man:  the  workes  make  him  not  faithfull,  nor  just,  nor 
yet  are  the  cause  thereof.  But  the  faithfull  and  just  man 
bringeth  forth  and  maketh  good  workes,  to  the  honour  and 
glorie  of  God,  and  profit  of  his  neighbour,  which  beare  witnesse 
of  his  inward  faith,  and  testifie  him  to  be  just  before  man. 
Therefore,  yee  must  be  just  and  good,  or  ever  yee  worke  good 
workes,  for  Christ  sayeth,  "  May  yee  gather  grapes  of  thornes, 
or  figges  of  thristles?"  No,  no,  it  is  contrary  their  nature. 
Even  so  it  is  with  man;  till  hee  be  made  just  by  faith,  as  it  is 
before  writtin,  hee  may  never  doe  a  good  worke;  but  what 
ever  hee  doeth  is  sinne;  for  al  which  is  not  of  faith  is  sinne. 
And  Christ  sayeth  to  the  Pharisies,  "  How  can  yee  speake  good, 
while  yee  ar  yet  evillT'  Therefore,  or  ever  we  speak  good,  or 
do  good,  we  must  be  made  good,  and  that  by  the  mercy  of  God, 
through  faith  in  Christ,  without  al  our  deservings.  Then  shal 
we  worke  al  good  works  in  the  kingdome  of  Christ  as  his  faith- 
full subjects. 

There  is  two  kingdomes,^  and  two  kinde  of  subjects,  which 
'  Diverse  kingdoms. — {Mary,  note.) 


ox  JUSTIFCATION  BY  FAITH.  495 

are  direct  contrary  to  other,  because  there  princes  ar  as  con- 
trary as  ar  light  and  darkenes;  that  is  to  say,  the  kingdome  of 
Christ,  and  the  kingdom  of  the  Devil.  To  the  kingdom  of  the 
Devil, ^  man  is  of  his  owne  nature  a  perfite  subject,  and  the 
Sonne  of  ire  and  wrath.  To  the  kingdome  of  Christ,  man  is  e  h.  2. 
made  subject  through  his  second  birth  or  regeneration,  which 
is  by  baptisme  in  the  bloud  of  Christ.  To  this  kingdome,  man 
is  bought,  neither  with  gold  nor  silver,  but  with  the  precious  '  '''•t.'. 
bloud  of  the  Sonne  of  God,  Christ  Jesus,  and  so  is  made  ser- 
vaunt  to  righteousnes  to  serve  unto  life.  Therefore,  who  is 
made  just  by  faith,  through  the  mercy  of  God,  and  merites  of 
Christ  Jesus,  must  (in  faith  which  is  not  idle,  but  ever  woiking 
in  love)  serve  Christ,  and  embrace  him  in  his  hart.  Then  shall 
he  remaine  in  Christ  and  Christ  in  him,  by  the  which  joyning, 
through  faith,  sinne  shall  have  no  dominion,  nor  shall  not  rule 
as  a  prince,  howbeit  the  dregges  remaine  in  us;  they  sJiall 
not  be  imputed  to  us,  if  we  persevere  in  faith,  as  our  forefather 
Abraham  did,  ever  working  by  love  and  charitie.  And  this  is  the 
cause  why  we  shuld  work  good  workes,  because  wee  are  bought  to 
the  kingdome  of  Christ,^  in  the  which  rule,  as  valiant  captaines, 
Faith,  Hope,  and  Charity,  working  ever  righteousnes  unto  life. 
The  kingdome  of  the  Devill  ^  hath  thre  valiant  captaines,  which 
governe  the  same,  that  is,  Incredulitie,  Dispaire,  and  Envye,  ever 
working  sinne  and  unrighteousnes  unto  death;  because  the  re- 
ward of  sinne  is  death.  In  this  kingdome,  Sinne  ruleth  as  a 
prince,  having  dominion;  therefore,  "  If  ye  will  serve  sinne,  and 
obey  the  same,  ye  are  servants  to  that  thing  which  ye  obey,  kom  & 
whither  it  be  of  sin  unto  death,  or  righteousnes  unto  life."  But 
Christ  hath  redeamed  us,  and  bought  us  from  this  realme;  that 
even  as  Christ  hath  risen  from  death  to  the  glorie  of  the  Fa- 
ther, right  so  we  should  liv(!  in  a  new  life,  and  let  not  sin  have 
more  dominion  over  us.  There  is  no  man  so  foolish,  who  wil 
thinke,  he  being  delivered  of  a  vile  prison,  by  the  grace  and 
mercy  of  a  great  prince,  and  brought  to  serve  in  his  hall,  and 
so  made  tender  to  the  prince  that  he  is  made  participant  of  his 
sonnes  heritage,  will  say,  I  will  passe  againe  to  prison,  because 
he  is  not  a  part  of  his  owne  deliverance.  Verily,  it  is  even  so 
of  their  sayings,  which  say,  I  wil  do  no  good  becaus  Christ 
hath  delivered  me;  and  being  delivered,  1  will  sin  and  follow 

'  What  we  have  of  our  owne  na-  '  The  captaines  of  the  kingdome  of 

ture.— (i/tin;.  note.)  Sathan {Mar^.  note.) 

^  The  captaines  of  the  kingdome  of 
Christ. — {Marg.  note.) 


496 


A  TREATISE  BY  BALNAVES 


all  libcrtie  of  flesh  :  Wherfore  should  I  do  any  good  workes, 
sithens  Christ  hath  redeamed  me  without  my  deservings  ? 

]\Iy  hartes,  ye  which  object  these  sayings,  reade  the  Scrip- 
tures, and  yee  shall  finde  another  lesson  taught  you.  And  at- 
tend upon  your  Schoolemaister,  which  is  the  Holy  Spirite,  who 
shall  teach  you  the  right  waye,  that  yee  passe  neither  to  the 
right  hand  nor  to  the  wrong,  but  the  right  kingly  way;  that 
is,'  to  confesse,  and  ever  have  prented  in  your  hartes,  that  by 
faith  onely,  of  the  mercy  and  grace  of  God,  yee  are  made  safe. 
And  then  followo  the  example  of  our  Lorde  Jesus  Christ,  giving 
vour  whole  studie  and  cure  to  love,  charitie,  and  all  maner  of 
ritJ-hteous  living,  to  the  glorie  of  God  and  profit  of  your  neigh- 
bour. Not  that  there  through  ye  are  made  safe,  but  that  ye  may 
be  found  thankefuU  unto  God,  whome  we  knowe  to  be  favor- 
able, gentle,  kinde,  and  mercyfuU  to  the  godly;  and  to  the 
wicked,  wrathfuU  and  angrie.  This  is  the  solution  to  the  argu- 
ment made  in  the  beginning,  which  proveth,^  wherefore  should 
we  doe  good  if  we  be  free  from  the  law,  and  freely  justified  by 
the  mercy  of  God,  through  faith,  without  our  deservinges. 
Therefore,  choose  you  now,  if  ye  wilbe  servants  to  sinne,  or  ser- 
vantes  to  righteousnesse;  subjects  of  the  kingdome  of  Christ, 
or  of  the  kingdome  of  the  Devill.  For  wee  are  made  free  and 
just  by  grace  through  faith,  that  we  shuld  live  in  righteousnes 
to  Christ,  who  hath  dyed  for  all;  "  that  they  which  live,  live  not 
now  to  them  selves,  but  to  Him  which  hath  suffered  death  for 
them,  and  hath  risen  again  from  the  same."  Keeping  this  order, 
yee  shall  never  cease  to  doe  good  works  as  occasion  requireth. 


THE  XX.  CHAPTER. 

1.  An  answcre  to  all  Scriptures  trhich  our  adversaries  alledf/e 

for  t/iem[selves^,  against  (he  Justification  of  Faith. 

2.  Wherfore  workes  are  commended  in  Scriptures. 
;   3.  An  argument  proving  that  no  icorJces  justifie. 

Now,  because  there  is  some  Scripturs  which  our  adversaries 
M'old  cause  to  bee  scene,  either  contrarie  to  the  Scriptures  be- 
fore rehearsed  for  probation  of  this  Article  of  Justification;  or 
els,  with  them  they  would  mixt  this  Article;  so  that  faith  not 

'The  right    kingly   way. — {Marg.      we  shuld  worke  good  workes. — {^Marg. 
note.)  note.) 

'  Tlie  answere  to  the  question,  why 


ON  JUSTIFICATION  BY  FAITH.  497 

only  justifieth  without  works.  Therefore,  I  will  rehears  some 
of  the  most  principal  of  them,  and  cause  you  understand  by  the 
same  Scriptures,  they  are  neither  contrarie  to  this  Article,  nor 
yet  have  any  entresse^  with  f:iith,  in  the  making  of  a  wicked 
man  just;  but  followe  faith  as  the  due  fruites  thereof;  in  the 
which  the  Christian  man  should  live,  as  said  is  before. 

In  the  Epistle  of  S.  James,  the  second  chapter,  it  is  said, 
"  Bretheren,  what  profite  is  it,  if  a  man  say  hee  hath  faith,  but 
hath  no  works?  may  his  faith  save  him?"  And  again,  "  Ye  see," 
saith  hee,  "that  a  man  is  justified  of  workes,  and  not  of  faith 
only." 

Here  the  adversaries  of  faith  make  a  great  feast,  but  they 
understande  this  saying  of  the  holy  Apostle,  as  they  doo  the 
other  Scriptures,  ever  working  with  the  Devill  to  make  the 
Holy  Spirite  contrarie  to  himselfe,  which  is  impossible.'^  But 
will  yee  understand,  take  heede,  and  read  the  text,  ye  shal  see 
clearely  that  the  Apostle  speaketh  of  the  historicall  or  idle 
faith;  that  is  dead  without  workes,  to  the  confusion  of  the 
wicked  Christians,  which  have  no  faith  but  in  the  mouth;  and 
not  of  the  faith  which  maketh  a  man  just  before  God,  and  ob- 
teineth  remission  of  sinnes;  by  the  same  examples  and  wordes 
that  he  rehearseth.  For  he  saith '  the  Devill  troweth,"*  beleeveth, 
and  dreadeth;  but  the  Devill  can  never  beleeve  that  Christ 
hath  redeamed  him,  and  purcheste  to  him  the  mercy  of  God, 
remission  of  sinnes,  and  eternall  life,  whiche  is  the  faith  to 
whome  S.  Paul  ascriveth  justification  only.  And  also  he  re- 
proved the  evill  Christian,  which  sayeth  hee  hath  faith,  and 
neglecteth  the  deeds  of  charitie,  in  cloathing  of  the  naked,  and 
feedinof  of  the  hungrie,  whiche  deeds  are  the  fruits  of  faith,  of 
the  which  S.  Paul  speaketh.  Therefore,  there  is  no  contrarietie 
in  the  Scriptures  before  rehearsed,  but  concurrence. 

And  also  the  offering  of  Isaac,  as  mention  is  made  before, 
was  done  above  thirtie  yeares  after  the  justification  of  Abra- 
ham, to  the  forthshowing  of  his  obedience,  as  the  text  proveth. 
Genesis  the  15.  chapter  and  22.  chapter.  In  the  which  offering, 
the  Scripture  was  fulfilled,  as  saith  S.  James,  "  Abraham  be- 
leeved  God,  and  it  was  compted  to  him  for  righteousnes." 
Here  ye  may  sec  clearely  S.  James  speaketh  nothing  of  the 
justification  before  God,  but  of  the  justification  before  thy 
neighbour,  becaus  of  the  examples  and  authorities  of  the  Scrip- 

1  Interest,  concern.  ^  Marke  diligently. — (Marg.  note.) 

2  Note  the  minde  of  S.  James  in  his  *  KnowetJi. 
Epistle. — {3Iarg.  note.) 

VOL.  III.  2  I 


498  A  TREATISE  BY  BALNAVES 

turos  alledged  by  liiui,  which  are  of  works  done  in  faith  by  the 
faithful,  long  after  their  justification.  For  faith  onely  justifieth 
before  God,  as  S.  Paul  saieth,  without  works;  and  workes 
justifie  before  man  outwardly,^  and  declare  a  man  just  before 
his  neighbour,  in  exercising  the  deedes  of  charitie,  which  are 
approved  before  God,  and  acceptable  to  him,  in  them  whiche 
are  reconciliato  by  faith  in  the  mercy  of  God,  and  beareth  wit- 
nesse  that  a  man  is  just.  Therefore,  yee  who  would  alledge  this 
authoritie  of  S.  James  to  impung  the  Article  of  Justification 
which  we  confes.se,  understand  not  the  Scriptures,  nor  have  no 
foundation  lor  you  but  ignorance  and  babling  of  words. 

They  alledge  another  text,  the  10.  of  Actes,  of  Cornelius, 
whose  prayers  and  alines  deedes  past  up  in  the  sight  and  me- 
mory of  God.  By  the  which  words  they  would  inferre,  his 
works  made  him  just,  or  at  the  least  provoked  God  to  call  him 
to  the  faith,  which  is  all  one  thing.  For  if  we,  by  our  deeds, 
may  provoke  God  to  love  us,  or  to  have  mercy  upon  us;  through 
our  merits,  by  the  same  reason  we  may  make  our  selves  just; 
and  so  we  need  no  other  Saviour,  but  let  Christ's  death  be  in 
vaine.  But,  my  welbeloved  Brethoren,  yee  shall  understand 
that  God  first  loved  us,  and  provoked  us  to  love  him,  (wee 
1)eing  sinners  unwoitliie  of  love,  yea,  enemies  also,)  as  the 
Scriptures  of  God  teach  you,  John,  First  Epistle  and  4.  chap- 
ter, and  in  his  Evangell  the  o.  chapter,  and  Romans  the  5. 
chapter.  And  therefore,  God  first  preveened^  us  with  love  and 
all  goodnes,  and  we  not  him;  and  so  shal  ye  understand  this 
text  following  of  Cornelius. 

The  text  saith,  "  There  was  a  man  named  Cornelius,  a  cap- 
taine,"  &c.,  "a  devout  man,  and  one  that  feared  God  with  all 
his  housliold;  which  gave  great  almes  to  the  people,  and  prayed 
God  continually,'"  &c.  To  whome  the  angell  sent  from  God  said, 
"  Thy  almes  and  prayers  are  past  up  in  the  sight  of  God,"  &c. 
Here  yee  see  this  man  w'as  faithful!  and  just,  by  the  first  two 
proprieties  by  the  which  hee  is  commended,  which  can  not 
stand  without  faith;  that  is,  devout  and  fearing  God.  Devout, 
is  to  say,  a  true  worshipper  of  God.  No  man  truely  can  wor- 
ship God  or  please  him  but  in  faith,  becaus  it  is  impossible  to 
please  God  without  faith.  Cornelius^  worshipped  God  truelie,  and 
so  pleased  him,  therefore  he  was  faithfull,  he  feared  and  dreaded* 
God  by  love,  for  that  is  the  feare  whereof  the  text  speaketh. 

»  Workes  justifie  before  men  onely.  '  Cornelius  had  faith,  and  thereby 

— {^Ii^rg.  note.)  wroy^ht  good  workes. — {Marg.  note.) 

"  Went  before,  anicipated.  <  In  the  edit.  1584,  "dread," 


ox  JUSTIFICATION  BY  FAlTlI.  4D9 

Therefore  Cornelius  was  faithfull,  because  that  love  can  not 
be  without  faith.  The  works  which  Cornelius  wfoght  wer  the 
fruites  of  faith,  and  pleased  God,  because  God  approved  the 
same,  which  hee  had  never  allowed  except  they  had  bene  done 
in  faith;  for  all  which  is  not  of  faith  is  sinne.  Therefore,  yee 
must  confesse  that  Cornelius  was  faithfull  and  just  before  God, 
or  els  ye  must  deny  the  Scriptures,  (which  God  forbid!). 

And  then  will  yee  say.  To  what  effect  was  Peter  sent  for?  to 
instruct  him  in  the  faith,  and  teach  him  what  he  should  do? 
If  he  was  faithfull,  what  faith  was  it  he  had?  To  that  I  shall 
answer,  Cornelius^  had  the  same  faith  that  Adam,  Noe,  and 
the  fathers  had;  for  he  beleeved  the  promised  seede,  which  was 
Christ,  and  knew  not  that  he  was  come;  but  beleeved  in  one 
God,  and  that  the  same  God  had  promised  a  Saviour  to  re- 
deame  the  world.  So,  God  looking  upon  the  faithfull,  humble, 
and  simple  hart  of  Cornelius,  and  the  fervent  desire  of  his 
prayers,  (which  desire  doubtles  was  conforme  to  the  sayinges 
of  the  Prophet  Esay,  "0,  if  thou  wouldest  break  asunder  the  esam. 
heavens,  that  thou  might  come  doune!")  would  not  have  him 
deceaved,  to  looke  for  Him  which  was  already  come.  Therefore, 
he  caused  him  send  for  Peter  to  instruct  him  in  the  present 
faith;  and  to  certifie  him  that  Christ  was  come,  whome  he  look- 
ed for  so  ardentlie.  Yee  may  read  the  text,  then  shall  yee 
perceave  the  sermon  Peter  made  unto  him,  which  was  only  of 
the  opening  of  the  Scriptures,  testifieing  the  comming  of  Christ 
in  the  fleshe;  and  fulfilling  of  all  the  promises  and  Prophets 
sayings,  spoken  of  him  before;  and  that  he  was  risen  from 
deathe,  and  had  given  Peter  and  the  rest  of  his  Disciples  and  math.  vlt. 
Apostles,  command  to  pi'eache  repentance  and  remission  of 
siimes  to  all  which  would  beleeve  in  his  name,  &c. 

To  the  which  words  and  preaching  of  S.  Peter,  Cornelius  and 
his  whole  housholde  gave  firme  faith,  and  receaved  by  a  visible 
signe  the  Holy  Spirit.  The  which  is  no  other  thing  but  this 
Article  of  Justification.  For  hee  beleeved  the  Word  of  God, 
and  by  faith  in  Christ,  through  the  mercy  of  God,  receaved  the 
Holy  Spirit,  without  all  working  of  any  deede  of  the  lavve  of 
Moyses,  but  onely  being  under  the  law  of  nature;  and  so  was 
baptised,  &;c.  Therefore,  yee  can  not  prove,  by  this  authority 
of  Scripture,  that  either  the  works  proceeding  or  following  the 
gift  of  the  Holie  Spirite,  was  the  cause  of  his  justification,  or 
yet  any  parte  thereof.     But,  first,  being  just  through  the  faith 

'  Wliat   faith  Cornelius   liad,  and       wherefore  was  Peter  sent  unto  him* 


MAR.  IB. 
LUC.  24. 


500  A  TREATISE  BY  BALNAVES 

which  the  fathers  had,  (who  had  also  the  Holy  Spirit,)  triiely 
worshipped  God,  and  feared  him  of  love,  and  so  he  was  just; 
and  in  that  righteousnes  wrought  the  fruites  of  faith  in  prayers 
and  ahnes  deeds.  And  secondly,  being  taught  by  Peter,  be- 
leeved  that  Christ  was  come,  the  sure  Saviour  of  the  world, 
and  had  fulfilled  all  which  was  spoken  of  Him  by  the  Prophetes. 
By  this  faith  was  hee,  by  the  mercy  of  God,  made  just,  and 
recfaved  the  Holy  Spirite  visiblie,  without  all  works  or  deserv- 
ings;  and  then,  in  the  kingdome  of  Christ  and  righteousnesse, 
wrought  the  fruites  of  faith  unto  life,  as  all  perfite  Christians 
should  doo. 

They  alledge  anorther  text,  Galathians  the  o.  chapter,  "Faith 
which  worketh  by  love,""  &c.  By  these  wordes  they  would  in- 
ferre,  of  their  corrupted  maner,  that  faith  onely  justifieth  not 
before  God,  but  faith  which  worketh  by  love.  By  this  maner 
of  understanding,^  they  not  only  make  the  Apostle  false,  but 
also  cast  all  downe,  and  destroye  the  same  thing  which  hee 
hath  builded.  For  in  the  4.  chapter  of  the  same  Epistle  preceed- 
ing,  with  great  laboures  and  invincible  arcfuments  hee  setteth 
forth  the  Article  of  Justification,  proving  faith  only  to  justifie, 
without  all  deedes  or  workes  of  the  law.  And  then  in  the  5. 
chapter  he  beginneth  to  set  foorth  the  fruites  of  faith,  saying, 
"  Ye  are  abolished  from  Christ  which  would  be  made  just  by 
the  lawe;  ye  have  left  grace;  for  we,  by  the  spirite  of  faith, 
beholde  or  looke  for  the  hope  of  righteousnes,  for  into  Christ 
Jesus  neither  is  circumcision  nor  uncircumcision  any  thing 
>vorth,  but  faith  which  worketh  by  lovo." 

