daylie luiking for the resolution of this my earthly tabernakle, to
the faithful,” &c. 3 pages. Then a prayer in 3 pages, which concludes,
“Now, Lord, put an end to my miserie. At Edinburgh the 12 day of
Marche 1565.”――On next page begins “An Answer,” &c. At the end,
“Of Edinburgh the 10 day of August, anno do. 1568.” Next, “To the
Faithfull Reader”――ends “For as the worlde is wearie of me: so am I
of it. Of Sanctandrois the 12 of Julii 1572. Johne Knox”――“Followeth
the letter as it past from my hand at Diep the 20 Julii 1554. To
his loving {369} mother,” &c. (This letter is in MS. Vol.) In all
45 leaves. Rom. letter. Advocates’ Library.
16. “A Fort for the Afflicted. Wherein are ministred many notable and
excellent remedies against the stormes of tribulation: Written chiefly
for the comforte of Christes little flocke, which is the small number
of the faithfull, by John Knoxe. John xvi. 23.” This is an exposition
upon the 6th Psalm. It has prefixed, an epistle “To the Religious
Reader, by Abr. Flemming.”――“To his beloved mother, J. K. sendeth
greeting in the Lorde.” At the end is “A comfortable epistle sent to
the afflicted churche of Christ, exhorting them to bear his crosse
with patience, &c. Written at Deepe 31 May, 1554.” F 4, in eights.
W. H. (Ames, p. 1118.) Tanner (p. 460) says it was printed “Lond.
1580.” This is another edition of the two first tracts described in
No. 6.
17. Sermon on Ezekiel ix. 4, printed anno 1580. See a Catalogue of
Writers on O. and N. Testament, p. 107. Lond. 1663.
18. “A Notable and Comfortable exposition of M. John Knoxes upon the
fourth of Matthew, concerning the tentations of Christ. First had
in the public church, and _afterwards_ written for the comfort of
certaine private _friends_, _and now_ published in print for the
benefit of all that fear God. At London printed by Robert Waldegrave
for Thomas Man, dwelling in Paternoster Row, at the signe of the
Talbot.” Advocates’ Library. In MS. Vol.
The words in Italics are supplied, the copy being torn in these
places. The book is dedicated by “Johne Fielde,” the publisher, to
the “vertuous and my very godly friend Mres Anne Provze of Exeter,”
who was the widow of “M. Edward Derring,” a celebrated non‑conformist.
Field was also a noted puritan. See Bancroft’s Dangerous Positions,
b. iii. chap. 1‒5. Field had received the MS. from Mrs Prouze. At the
end of the dedication is, “London the first day of the first moneth in
the year 1583.” The book consists of 24 leaves.
19. “The Historie of the Church of Scotland.” Imperfect, beginning
with page 17. “BY THESE ARTICLES which God of his merciful providence
causeth the enemies of his truth to keep in their registers, &c.” and
ending with M m, p. 560. “For we judge it a thing most contrarious to
reason, godlynes, and equitie, that {370} the widow of the children
and him who in;” being part of “the fift head” of the First Book of
Discipline. 8vo. Advocates’ Library. This edition is very rare, and
none of the copies which have been seen are more complete than that
which has been just described. See above, p. 359.
It is unnecessary to give the title of David Buchanan’s edition,
printed in 1644 at London, in folio, and reprinted the same year at
Edinburgh in quarto.――The genuine and complete edition of the History
was published in folio, under the following title:――
“The Historie of the Reformation of Religioun within the Realm of
Scotland, conteining the manner and be quhat persons the lycht of
Christis Evangell has bein manifested unto this realme, after that
horribill and universal defection from the treuth, whiche has come
by the means of that Romane Antichryst. Together with the Life of
Johne Knoxe, the author, and several curious pieces wrote by him;
particularly that most rare and scarce one entitled, _The First
Blast of the Trumpet against the Monstruous Regiment of Women_, and
a large Index and Glossary. Taken from the original manuscript in the
University Library of Glasgow, and compared with other ancient copies.
Edinburgh: Printed by Robert Fleming and Company, 1732.” The life was
written by Mr Matthew Crawfurd. See last Note.
Besides the above publications, which were all undoubtedly composed
by our Reformer, there are others ascribed to him upon more dubious
grounds. Bale, in his Scrip. Maj. Brit. post. pars. art. _Knoxus_, and
Verheiden and Melchior Adam, upon his authority, appear, in several
instances, to have given different names to the same tract. They
mention among his printed works, “In Genesin Conciones.” We know that
he preached sermons on Genesis at Franckfort, (see vol. i. 148,) and
it is not unlikely that he continued to do so at Geneva. Perhaps Bale,
hearing of these, might think that they were published. Bishop Tanner
has enumerated among his works, “Exposition on Daniel, Malburg. M.D.