In  these  words  shortly,  and  in  bricfe  termes,  the  Apostle 
excludeth  all  workes  and  lawes,  sacrifices  and  worshippings, 
both  of  Jew  and  Gentill,  to  have  any  mixtion  with  Christ  in 
the  justification  of  a  Christian.  For  if  there  had  bene  any  more 
excellent  work,  or  greater  in  estimation  among  the  Jewes  (which 
were  the  chosen  people  of  God)  then  circumcision,  no  doubt 
but  the  Apostle  would  have  excluded  the  same.  And  so  the 
principall  work,  commanded  by  God,  and  given  by  him  as  the 
seale  of  his  promise  and  covenant  made  to  Abraham,  being  ex- 
cluded forth  of  this  Article,  how  can  any  ather  worke  of  lesse 
or  equall  estimation  have  parte  thereinto?  Therefore  the 
Apostle  concluding  shortly,  and  comprehending  the  whole 
estate  of  a  Christian  man,  saith,  "  Neither  is  circumcision  nor 

'  Sophistes  would  make  the  Holy  It  may  be  noticed,  that  in  tlie  edit. 
Spirit,  speaking  in  S.  P.  [St  Paul],  1584.  St  Paul  is  occasionally  printed 
contrarie  to  him  selfe.— (iJ/ar^r.  note.)      in  this  contracted  form  "S.  P." 


ON  JUSTIFICATION  BY  FAITH,  501 

unclrcumcision  any  thing  worth  in  Christ,  but  faith  which 
worlieth  by  love."  He  saith  not,  love  which  worketh  by  faith, 
but  faith  whiche  worketh  by  love;  that  is,  faith  inwardly  niak- 
eth  a  man  just  before  God,  who  hath  no  neede  of  our  workes; 
for  the  whole  worlde,  and  all  that  is  therein  is  his.  And  love  psal. 
outwardly  testifieth  of  thy  inwarde  faith  towarde  thy  neigh- 
bour, who  hath  need  of  thy  works;  for  whose  utilitie  and  pro- 
fite  thou  art  commanded  to  do  good  workes;  to  whome  thy  note. 
faith  availeth  nothing.  And  so  this  text  impugneth  not  the 
Article  of  Justification,  but  fortifieth  the  same. 

Ye  read,  love  greatly  extolled  by  S.  Paule,  the  1.  to  the 
Corinthians,  the  13.  chapter,  (as  it  is  worthy),  but  ye  find 
never  justification  before  God  attribute  to  love,  for  that  is  not 
the  office  therof.  But  love  followeth  faith  in  the  third  degree, 
whose  office  the  Apostle  setteth  forth  in  the  said  chapter;  spe- 
cially, how  that  love  suffi^reth  all  thinges,  beleeveth  all  thinges, 
hopeth  all  thinges,  and  endureth  all  thinges.^  Yea,  verily, 
some  thinges  which  faith  n)ay  not  suffer,  nor  wil  on  no  wayes 
suffer;  as  a  light ^  superstition  repugning  to  the  Word  of  God, 
Love  will,  or  may  suffer  the  same  to  be  in  it,  for  the  weakenes 
of  the  infirme  brother.  But  faith  niay  in  no  manner  suffer  the 
same,  because  it  may  be  prejudiciall  to  the  Article  of  Justifi- 
cation, and  induce  the  mixtion^  of  works. 

Also  Faith,  Hope,  and  Charitie  being  reakoned,  the  Apostle 
exalteth  Charity  to  be  the  most  excellent  of  the  three,  but 
giveth  her  none  of  their  offices.  But,  if  ye  wil  understand  the 
text  well,  ye  shall  know  the  Apostle's  mind  by  the  conclusion, 
saying,  "  Now  we  see  through  a  glas  darkly,  but  then  we  shall 
see  face  to  face:  Now  1  know  in  part,  but  then  shall  I  knowe, 
even  as  I  am  knowen:  And  nowe  abydeth  Faith,  Hope,  and 
(Jharitie,  but  the  chiefest  of  these  is  Charitie."*  As  he  would 
say,  Now  we  ar  imperfite,  but  then  we  shalbe  perfite:  Faith 
and  Hope  shall  both  perish,  and  vanishe  awaye,  but  Charitie 
shall  remaine  in  her  perfection;  for  then  she  is  in  her  perfection 
when  the  other  two  have  taken  effect,  and  are  vanished  away : 
for  in  the  heaven  there  is  neither  Faith  nor  Hope,  but  Charitie 
is  in  her  most  excellent  degree  there,  which  never  hath  an  ende. 

The  cause  wherefore  the  Apostle  extolleth  Charitie,  yee  shall 
consider  in  the  First  to  the  Corinthians,  the  J  2.  chapter,  the 
which  1  pray  you  read.     For  in  that  whole  Epistle  there  is 

'  The  nature  of  love. — {Marg.  note.)  *  Why  charity  is  called  the  chiefest. 

'  Trifling.  .—  [Marg.  note.) 

'  Mixture. 


502  A  TREATISE  BY  BALNAVES 

no  question  of  the  Article  of  Justification,  nor  of  the  office  of 
Faith,  but  an  instruction  how  the  Christian  man  sliould  live; 
reproving:  hatred,  envy,  dissentions,  and  opinions  amongst  the 
Corinthians,  which  became  not  to  be  amongst  Christians;  there- 
fore, he  exhorted  them  above  all  thinges  to  Charitie,  which  is 
the  band  of  peace,  and  the  most  excellent  vertue  to  be  had,  and 
ever  kept  among  the  Cliristians;  "for  by  that  men  shall  know 
you,  saith  Christ,  to  bee  my  Disciples."  Therefore,  howbeit 
Cliaritie  be  the  most  excellent  vertue,  and  that  the  whole  life 
of  a  perfite  Christian  is  faith  and  charitie,  or  faith  working 
by  Charitie.  Nevertheles  Charitie  justifieth  not  before  God, 
nor  yet  hath  any  mixtion  with  Faith  in  the  making  of  the 
wicked  just;  but  folio weth  Faith  as  the  due  fruites  thereof, 
conforme  to  the  order  of  Scriptures  before  rehearsed,  and  as 
also  hereafter  shalbe  showen. 

To  impugn  this  article,  they  alledge  this  text,  "  If  thou  wilt 
enter  into  life,  keepe  the  commands."  By  the  which  they 
would  inferre,  that  the  keeping  of  the  commands  is  in  our  owne 
power  of  free  wil;  and  that  we,  fulfilling  the  same  according  to 
our  power  and  strength,  may  thereby  obteine  the  kingdom  of 
jieaven  by  our  works;  the  which  is  as  agreable  to  the  saying 
of  Christ,  as  blacke  and  white  is ;  as  yee  shall  clearely  under- 
stande  by  the  Scriptures. 

Christ,  being  asked  and  inquired  of  by  the  young  man,  what  he 
should  doe  or  worke  that  he  might  have  eternall  life,  answeared 
MA™ ;»  on  this  maner,  saying,  "  If  thou  will  enter  into  life,  keepe  the 
commands."  "Which  ar  they?"  sayeth  the  young  man,  Jesus 
answered,  "Thou  shalt  not  kill;  Thou  shalt  not  commit  adul- 
tery; Thou  shalt  not  steale;  Thou  shalt  speak  no  fals  witnes; 
Thou  shalt  honour  thy  father  and  thy  mother;  and,  Thou  shalt 
love  thy  neighbour  as  thy  selfe."  Here  yee  see  Christ  teacheth 
the  young  man  the  workes  of  the  second  table,  which  concerne 
our  neighbour  onely;  and  speaketh  no  thing  of  the  first  table, 
which  perteineth  properly  to  God,  and  consisteth  into  faith. 
Therefore,  by  these  wordes  of  Christ  it  may  not  be  inferred 
that  he  sendeth  any  to  the  law,  to  obtein  perfection  therin,  that 
is  to  say,  justification  or  salvation;  but  onely  to  let  them  know 
what  the  law  requireth  of  them,  and  what  they  wer  oblished  to 
doe;  that  they,  seing  no  remeady  thereinto,  might  seeke  Christ, 
who  came  in  the  world  to  call  all  unto  him,  and  not  to  sendo 
them  to  the  law,  for  that  was  the  office  of  Moyses.  What 
availed  Christ's  comming  in  the  fleshe,  if  hee  would  have  sent 
iuan  to  the  law  to  get  salvation?    But  Christ  declareth  plainely 


LUC, 


ox  JUSTIFICATION  BY  FAITH,  SOS 

hereafter  in  the  same  texte,  that  there  was  no  perfection  to  be 
had  in  the  deedes  of  the  law  of  mannes  doing,  as  appeareth  by 
the  answere  made  to  the  young  man,  and  precept  given  to 
him. 

When  the  young  man  said,  He  had  observed  all  the  said 
deedes  of  the  law  from  his  youth,  &c.  howbeit  hee  made  a 
lye,  Christ  accused  him  not,  because  it  was  not  his  office;  but 
said  unto  him,  ''  If  thou  wilt  be  perfite,  go  thy  waye,  and  sell  all 
that  thou  hast,  and  give  it  to  the  poore,  and  come  and  follow 
me.""  But  when  the  young  man  harde  that  saying,  he  went 
away  sorrowfull,  and  left  Christ,  because  he  had  great  posses- 
sions.^ These  wordes  of  Christ  are  no  other  thinge  but  the 
declaration  of  the  fained  man,  to  let  his  hart  be  knowen,  which 
beleeved  that  throuarli  fulfiUinof  of  the  outward  deeds  of  the 
law,  he  mijxiit  be  found  just  before  God;  and  also  to  teache  us 
the  duetie  which  we  are  bound  to  do  to  our  neighbour.  For, 
howbeit  Christ  hath  freed  us  from  the  thraldome  and  maledic- 
tion of  the  law,  he  will  that  we  worlce  the  workes  of  charitie, 
to  the  utility  of  our  neighbour,  and  nothing  draweth  us  so 
much  therefrom  as  avarice  and  covetousnes.  Therefore,  Christ 
opened  the  young  man''s  covetous  hart,  (which  hee  would  have 
hidden,  as  all  hypocrites  do,)  and  taught  him,  if  he  would  bee 
perfite,  to  followe  him  in  whome  is  all  perfection.  And  so  this 
text  maketh  nothing  for  them  which  impugne  this  Article  of 
Justification,  but  rather  against  them,  becaus  the  matter  of 
which  Christ  speaketh  doth  concerne  the  neighbour  only,  and 
works  to  be  wrought  to  his  wealc  and  utility,  which  of  necessitio 
followe  the  Article  of  Justification,  as  the  fruits  of  faith  done 
by  the  justified  man,  who  may  or  can  findo  no  better  workes 
to  doo  nor  they  which  are  commanded  in  the  law  of  God. 

The  adversaries  of  faith  reading  the  Scriptures,  where  ever 
they  finde  mention  made  of  works,^  that  part  they  collect  not 
to  the  effect  as  it  is  spoken  by  the  Holy  Spirite,  but  to  the  in- 
tent they  may  impugn  thereby  the  Holy  Spirit  as  contrarie  to 
him  selfe.  This  proceedeth  of  the  Devill,  to  empoyson  the  Ar- 
ticle of  Justification;  that  is,  to  mixt  the  same  with  workes, 
that  hee  may  enter  and  obteine  his  place,  by  the  which  hee 
may  abolishe  faith,  or  at  the  least  the  perfite  office  thereof,  and 
diminishe  the  glorie  of  God.  But  for  eschewing  of  this,  yee  who 
will  knowe  the  perfite  estate  of  a  Christian  man,  where  ever 

1  The  wordes  of  Christ  uttered  the  ^  How   the  wicked   doo   read    tlie 

hipocrisie  of  the  young  man. — {Marg.       Scriptures (J^Iarg.  note.) 

note.) 


501  A  TREATISE  BY  BALNAVES 

yet;  finde  mention  made  of  faith  in  the  Scripture,  without  any 
adjection^  thereto,  ye  shall  understand  it  of  perfite  faitli  un- 
fained,  wliich,  without  al  workes,  either  preceeding  or  following 
the  same,  justifieth.  And  upon  this  faith  S.  Paule  groundeth 
all  his  arguments,  to  prove  that  faith  onely  justifieth  before 
God,  without  the  law  or  works,  which  he  ever  exclude Lh,  as  is 
proved  by  the  Scriptures  before  rehersed. 

2.  And  where  ever  ye  find  mention  made  of  works  in  the  Scrip- 
tures without  any  adjection,  ye  shall  understand  them  of  per- 
fite workes  wrought  into  faith.  Of  these  workes  S.  Paule  mak- 
eth  mention  in  all  his  Epistles,  after  he  hath  set  forth  the  Ar- 
ticle of  Justification.  Therefore,  the  workes  are  but  the  wit- 
nessing of  faith,  and  the  obedience  which  is  required  of  the  just 
and  faithfuU  man,  to  the  glorie  of  God  and  profite  of  his  neigh- 
bour, by  the  which  the  just  obteineth  witnessing  of  his  faith,  as 
is  proved  clearly  by  S.  Paule  to  the  Hebrews,  the  1 1.  chapter, 
where  hee  reakoned  from  the  just  and  faithfull  Abell,  and  their 
works  in  speciall,  till  he  come  to  Gedeon,  Barac,  Sampson, 
Jepthe,  David,  Samuel,  and  the  Prophetes  in  general,  declaring 
them  all  to  have  done  many  great  and  excellent  workes  into 
faith.  And  yet  ascribeth  nothing  to  works,  but  to  faith  onely, 
showing  the  workes  to  be  the  testimonie  and  witnessing  of  their 
faith  outwardly,  and  no  part  of  their  justification;  concluding 
in  this  maner,  "The  which  by  faith  have  subdued  and  overcome 
realmes,  have  wiought  righteousnesse,  obteyned  and  gotten  the 
promisse,  have  stopped  the  mouthes  of  lyons,  quenched  the  vio- 
lence of  fire,  and  escaped  the  edge  of  the  sworde,"  &c. 

3.  Here  is  a  cleare  solution  to  all  the  objections  of  workes, 
made  by  the  adversaries  of  faith:  for,  seing  the  Apostle  saith, 
"  It  is  impossible  to  please  God  without  faith;"  where  then  are 
the  works  which  preceede  faith,  and  move  God  to  give  grace 
and  favour,  (which  ye  call  De  Congrno^).  And  then  ye  workj  of 
your  own  strength  and  power,  as  yee  say,  the  workes  which 
deserve  remission  of  sinnes  and  everlasting  life;  yea,  not  only 
sufficient  to  your  selfe,  but  also  superaboundant  to  save  others, 
(which  yee  call  De  condipno,  et  opera  super eropationis'^). 

The  Scriptures  are  plaine  against  your  false  superstitions 
and  sophisticall  argumentes;  concluding  that  neither  workes 
preceeding  nor  following  faith  have  entres  in  making  of  a  wick- 
ed man  just,  nor  yet  may  save  you.     It  is  written,  "  All  which 

*  Addition.  — (Note  in  British  Reformers.) 

2  Grace  of  congruity  :  See  History  ^  Of  your  deserving,  and  works  of 

of  the  Churcii  of  Christ,  vol.  iv.  ch.  v.       supererogation. — (IbJ 


ON  JUSTIFICATION  BY  FAITH.  505 

is  not  of  faith  is  sinne."  How  then  can  ye  do  any  worke  pre- 
ceeding  faith,  that  it  may  please  God,  or  provoke  him  to  love 
you,  considering  all  that  ye  doo  out  of  faith  is  sinne?'  Will  ye 
say  that  he  deliteth  in  sin?  No,  no;  it  is  a  thinge  most  abo- 
minable in  his  sight;  therfore,  all  that  ever  ye  do,  how  excel- 
lent the  work  be  in  your  sight,  it  is  sin  before  God;  and  yee 
heape  sinne  upon  sinne,  which  is  abomination  in  his  sight,  as 
sayeth  the  Prophete  Esay.  The  workes  which  follow  faith 
make  you  not  just,  because  or  ever  yee  worke  good  works  yeo 
must  be  made  first  just,  and  thereafter  (in  faith)  yee  worke  the 
works  of  justice.  Neverthelesse  the  saide  workes  may  not  save 
you,  nor  merite  the  kingdome  of  heaven  to  you,  much  lesse  may 
they  merite  to  others.  But  yee  are  made  safe  by  the  mercy  of  tit.  3. 
God,  and  not  of  workes,  as  S.  Paule  sayeth,  '•  Not  of  workes  of 
righteousnesse,  which  we  have  done,  shall  we  be  saved,  but  ac- 
cording to  his  mercy,  God  hath  saved  us."" 

JHere  yee  see  not  onely  workes  excluded  in  generall  forth  of 
this  article,^  but  also  the  workes  of  justice,  which  can  not  be 
done  but  by  the  justified  man;  Where  are  then  your  workes 
which  deserve  the  kingdome  of  heaven  of  their  worthinesse,  not 
onely  to  your  selves,  but  superaboundant  to  others?  They  arc 
excluded  by  the  Scriptures  of  God.  Therefore  I  exhort  you  to 
exclude  them  also,  and  cleave  to  faith. 

THE  XXI.  CHAPTER. 

1.  The  opinion  of  the  wicJced,  seeking  their  owne  glorie. 

2.  The  workes  commanded  hy  God,  and  done  loithout  faith,  ar 

abomination  before  him. 
o.    Whereby  commeth  the  new  birth. 

4.  Paule  refaseth  his  workes,  seeking  no  justification  thereby. 

5.  The  conclusion  of  a.11  the  Scriptures. 

().    What  is  given  to  man  ichich  hath  true  faith. 

I  MKRVELL  greatlie  of  your  blindnesse  which  are  adversaries  to  1. 
this  article,  and  would  ever  mixt  it  with  works,  (specially  of 
your  owne  making,)  that  yee  may  bee  a  parte  of  your  owne 
salvation.  But  I  ought  not  mervell  thereat,  because  yee  seek 
your  own  glory,  and  not  the  glory  of  God ;  for  ever  ye  cry,  The 
law,  the  law;  Good  works,  good  works;'*  the  which  yee  never  doe, 

"■  Marke  diligently. —  {Marg.  note.)  ^   The    wicked    advance    them    of 

'  'I'he  workes  of  justice  is  exchided  works  which  they  never  doe. — {Marg. 

in  the  cause  of  justitication. — {^Manj,  note.) 

note.) 


NOTE  WELL. 


606  A  TREATISE  BY  BALNAVES 

nor  yet  it  is  in  your  power,  of  your  selfe,  to  complete  according 
to  the  perfection,  that  yee  may  set  them  before  the  judgement 
seat  of  God.  And  this  same  thing  did  your  forefathers,  the 
Scribes  and  Pharisies,  against  Christ;  and  now  yee,  against  his 
faithful!  litle  flocke,  of  the  same  blindnesse  and  ignorance.  For, 
to  establish  your  owne  justice,  yee  neglecte  the  justice  of  God, 
and  will  not  be  subject  thereto,  as  the  Apostle  sayeth.  And 
Christ  sayeth,  "Yee  are  they  which  justifie  your  selves  before 
men;  but  God  know^eth  your  harts;""  because  that  which  is  of 
great  estimation  in  men's  eyes,  is  abhominable  before  God. 
Even  so  it  is  of  your  workes  not  commanded  by  God;  how  ho- 
nest or  shinino;  that  ever  they  be  in  the  sight  of  man;^  for 
verily  God  wilbe  pleased  with  no  workes  of  man's  inventioun, 
but  with  tlie  workes  commaufled  by  him  selfe.  And  the  same 
sho*ald  be  done  in  faith,  according  to  his  will  and  not  ours;  for 
the  which  we  are  commanded,  and  should  daylie  praye,  "  Thy 
will,  O  heavenly  Father!  be  fulfilled,  and  not  ours."  What 
better  works  can  man  doe,  then  the  works  commanded  by  God, 
as  praiers,  almes-deedes,  fastings,  and  keeping  of  holy  dayes, 
and  others,^  as  ye  may  reade,  Esay  the  first  chapter,  the 
which  God,  by  the  mouth  of  the  Prophet,  calleth  abomination. 
And  Christ  called  prophecying,  preaching,  casting  forth  of 
devils,  miracles,  wonders,  and  signes,  and  many  other  great 
and  excellent  vertues  done  in  his  name,  the  workes  of  iniqui- 
tie;  and  the  doers  of  them  the  workers  of  iniquitie,  saying, 
"Passe  away  from  me  all  yee  which  are  workers  of  iniquitie; 
for  not  all  which  say  unto  mee,  Lord,  Lord,  shall  enter  in  the 
kingdome  of  heaven;  but  they  which  doo  the  will  of  my  Father 
wliiche  is  in  heaven."  These  workes  are  contemned  by  God 
for  no  other  cause,  but  that  they  ar  wrought  by  the  wicked 
without  faith,  or  mixt  with  the  Article  of  Justification;  think- 
ing therethrough  to  be  made  just,  or  to  be  a  part  of  their  owne 
justification;  and  therefore  cannot  please  God,  but  greatly 
displease  him,  because  the  good  worke  is  converted  into  sinne, 
through  the  iniquitie  of  man.  Neverthelesse,  they  appeare  in 
the  sight  of  man  to  be  most  excellent  good,  and  should  have  a 
great  reward,  after  the  judgement  of  man;  but  yee  see  here 
what  rewarde  God  giveth  them. 

And  seing  the  workes  commaunded  by  God  to  be  done  are  so 
displeasant  in  his  sight,  wrought  by  the  wicked  without  faith, 

'  God  never  was,  nor  wilbe,  pleased  2  Workes  which  of  them  self  aie 

with    works    of    man's    invention. —       good,  done  without  faith,  are  abon.i- 
(il/arp.  note.)  nation  before  God.— (Marr/.  note.) 


ON  JUSTIFICATION  BY  FAITH.    •  507 

what  shalbe  of  your  workes  which  are  not  commanded  by  God, 
nor  have  no  authoritie  in  his  Scriptures,  but  invented  by  your  - 
sc4ves,  of  your  good  zeale,  and  intention  to  make  your  selves 
just  by  them,  having  no  respect  to  faith;  but  to  the  working  of 
them  of  the  selfe  deed,  yea,  verily,  expresse  contrarie  the 
Scripture,  and  plaine  idolatrie!  Neverthelesse,  he  that  doth 
them  yee  make  just;  and  he  that  doth  them  not  yee  condemne. 
Is  this  any  other  thing  but  to  make  the  death  of  Ciirist  in 
vaine,  and  to  be  justifiers  of  your  selves?  For,  seing  the  justice 
whicii  is  of  value  before  God  is  not  of  the  deedes  of  the  law, 
how  can  it  bo  of  your  deeds  ?  Therefore  Christ  wil  say  unto 
you,  "  Passe  from  me,  all  ye  workers  of  iniquitie;  I  know  you 
not."  Notwithstanding,  in  other  places  of  the  Scripture  yee 
sliall  finde  the  same  workes  greatly  commended  by  God,  where 
they  are  done  by  the  just  man,  as  the  fruites  of  faith;  and  reward 
promised  to  the  workers  of  them.  So  they  confesse  them  unpro- 
fitable servantes  when  they  have  done  all  that  they  can  ;  for 
(Jhrist  saide  to  his  disciples,  "  When  yee  have  done  all  whiche  luc.  17 
is  commanded  you  to  doe,  then  say,  wee  are  unprofitable  ser- 
vantes;  wee  have  done  that  which  wee  were  bounde  to  doe." 

And  if  they  which  fulfill  all  the  commandements  of  God,  are 
compted  or  repute  by  him  unprofitable  servants,  what  have 
wee  to  glorie  in,  which  fulfill  not  one  of  his  commandements? 
Now,  I  pray  you,  lay  this  text  to  your  assertion,  "  If  thou  wilt 
enter  into  life,  keep  the  commandements,"  and  ye  shal  thinke 
shame  of  your  sayings,  insomuch  as  yee  would  impugn  the 
Article  of  Justification  therewith,  and  niixt  workes  with  iaith, 
to  the  making  of  a  wicked  man  just. 

Now  I  trust  it  be  sufficiently  proven  by  authority  of  the 
Scripture,  as  is  before  rehearsed  at  length,  to  the  satisfaction 
of  a  Christian  and  godly  man,  that  works  are  excluded  fortii 
of  this  Article  of  Justification,  and  have  no  participation  there- 
with, but  follow  faith  as  the  due  fruites  thereof,  that  all  glorie 
may  redound  to  God:  howbeit,  the  wicked  hypocrits  and  justi- 
fiers of  themselves  will  never  be  satisfied  by  any  authoritie  of 
the  Scripture;  for  they  cannot  nor  will  not  be  content  with  God, 
nor  his  Word,  but  ever  impugn  the  same,  to  establish  their 
owne  authoritie  and  glorie;^  and  therefore,  are  never  at  rest 
nor  quietnes  in  their  conscience  with  God,  because  they  reject  E.-^Avia 
the  mercy,  grace,  and  peace  of  God,  the  which  ar  the  substance 
of  the  estate  of  a  Christian,  wherein  the  just  liveth  by  faith,  and 

'  Ilvpocrites  are  never  at  rest  in  their  conscience. — {Marg.  note.') 


508 


A  TREATISE  BY  BALNAVES 


GALATH.  I. 


KPHE.  1&: 


ar  so  necessary  that  they  should  ever  he  blowen  in  at  the  eares 
of  the  faithful  by  the  ministers  of  the  Word. 

Therefore,  where  ever  the  Apostle  S.  Paul  wrote^  or  preached, 
(howbeit  there  was  no  question  of  the  law,  nor  workes  thereof), 
hee  never  pretermitted  in  the  beginning  of  his  Epistle,  as  the 
other  Apostles  in  like  maner  used,  to  certifie  the  Christian 
congregation  of  the  substance  of  this  Article,^  saluting  them 
with  c^race,  and  peace  ;^  which  is  asmuch  to  say,  as  the  mercy  of 
God,  by  the  which  ye  are  made  just,  and  accepted  as  righteous 
in  the  favour  of  God  the  Father,  through  faith  in  Jesus  Christ, 
our  only  Lord  and  Saviour:  Rest  and  quietnesse  in  your  con- 
science I  desire  to  be  with  you,  and  remaine  with  you  continu- 
ally, that  thereby  ye  may  worke  the  fruites  of  faith,  by  charitie 
or  love,  in  righteousnes,  to  tiie  glory  of  God,  and  profite  of  your 
neighbour,  through  Jesus  Christ,  by  whome  we  have  this  mercy 
and  grace,  and  entres  to  the  Father,  and  the  same  grace;  the 
which  grace  is  given  to  us  by  God  in  Jesus  Christ,  that  no 
fleshe  should  rejoyce  in  his  sight,  who  hath  given  himselfe  for 
our  sinnes,  that  he  might  deliver  us  out  of  this  present  wicked 
worlde,  according  to  the  will  of  God  the  Father,  and  according 
to  the  riches  of  his  mercy,  the  which  hee  hath  aboundantly  shed 
forth  upon  us,  by  whose  mercy  we  are  made  safe.  He  hath 
called  us  by  his  holy  vocation,  not  according  to  oure  workes, 
but  according  to  his  purpose  and  mercy,  the  which  hee  hath 
given  to  us  by  Jesus  Christ. 

And  S.  Peter  saith,  "  Blessed  bee  God  the  Father  of  our  Lord 
Jesus  Christ,  who,  according  to  his  great  mercy,  hath  begotten 
us  of  newe  into  a  lively  hope,  by  the  rysing  of  our  Lorde  Jesus 
Christ  from  the  death.''  Therefore,  if  wee  bee  borne  and  gotten 
of  new  by  mercy,  it  is  not  of  workes  nor  of  our  deservinges,  but 
freely  given  us  by  the  grace  and  mercy  of  God,  through  faith 
in  Jesu  Christ.  Nor  we  have  no  righteousnesse  of  the  law  nor 
workes,  as  is  before  clearly  proved  by  the  Scriptures  at  length. 
And  the  same  S.  Paule  testifieth  in  his  owne  body  to  bee  true,* 
who  wrought  many  excellent  works  of  the  law.  Nevertheless 
he  reputeth  all  but  filthines,  that  he  may  winne  Christ  and  be 
found  in  him,  not  having  his  owne  justice  or  righteousnes  which 
is  of  the  law,  but  that  justice  which  is  of  the  faith  of  Jesu 
Christ. 


'  In  edit.  1584,  "  writed." 

'  A  repetition  of  the  Article  of  Jus- 
tification and  substance  thereof. — 
(Marg.  note.) 


^  The  salutation  of  the  Apostle. — 
{Marg.  note) 

*  Paule  wrought  many  excellent 
good  workes,  but  reputeth  them  uo- 
thing. — {Marg.  note.) 


ON  JUSTIFICATION  BY  FAlTII.  50» 

And,  seing  the  holy  Apostle,  the  chosen  vessell  of  God,  nii^flit 
not  obteine  righteousnes  in  the  law  nor  works,  but  in  the  mercy 
of  God,  through  faith  in  the  precious  bloud  of  Jesu  Christ; 
alace!  what  blindnes  is  in  us  wicked  and  miserable  sinners, 
which  will  ever  glory  and  cry,  Good  works,  which  we  never  do, 
and  will  have  them  niixt  with  this  Article  of  Justification:  In 
so  much  that  Christ,  after  our  judgement,  is  not  sufficient  to 
save  us  and  make  us  just;  howbeit,  it  be  the  cause  wherfore 
he  was  made  man  for  us  only. 

Therefore,  let  us  conclude  with  the  Apostle  and  the  holy 
Scriptures,  that  by  Faith  only  in  Christ  we  ar  made  just,  with- 
out tiie  law  and  workes  thereof.  And  after  man  be  made  just 
by  faith,  and  possesseth  Christ  in  his  hart,  knowing  perfitely 
him  to  be  his  justice  and  his  life,  then  shall  he  not  be  idle;  but 
even  as  the  good  tree  shal  bring  forth  good  fruite;^  because  a 
man  truly  beleeving,  hath  the  Holy  Spirite,  and  where  he  is,  heo 
suffereth  not  man  to  bee  idle,  but  doth  move  and  provoke  hiia 
to  all  godly  exercises  of  good  workes;  as  the  love  of  God, 
patience  in  troubles  and  afflictions,  calling  upon  the  name  of 
God,  and  thankesgiving,  and  to  the  forthshowing  of  charity  and 
love  unto  all.  This  is  the  order  of  a  Christian's  life,  and  the 
substance  of  good  workes,  as  hereafter  followeth,  and  as  we 
have  also  touched  some  thing  in  the  beginning  concerning  the 
trouble  and  patience  thereof. 


THE  XXII.  CHAPTER. 

1 .  What  workes  should  Christians  doe. 

2.  The  life  of  man  is  a  perpetuall  battell. 

o.    What  is  the  law  of  the  members.,  and  what  the  law  of  the 
spirite. 

4.  What  sacrifice  ice  should  offer  to  God,  and  ichat  is  required 

that  our  sacrifice  be  acceptable. 

5.  Who  folloioeth  Christ,  who  goeth  before  him,  andtvho  is  ecpiall 

with  him. 

Because  good  workes  are  the  fruites  of  faith,  and  necessarilie 
must  follow  the  same,  and  proceede  of  the  justified  man  as  the 
good  fruits  of  the  good  tree,  without  the  whiche  no  Christian 
man  may  gette  witnessing  of  his  faith;  therefore,  after  the 
forthsetting  of  the  Article  of  Justification,  should  ever  men- 
^  The  entrpsse  to  good  workes. —  {Marg.note.) 


APO.  3. 


510  A  TREATISE  BY  BALNAVES 

tion  be  made  of  ^ood  workes,  and  all  faithfull  taught  to  do 
tiie  same,  Tiie  which  methode  S.  Paul  useth  in  all  his  Epis- 
tley/  but  specially  in  the  Epistle  to  the  Romans  and  Gala- 
no.  s.  thians.  "For  being  justified  by  faith,  we  are  at  peace  with 
ruov.3.  God,  by  our  Lord  Jesus  Christ.""  But  then  hastely  riseth  the 
l^^^l'-  battel  and  strife  with  the  world  and  persecution,  because  all 
which  will  live  godly  in  Christ  Jesus  shall  suffer  persecution. 
Then  shalt  thou  begin  to  lejoyce of  thy  trouble,  knowing  surely 
that  thou  art  the  sonne  of  God,  because  he  chasteneth  all  sonnes 
whom  he  loveth.  This  affliction,  whether  it  be  in  spirit  or  body, 
bringeth  patience  to  thee,  which  is  the  proofe  of  thy  faith.  Then 
conceave  thou  hope,  whose  office  is  to  confort  thee,  that  thou 
bee  not  overcomme  in  thy  affliction;  and  so  then  faith  and 
hope  being  joyned  together,  the  love,  favour,  and  grace  of  God 
are  by  his  Holy  Spirite  shed  abroade  in  our  hartes;  by  the  which 
we,  as  valiant  knightes,  passe  to  a  new  battell,  against  the 
Devill,  the  World,  and  the  Fleshe,  of  whome  wee  obteine  victorie 
by  faith,  and  suffer  not  sinne  to  rule  over  us.  This  methode 
to  good  workes  teacheth  the  Apostle,  Romans  the  5.  and  6. 
chapter,  exhorting  us,  that  as  wee  of  before  gave  our  members 
to  bee  weapons  of  unrighteousnes  unto  sinne  to  the  death;  that 
now  wee,  being  justified  by  faith,  give  to  God  our  members, 
weapons  and  armour  of  righteousnesse  unto  life.  For  the  re- 
warde  of  sinne  is  death,"^  but  the  grace  of  God  is  eternall  life  by 
our  Lord  Jesu  Christ,  Then  let  us  surely  beleeve,  hee  who 
hath  begunne  the  good  worke  in  us,  which  is  God,  shall  per- 
forme  the  same  to  the  daye  of  our  Lord  Jesus  Christ.  And 
so,  to  begin  good  works^  is  not  to  suffer  sinne  to  rule  in  this 
mortall  body,  that  we  obeye  not  the  lustes  and  concupiscence  of 
the  same. 

The  whole  life  of  man  is  but  a  battell  upon  the  earth;  and 
w'hosoever  will  pas  fordward  in  the  service  of  God,  hee  must 
ROM.  7.  prepare  him  for  tentation  and  trouble.^  This  battell  S.  Paul 
had,  and,  as  a  knight  of  great  experience,  taught  us  the  same; 
how  he  fand  a  law  in  his  members,  repugning  to  the  law  of  his 
3.  mind;  which  is  no  other  thinge  but  the  tyrannie  of  the  Devill, 
drawing  and  provoking  man  to  followe  the  lusts  and  concupis- 
cence of  the  flesh  ;^  not  onelie  in  external  workes,  but  also  in 

^  The  method  of  S.  Paule  in  wret-  *  Whosoever  seiveth  tlie  Lord,  must 

iug.—  ^Marg.  note.)  prepare  him  self  for  trouble — {Marg. 

-  The  reward  of  sinne  is  death. —  nute.) 

(M'trg.  note.)  5  'phe    repugning  of    the  flesh. — 

'  The  beginning  of  good   workes.  {Marg.  note.) 
^-(^Mctrg.  note.) 


JOB  7. 


0\  JUSTIFICATION  BY  FAITH.  511 

the  inwarde  affections  of  the  niinde,  as  to  doubt  or  diffide  of 
the  goodnesse  and  mercy  of  God;  or  to  boo  slouthfull,  voyde, 
and  eniptie,  of  the  love  and  fear  of  God.  The  lavve  of  the  minde 
is  the  lawe  of  God  provoking  and  calHng  man  to  doe  all  justico 
and  righteousnesse,  whiehe  the  faithfull  man  consenteth  to  in 
his  minde,  to  bee  good  and  just;  and  yet  findeth  no  power  in  him 
selfe  to  performe  the  same.  For  the  whiehe  the  holy  Apostle, 
with  an  exclamation,  saith,  "  O  unhappy  man  that  I  am,  who 
shall  deliver  mee  of  this  mortall  body,  which  is  no  other  thing 
but  a  masse  of  sinne ! "  These  wordes  he  saith,  not  as  of  a  doubt 
in  his  faith,  but  of  a  fervent  desire  to  be  dissolved  and  separated 
from  this  vile  life,  to  bee  with  Christ;  because  hee  giveth  thankes 
unto  God,  by  Jesus  Christ,  by  whome  hee  is  delivered  of  the 
said  battell.  Read  the  7.  chapter  of  the  Epistle  to  the  Romans, 
where  yee  shall  clearely  perceave  this  matter  at  length.  There- 
fore, the  saintes  and  holy  men  vehemently  lamente  these  mo- 
tiones  and  affections  of  the  fleshe,  whiehe  they  feele  in  their  in- 
ward wit;  reason,  and  manly  wisdome,  repugning  against  the 
spirite  and  will  not  bee  subject  thereto,  nor  may  not  of  their 
own  power  or  strength,  but  by  the  Spirite  of  God,  which  beareth  rom.  & 
witnes  with  our  spirite  that  we  are  the  sonnes  of  God.  There 
are  none  which  perceave  this  battell,  or  valiant  fighting,  but  the 
just  men,  which  confide  not  in  their  own  workes,  merits,  or  de- 
servings,  but  only  in  the  mercy  of  God  through  faith  in  Jesu 
Christ,  by  whom  they  obtein  victory,  and  thank  God. 

But  because  tiiis  mortall  body  of  sinne  is  ever  repugning  eou.r 
unto  the  spirite,  and  our  greatest  ennemie,  daylie  borne  about 
with  us,  the  Apostle  exhorteth  us  most  fervently,  by  the 
mercy  of  God,  to  give  and  offer  the  same  a  quicke,  lively,  holy, 
and  pleasant  sacrifice  unto  God.  And  that  our  service  and 
worshipping  of  God  be  reasonable;  not  conforming  our  selves 
to  this  world,  but  to  be  renewed  and  reformed  into  a  new  witte, 
knowledge,  and  understanding;  that  we  may  have  proufe  how  kom.  iz. 
the  will  of  God  is,  how  good,  how  acceptable,  and  how  perfit; 
the  which  is,  that  we  mortifie  our  bodies  and  members  which 
are  upon  earth;  not  only  to  abstein  from  externall,  outward, 
and  grosse  sinnes,  as  from  fornication,  incest,  uncleannesse,  ava- 
rice, indignation,  wicked  lustes,  and  concupiscence,  ire,  filthie 
comnmnications,  and  like  unto  these,  reakoned  by  S.  Paule;  but  collos^ 
also  to  conceave  in  our  harts  the  true  and  perfite  feare  of  God, 
which  moveth  and  causeth  us  to  abhorre  sinne,  and  detest  our 
wicked  corrupte  nature,  which  ever  resisteth  the  will  of  God, 
'  The  will  of  God. — {Marij.  note.) 


612  A  TREATISE  BY  BALNAVES 

and  entisoth  us  to  follow  our  owne  will,  wit,  reason,  and  honest 
appearance  of  good  zeale,  and  intention;  the  whiche  wee  shouhl 
not  obeye,  but  the  will  of  God,'  which  is,  to  beleeve  in  him,  and 
in  Jesus  Christ  whoniehee  hath  sent.  And  also,  it  is  the  worke 
of  God,  for  the  which  wee  should  ever  pray  to  (xod,  "  Thy  will 
be  fulfilled,  and  not  ours." 

This  doing,  the  kingdome  of  heaven  is  within  us,  as  Clirist 
saith,  Luc.  the  17.  chapter,  and  the  olde  man  mortified  in 
our  bodies,  and  crucified  with  Christ ;  the  body  of  sinne  abo- 
lished and  destroyed,  that  wee  serve  no  more  to  sinne,  the  which 
is  no  other  thing,  but  to  cast  off  all  our  affections  of  the  fleshly 
man,  and  submit  us  wholely  to  Christ;^  and  as  hee  hath  risen 
fi-om  death,  that  we  likewise  rise  vvith  him  from  sinne;  and  live 
a  new  life  in  the  kingdome  of  righteousnes;  no  more  being 
under  the  lawe  nor  sinne,  but  under  grace;  that  is,  Christ  and 
his  worde,  the  whiche  will  never  teache  us  to  sinne,  but  to  all 
vertue  in  faith.  The  order  hereof  S.  Paule  teacheth,  Romanes 
the  12.  chapter,  and  so  forth  to  the  ende  of  the  epistle.  And 
S.  Peter,  in  his  First  Epistle,  the  2,  chapter,  teacheth  the 
same. 