XXIX. 8vo.” Bibliotheca, p. 460. As he mentions the place and year of
printing, more credit is due to his account: but there is evidently a
mistake in the year, for Knox had not at that time begun to write. It
may however be an error of the press for a {371} later year. We have
seen (vol. ii. p. 192) that he preached on Daniel at St Andrews.
During the reign of queen Mary of England, a book was published, with
this title, “The Huntyng of the Romysh Voulfe,” &c. Of this tract a
new edition was printed in the beginning of Elizabeth’s reign, under
the title of “The Hunting of the Fox and the Wolfe, because they make
hauocke of the sheepe of Christ Jesus.” This edition is introduced
with a preface by an anonymous author, “To al my faithful Brethren
in Christ Jesu, and to all other that labour to weede out the weedes
of poperie,” &c. The writer of the preface is very severe against the
relics of popery retained in the worship of the church of England by
the Act of Uniformity. “My good fathers and deare Brethren, who are
first called to ye battel to strive for God’s glory and the edificatiō
of his people, againste the Romish reliques, and rags of Antichriste,
I doubt not but that you will courageouslye and constātly in Christ,
rap at these rages of God’s enemies, and that you will by this occasiō
race vp many as great enormities, that we al know and labour to race
out al the dregs and remnāts of transformed poperie, that are crept
into England, by too much lenitie of thē that will be named the Lords
of the clergie,” &c. This preface has been ascribed to our Reformer.
“So far,” says Herbert, “as one may be allowed to guess at the author
by the style, &c. I am inclined to believe this address was written
by John Knox, who for magnanimity, courage, and zeal for God’s glory,
was at least equal to any of our reformers.” This surmise is in some
measure supported by the cut of Truth, &c. at the end of this tract;
the same as prefixed to that author’s Admonition or warning, &c,
as p. 1576, except only the name of _Sutleti_ being here given to
the figure there inscribed _Crueltye_.” Herbert’s edition of Ames,
p. 1605, 1606.
I have not introduced into this catalogue the _Form of
Excommunication_, which was wholly, nor the _Treatise of Fasting_,
which was chiefly, composed by Knox, nor any other of the public
papers in which he had a hand, but which were published in the name
of the General Assembly.
In an epistle to the reader, contained in his answer to Tyrie, Knox
mentions that he had beside him a collection of letters which {372}
he had written to Mrs Bowes, and which the state of his health alone
prevented him from publishing. It also appears from Field’s dedication
prefixed to Knox’s Exposition of the fourth of Matthew, (see p. 240,)
that a number of our Reformer’s manuscripts were in circulation in
England as well as Scotland. I have in my possession a manuscript
volume, containing tracts and letters written by him between 1550
and 1558. This is unquestionably the identical volume which formerly
belonged to the Rev. Mr Wodrow, (author of the History of the
Sufferings of the Church of Scotland,) and described under the name
of the _Quarto volume_ of MSS. in Crawfurd’s Life of Knox, p. 53, 54,
prefixed to the edition of his Historie published in 1732. It consists
of 518 pages, including the contents. On the leaf at the beginning
of the volume is this title: “The epistles of Mr John Knox, worthy to
be read because of the authority of the wryter, the solidity of the
matter, and the comfortable Christian experience to be found therein.
Edr. 22 feb. 1683. H. T. m. p.” Below, in a hand considerably older,
are these words: “This booke belong’d somtyme to Margaret Stewart,
widow to Mr Knox, afterwards married to the knight of fawdonesyde.
Sister shee was to James Earl of Arran.” Then follow the six tracts
described by Mr Crawfurd, in the place above referred to. At the
beginning of the Letters, in a hand older than the former, and the
same with that in which the Letters themselves are written, is this
title: “Certane epistillis and letters of ye servand of God, Johne
Knox, send from dyvers places to his friendis and familiaris in Jesus
Chryst.” On the margin of the tracts are several short notes by the
transcriber, referring to his own times, such as this, “our case
at this day in Scotland, 1603.” This ascertains the date of their
transcription; and I think it highly probable that they were copied by
Mr John Welsh, a son‑in‑law of the Reformer, one of whose letters is
inserted on some blank leaves in the middle of the volume. The letters
have evidently been written by the same person (although the hand
appears older); and, on the margin of a treatise at the end of them,
“1603” occurs. Margaret Stewart, the Reformer’s relict, was alive
about the end of the 16th century; but whether the manuscript in my
possession belonged to her, or be considered as a transcript from hers,
there can be no doubt of its antiquity and {373} genuineness. I have
found, upon examination, that all the six tracts in the beginning of
the volume have been published; but as the manuscript is more correct
than any of the printed editions which I have seen, I have generally
followed it in the extracts which I have given from these tracts. The
letters are forty‑three in number, besides the letter to the queen
regent, the Discourse on the temptation of Christ, and the Additions
to the Apology of the Parisian Protestants, which are inserted among
them. Three of the letters also have been published, and are noticed
in Nos. 6 and 15 of this Catalogue; the remainder, as far as I can
learn, never appeared in print. They consist chiefly of religious
advices to the friends with whom he corresponded; but a number of
facts and allusions to his external circumstances are interspersed.