This  quicke  and  lively  sacrifice  which  God  desireth  of  us,  and 
is  so  pleasant  and  acceptable  in  his  sight,^  is  a  contrite  and 
bi'oken  harte,  a  troubled  spirit,  himiil'.ate  and  subject  unto  God. 
These  the  Prophete  calleth  the  affections  of  the  minde,  or 
thoghts  of  the  harte,  which  are  broken,  afflicted,  and  cast- 
downe,  by  the  knowledge  of  sinne,  and  place  their  whole  hope 
and  confidence  onely  in  the  mercy  of  God.  The  same  affections 
of  the  hart  hee  calleth  the  sacrifice  most  acc-eptable  unto  God; 
and  commaunded  the  same  to  be  offered  unto  him,  as  it  is 
written,  "OJive  unto  the  Lord  the  sacrifice  of  righteousnesse, 
and  put  your  whole  hope  into  him.""  And  in  the  49.  Psalm,  he, 
calleth  the  same  the  sacrifice  of  praise  and  thankesgeving.  For 
we  should  ever  praise  God,  that  is,  preache  and  foorthshowe  in 
all  thinges  his  infinite  goodnes;  and  what  ever  we  think,  speake, 
or  doe,  direct  the  same  to  his  glorie.  This  is  a  worthy  sacri- 
fice to  be  done  by  a  Christian.  On  this  maner  we  are  taught  by 
S.  Paule  to  the  Hebrews,  and  diverse  other  places  of  the  Scrip- 
ture. 

To  the  fulfilling  of  this  sacrifice   is  required  that  we  spoyle 
our  sehes  of  the  old  man,'  that  is,  our  first  conversation  in 

*  To  bee  crucified  wiih  Christ. —  '  The  sacrifice  jileasant  to  God. — 

(Marg.  note.)  {Manj.  note.) 

^  The  old  man. — {Marg.  note.) 


ON  JUSTIFICATION  BY  FAITH.  513 

sinne,  which  wee  have  of  naturall  propagation  of  okl  Adam, 
and  is  cledde,  and  beareth  the  same  so  long  as  we  live  after  the  collos.  i 
example  of  Adam,  ever  rebels  to  God  and  his  law;   and  clothe 
us  with  new  Adam,  that  is  Christ,  with  whom  wee  are  cledde 
wiien  we  reforme  our  life  to  the  similitude  of  him  which  restor- 
eth  aorain  to  us  the  imasre  and  similitude  of  God,  to  the  which 
we  were  created.     This  is  the  right  and  true  holinesse,  integri- 
tie,  and  justice,  to  the  which,  in  Christ,  we  are  renewed  by  the 
Holie  Spirit;   that  we  should   live  in  all  justice  and  nolines  of 
life.    In  that  we  were  created  by  God  in  the  beginning,  that  we 
.should  walke  before  him;'  therefore  the  Apostle  conunandeth 
us  to  be  renewed  with  the  spirit  of  the  minde,  and  cloth  us  ephe.  4. 
with  the  new  man.     The  minde  is  the  fountaine  and  beginning  esa.  i. 
of  all  thinges;  so  it  must  be  renewed,  if  any  good  works  should 
follow.    And  that  teacheth  the  Prophete  Esay  in  these  wordes: 
"  Put  away  the  evill  of  your  thoughts  froui  my  eyes,"  &c.    And 
so  to  doe  good  workes  according  to  the  pleasure  of  God  and 
order  of  the  Scripture,  is  to  beginne  to  mortifie  this  sinfuU 
body,   as   is   before  rehearsed.     Then  are  we   the  good   tree,  mat.  m. 
whose  fruite  is  sweete  and  pleasant  in  the  sight  of  God,  and  "^^^.8. 
acceptable  to  him. 

Therefore,  lette  us  deny  our  selves,  take  our  owne  crosse  upon 
our  backes  and  followe  Christ,  as  he  hath  commanded  us  in  his 
Kvangell.  For  the  which  he  suffered  death  for  us,  leaving  to  us 
an  example  that  we  shuld  follow  his  footstepps,  and  neither  go 
before  Christ,  nor  yet  aside  with  him;  but  let  us  follow  him;^ 
the  which  we  doe  when  we  cast  from  us  all  our  wisedome,  right- 
eousnesse,  holines,  and  redemption,  and  receave  them  from 
Christ,  who  is  made  to  us,  by  God,  our  wisdome,  justice,  holy- 
nessc,  and  redemption ;  and  confesse  us  to  have  nothing  of  our 
■selves  but  evill,  and  all  our  goodnes  to  be  from  God;  as  S.  James 
saith  in  his  Epistle,  the  1.  chapter.  This  our  crosse'*  is  no  other 
thing  but  the  troubles  and  afflictions,  both  spirituall  and  cor- 
porall,  that  we  have  in  this  present  life;  the  which  are  the  pro- 
bations and  exercises  of  our  faith,  whereby  the  same  is  tryed 
and  searched  by  our  heavenly  Father,  to  our  weale;  and  testifie 
us  to  be  the  sonnes  of  God,  and  not  bastardes.  And  therefore 
we  should  gladly  accept  the  same,  with  thankesgiving  from  the 
bottome  of  our  hart,  thinking  them  to  come  to  us  for  the  best, 
and  that  we  are  the  beloved  of  God,  so  accepting  them. 

'  That  is,  love  and  extoll  his  mag-  ^  Who    foUoweth    Christ, — {Margl 

nificence  in  all  kiude  of  godlie  life. —       note.) 
(^Marg.  note.)  ^  The  crosse  of  the  faithfull. — {lb.) 

VOL.  III.  2  K 


1  PET. 


614  A  TREATISE  BY  BALNAVES 

PSAL.30&70.  And  then,  in  the  greatest  troubles  and  afflictions,  raise  up 
our  hartes  with  faith  and  hope,  beieeving  surely  our  good  God 
to  be  so  faithfull  and  true,  that  he  wil  not  suffer  us  to  be  over- 
come or  confounded,  and  tempted  above  that  we  be  able,^  but 
will  even  give  the  issue  with  the  tentation,  that  we  may  bee 
able  to  beare  it;  because  our  weak  and  fragill  nature  is  knowen 
to  him.     He  will  have  compassion  upon  us  for  Christ's  sake,  by 

1COK.10.  whome  wee  are  reconciliate  to  his  favour.  So  let  us  not  go 
astray,  but  follow  Christ's  footesteppes;  that  is,  to  suffer  all 
thinges  patiently,  and  thinke  that  we  have  deserved  more  for 
our  sinnes.     Also   remembring  that  Christ  our  Saviour  hath 

KSAY53.  suffered  ten  thousand  times  more  for  us.  On  tliis  maner  we 
foUowe  Christ's  footsteppes,  who  hath  borne  our  sinnes  in  his 

iPET.a.  body  upon  the  erosse;  that,  being  dead  from  sinne  we  shuld  live 
in  righteousnes.  JNIy  harts,  ye  which  are  adversaries  to  the 
Article  of  Justification,  learn  to  read  the  Scriptures  with  effect, 
to  the  perfite  understanding  thereof;  and  then  ye  shal  obteino 
knowledge  to  begin  to  do  good  workes  in  faith,  pleasant  and 
acceptable  to  God. 

Since  we  have  made  mention  of  three  kinde  of  porsonnes, 
that  is,  of  them  which  goe  before  Christ,  of  them  which  goe 
astray  from  Christ,  and  of  them  which  follow  Christ's  foote- 
steppes, it  is  necessarie  to  let  them  bee  knowen  by  them 
selves,  that  the  true  and  faitlifuU  may  be  knowen  by  their 
deedes.^  They  which  confide  in  their  owne  workes,  merites, 
and  deservings,  thinkins'  therethrough  to  obteine  the  kinjjdome 
of  heaven,  and  satistie  for  their  owne  sinnes,  not  onely  for 
them  selves,  but  also  of  the  superaboundance  of  their  merits  for 
others;  of  the  which  they  make  marchandise:  These  are  they 
which  goe  before  Christ;  and  are  called  Antichristes,  or  con- 
trarie  to  Christ,  because  they  usurpe  his  office,  and  wilbe  justi- 
fiers  of  themselves  and  others.^  They  which  thinke  faith  not 
sufficient  to  justifie  without  w-orkes,  but  will  have  their  own 
good  deeds  joyned,  to  helpe  Christ  in  their  justification;  these 
are  they  which  go  astray  from  Christ,  and  wilbe  equall  with 
him  in  their  owne  justification.  For  none  of  these  hath  Christ 
suffered  death. 

Therefore,  hee  shall  abstract  from  these  two  kindes  his  wise- 
dome,  righteousnes,  holines,  and  redemption;  and  shall  suffer 

'God   will  not  suffer  us   to   bee  2\yiiQgQgtij|jgfoi.gCi,rigt,_(j)/a,.(^_ 

tempted  above  that  we  may  susteine.      note.) 
~{Marg.  note.)  s  ^yho  goeth  astray  from  Christ.-— 


ON  JUSTIFICATION  BY  FAITH.  515 

tliem  to  contend  with  the  law  in  the  latter  judgement,  whoso 
workes  being  accused,  and  the  puritie  and  cleannes  required, 
according  to  the  perfection  of  the  Uiwe;  all  their  noble  workes 
and  deedes  of  good  zeale  and  intention  shalbee  found  abomina- 
tion in  the  sight  of  God,  how  excellent  or  shining  that  ever 
they  be  before  men;  to  whome  it  shalbe  said,  "  Passe  your  waye  luc.is. 
f.om  mee,  ye  workers  of  iniquitie."    Lucifer  was  throwen  downe  math.?. 
out  of  the  heaven,  because  hee  would  have  made  him  equall 
with  God.^     Adam  forth  of  Paradise,  becaus  he  pretended  to 
know  more  then  was  given  him  in  commandement  to  know,  &c. 
The  Pharisie,  of  whom  Christ  maketh  mention,  pretended  no  luc.  13. 
other  thing  but  a  great  rewarde  for  his  good  workes.     The 
same  thing  pretende  all  they  which  impung  this  Article  of  Jus- 
tification;  for  will  ye  compare  their  sayings  and  doinges,  it  is 
the  same  selfe  thing,  but  of  another  arrayement.     Neverthe- 
les  they  are  as  like  as  a  [one]  egge  is  like  another;  and  so  they 
are  not  of  Christes  little  (locke,  which  hee  hath  chosen,  and 
follow  him. 

The  thrid  kind  of  personnes  are  they  which  putte  all  their 
trust,  hope,  and  confidence  in  Christe,  take  his  crosse  upon 
their  backes,  and  dayly  followe  Christ  in  his  footsteppes,"^  nei- 
ther declining  to  the  right  hande  nor  to  the  left;  that  is, 
grounded  in  faith,  ever  working  by  charitie,  absteining  from 
evill,  and  doing  good  works,  in  the  which  they  put  no  confi- 
dence; but  thinke  when  they  have  done  all  vvhiche  is  commanded 
them  to  doo,  nevertheles  they  think  them  selves  but  unprofit- 
able servants.  They  lay  their  sinns  upon  Christes  backe,  and 
follow  him  by  faith,  ascribing  all  their  wisedome,  justice,  holy- 
nesse,  and  redemption  to  Christ,  and  nothing  to  them  selves 
nor  their  merites;  because  they  are  sinners,  and  through  tho 
dregges  of  sinne  left  in  them,  of  the  old  corrupted  man,  their 
workes  are  not  perfite  according  to  the  perfection  which  the 
law  requireth.  Therefore,  they  may  not  stande  in  judgement 
with  them,  of  their  owne  power  and  strength,  but  beleeve  the 
same  workes,  through  faith  in  Christ,  to  bee  accepted  as  obe- 
dience to  the  lawe,  and  through  Christes  merites  made  per- 
fite. These  are  they  to  whome  it  shalbee  saide:  "Come  unto  math.s;. 
mee,  yee  blessed  of  my  Father,  and  possesse  the  kingdome 
of  heaven,  prepared  unto  you  from  the  beginning  of  the 
worlde."  Against  the  which  the  Lawe  hath  no  place  to  accuse, 
nor    condemne    their   workes    of    any    imperfection,    because 

'  The  punishment  of  pride. — {Marg.  *  To  follow  Christ. — {Marg.  note.) 

note.)  ■ 


CIG  A  TREATISE  BY  BALNAVES 

they  are  Christes  workes,  made  by  hiin   perfite,    through  faith 
in  his  bloiul. 


THE  XXIII.  CHAPTEIl. 

1.  What  the  reason  of  man  perswacleth  to  he  done  in  the  matter 

of  religion. 

2.  Artjumentes  against  good  zeale  and  good  intention. 

3.  The  Papisticall  church  this  day,   is  icorse  then  the  external 

church  of  the  Jeices,  in  the  dayes  of  the  Prophets  aud 
Christ. 

4.  What  fruite  hringeth  the  good  zeale  of  man. 

The  blinde  reason,  witte,  and  understanding  of  man  (which  is 
but  the  desires  and  appetites  of  the  fleshly  man)  is  the  cause 
why  wee  misknowe  the  good  and  perfite  order  to  doe  goc^l 
workes  taught  us  in  the  Scriptures/  neglecting  the  Worde  of 
God,  and  following  our  own  will,  which  teacheth  us  good  zealo 
and  good  intention.  This  our  reason  affirmeth  good,  and  think- 
eth  that  God  shall  approve  the  same  according  to  our  desire, 
whiche  is  but  flesh  (I  meane  of  the  whole  man,  and  all  that  is 
in  him).  But  the  Spirit  and  Word  of  God  teacheth  us  to  walke 
in  the  spirite,  and  not  to  performe  the  desires  and  lustes  of  the 
fleshe.  For  the  flesh  ever  contendeth  against  the  spirite,  and 
tlie  spirite  against  the  flesh.  Therefore,  we  are  commanded  to 
fight  valiantly  against  the  desires  of  the  fleshe,  and  to  absteine 
from  the  lustes  and  appetites  thereof;  and  to  followe  the  will  of 
God,  which  is  to  walke  in  the  Spirite,  and  clothe  us  witii 
Christe  Jesus. 

Tills  order  the  Apostle  teacheth,  Galathians  the  5.  chapter; 
Tlonianes  the  8.  chapter  and  13.;  and  S.  Peter  in  his  First 
Epistle,  the  2.  chapter. 

0  miserable,  blinde,  and  ignorant  man  !  why  doest  thou  ne- 
glect the  good  worke  of  God,  to  invent  good  worke  of  thy  owne 
making?  thinking  therethrough  to  please  God,  saying,  Thou 
doest  it  of  a  good  zeale  and  intention;  which  is  asmuch  to  say 
as,  that  thy  minde  and  intentione  are  good  in  the  selfe.  And, 
because  thou  thinketh  the  same  good,  God  after  thy  judgement 
should  approve  the  same  as  good.  Thou  are  deceaved,  because 
thou  understandest  not  the  Scriptures,  or  will  not  understande 
the  same.  It  is  written.  That  the  whole  thoght  of  man,  and  all 
'  All  men  depending  upon  his  own  reasm  is  deceavef'. — '^Murj.  note.)      , 


ON  JUSTIFCATION  BY  FAITH.  617 

the  cogitations  of  his  hart,  is  ready,  given,  and  bent  upon  evill 
at  all  time.     And  also  the  witte,  understanding,  and  conceat  gen.b. 
of  man,  and  the  thought  of  his  harte,  are  prone,  ready,  and  in-  gen.s. 
clined  to  evill,  from  his  youthhead  and  young  age.^     And  David 
payeth,  "The  Lord  knoweth  the  cogitations  of  man's  hart  that  psal.43. 
they  are  vaine.""     Nowe,  my  hartes,  where  will  yee  finde  your 
"good  zeale  and  good  intention?"  either  is  it  evill  of  the  self,  or 
else  God  is  false,  the  whiche  can  not  bee.  Yee  may  call  it  "good,^ 
but  God,  who  hath  better  knowledge  thereof  then  ye  have,  by 
his  Word  testifieth  all  that  is  in  you  to  bee  but  evill,  as  he 
hath  declareth  by  the  mouth  of  Moyses,  commanding  that  we  deut.  u. 
do  not  that  thing  which  wee  think  good;   but  that  thing  which  jere.u. 
hee  hath  conunanded  us  to  do,  that  should  we  do;^  and  neither 
adde  to  his  Word,  nor  take  therefrom,  but  walk  in  the  way  the 
which  the   Lord   hath  commanded.     This  showeth  thee  that 
thou  should  not  followe  thy  "  good  zeale  and  intention,"  thinking 
therethrough  to  please  God,  or  fulfill  his  will,  the  which  thou  psal.  m. 
can  not  fulfill  but  by  his  Worde.     For  all  man  of  them  selves 
are  but  lyers,  and  full  of  vanitie. 

Great  is  the  difference  betwixt  the  will  of  God,  and  the  will 
of  man;   the  thought  of  God  and  the  thoughtes  of  man;   the 
wayes  of  God  and  the  wayes  of  man.     As  saith  the  Prophete, 
in  the  person  of  God,  "  My  thoughts  and   cogitations  ar  not  esa. 53. 
yours,   nor  your   ways   mine  ;  but  as  the   heavens   ar  exalted 
above  the  earth,  even  so  ar  my  wayes  and  cogitations  from 
yours."     This  is  no  other  thing  but  to  teach  us  to  follow  the 
will  and  commande  of  God,  and  not  oue's,^  who  hath  declared 
in  His  Scriptures,  plainly,  what  we  should  doe  and  leave  undone,  Tuicu.a. 
that  we  neede  to  seeke  no  further.     So  doing,  we  shal  procure 
the  blessing  of  God,  if  wee  take  his  erudition  and  teaching:  as 
David  sayeth,  "  Blessed  is  the  man  whom  thou,  0  Lord,  in-  rsAL.93. 
structeth,  and  of  thy  law  teacheth  him."     And  if  we  will  fol- 
lowe our  own  teachinsf,  doing  workes  of  our  owne  intention  (the 
which  wee  think  good),  we  shal  procure  the  plagues  and  punish- 
ments  threatened  by  the   Prophet  Jeremie,   the   19   chapter,  jere.  is &!9. 
because  we  doe  the  thing  which  he  hath  not  commanded^  nor 
spoken  to  us,  nor  yet  hath  ascended  in  his  hart.     Trust  well, 
the  people  thoght  they  did  a  great  excellent  worke  to  God,  and 

'  The  confutation  of  good  zeale  and  teined    in    the    Scriptures.  —  (I\[arg. 

good  intention. — {Marg.  note.)  note.) 

2  The  cominandement  of  God  con-  *  Who  doth  workes  not  commanded 

trarie  our  good  zeale. — (/6.)  by  God  in  his  Scriptures,  incurris  his 

*  AU  which  man  shold  doe  is  cou*  malediction. —  (/6.) 


6ia  A  TREATISE  BY  BALNAVES 

F.'icrifice  to  please  him,  when  they  spared  not  their  owne  chll- 
(lien,  to  kill  and  offer  sacrifice  unto  God  of  their  innocent  bloud  ! 
This  was  their  "crood  zeale  and  good  intention.""^  But  they  had 
no  command  of  God  for  them;  and  verily  yee  have  lesse  for  you 
to  make  such  sacrifice  as  yee  doe  dayly,  to  deceave  the  poore 
people,  and  to  purchase  to  your  selves  great  riches,  goods,  and 
possessions.  Therefore,  I  exhort  you,  by  the  mercy  of  God, 
to  cast  away  that  "good  zeale  and  intention;""  and  follow  the 
Word  of  God  as  he  hath  commanded  you  in  the  Scriptures,  for 
they  beare  witnes  of  him,  and  show  to  man  what  is  his  will. 
Seeke  no  further,  nor  confound  not  the  works  of  God  with  thy 
vain  thoghts. 

Through  the  vaine  conceate  of  man,  used  in  these  words 
"good  zeale  and  intention,"  have  all  the  abuses  now  ruling  in 
the  church  of  God  risen,  [so]  that  the  sayings  of  the  Prophet, 
spoken  to  the  people  of  Israeli,  are  complete  this  day  in  the 
cliurch  of  Christ,  and  may  be  said  to  us  as  they  were  said  to 
the  Jewes.^  "  Even  as  the  theef  is  ashamed  when  he  is  taken, 
even  so  is  the  house  of  Israel  ashamed,  they  and  their  kinges, 
their  princes,  priests,  and  prophets,  saying  unto  the  tree  or 
stocke.  Thou  art  my  father,  and  to  the  stone.  Thou  hast  begot- 
ten me.  They  have  turned  their  backe  to  mee,  sayeth  the 
Lord  God,  and  not  their  face.  And  in  the  time  of  their  trouble 
and  affliction  they  shall  say.  Rise  and  deliver  us."  Then 
shall  the  Lord  say  unto  them,  "  Where  are  thy  gods  which 
thou  hast  made  thee?  Let  them  arise  and  deliver  thee  in  the 
time  of  thy  trouble.  Thy  gods  were  verily  in  nomber  accord- 
ing to  the  nomber  of  thy  cities,  0  Juda  !  What  J  wilt  thou 
contend  with  me  in  judgement  I  Ye  have  all  left  me,  sayeth 
the  Lord." 

]Vow,  I  pray  you,  conferre  these  words  of  God,  here  plainly 
spoken,  with  the  doings  of  these  dayes  now  ruling  in  the  church, 
and  then  yee  shall  perceave  the  abuse  of  God^s  Word.  We 
praye  commonly  the  Pater  Noster  (that  is,  Our  Father),  to  the 
image  of  this  or  that  saint  made  of  tree  or  stone.  And  spe- 
cially to  this  or  that  altar  wee  kneele,  which  is  by  our  selves 
or  our  predicessours  founded  upon  such  a  saintes  name,  whose 
picture  is  well  graved  in  a  stocke  or  stone,  and  with  costly 
colours  painted.  And  the  blessed  Sacrament  of  the  body  and 
bloud  of  Christ,  after  their  manor,  offered  dayly  to  this  or 
that  Saint,  and  called  "his  messe;"  for  doing  of  the  which  there 

*  The  fruites  of  good  zeale. — {Murg.  "The  wordes  of  Jeremie  ar  true 

note.)  this  day. — {Marg.  note.) 


ON  JUSTIFICATION  BY  FAITH.  519 

is  not  a  syllable  in  God's  Word  for  you,  but  the  contrarie  ex-  exod.2o. 
pressly   commanded;    both   that    yee    should    have  no  graven  levit.26. 
images  nor  worshippe  them;  nor  yet  invent  any  maner  of  wor-  dett.s. 
shii»ping  of  God,  but  as  God  hath  commanded  by  his  Word.  J^'^jfj^- ^'' "'^ 
And  for  your  defence   ye  have  onely  these  wordes,  "good  zeale 
and  intention,"  the  which  is  expresly  contrarie  the  first  com- 
mandement  of  God.    For  even  as  we  are  forbidden  and  inhibite 
to  have  strange  gods,  so  are  wee  inhibite  to  have  strange  wor- 
shippings of  God.' 

Jilessed  be  God,  the  matter  is  so  patent  and  plainely  set  forth 
in  these  dayes,  concerning  the  said  vaine  workes  invented  by 
man,  to  the  confusion  thereof,  by  the  godly  men  which  laboure 
day  and  night  in  his  Scriptures,  to  tlie  edification  of  Christ's 
chosen  litle  flocke,  that  it  is  not  needful  to  abide  long  upon 
the  discussing  of  these  matters;  but  onely  to  remit  you  to  the 
Scriptures,  and  the  saide  godly  declarations  made  thereupon; 
against  the  superstitious  worshipping  of  Saintes;  going  in 
pilgrimage;  purgeing  in  purgatorie;  hallowing  of  water,  or 
other  elements;  foundatioun  of  masses  to  publike  or  private 
idolatrie;  off'ering  or  sacrifices  making,  not  commanded  in 
the  Word  of  God;  choice  of  meats;  forbidding  of  marriage 
in  the  church  of  God;  and  abominable  abuses  of  the  whole 
Christian  religion,  by  the  shaven,  oincted,  or  smeared  priests, 
bishops,  monkes,  and  friers;  having  onely  there  vocation  of 
man,  and  by  man.  Therefore,  we  let  the  specialities  of  them 
passe,  and  referre  the  same  to  thy  judgement,  good  reader. 
Thankes  be  to  God,  these  abuses  and  groundes  are  not  un- 
knowen;  and  we  will  passe  forward  to  the  knowledge  of  the 
workes  commanded  us  to  doe,  and  work,  by  the  Scriptures  of 
God,  as  the  fruites  of  faith. 

THE  XXIV.  CHAPTER. 

1.  What  morJces  Pastors  should  teach  unto  their  floe Jce. 

2.  Wherefore  the  yoke  of  Christ  is  siveeie,  and  his  burden  light 

to  Christians. 
8.    Vocation  mediate  and  immediate. 
4.    Vocation  in  generally  ly  the  v)hich  all  true  Christians  are 

equall,  made  Kinges  and  Priests  in  Chrisfs  hloude. 

If  any  will  ask  or  inquyre,  What  workes  should  the  faithfull 
doe?  I  can  finde  no  perfiter  answear  to  make  thereto,  then  the 

'  Strange  worshipping  of  God  is  not  conteined  in  the  Scriptuies.-(3/''r</.  note.) 


520  A  TREATISE  BY  BALNAVES 

GOOD  Evan<i:ell  tpaclieth  us.    As  S.  Luke  sayeth,  the  3.  chapter,  John 

the  Baptist  preachin*^  repentance  in  remission  of  sinnes;  the 
people  inquired  at  him  wliat  they  shouhl  doe.  To  whom  he 
answeared,  saying,  "  He  that  hath  two  coates  give  to  him 
that  hath  not  one ;  and  he  that  hath  meate,  let  him  doe  in 
like  maner."  This  is  no  other  thing  but  to  exercise  the  deedes 
of  mercy  and  charitie  toward  thy  neighbour,  as  the  prophet 

liSA. sa  Esay  sayeth,  "  Breake  thy  breade  to  the  hungry  [and]  needie  ; 
and  the  poore  who  are  cast  out  bring  into  thy  house;  when 
thou  seest  the  naked,  clothe  him :  contemne  or  despise  not  thy 
owne  flesh."  This  is  the  forthshowing  of  thy  faith,  which  S. 
James  desireth  of  thee  in  his  Epistle.  Thou  art  taught  the 
same,  with  the  other  works  of  charity  to  thy  neighboui-,  Eze- 
chiel  the  15. 

The  publicans  and  open  sinners  inquired  in  like  maner, 
what  they  should  doe.  To  whom  he  answeared,  saying,  ''  Yee 
shall  doe  no  further  then  that  which  is  commaundod  you  to 
doe,"  as  he  would  say.  Decline  and  cease  to  doe  evill,  and  learno 
to  doe  good,  as  yee  ar  teached  by  the  prophete  Esay.,  the  1. 
chapter.     And  David  teacheth  you  the  perfection  of  religione, 

jER.7&2fi.     saying,  "Come  to  me,  my  sonnes,  and  heare  me,  and  1  shall 

I'hAi  k  teach  you  the  feare  of  the  Lord.  Who  is  he  who  liveth  and 
loveth  to  see  good  dayes,  let  him  r^fraine  his  toung  from 
evill,  and  his  lippes  that  they  speake  no  fraude.  Decline  from 
evill,  and  doe  good  ;  seeke  peace,  and  followe  the  same."  There- 
fore, passe  your  waye,  and  sinne  no  more;  for  I  will  not  send 
you  to  the  lawe  to  get  remeady  of  your  sinnes.  But  looke  in 
the  law,  and  behold  what  is  ordeined  you  to  do;  the  which  will 
declare  you  to  be  sinners  and  transgressours;  and  then  ye  shall 
seeke  Clirist  for  remeady,  whose  forerunner  I  am.  It  is  he  in 
whome  ye  shall  finde  remeady.  Therefore,  I  say  unto  you,  "  Be- 
holde  the  Lan)be  of  God,  which  taketh  awaye  the  sinnes  of  the 
world." 

And  being  inquired  of  the  souldiers,  what  they  shoidd  doe, 
he  answered,  saying,  "  Yee  shall  strike  nor  hurt  no  man;  nor 
yet  do  wrong  or  injurie  to  any  personne,  but  bee  content  of 
your  wages.  Which  is  as  much  to  say,  as  oppresse  none;"^  take 
no  person"'s  geare  violently;  yee  are  publicke  officers,  depute  by 
princes  and  magistrats  for  keeping  of  good  rule  and  order 
amongst  the  people,  for  rest  and  quietnes  of  the  common 
Aveale;  for  the  which  cause  ye  have  your  wages.     Your  office  is 

'  The  vocation  and  office  of  men  of  warre. — '^Marg.  note.) 


1  Pl-T.  3. 
JAC.  1. 


ON  JUSTIFICATION  BY  FAITH.  521 

honest,  and  the  good  worke  of  God ;  thei-efore  looke  on  your 
own  vocation,  and  do  that  justly  which  is  commanded  you,  and 
exceede  not  your  bounds. 

Here  is  a  good  order  taught  you,  which  are  Ministers  of  the 
Worde,  to  learne  the  audilour  in  generall  or  speciall  to  doe 
good  works  ;  that  is,  to  show  them  the  works  commanded  by 
God,  the  right  fruits  of  repentance  and  faith;  to  the  which  ye 
shoukl  send  them,  and  not  to  vaine  workes  invented  by  man, 
which  is  no  other  thing  but  to  heape  sinne  upon  sinne. 

And  Christ,  being  asked  by  the  Jewps,  ''  What  shall  we  jo.  6. 
doe,"  say  they,  "  that  we  might  work  the  workes  of  God?" 
answered,  saying,  "  This  is  the  worke  of  God,  that  yee  beleeve 
in  him  vvhome  hee  hath  sent.'""  Here  hee  sent  them  not  to  the 
law  (howbeit  the  law  be  the  worke  of  God),  but  to  faith,  which 
is  not  the  work  of  man  but  the  work  of  God,  which  hee 
worketh  in  man.  Therefore  Christ  saith  to  us,  "Beleeve,  and  jo-«- 
yee  shall  bee  safe;"  and  so  let  us  say  with  S.  Peter,  "  Lord,  to 
whome  shall  we  passe?  Thou  hast  the  words  of  life  ;  wee  will 
seeke  no  other,  but  beleeve  in  thee."  Yee  sliall  consider,  that 
Clirist,  after  hee  had  refreshed  the  people  with  their  corporall 
fuoile,  then  he  taught  them  the  perfection  of  a  (Christian  man, 
and  fed  them  with  the  spirituall  foode;  and  they  which  re- 
ceaved  the  same  did  follow  him.  The  rest  left  him,  which  had  no 
faith,  but  tooke  his  doctrine  carnally,  and  of  externall  and  out- 
warde  workes;  as  did  the  young  man,  to  whome  Christ  made 
the  answer,  as  is  before  rehearsed,  Mathew  the  1.9  chapter.  By 
the  which  Scriptures,  we  are  taught  to  follow  Christ,  becaus 
there  is  no  perfection  but  in  the  following  of  him.^ 

Therefore,  as  wee  have  receaved  our  Lorde  Jesus  Christ,  let 
us  walke  in  him,  being  rooted  and  builded  in  him,  and  con- 
firmed in  the  faith  as  we  have  learned,  abounding  in  the  same 
with  giving  thanks,  as  the  Apostle  saith,  Colossians  the  2.  chap- 
ter. For  hee  is  the  fountaine  of  all  goodness,  and  the  head  of 
our  felicitie,  and  let  us  have  respect  to  no  other  thing,  nor  laye 
no  other  foundation:  For  as  the  Apostle  saith,  "  No  man  may  icoe.3. 
lay  another  foundation  nor  that  which  is  already  layde,  the 
which  is  Jesus  Christ.^  Let  us  build  upon  this  foundation,  gold, 
silver,  and  precious  stones,  which  are  the  workes  of  God,  com- 
manded in  the  Holy  Scripture,  to  bee  wrought  into  faith;  every  coLosb.3. 

'  Faith    is    the    woike    of  God. —           ^  Christ    is   the  liead  and  founda- 

{Marg.  note.)  tion  of  our  felicitie,  upon  whom  we 

2  There    is    no   perfection  but    in       should    build   good    woikes. — {^Marg. 

Christ {Ih.)  note.) 


E22  A  TREATISE  BY  BALNAVES 

one  accovdinfr  to  his  vocation,  in  the  which  we  should  walko 
worthely,  as  wee  are  called,  with  all  humilitie,  and  meeknesse, 
and  patience,  supporting  one  another  in  love  and  charitie;  care- 
full  to  keepe  the  unitie  of  the  Spirite  in  the  band  of  peace,  as 
we  are  taught  by  the  Apostle,  Ephesians  the  4.  chapter. 

And  Christ  saith,  "  Take  my  yoke  on  you,  and  learne  of  me, 
that  I  am  meeke  and  lowly  in  hearte :  and  yee  shall  finde  rest 
unto  your  soules.  For  my  yoke  is  easie,  and  my  burden 
light."  The  which  wordes  Christ  would  never  have  spoken,  if 
hee  had  laden  us  with  the  law  ;  for  tliat  burden  is  so  weightie 
that  neither  we  nor  our  fathers  might  beare  it;  as  S.  Peter 
saith  in  the  Actes  of  the  Apostles,  the  ]/).  chapter. 

But  verily  the  yoke  of  Christe  is  easie,  and  his  burden  is  light, 
to  the  faithfuU  and  chosen;^  for  they  lay  all  upon  Chri8t''s  back, 
and  follow  him  through  faith,  confiding  nothing  in  their  owne 
workes  nor  merites;  but  ever  working  all  good  according  to 
their  vocation,  giving  all  glorie  and  honor  unto  God.  Not  ex- 
ceeding the  bnundes  of  their  vocation,  which  is  the  best  rule 
that  the  faithfuU  can  have  to  doe  good  workes ;  to  the  know- 
ledge thereof  we  will  make  some  short  declaration,  and  then 
make  an  ende. 

Yee  shall  understande  that  there  is  two  kindes  of  godly  voca- 
tions.' The  one  is  immediate^  by  God,  as  the  prophetes  were 
called  in  the  Old  Testament ;  yea,  and  as  David  to  be  a  king, 
and  Moyses  a  govei'nour,  to  the  people  ;  and  as  the  Apostles 
in  the  New  Testament.  The  other  is  mediate*  by  man,  (and 
immediate  by  God),  as  Josue  in  the  Old  Testament  was  called 
by  Moyses  to  be  governour  to  the  people,  at  the  commandement 
of  God.  And  as  Timothy  and  Titus  were  called  by  S.  Paule 
to  bee  bishops ;  and  as  all  they  which  nowe  are  called  to  be 
bishops,  which  are  lawfully  made,  according  to  the  Word  of 
God,  and  authoritie  of  the  magistrates.  Therefore,  to  the 
knowledge  of  every  man''s  vocation,  I  remit  him  to  the  Word 
of  God  and  his  own  conscience,  which  are  his  inward  and  most 
sure  judges. 

There  is  a  generall  vocation,^  by  the  which  we  ar  called  by 
Christ  and  his  Word  to  a  Christian  religion,  through  the  which 
wee  are  made  one  body  and  one  spirite;  even  as  we  are  called 
in  one  hope  of  our  vocation.     For,  that  charitie  is  required  of 

'  Wherefore  Cliristes  yoke  is  asie  '  Immediate  vocation .-(il/ar^,  note.) 

and  his  burden  light {Marg.  note.)  *  Mediate  vocation. — (//^) 

'^  Of  generall  and  speciall  vocations.  *  Vocation  generall. — ilb) 
-(lb.) 


EPHE.4&5. 


ON  JUSTIFICA.TION  BY  FAITH.  523- 

us  by  the  Word  of  Clod  which  niaketh  and  bringeth  us  together 
in  one  body,  through  mutuall  conjunction  of  faith  working  by 
charity  ;  therefore  charity  is  called  the  band  of  peace.^  There 
is  but  one  fellowship  of  all  the  faithfull,  and  one  body ;  that 
is,  one  church,  whose  only  head  is  Christ.  In  this  church  is, 
nor  should  bee,  no  division  ;  for  there  is  in  this  vocation  and 
Christian  religion  but  one  body,  one  faith,  one  baptisme,  which 
is  the  seale  of  our  religion,  marked  by  God  with  the  bloud  of 
his  only  begotten  sonne  Christ  Jesus  our  Lord,  in  whose  bloud 
we  are  baptised  ;  one  God,  and  one  Father  of  all,  which  is 
upon  all,  and  by  all,  and  in  us  all.     And  therefore  the  Apostle  i  cor.  12. 

1.  J  '  •■  EPHE.4& 

testifieth  us  all  to  be  but  one  body,  that  is,  one  church  in 
Christ.^  For  into  one  Spirit,  and  by  one  Spirite,  the  whole 
universall  congregation  of  the  faitliful  is  governed,  ruled, 
strengthened,  and  kept.  There  is  but  one  marke  or  ende, 
to  the  which  all  the  faithfull  contend  or  shoote  at :  that  is, 
eternal  life.  Wee  are  all  the  Sonnes  of  one  Father,  and  par- 
ticipant of  one  heritage,  as  we  are  called  in  one  hope  of  our 
vocation. 

And  scing  we  have  but  one  Lord,  which  is  Jesus  Christ;  it  is 
convenient  that  his  servantes  bee  of  one  niinde,  and  not  devided 
through  discord  and  envie.  There  is  but  one  profession  of 
faith  in  all  this  Christian  religion  and  vocation ;  for  howbeit 
wee  see  in  these  our  dayes  many  sundry  professions  and  opinions 
of  faith,  there  is  but  one  true  faith;  wliich  is  that  faith  which 
the  Apostle  of  our  Lorde  Jesus  Christ,  together  with  the  patri- 
arches  and  prophets,  have  professed,  and  given  to  all  nations  act.o,  14.& 
throusrh  their  teachino;  and  preachinj',  as  testifie  the  Holy  rom.s. 
Scriptures.  Upon  the  which  foundation,  the  whole  church  of 
Christ  is  builded.  Therefore,  by  one  baptisme,  we  are  al  made 
clean  and  purified,  and  by  the  which  we  ar  ingrafted  in  Christ, 
and  made  the  people  of  God,  purified  from  our  sinnes,  and  alto- 
gether buried  with  Christ.  There  is  amongst  us  all  but  one 
power  or  strength  of  baptisme;  and  in  one  name  of  the  Father, 
Sonne,  and  the  Holy  Spirite,  we  are  baptised :  And  so  are  we 
made  one  body  into  Christ,  being  many  members,  compacted 
and  joyned  together  into  him.  For  the  more  perfite  under- 
standing of  this  body,  yee  shal  reade  the  whole  12.  chapter  of 
the  1 .  Epistle  to  the  Corinthians,  the  4.  and  o.  to  the  Ephesians, 
in  the  which  yee  shal  finde  this  mater  declared  by  the  Aposile 
at  length. 

'  Cliaritie  is  the  band  of  peace. —  ^  Why  the  faithfull  are  called  oue 

{Marg.  note.)  body. —  i^Marg.  note.) 


1  COR.  3. 
El'HE.  2. 


1  COR.  12. 


624  A  TREATISE  BY  BALNAVES 

In  this  srenerall  vocatione  there  is  no  distinction  of  persones, 
for  all  men  are  equall  before  God,  of  one  estate.     By  one  ^ene- 

MAR.  16.  rail  promise  al  are  called  to  the  faith,  under  one  Lord  and  King, 
Jesus  Clirist,  who  hath  shedd  his  bloud  for  all  which  beleeve 
in  him.  Therefore,  all  Scriptures  which  make  mention  that  there 
is  no  exception  of  persons  before  God  are  referred  to  this  ge- 
neral vocation  in  the  Christian  religion,  as  Romans  the  2.  chap- 
ter, where  the  Apostle  intending  (under  Jewe  and  Gentill  com- 
prehending all  men)  to  prove  tliem  sinners,  sayeth,  "■  Before  God 

jvcT.  10.  tiiere  is  no  acception  of  persons.^""  And  Peter  sayeth,  "In  veritie 
I  have  found  that  God  is  not  an  accepter  of  persones,  but  in 
all  nations  and  people  hee  is  accepted  unto  him  which  feareth 

JA.2,  Him  and    worketh    righteousnesse."     And    S.   James   sayeth, 

''  My  brethren,  have  not  the  faith  of  our  glorious  Lord  Jesus 

GAL  2.  Christ  in  respect  of  persons.""     And  S.  Paul  saith,  to  the  con- 

founding of  the  false  Apostles  which  seduced  the  Galathians 
through  great  authoritie,  and  also  to  show  him  selfe  equal 
in  power  with  James,  Peter,  and  John,  that  "  God  is  not  a 

GALAT1I.3.  respecter  of  the  person  of  man  ;"  but  in  this  vocation  of 
Christian  religion,  by  baptism,  through  faith  in  the  blonde  of 
Christ,  all  men  are  equall,  both  Jewe  and  Gentill,  servand,  free 
man  and  woman,  all  are  one  in  Christ  Jesus,  the  sonnes  of 
Abraham  by  faith,  and  according  to  the  promise,  heirs  ;  that 
is  to  say,  all  which  beleeve  are  the  sonnes  of  God,  therfore  are 
they  free,  and  heirs  of  eternal  life. 

To  this  generall  vocation  perteineth  the  sayings  of  S.  Peter 

1PKT.2.  \yi  these  words  :  "  Yee  are  a  chosen  generation,  a  royall  priest- 
lioode,  a  holy  nation,  and  a  people  set  at  liberty;  that  ye  should 
forthsliowe  the  vertues  of  Him  that  hath  called  you  forth  of 
darknesse  into  a  mervelous  light,"  &c.  The  same  is  said  by 
Moyses,  Exodus  the  19.  chapter.  Here  yee  see  in  this  vocation 
there  is  no  acception  of  persons  AVe  are  all  the  holy  people  of 
God  which  beleeve  unfainedly;^  yea,  kinges  oincted^  in  baptisme 
by  the  Holie  Spirit;  and  priests,  making  sacrifice  to  God  dayly 
of  this  our  sinful  body  mortified,  from  sinne,  and  offer  a  holie 
and  acceptable  sacrifice,  after  the  maner  above  written,  con- 
forme  to  the  teaching  of  the  Apostle,  Romans  the  12.  chapter. 

NOTEAVELL.  ]}ut  beware  ye  call  not  your  selves  kings  in  office  and  dignitie, 
nor  priests  in  administration  of  the  word  and  holy  sacramentes, 
for  that  perteineth  to  a  speciall  vocation,  or  ofiice  by  the  selfe. 
Therefore,  I  exhort  you  which  reade  the  Scriptures,  take  heede 

'  Al  faithful  are  kinges  and  iniests.  •  Yea,  kings  anointed. 

— (Jiar<7.  7icte.) 


ON  JUSTIFICATION  BY  FAITH.  525 

tliat  yce  confound  not  tlio  works  of  God,  for  if  yee  doe  yee  shal 
not  escape  error.  These  speciall  vocations  shall  follow  in  their 
owne  places. 

If  we  will  looke  flayly  to  this  Christian  vocation,  we  shal  have 
perfite  knowledge  what  works  we  shuld  doe,  and  what  works 
we  should  leave  undone.  The  neglecting  hereof,  is  the  cause 
of  al  the  enormities  and  abuses  now  ruling  in  the  church  of 
Christ  through  the  whole  world.  For,  considering  wee  are  all 
members  of  one  body,  and  all  members  have  not  one  office,  but 
every  one  serveth  other  in  their  owne  place;  as  when  the  eares 
heare  any  thing,  the  eyes  casteth  the  sight  what  it  should  be, 
then  the  feete  and  hands  prepare  them  to  pursue  or  defend,  to 
stand  or  flee.  And  al  these  members,  and  whole  body  obey  the 
head,  and  awaite  upon  the  direction  of  the  same.^  Even  so,  we  ephe.s. 
being  all  members  of  one  body  (which  is  the  Church)  whose 
heade  is  Christe,  should,  in  our  estate  and  office,  according  to 
the  gift  of  God,  and  grace  given  to  us,  differing  one  from  an- 
other, serve,  in  our  speciall  vocation,  every  one  another  in  our 
owne  estate,  not  invying  the  gift  of  God  in  our  neighbour,  but 
as  the  Apostle  saith,  "•Let  us  love  brotherly  fellowshippe,  in  kom. i.'. 
going  before  another  in  honour  and  reverence."  In  doing 
hereof,  there  would  be  no  strife  in  the  body;  but  if  a  member 
were  troubled,  hurt,  or  had  any  disease,  all  the  other  members 
would  have  compassion  of  it.  And  if  one  member  were  glad 
or  joyfull,  all  the  other  members  would  rejoyce  with  the  sanie, 
as  the  Apostle  saith,  the  1.  to  the  Corinthians,  the  12.  chapter. 
If  wee  knew  this  perfitly,  none  would  usurpe  another's  office  or 
dignitie  (to  the  whiche  he  were  not  called),  but  would  be  con- 
tent of  his  own  vocation,  and  give  to  every  man  his  duetie; 
*' Tribute  to  whom  tribute  is  due,  custome  to  whonie  custome 
perteineth,  feare  to  whome  feare  belongeth,  and  honour  to 
whome  it  perteineth."  The  which  are  all  compleit  by  this  sny- 
ing,  "Love  thy  neighbour  as  thyself;"  for  the  love  of  tliy 
neighbour  worketh  no  evill.  Therefore  the  Apostle  saith, 
"  Owe  nothing  to  any  man,  but  that  ye  love  together."  These  rom  u. 
wordes  being  observed,  ye  fulfil  the  whole  law.  Therefore  this 
love,  one  to  another,  is  ever  debt,  and  should  ever  bee  payde.^ 
For,  will  the  prince  and  superiour  do  his  duetie  to  the  subject, 
and  the  subject  his  duetie  to  the  superiour,  there  would  bee  no 
disobedience.  The  minister  of  the  Word  to  the  auditour'*  and 
flocke  committed  to  his  care;  the  auditour  to  the  minister  of 

'  Every  member  slioiild    serve  iu  "•'  Love  is  ever  debt. — {Marg,  note.) 

his  owne  vocation. —  [Marg.  noU.)  '  Auditory. 


523  A  TREATISE  BY  BALXAVES 

the  Worde,  there  would  be  no  division  in  the  rhiu'ch.  The 
father  and  mother  to  the  chihlren,  and  the  ehihlren  to  the  pa- 
rents, there  would  bee  no  dishonouring.  The  lord  to  the  ser- 
vant, and  the  servant  to  the  lord,  there  would  bee  no  contempt 
nor  trouble  in  the  Connnon  wealc.  And  so  would  we  all  looUe 
upon  Christ  our  head,  and  be  ruled  with  his  Word,  and  seek 
no  other  way  beside  it;  nor  mixt  the  civill  or  politicke  estate 
with  the  Word  of  God,  but  every  one  to  serve  in  the  owne 
rowme  and  place;  then  should  there  be  no  question  of  politick 
works,  nor  no  other  works  of  any  law  to  be  mixt  with  faith, 
which  justifieth  onely  before  God,  as  it  is  before  written;  but 
every  faitliful  person  should,  by  the  Word  of  God,  know  their 
own  vocation,  and  diligently  exercise  them  therintill ;  and 
seeke  no  further  knowledge  nor  wisedome,  but  that  that  is  need- 
full  to  them  to  know;^  and  that  with  meeknesse  and  sobernes 
ever  working  the  works  of  God,  which  ar  the  fruits  of  faith,  to 
the  honour  of  God,  and  profite  of  our  neighbour. 


THE  XXV.  CHAPTER. 

1.  All  edate  of  man  is  conteined  icithin  one  of  these  four  s^pe- 

ciall  vocations. 

2.  The  offices  of  princes,  mapistrafs,  and  judges. 

3.  Wherefore  judges  are  called  the  sonnes  of  God ;  wherefore 

and  in  what  case  they  should  he  obeyed. 

To  the  more  perfite  knowledge  and  understanding  of  our  spe- 
ciall  vocations  in  the  which  we  sliould  walk,  according  to  the 
Word  of  God,  and  gift  of  the  Holy  Spirite,  we  will  devide  all 
the  estate  of  man  in  four  offices,  dignities,  or  speeiall  voca- 
tions:^ that  is  to  say,  In  the  office  of  a  prince,  under  whom" 
we  comprehend  all  kind  of  man,  having  generall  administration 
in  the  common  weale  or  jurisdiction  of  others:  In  the  office  of 
the  administration  of  the  Word  of  God,  under  whom  we  com- 
prehend all  power  ecclesiasticall:  In  the  father  and  mother, 
under  whom  wee  wil  comprehend  al  householders  having  spe- 
cial families:  And  in  the  subject  or  servand,  under  whom  we 
wil  comprehend  al  estate  of  men  subject  to  other. 

If  thou  be  called  to  the  office,  estate,  or  dignitie  of  a  King, 

'  Men  sluild  seeke  no  knowledge  ^  The  division  of  the  estaits  of  men. 

but   it  which   is   profitable. — {Marj.      — {Marg.  note.) 
note.) 


ON  JUSTIFICATION  BY  FAITH.  52/ 

Prince,  or  any  supreme  powtr,  having  jurisdiction  of  people  in 
the  civil  ordinance/  consider  thy  estate,  and  know  thee  perfitely 
to  be  the  creature  of  God,  equal  to  the  poorest  of  thy  king- 
dom or  dominion  ;  his  brother  by  creation  and  naturall  succes- 
sion of  Adam,  and  of  nature  a  rebell  to  God  ;  the  sonne  of 
wrath  and  ire,  as  hee  was,  as  the  Apostle  saith,  Ephesians  the 
2.  chapter ;  and  the  innocent  bloud  of  Christ,  shed  for  thy  re- 
demption as  for  him;  and  thou,  called  by  faith,  and  borne  of 
newe  by  baptisme  in  his  bloud  ;  the  sonne  of  God  by  adoption, 
and  made  fellow  heire  with  Christ  of  the  kincjdome  of  Heaven, 
without  respect  of  persons,  the  sonne  of  favour  and  grace. 
Therefore,  the  poorest  and  most  vile  within  thy  jurisdiction  is 
thy  brother,  whom  thou  shouldst  not  despise  nor  contemne,  but 
love  him  as  thy  self.'"'  This  is  thy  debt  and  duetie,  because  it 
is  the  commandeniont  of  God,  vvhome  thou  should  love  and  feare, 
for  that  is  the  beginning  of  wisdome,  as  Solomon  saith  :  "  Tlie  prov.  i. 
right  way  to  rule  in  thy  office  is  to  knowe  God,"*  of  whom  thou  p^al.  ho 
can  have  no  knowledge,  but  by  his  Word  and  lawe,  whiche 
teacheth  thee  what  thou  shouldest  doe,  and  leave  undone,  ac- 
cording to  thy  vocation."" 

And  as  to  thy  princely  estate,  and  dignitie,  and  office,  thou 
art  father  to  all  thy  kingdome  ;  their  heade  in  place  of  God, 
to  rule,  governe,  and  keepe  them;  upon  whonie  thou  shouldest 
take  no  lesse  care  then  the  carnall  father  taketh  upon  the  best 
beloved  sonne  gotten  of  his  body;  for  they  are  given  by  God 
to  thee  in  government.  Therefore  thou  shouldest  begin  to  knowe 
the  will  of  thy  God,  and  take  the  booke  of  his  law  in  thy 
hand,*  read  upon  it,  which  teacheth  thee  the  will  of  God.  It 
should  never  passe  forth  of  thy  harte,  nor  depart  from  thy 
mouth,  day  and  night  having  thy  meditation  thereinto,  that 
thou  mayest  keepe  ail  which  is  written  therein;  then  shalt  thou  deu.i?. 
direct  thy  way,  and  have  knowledge  and  understanding  of  the  "'''^^•'■ 
same.  This  being  done,  thou  shalt  get  the  blessing,  of  the 
which  speaketh  David,  saying,  "  Blessed  is  the  man  which  de-  psal  i. 
liteth  in  the  lawe  of  the  Lord,  and  hath  his  meditation  thereinto 
day  and  night."  Then  aske  at  God  wisedome  and  understand- 
inge,  which  is  the  knowledge  of  his  godly  will,  and  a  harte  that 
may  receave  teaching,  that  thou  mayest  judge  thy  people,  and 
decerne  betwixt  good  and  evil,  as  thou  are  taught  by  the 

*  The  office  of  kinges  and  magis-  ^  jj„  j^^^  jj^^^y  j^no^y  QqJ  Ij^^  I^^ 
tTa.tes.—  {Mttrg.  note.)  his  Word.— (Mar^.  note.) 

*  The  king  should  love  his  subjects.  ♦  The  king  should  have  knowledge 
— (/6.)  of  God's  law.— (/6.) 


52«  A  TREATISE  BY  BALNAVES 

3UKG.3.  example  of  Solomon.  For  if  thou  lacke  wisedoine,  aske  the  same 
at  God,  who  giveth  abundantly :  and  doubt  not,  for  he  that 
doubteth  in  his  faith  shall  obteine  nothing  from  God.     Confide 

jAco.  I.  not  in  thy  own  wisdome,  for  God  maketh  wise  men  blind,  which 
are  wise  in  their  owne  coneeate.      His  witnessing  is  faithful 

psAL.  19.  which  giveth  wisedome  to  young  babes ;  that  is,  to  simple  hartes, 
bearing  them  selves  lowly  and  humbly  before  God,  not  presum- 

SAP.  I.  ing  in  their  owne  wittes.  For  "  there  is  no  place  to  wisedome  in 

iPET. 5.  the  proude  brest,"  as  saith  Solomon;  "for  God  resisteth  the 
proude,  but  to  the  meeke  and  humble  hee  giveth  grace.""  "  The 
mifhtie  and  proude  hee  casteth  downe  of  their  seate,  and 
exalteth  the  humble  and  lowjie  in  harte,"  as  testifieth  the  Song 

LUC.  1.         of  the  glorious  Virgine  Marie. 

Therefore,  humblie  and  lowly  submit  thy  selfe  in  the  han<lcs 
of  thy  God,  and  take  thought  of  him,  being  governed  by  his 
Word.  Bt'ginne  at  him,  and  set  forth  the  true  and  perfite  \vor- 
shipping  of  God  in  thy  kingdome.^  Restore  the  true,  pur-^, 
and  syncere  Christian  religion;  abolish,  destroye,  and  put 
downe  all  false  worshippinges  and  superstitions,  contrarie  to 
the  Worde  of  God,  and  not  commanded  therein;  accordinir  to 
the  example  of  the  noble  kinges  of  Juda,  Ezechias  and  Josias, 
as  thou  mayest  reade  the  Fourth  Booke  of  the  Kinges,  the  18. 
and  To.  chapter.  This  is  thy  vocation,  in  the  which  thou 
shouldest  walke,  and  orderly  proceed  in  guiding  of  thy  peopl'^, 

UKUT.  17.  as  thou  art  taught  by  the  Worde  of  God;  and  decline  not 
therefrom,  neither  to  the  right  hand  nor  the  left,  but  [walk  in] 
the  kingly  way  teached  thee  in  the  Holie  Scriptures. 

To  you  which  are  Princes,  Judges,  and  superiour  powers  upon 
earth,  perteine  wisedome,  knowledge,  understanding,  and  learn- 
ing, tiiat  ye  may  justly  and  truely  exercise  the  office  and  charge 
committed  to  your  care  by  God.     Therefore  David  exhorteth 

ps.^L.e.  you,  saying,  "Understand  and  know,  O  ye  kings;  and  bo 
learned,  0  yee  which  judge  the  earth.  And  serve  the  Lord  in 
feare  and  reverence,  and  i-ejoyce  in  him  with  trimbling."'''  This 
is  your  wisedome  and  understanding  taught  you  in  the  law  of 

i)E  T.4.  God.  For  the  godly  man  needeth  not  to  seeke  wisedome,  but 
in  the  Scriptures  of  God,  where  he  shall  finde  how  he  shall  be- 
have him  both  to  God  and  man,  in  prosperitie  and  adversitie, 
in  peace  and  waiTe.  Therefore,  to  seeke  wisdome  any  other 
waye,  it  is  nothing  but  foolishnes  before  God.^    Sithens  yee  are 

'  The  king  should  set  forth  the  true,  ^  To  seeke  wisedome  other  waves 

and  destroy  the  false  religion  of  God       but  in  God's  Scripturs  is  foolishues. 
iu  his  kingdome. — {Marg.  note.)  — {^Marg.note.) 


BEUT.  IB. 


OX  JUSTIFICATION  BY  FAITH.  529 

tlie  ministers  of  God  unto  good,  created  and  ordained  by  him,  icor. i. 
as  the  Apostle  saith,   Romans  the  13.  chapter,  it  becommeth 
you  of  your  office  to  guide  and  rule  your  subjects  in  all  goodnesse 
and  sweetnes,  not  seeking  from  them  their  landes  or  goodes; 
but    seeke    righteous   judgement;    help  the  oppressed;    judge  1^^5,7. 
ri<rhteously  the  people  and  widowes  cause;  justifie  the  needfuU,  fsal.si. 
humble,  and    poore,  as   teacheth  you  the   Scriptures  of  God. 
Defend  them  from  the  injuries  and  oppressions  of  the  wicked; 
and  being  unjustly  pursued  in  judgement  absolve  them.     Take  kxod.23. 
i'rom  them  your  duety,  and  no  more;   have  no  respect  of  per- 
sons, nor  takn  no  bribes  or  rewardes,  the  which  blinde  the  eyes  levit.  19. 
of  the  wise,  and  perverte  the  wordes  of  the  just.     These  two 
thinges,  that  is  to  say,  respecte  of  persons  and  rewards,  per- 
verte all  righteous  judgements.     The  first  comprehendeth  in  it 
the  feare  and  reverence  of  great,  mighty,  and  rich  men,  love  of 
frends,   favour   of  kinne   or  affinitie,   contempt  of   the  poore, 
liumble,  and  sober  persons,  mercy  of  the  wicked  and  guilty, 
perill  of  thy  own  life,   tinsell,   or  losse   of  fame,  and  losse  of 
goodes  or  worldly  honours.     The  second,  that  is,  rewards,  com- 
prehendeth in  it  lucre,  profite,  hope,  and  all  that  infinite  and 
insatiable   goulfe    of    avarice.      Therefore    Jethro    counselled  exod.  is. 
Moyses  to  provide,  for  administration  of  justice  and  good  order 
in  the  civill  policie,  wise  men  which  feared  God  and  were  true, 
hated  and  detested  avarice,  the  which  is  the  roote  and  begin- 
ning of  all   evill.     And  so  learne,   yea,  above  all  thinges,  to 
detest  avarice,  vaine  glorie,  and  particular  affection  of  persons, 
if  yee  will  walke  right  in  the  Christian  religion,  according  to 
your  vocation. 

Your  estate  and  office  is  great,  and  not  to  bee  contemned,    3. 
but  of  all  men  to  bee  praised  and  commended;  of  your  subjects 
feared,  reverenced,  and  also  loved,^  because  yee  are  as  it  were  ji>-  m. 
gods,  and  so  called  in  the  Scripture,  by  reason  of  participation 
of  the  power  of  God,  committed  unto  you  whose  judgements  ye 
exercised;  and  called  the  sonnes  of  God;  as  David  saith,   "I  beut.  1. 
have  saide,Yee  are  gods,  and  sonnes  of  the  Most  Highest;""  that 
is,  for  the  excellent  dignity  of  your  office  I  have  called  you  my 
sonnes.     Nevertheles,  know  your  selves  to  be  but  men,  and  for 
to  suffer  death  as  other  men  doth,  and  in  like  maner  as  princes 
of  earthly  kingdomes.  or  tyrants,  which  have  the  ruling  of  com- 
mon weales,  as  ye  have.     Therefore  be  just  and  righteous,  ex- 
ercising your  selfe  in  all  godlynes,  according  to  your  vocation; 

'  Judges  should   be  honoured  be-       with  God. — {Marg.  note.) 
cause  they  are  participant  in  power 
VOL.  III.  2  L 


530  A  TREATISE  BY  BALNAVES 

being  sure  yee  sliall  shortly  die,  and  give  aeconipt  and  reakon- 
ESA.40.  inof  of  your  administration.  "For  ye  are  but  flesh,  and  all 
jAc.  1.  flesh  is  but  grasse,  and  all  the  glory  of  the  same  as  it  were  the 

floure  of  the  field;  the  grasse  is  withered,  and  the  floure  falleth, 
but  the  Word  of  God  remaineth  for  ever.""  Therefore  know 
Christ  to  be  your  king,  ruler,  guider,  and  governour,  who  shall 
rule  you  with  an  iron  rod,  and  breake  you  asunder  as  it  were  a 
clay  pot,  or  vessell  of  fragill  earth.  If  ye  wil  not  understand 
the  will  and  commandement  of  Grod,  his  ire  and  wrath  shall 
rule  above  your  heade  at  all  times.  These  sharpe  threatninges 
are  showen  you  in  the  Scriptures;  Esaye,  the  ].;  Jereniie,  the 
5.  chapter;  David  in  the  2.  and  81.  Psahn;  and  Zacharie,  the 
7.  chapter,  where  yee  are  taught  the  chiefe  pointes  of  your 
office,  and  workes  which  yee  are  bound  to  do;^  for  neglecting  of 
the  which  undoone,  yee  shall  bee  accused  before  God.  But 
never  for  neglecting  of  pilgrimages,  off'ering  to  images,  praying 
to  saintes,  founding  of  masses,  and  abbayes  of  monkes  and 
friers;  making  of  images,  belles,  copes,  and  other  such  vaine 
superstitions;  because  the  same  are  not  commanded  you  to  do, 
but  rather  the  eontrarie.  This  dare  I  affirme,  because  God"'s 
Word  affirmeth  the  same. 

Yee  should  be  pure  and  cleane  of  life,  without  crime,  because 
ye  are  depute  by  God,  and  ordeined  to  the  punishment  of 
crimes.^  Howe  can  yee  judge  justly,  being  corrupted  I  A  theef 
shall  never  punish  theft;  an  oppressour,  manslayer,  adulterer, 
a  false  Iyer,  a  dishonourer  of  father  and  mother,  a  disobeyer  of 
his  superiour,  a  covetous  or  avaritious  man,  a  blasphemer  of 
the  name  of  God,  shall  never  punish  these  crimes  in  others. 
Therefore,  the  Scriptures  of  God  teache  you  to  absteine  from 
all  such  vices  and  crimes.  For  in  you  which  ar  great  men.  and 
have  the  care  of  others,^  your  crimes  and  sinnes  are  not  so 
much  to  be  lamented  in  you,  as  the  evill  example  your  subjects 
take  thereof;  and  therethrough  follow  you  in  the  same  and 
other  crimes,  heaping  sin  upon  sinne,  ever,  till  God  of  his  right- 
eous judgement  take  vengeance,  yea,  and  cause  another  as 
wicked  as  yee  are  punish  you;  as  yee  may  reade  of  the  punish- 
ment of  the  people  of  Israeli  by  the  open  ennemies  of  God^ 
and   manifest   idolaters,   because   they  neglected   the  lawe   of 

'  Whereof  sliall  judges  be  accused,  ^  Subjects  follow  the  vices  of  their 

and  whereof  not. — (Murg.  note.)  superiour  magistrates. — {M<irg.  note.) 

-  A  judge  of  corrupted  life  can  ne-  *  God     commonly     punished     the 

ver  minister  justice  equaliie. — [lb.)  wicked   by   them   which    are    more 

wicked. — \lh.) 


ON  JUSTIFICATION  BY  FAITH.  5S1 

God,  as  testifie  the  whole  histories  of  the  kings  and  judges  of 
Israeli  and  Juda. 

And  the  greatest  punighment  is  sent  by  God,  for  doing  of 
the  most  excellent  work,  after  the  judgement  of  man,  beeaus  it 
was  not  commanded  by  God;^  for  no  thing  from  the  beginning 
of  the  world  hath  ever  bene  so  displeasant  in  the  sight  of  God, 
as  to  invent  any  maner  of  worshipping  of  him  which  he  hath 
not  commanded.  For  this  cause  king  Saull  was  ejected,  and  all  j 
his  posteritie  lost  and  fell  from  the  kingdome.  In  the  which 
example,  yee  shall  consider  that  the  workes  wrought  by  King 
Saull  were  right  excellent  in  the  sight  of  man,  and  also  done 
by  him  of  a  good  intent,  and  for  a  good  cause.  Hee  offered  ' 
sacrifice  for  feare  that  the  people  should  not  passe  from  him, 
hee  being  then  prepared  for  battell  against  the  enemies  of  God. 
He  did  show  the  deede  of  mercy  in  saving  of  the  life  of  an  aged 
and  impotent  king.  And  for  the  love  hee  had  to  the  worship- 
ping of  God,  assented  to  the  people,  and  keept  the  fattest  bes- 
tiall,  most  pretious  cloathing,  and  jewels  of  gold  and  silver,  to 
offer  the  same  to  God  in  a  sacrifice.  Was  this  not  a  good 
zeale  and  intention?  But  ye  may  read  the  great  punishment 
which  God  laide  upon  him.  which  shal  remaine  for  an  example 
in  all  aires  to  come. 


THE  XXVI.  CHAPTER. 

1.  The  office  of  a  Bhhop. 

2.  Bislioppes  should  not  tnixt  them  loltJi  worldly/  matters. 

■J.  If  the  JlocJce  perish^  their  hloud  shalbe  required  of  the  Bishop. 

4.  Bishops  should  exhort  their  foch  to  frequent  the  reading  of 

the  Scripture. 

5.  Bishoppes  can  doe  no  good  loorkes^  icithout  they  preach  the 

Word  of  God. 

6.  The  punishment  of  Bishops  lohich  leave  that  undone  which  God 

commandeth.,  and  attende  upon  their  owne  superstitions. 

If  thou  bee  called  to  the  office  of  a  Bishop  or  Minister  of  the 
Worde  of  God,  preach  the  pure  and  syncere  worde  to  the  flocke 
committed  to  thy  charge;  counsell  and  confort  the  weake  and 
feeble;  minister  the  sacramentes  in  their  due  forme,  according 
to  the  Word  of  God.  Exceede  not  the  boundes  of  thy  vocation, 
but  walke  thereinto,  conforme  to  the  ordinance  of  the  Holy 
'  Marke  diligently.—  (^Marg,  note.^  '  See  page  535,  note  1. 


I  TIM.  6. 


532  A  TREATISE  BY  BALNAVES 

Spirite,  taught  thee  in  the  two  Epistles  of  Saint  PaiiU,  written 
to  the  first  bisiiop  that  he  made,  called  Timotheus,  and  to  an- 
other called  Tilus.  There  thou  shalt  finde  the  wovkes  which 
thou  art  bound  to  doe,  and  what  is  thy  office;  specially  in  the 
First  to  Timothy,  the  8.  chapter,  and  to  Titus,  the  1.  chapter. 
There  is  nothino^  left  unexpressed,  that  is  necessary  to  thee  to 

iTiM  4.  work,  in  the  Scriptures  of  God.  Thou  art  commanded  to  be  a 
mirrour,  or  example  to  thy  flocke,  in  teaching  of  the  word,  in 
good  life,  and  honest  conversation;  in  love  and  charitie,  in  faith 
and  chastitie;  ever  exercising  thy  selfe  in  reading,  exhorting, 
and  teaching;  the  which  if  thou  doe,  thou  shall  save  thy  selfe 
and  others. 
2.  Thou  should  not  meddle  thee  with  secular  affaires  or  busines, 
for  that  is  not  thy  vocation.  Follow  the  example  of  the  Apos- 
tles in  all  ryghteousnesse  and  godly  living;   in  faith,  love,  pa- 

2TIM.  ?.  cience,  meeknes,  and  sweetnes,  as  thou  art  taught.  If  yee  wil 
remember  dayly  upon  the  office  yee  are  called  to  which  are 
bishops,  yee  shal  find  you  to  have  a  great  charge  and  worke  to 
doe,  and  not  a  great  dignitie  or  lordeshippe.  But  alace!  now 
yee  take  thought  of  the  lordshippe,  dignitie,  rent,  and  profite, 
and  looke  never  to  the  worke  yee  should  doe;  the  cause  thereof 
is,  the  neglecting  of  your  vocation;  the  which,  if  yee  will  un- 
derstand perfitely,  yee  would  not  omit  the  charge  and  con> 
mandement  given  to  you  by  God,  and  invent  vaine  superstitious 
workes,  not  commanded.  The  piincipall  work  yee  should  doe 
is  to  preach  and  teach ;  which  yee  never  doe,  because  ye  can 
not;  and  to  excuse  you,  ye  have,  as  yee  say,  others  to  whom 
yee  commit  the  cause  and  charge.  Yee  are  blinde  and  know 
no  thing;  they  to  whom  yee  commit  the  charge  know  as  litle 
or  lesse.  So  perish  the  poore  people  in  ignorance;  for  yee 
are  blinde,  and  leaders  of  the  blinde,  and  therefore  both  fall  in 
the  my  re. 

Neverthelesse,  the  blond  of  them  shalbe  required  at  your 
hands,^  as  the  Prophete  Jeremie  sayeth,  the  2o.  chapter,  and 
Ezechiah,  the  34.  chapter,  the  which  I  pray  you  reade;  for 
there  yee  shall  see  clearely  your  deeds  laid  before  you,  with 
sore  threatnings. 

Yee  should  not  onely  your  selves  continuallie  reade  and 
teache  the  Scriptures,  but  also  yee  should  command  the  flocke 
in  your  charge  to  seeke  their  spiritual  food  in  the  same.  This 
was  the  order  in  the  church  of  Christ  in  the  beginning:  Tiio 

'  The  bloud  of  the  flocke  perished      quired  at  the  bishope {Marg.  note.) 

for  fault  of  spiritual  food,  shalbe  re- 


ON  JUSTIFICATION  BY  FAITH.  633 

minister  of  the  worde  to  teache  and  preache,  and  the  auditors 
to  reade,  that  therby  they  might  take  the  teaching  the  better; 
as  the  Thessalonians  did  at  the  preaching  of  the  Apostle,  as  ye 
may  reade  and  consider  in  the  Acts  of  the  Apostles,  the  17. 
chapter:  And  Christ  teacheth  us  to  search  the  Scriptures,  for 
they  beare  witnesse  of  him.  And  S.  Paul  sayeth,  "  All  thinges 
which  are  written,  they  are  written  to  our  learning,  that  through 
patience  and  consolation  of  Scriptures,  we  may  have  hope,  that 
is,  of  eternall  life."  The  which  is  the  marke  whereat  shoote  all 
the  faithful);  for  in  the  Scriptures  of  God  all  things  are  con- 
tained necessarie  for  our  salvation.  A  lace!  thinke  yee  not 
shame  (which  are  bound  and  oblished,  under  the  paine  of  eter- 
nall damnation,  to  teache  your  flocke  this  maner  of  doctrine,) 
to  inhibit  and  forbid  them  to  looke  upon  the  Scripture,  either 
to  heare  or  reade  them  ?  This  is  farre  different  from  the  order 
of  the  Apostles,  yea,  and  of  the  holy  Fathers  of  the  Church  long 
time  after,  as  appeareth  clearly  by  the  teaching  of  Chrisostom, 
writting  upon  the  1.  chapter  of  S.  Mathew,  (the  2.  and  5.  Ho- 
milie,)  where  he,  with  a  great  lamentation,  reproveth  the  secular 
men  and  householders,^  which  alledged  the  reading  and  teaching 
of  Scriptures  perteined  not  to  them;  exhorting  them  to  give 
attendance  to  the  Scriptures,  that  they  might  instruct  there 
families  and  household  how  they  should  live,  according  to  the 
order  of  the  Scripture,  and  as  becommeth  Christians.  But  by 
the  contrarie,  yee  would  that  none  of  your  flocke  or  auditors 
should  know  them,  lest  your  misdeeds  wer  espyed. 

The  feeding  of  your  flocke,  the  attendance  and  care  yee 
should  take  thereupon,  is  so  necessary,^  that  without  the  doing 
thereof  yee  can  doe  no  good  works  at  all  according  to  your 
vocation,  which  can  please  God;  because  in  neglecting  of  this, 
yee  neglect  faith,  out  of  the  which  all  good  workes  should 
spring.  So  should  all  your  good  workes  follow  faith.  And  this 
principal  point  of  your  vocation  is  the  cause  that  S.  Paul,  de- 
parting from  Ephesus  to  Jerusalem,  called  before  him  the  mi- 
nisters of  the  word  in  the  congregation,  certifieing  them,  he 
would  not  returne  againe  in  bodily  presence;  and  therefore  heo 
left  to  them  this  legacie,  saying,  "  Attend,  and  take  heede  unto 
your  selves,  and  to  the  whole  flock,  in  the  which  the  Holy  Spirit 
hath  put  you  bishoppes  to  guide  and  rule  the  church  of  God, 
the  which  he  hath  redeamed  with  his   bloud.     For  I  knovve, 

'  The  complaiut  of  Clmsostom. —  -  Without  a  bishope  preache  true- 

(J/u/y,  nole.^  lie,  he  can  do  no  good  worke  before 

God, — {Marff.  note.) 


634  A  TREATISE  BY  BALNAVES 

after  my  departing,  there  shall  enter  in  amongst  you  ravening 
wolves,  which  shall  not  spare  the  flocke.  And  of  your  selves, 
there  shall  rise  men,  speaking  wickednes,  that  they  may  leade 
disciples  to  follow  them.^  Therefore,  bee  diligent  and  vigilant, 
keeping  in  memorie,  that  by  the  space  of  three  years,  I  ceased 
not,  day  and  night,  with  teares  and  weeping,  warning  and  ad- 
monishing every  one  of  you,"  »Sjc. 

If  the  Apostle  had  knowen  any  better  work  or  more  excel- 
lent, to  have  beene  left  in  memorie  or  legacie  to  the  ministers  of 
the  word,  he  would,  no  doubt,  have  expi-essed  the  same.  And 
even  so  S.  Peter,  in  his  First  Epistle,  the  5.  chapter,  exhorteth 
you  to  feed  the  flocke  of  Christ  committed  to  your  charge; 
even  as  Christ  said  to  him  thrise,  "  Feede  my  sheep;"  so 
sayeth  he  to  you,  Feede  the  flocke  committed  to  you,  ever}'  one 
within  his  boundes,  according  to  your  vocation.  This  food  is 
the  Word  of  God,  and  wo  be  to  you  which  doe  not  the  same, 
because  it  is  your  vocation."  For  the  Apostle  saith,  "  Wo  be 
1C0R.9.  to  me  if  I  preach  not  the  Evangel,"  &c.  For  the  neglecting 
of  this  good  work  undone,  yee  shalbe  accused  before  God, 
but  not  for  the  neglecting  of  the  other  vaine  superstitious 
workes  invented  by  man;  but  rather  yee  wilbe  accused  for  the 
doing  of  them.  And  it  wilbe  said  unto  you.  Wherefore  have 
yee  left  the  command  of  God  undone  for  your  statutes  and 
traditions  ? 

Yee  should  teache  everie  estate  of  man,  how  they  should  be- 
have them  in  their  conversation ;  the  poor  to  the  rich,  and 
the  riche  to  the  poore;  the  servaunt  to  the  maister,  and  the 
maister  to  his  servaund.  And  give  your  selves  forth  for  an  ex- 
ample in  deed,  to  be  followed,  as  yee  are  teached  by  the  Apos- 
iTiM  &  tie;  and  play  not  the  tyrant  or  the  lord  upon  the  inferiour  mi- 
nisters and  estates  of  the  church;  but,  from  the  bottonie  of 
vour  harte,  bee  as  it  were  a  forme,  or  rule  to  the  flocke,  as  S. 
Peter  teached  you  in  the  First  Epistle,  the  5.  chapter.  Labour 
continually  in  your  vocation,  as  the  good  knights  of  Christ,  be- 
ing ready,  if  neede  require,  to  suffer  death  for  the  flocke;  resist- 
ing the  unfaithfull,  and  eshewing  prophane  and  worldly  trifiies, 
as  yee  are  taught  by  the  Apostle.  If  ye  will  attend  upon  these 
workes,  which  are  good,  taught  and  commanded  you  to  doe,  as 
the  fruits  of  faith,  ye  should  finde  your  selves  so  wel  occupyed 
in  the  Scripture,  that  there  shalbe  no  place  found  to  your  vaine 
superstitions  above  written,  which  are  not  commanded  by  God 

'  The  legacie  of  Faull  unto  bishops.  '  That  is,  sorrow  and  eteriie  dainna- 

— {Marg.  note.)  tion  abideth  you. — {Marg.  note.) 


IIT.  2 


ON  JUSTIFICATION  BY  FAITH.  535 

nor  his  word.  For  in  the  using  of  them,  ye  do  that  which  is 
not  commanded  you,  and  leave  tluit  undone  wliich  is  com- 
niaunded. 

For  this  cause  God  suffereth  you  to  be  contemned  and  cast  mai.acii.2. 
off.    Because  ye  have  left  him,  he  hath  left  you,  and  will  punish 
you  after  the  same  manner  as  ye  have  sinned.     For  the  con-  sap.h. 
tempt   of  God   and   neglecting  of  his  worde,   Hely  the  chiefe  ireg.2. 
priest  was   deposed,  and  all  his  posteritie,  of  the   priesthood;  ^^''^**'^- 
his  sonnes  killed  in  battell;   the  ark  of  God  put  in  the  handes  ikeg.2. 
of  his  enemies;  and  the  people  also  heavely  tormented,  as  testi- 
fieth  the  historie. 

The  holy  king  David,  for  the  slaughter  of  Urias,  and  adul- 
tery of  Bathsheba,  the  sonne  of  his  owne  body  defiled  his 
daughter;  the  one  sonne  slew  the  other;  and  also  defiled  his 
wives  and  concubines,  in  publike  presence  of  the  people;  and 
usurped  the  erowne  of  his  realme,  as  yee  may  read  the  Second 
booke  of  the  Kings,^  the  13,  15,  16,  and  18  chapter.  This 
example  of  David  perteineth  as  well  to  you  as  to  princes,^  and 
to  all  estates  of  the  world,  that  they  may  learne  not  to  sinne. 
And  if  they  fall  in  sinne,  that  they  dispaire  not,  but  turne  to 
repentance,  and  come  unto  God,  whose  will  is  that  all  bee  safe, 
and  come  to  the  knovvled;;e  of  the  veritie. 


THE  XXVII.  CHAPTER. 

1     The  office  of  the  fathers  to  the  sonnes;  householders  to  their 

families;  and  of  hnsbandes  to  their  tirifes. 
2.    What  kinde  of  men  were  chosen  to  hee  bishops  in  the  prima- 

tive  Church. 

If  thou  bee  an  householder,  rule  and  guide  thy  familie  and  hous-    i. 
hold;   bring  up  thy  children  in  all  godlynesse  and  honestie,  ex- 
ercising thy  selfe  in  thy  occupation  faithfully  and  truely,  with- 
out deceate  or  fraude  to  thy  neighbour,  either  in  word  or  deede- 
''Love  thy  wife,  even  as  Christ  hath  loved  the  church;"   for  ephe.s. 
thou  art  debtbounde  to  love  thy  wife,  even  as  thy  owne  body. 
"There  is  no  man  which  hated  or  detested  his  own  body,  but  collo=i.3. 
nourisheth  and  feedeth  the  same  as  Christ  the  church:   For  we 
are  members  of  his  body,  of  his  flesh,  and  his  bones;   for  that 

'  So  according   to   the   Sej)tuagint  '■'  Tlie    punishment   of  David   per- 

aiid  Vulgate,  but  in  oiir  present  ver-       teineth  to  bisliop^  asweil  as  to  princes, 
sion,  the  Second  Book  of  Samuel.  — {Mcuy.  note.) 


636  A  TREATISE  BY  BALNAVES 

cause  man  shall  leave  father  and  mother,  and  cleave  unto  his 
wife,  and  they  shalbe  two  in  one  flesli."     And  in  like  maner, 

iPET.s.  "Thou  woman  be  subject  to  thy  husband,  as  if  it  were  to  the 
Lord;  for  the  man  is  thy  head,  even  as  Christ  is  the  head  of  the 
conj^regation.""  And,  as  the  church  is  subject  to  Christ,  even 
so  be  thou  subject  to  thy  husband  in  all  lawfuU  things.  This 
is  your  vocation  in  the  which  ye  should  walke,  according  to  the 
commandement  given  to  you  by  the  Apostle,  Ephesians  the 
5.  chapter,  and  Colossians,  the  third,  in  these  vvordes,  "  Let 
every  man  love  his  wife  as  himself,  and  let  the  woman  feare  and 
dread  the  husband:"  This  is  the  commandement  of  God. 

If  ye,  men  and  women,  wold  take  care  upon  your  vocation, 
how  honourable  the  estate  of  the  same  is,  and  what  yee  ought 
every  one  unto  another,  there  were  none  of  you  who  wouhl 
commit  adulterie,  or  defile  your  owne  bodies,  nor  defraude  one 
another  of  their  duety  and  right.  For  thou  man  hast  not 
power  of  thy  owne  body  but  the  woman  :  Nor  thou  woman 
hast  not  power  of  thy  owne  bodie,  but  the  man.     Therefore, 

1C0K.7.  there  is  neither  of  you  that  should  give  your  bodies  to  other 
men  or  women,  nor  abstract  one  from  another  that  mutuall 
love  which  yee  are  commanded  to  have  together.  This  doing, 
ye  exercise   the   good  work  of  God.     Be  not  outrageous  nor 

C0LL0S.3.      thraward  upon  the  woman,  but  teach  her  with  meekenes  and 

1  PKT  3.  ^ 

iTiM."  '  sweetnesse,  forbearing  her  somewhat,  as  the  weakest  vessell. 
And  thou,  woman,  pretend  no  dominion  upon  thy  husbaude, 
but  obey  him  as  thy  lord,  taking  example  of  the  obedience  of 
that  noble  woman  Sarai.  If  ye  wold  keep  this  order  and 
rule  in  your  own  vocation,  there  would  be  no  strife  betwixt 
you,  but  all  godlines  and  love.  No  man  would  contenme  or 
(lisdaine  his  wife,  nor  no  woman  her  husband;  but  every  one 
love  other,  as  their  own  body,  and  take  care  one  for  another  in 
all  things. 

Thou,  man,  should  dayly  and  hourely  exercise  thee,  according 
to  thy  vocation;  and  labour  diligently  for  sustentation  of  thy 
wife,  children,  and  familie,  that  thou  mayst  minister  unto  them 
their  necessaries;  for  if  a  man  take  no  thought  of  his  owne, 

iTiM.  5.  and  specially  of  his  houshold  and  familie,  hee  hath  denyed  the 
faith,  and  is  worse  then  an  infidele.  Suffer  not  thy  children 
nor  servants  to  be  idle,  but  see  ever  that  they  bee  occupied  in 
some  good  and  vertueous  occupation.     For  that  is  the  right 

rsAL.77.       way  to  keep  them  from  vice  and  sinne,  because  idlenes  is  the 

nKVT.o.  beginning  of  all  evill.  Teach  them  the  law  of  God;  use  all 
things  with  discretion;  and  provoke  not  your  children  to  anger, 


ox  JUSTIFICATION  BY  FAITH.  537 

but  bring  them  up  in  good  teaching,  discipline,  and  correction, 
and  in  the   erudition  of  the  Lord.     Give  unto  your  servants  coloss.3.4. 
that   thing  which  is  just   and   right;  what  yee  promisse,  paye  EPHE.a 
them,  knowing  well  that  ye  have  a  Lord  in  heaven. 

And  thou,  woman,  exercise  thee  in  nourishing  and  up-bring- 
ing of  thy  children;  in  ruling  all  thinges  witliin  thy  house,  as 
thou  hast  coinmandement  of  thy  husband;  take  care  upon  his 
direction,  as  thy  head,  and  transgresse  not  his  commandement, 
for  that  is  the  will  of  God,  I  meane  not  of  evill,  but  of  all 
goodnesse;  because  I  speake  of  the  fruites  of  faith,  and  workes 
of  righteousnesse.  Yee  are  all  bound  to  doo  the  workes  whiche 
God  hath  conmianded  you  to  do,  in  his  holy  Scripture,  of  mercy, 
love,  and  charitie,  by  reason  of  your  vocation  in  the  Christian 
leligion;  and  these  other  workes  in  your  speciall  vocation.  In 
doing  of  the  which,  thinke  that  ye  do  the  good  work  of  God, 
and  please  him,  if  yee  worke  them  in  faith,  (albeit  hypocrites 
commend  not  the  same).  Beeing  occupied  on  this  maner  daylie, 
there  shall  bee  no  place  to  vice,  for  your  minde  is  occupied 
upon  other  busines. 

It  is  but  idlenes  to  you,  to  passe  in  pilgrimage  to  this  or  that 
sainte,  to  sit  the  halfe  of  the  daye  in  the  church,  babling  upon 
a  paire  of  beades,  speaking  to  stocks  or  stones,  the  thing  wliich 
neither  thou  nor  they  knovve;  and  neglecteth  the  good  worke  of 
God,  the  which  thou  art  bound  to  doe.^  If  thou  wilt  praye 
right,  learne  the  Lordes  Prayer  in  the  toung  thou  understand- 
eth;  thy  Creede,  that  is  the  Articles  of  thy  beleeve;^  the  Ten 
Commandements  of  God.  And  dayly  at  thy  rysing,  and  down- 
lying  at  night,  have  some  space  to  thy  contemplation  thereinto, 
and  teache  thy  housholde  the  same  maner.  And  occupie  the 
rest,  as  is  before  saide,  according  to  thy  vocation,  not  exceed- 
ing the  bounds  thereof,  nor  seeking  no  other  workes  but  them 
which  are  commanded  in  the  holy  Scriptures,  and  are  necessa- 
rie  to  be  done,  as  is  written  to  Titus,  the  3.  chapter.  Let  the 
faithfuU  which  are  of  our  nomber  bee  ever  ready,  and  learne 
to  doe  good  workes  to  all  necessary  uses,  that  they  bee  not  un- 
fruitefull.  For  the  faithfuU  can  never  bee  idle,  because  un- 
fained  faith  worketh  ever  by  charitie.^  13ut  they  which  knovve 
not  their  owne  vocation,  can  never  bee  faithfuU  therefore  rom.*. 
they  can  never  worke  good  workes,  but  all  is  evill,  whatsoever 
thing  they  do  or  worke  without  faith;  becaus  all  which  is  not 
of  faith  is  sinne.     Therefore,  if  thou  wilt  worke  well,  be  faith- 

»  Right  prayer.— (J/ary.  note.)  »  ^jjg   uiifaithles   worke   no    good 

'•^  Belief.  'woikes. — {Marg.  note.) 


638  A  TREATISE  BY  BALNAVES 

full,  and  looke  ever  to  tliy  vocation;  and  thou  shalt  finde  thy 
conscience  teaching  thee  both  to  do  good,  and  eschew  evill,  at 
all  times. 

Ye  should  be  pure  and  cleane  in  your  conversation,  for  good 
example  giving  to  your  children  and  famihe.  For  as  they  see 
you  doe  so  shall  they  learne;  and  are  ever  rather  inclined  to  do 
evill  then  good,  by  reason  of  this  corrupted  nature  of  man.^ 
Therefore,  teach  them  to  love  and  feare  God,  to  know  his  lawe, 
being  ever  your  selves  an  example  to  them,  and  as  it  were,  a 
mirrour  to  looke  into,  in  all  godly  life  and  conversation.  For  if 
they  behold  you  living  together,  (in  great  love  and  charitie, 
chastitie  and  temperance;  being  mercifull  to  the  poore;  support- 
ing the  indigent  after  the  quantitie  of  your  riches;  at  love  and 
charitie  with  your  neighbour;  ever  speaking  good  of  all  crea- 
turs,  detracting  none,)  they  shall  followe  the  same  doings;  by 
the  which  ye  shalbe  called  the  faithfull  fellowship  of  Jesus 
Christ,  and  true  subjects  of  his  realme. 
2.  Your  vocation  is  good  and  holy,  and  it  becomnieth  you  to 
know  the  Scriptures;  for  in  the  primitive  church,  the  bishops 
were  chosen  conmionly  forth  of  your  nomber.  A  godly  and 
honest  householder,  who  lived  in  chast  matrimonie,  ruled  and 
guided  his  household  well,  brought  up  his  children  in  subjec- 
tion and  reverence,  in  all  maner  of  godly  teachings.  Hee, 
I  TIM.  3.  having  this  outward  witnessing,  is  commanded  by  the  Apostle 
to  be  chosen  to  the  office  of  a  bishop.  When  this  order  was 
kept  in  the  Church  of  Christ,  the  Worde  of  God  flourished. 

Therefore,  woe  be  to  you  which  saye,  that  laickes,  or  secular 
men  and  householders,  should  not  know  the  Scriptures,  read 
them,  or  teach  their  houshold  the  same.  Yee  impugn  the  Holy 
Spirite,  and  dishonour  the  olde  fathers  of  the  church,  which 
taught  the  contrarie;  as  by  example  of  Chrisostome,  before  re- 
hearsed.^ It  is  even  alike  to  you  to  say,  temporall  or  secular 
men  should  not  heare  the  Worde  of  God,  read  and  teach  their 
DEUT.a  families  the  same,  as  to  say  they  have  not  a  soule;  for  the 
MATH.  4.  Word  of  God  is  the  foode  of  the  soule,  and  if  yee  will  abstract 
the  foode,  without  the  which  the  soule  must  perish,  yee  shall 
make  man  as  a  brutishe  beaste.  And  if  yee  will  admit  them 
to  heare  the  Word,  yee  should  admit  them  to  read  the  same, 
and  talke  thereupon;  for  what  availeth  the  hearing,  if  a  man 
should  not  oonceave,  and  keepe  in  memorie  that  tiling  which 
he  heareth,  and  live  thereafter.     For  Clirist  sayeth,  "Blessed 

*  The  life  of  the  fathers  should  be       sonnes. —  {Marg.  note.) 
cleane,  because  it  is  a  mirrour  to  tlie  -  Marke  diligently. —  {II.) 


ON  JUSTIFICATIOX  BY  FAITH.  ^3& 

are  they  which  heare  the  Word  of  God,  and  keepe  the  same. 
The  oft  reading  of  the  Word,  and  communication  thereof, 
keepeth  the  same  ever  recent  in  memorie;  and  digesteth  in  thy 
hart,  by  continuall  meditation,  some  confort  and  consolation; 
and  abstracteth  thee  from  vice  and  sinne,  leadeth  and  convoy- 
eth  thee  to  all  godlie  living.  Therefore  David  calleth  that 
man  blessed,  which  deliteth  in  tlie  lawe  of  God,  and  hath  his 
meditation  therein  day  and  night. 

Wo,  wo,  be  unto  you,  therefore,  which  would  abstract  this 
blessing  from  any  man  or  woman,  the  which  God  pronounceth 
with  his  mouth.  These  doings  of  yours  beare  witnesse  of  you, 
that  ye  ar  not  the  ministers  of  the  Word  of  God,  or  true  suc- 
cessors of  the  Apostles;  but  false  teacliers,  subverters  of  the 
word,  and  very  antichrists.  Wherfore,  1  exhort  you  whiche  arc 
the  faithfull,  whatsoever  estate  or  vocation  yee  be  called  to, 
that  yee  both  gladly  heare  the  Word  of  God,  reade  it,  teache 
your  children,  family,  and  subjects  the  same;  and  conforme  your 
life  thereto,  ever  working  the  deedes  of  charitie  and  mercy  in  all 
godlinesse,  according  to  your  vocation;  and  give  no  credit  to 
them  which  teacheth  you  the  contrarie,  for  they  are  false 
teachers  and  members  of  the  Devil,  which  withdraw  you  from, 
that  thing  which  is  your  salvation. 


THE  XXVIII.  CHAPTER. 

1.  The  duetie  of  the  maister  unto  the  servant,  and  contrary. 

2.  Of  the  SK.hject  to  the  prince. 
S.  Of  the  Sonne  to  the  father. 

4.  The  honour  which  the  sonnes  ought  to  the  parents. 

5.  The  divelish  doctrine  of  pestilent  Papisticall  preisfs,  in  the 

cortrarie  thereof 

If  thou  be  a  subject,  servaunt,  sonne,  or  daughter,  be  obedient 
to  thy  superiour.  First,  unto  thy  prince,  as  the  supreame 
power,  and  to  every  one  having  power  from  him,  for  they  are 
the  ministers  of  God,  whom  thou  shouldest  obey  and  not  resist, 
ordeined  by  God  to  the  revenge  of  evill  doers,  and  loving  of  the 
good  doers;  which  is  the  will  of  God,  as  yee  ar  taught,  Ro- 
manes, the  13.  chapter,  and  the  First  of  Peter,  the  2.  chapter. 
Your  duetie  is,  to  honour  al  men,  love  brotherly  fellowship, 
feare  God,  and  honour  the  king;  be  obedient  to  him,  not  on(4y 
for  feare  and  dreadour  of  his  ire,   but  also  for  lurting  of  your 


£40  A  TREATISE  BY  BALNAVES 

conscience,  because  it  is  the  will  of  God,  in  all  thinges  not  re- 

2.  pugning  to  his  command.  Give  to  thy  prince  and  superiour 
his  duetio;  or  what  ever  he  chargeth  thee  with  concerning  tem- 
porall  riches;  inquire  not  the  cause,  for  that  perteineth  not  to 
thy  vocation.  Hee  is  thy  head,  whom  thou  shouldst  obey: 
trangresse  not  his  lawes ;  be  not  a  revenger  of  thy  owne 
cause,  for  that  is  asmuch  as  to  usurpe  his  office:  so  thou  walk- 
est  not  aright  in  thy  vocation.  Looke  not  to  his  fnultes  or 
vices,  but  to  thy  owne.  Disobey  him  not;  howbeit  he  bee  evill 
and  doe  the  wrong  (which  becommeth  him  not  of  his  office); 
grudge  not  thereat,  but  pray  for  him,  and  commit  thy  cause  to 
God.  Be  not  a  perturber  of  the  common  weale,  but  live  with 
thy  neighbour  at  rest  and  quietnesse,  every  one  supporting 
others  as  members  of  one  body;  forgiving  gladly  and  freely 
one  another,  if  there  be  any  complaint  amongest  you,  even  as 
the  Lorde  hath  forgiven  you.  Be  sweete,  meeke,  bening,  hum- 
ble, and  patient,  one  with  another,  as  it  becommeth  the  saintes 
and  welbeloved  of  God,  having  compassion  one  of  another. 
Above  all  these  have  love  and  charitie,  which  is  the  bond  of 
perfection;  for  charitie  coupleth  together  many  members  in 
one  body.  This  are  yee  taught  by  the  Apostle,  Colossians,  the 
S.  chapter,  and  in  other  places  before  rehearsed. 

Here  yee  finde  aboundance  of  works  commanded  you  to  doe 
by  God,  and  neede  to  seeke  no  others.  There  is  none  which 
can  work  these  good  workes  but  the  faithfull ;  from  doing  of  the 
which,  the  faithfull  and  justified  man  can  not  cease;  but  ever 
worketh  as  he  findeth  occasion,  according  to  his  vocation:  hee 
looketii  ever  to  his  owne  faults  and  siims,  and  not  to  his  neigh- 
bours.^ But  if  he  perceave  any  fault  or  vice  in  his  neighbour, 
liee  lamenteth  the  same,  and  considered  greater  vices  to  be  in 
him  selfe;  and  therefore  hath  compassion  of  his  neighbour, 
and  neither  blasphemeth,  bakbiteth,  or  dishonoreth  him;  but 
counselleth  and  conforteth  him,  as  his  owne  body,  of  brotherly 
love  and  affection. 

3.  Yee  children,  obey  your  parents  with  great  humilitie;  love, 
feare,  and  honour  them;  for  that  is  the  command  of  God,  and 
the  first  which  hath  promise  (as  concerning  thy  neighbour)  that 
it  may  be  well  to  thee,  and  that  thou  live  long  upon  earth. 

4.  This  obedience  and  honour  consisteth  not  in  wordes  onely,  nor 
in  salutations,  but  also  in  ministring  all  thinges  necessarie  unto 
them.  Remembring,  as  they  ministred  unto  you  in  your  tender, 
feeble,  and  poore  youthheade,  even  so  do  yee  to  them  in  their 

'  The  faithfull  lament  the  faults  of  others. — {Maiy.  note.) 


ON  JUSTIFICATION  BY  FAITH.  541 

feeble,  impotent,  and  poore  age.  Neglecting  this  good  work 
undone,  yee  can  doe  no  good  worke  that  can  please  God. 
There  is  no  colour  of  godlines  may  excuse  you  from  this  good 
worke:  howbeit  your  wicked  and  ungodly  pastors  have  taught 
you  to  found  a  soule  masse  with  your  substance,  and  suffer 
father  and  mother  to  begge  their  breade.  This  is  a  devilish 
doctrine,  to  convert  the  good  worke  of  God  into  idolatry.  The 
Scribes  and  Pharisits,  their  forefathers,  taught  the  same,  as 
testifie  the  wordes  of  Christ. 

Yee  servauntes,  obey  your  carnall  lords  and  maisters,  with 
feare  and  trembling,  with  simplenesse  of  hart,  as  it  were  unto 
Christ;  not  in  eyes  service,  as  it  wer  to  please  men,  but  as  ser- 
vants of  Christ;  doing  the  will  of  God,  not  onely  to  them  which 
are  good,  and  well  instructed  in  maners,  but  also  to  the  wicked 
and  evill.  What  ever  yee  doe,  worke  the  same  with  your 
harte,  as  it  were  to  the  Lord,  and  not  to  man,  knowing  surely 
ye  shall  receave  from  the  Lord  the  reward  of  the  heritage: 
Therefore  serve  the  Lord  Jesus  Christ.  Be  not  flatterers  nor 
lyers,  backbiters,  nor  detracters;  serve  not  your  maisters  onely 
in  their  presence,  but  also  in  their  absence,  without  deceat  or 
dissimulation.  Take  thought  of  the  thinges  given  you  in 
charge,  and  obey  their  will,  even  as  to  God,  who  looketh  upon 
your  inward  raindes.  Pretend  not  to  be  equall  with  your  lord 
or  maister,  because  yee  are  both  of  one  Christian  religion,  but 
serve  him  the  better.  Have  love  and  charitie  with  your  equall 
fellowe  servantes,  as  all  members  of  one  body,  exercising  you 
in  all  good  workes,  according  to  your  vocation  in  the  Christian 
religion. 

Now  yee  see  that  we  which  professe  the  true  faith  of  Jesus 
Christ,  and  ascribeth  the  Justification  of  man  before  God  onely 
to  Faith,  without  all  workes,  merits,  or  deservinges  on  our  parte; 
that  we  ai"e  not  the  destroyers  of  good  workes,  but  the  main- 
teiners,  defenders^  and  foorthsetters  of  the  same,  as  the  fruites 
of  faith;  as  I  have  before  at  length  showed. 

Therefore.  I  exhort  you  which  blaspheme  us.,  saying,  we 
would  destroy  all  good  workes,  because  we  affirme  with  the 
Scriptures  of  God,  Faith  onely  to  justifio  before  God,  to  remord* 
your  conscience;  and  reads  the  Scriptures  with  an  humble  hart 
and  spirit,  which  shall  teach  you  the  right  way,  by  the  grace 
of  the  Holy  Spirit,  who  will  lead  you  in  all  veritie.  And  then  I 
doubt  not  but  yee  shall  aggrie  with  us,  and  contemne  and  de- 
spise the  vaine  superstitious  workes,  not  commaunded  in  the 
'  To  excite  to  remorse. 


542  A  TREATISE  BY  BALNAVES,  ETC. 

Scripture,   but   invented  of  man's  vaine  oonceate,  as  we  doe. 
And  altogether,  as  it  becommeth  the  faithful!  members  of  Jesus 
Christ,  worke  the  workes  of  God,  which  are  commanded  us  in 
liis  holy  Scriptures;   every  one  according  to  his  vocation,  pro- 
ceeding of  love,  furth  of  a  cleane  and  pure  hart,  of  a  good 
conscience,  and  of  faith  unfained,  which  worketh  by 
charitie,  to  the  profite  of  thy  neighbour,  and 
'         glorie  of  God.     To  whom  be  all  praise, 
honour,  and  glory,  for 
ever  and  ever. 
Amen.^ 

^  In  the  work  as  first  published  in  ed  at  the  commencement  of  the  pre- 

1584,  there  here  follows  the  address  sent  volume,  as  having  been  added 

To  THE  Reader,  and  A  Briefe  Som-  by  Knox  to  the  original  Treatise  in 

WARiB  OF  THIS  I3ooKE,  already  print-  1548. 


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Library  Bureau  Cat.  No.  1137' 

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ALTHAM,  MASS. 


HELLESLEY  COLLEGE  LIBRARY 


3  5002  03022  897  2 


« 


BR  385  . K66  1846  3 

Knox,  John,  ca.  1514-1572. 

Works