Mr Wodrow possessed another volume of Knox’s MSS., in folio, which
is described by Crawfurd, Life, p. 53, ut supra. It contains nothing
additional to what I have mentioned in this Note.――In a letter,
addressed to Mr Robert Durie, from Sedan, 24th May, 1616, Andrew
Melville says: “I left with my lufing and faithful gossep, your
father‑in‑law, Mr Knox’s letters. I wish them to be furthcuming.”
{374}
APPENDIX,
CONSISTING OF LETTERS WRITTEN BY KNOX,
AND OTHER PAPERS, HITHERTO UNPUBLISHED.
[356]Nº I. [From MS. Letters, p. 243.]
The firste letter to his mothir in law, mestres Bowis.
Rycht deirlibelovit mother in oure saviour Jesus Chryst, when I
call to mynd and revolve with myself the trubillis and afflictionis
of Godis elect frome the begyning (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 syn, 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 caus of Chrystis
deth to haif bene syn, and syn yit to dwell in all flesche, with paule
I am compellit to sob and grone as ane man under ane heavie burdene,
ye, and sumtymes to cry, O wreachit and miserabill man that I am, wha
sall delyver me fra this bodie of syn! The uther caus 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 the providence of God to bring yow and me in familiaritie,
I have alwayis delytit in your company; and when labours wald permit,
ye knaw I have not spairit houris to talk and commoun with yow, the
frute {375} whairof I did not than fullie understand nor perceave.
But now absent, and so absent that by corporal presence nather of ws
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
exposicioun of your trubillis, and acknawledging of your infirmitie,
war first unto me a verie mirrour and glass whairin I beheld my self
sa rychtlie payntit furth, that nathing culd 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 sweit and
delectabill ungumentis, whairof I culd not but receave sum comfort
be thair naturall sweit odouris. But now, albeit I never lack the
presence and plane image of my awn wreachit infirmitie; yet seing
syn sa manifestlie abound in al estaitis, I am compellit to thounder
out the threattnyngis of God aganis the obstinat rebellaris, in doing
whairof (albeit as God knaweth I am no malicious nor obstinat synner)
I sumtymes am woundit, knawing myself criminall and giltie in many,
ye in all (malicious obstinacie laid asyd) thingis that in utheris I
reprehend. Judge not, mother, that I wrait theis thingis debassing my
self otheris wayis than I am: na; I am wors than my pen can expres. In
bodie ye think I am no adulterer: lat sa be; but the hart is infectit
with foull lustis, and will lust albeit I lament never samekill.
Externallie I commit na idolatrie; but my wicked hart luffeth the
self, and cannot be refranit fra vane imaginationis, ye, not fra sic
as wer the fountane of all idolatrie. I am na mankiller with my handis;
but I help not my nedie brother sa liberallie as I may and aucht. I
steill not hors, money, nor claithis fra my nychbour; but that small
portioun of warldlie substance I bestow not sa rychtlie as his halie
law requyreth. I bear na fals witnes aganis my nychbour in judgement
or utherwayis befor men; but I speik not the treuth of God sa boldlie
as it becumeth his true 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.
{376} This mekill writtin and dytit befoir the resait of your letteris,
whilk I resavit the 21st of June. They war unto my hart sum comfort
for dyvers caussis not necessar to be rehersit, but maist (as knaweth
God) for that I find ane congruence betwix ws in spreit, being sa fer
distant in bodie. ffor 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. Be my pen
ffrome a sorrowfull hart I culd not but brust forth and say, “O Lord,
how wonderfull ar thi workis! how dois thou try and prufe thi chosin
children as gold by the fyre! how canest thou in maner hyd thi face
fra thy awn spous, that thi presence efter may be mair delectabill!
how canest thou bring thi sainctis lowe, that thou may carie thame
to glorie everlasting! how canest thou suffer thi strang faithful
messingeris in many thingis yit to wressill with wreachit infirmitie
and febill weaknes, ye and sumtymes permittis thou thame horribillie
to fall, partlie that na flesche sall have whairof it may glorie
befoir the, and partlie that utheris of smaller estait and meaner
giftis in thi kyrk myght resave sum consolatioun, albeit thay find in
thame selves wickit motions whilk they 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 promisis, albeit that your
flesche, the divill, and uther your enemyis, wald persuad you to the
contrare; for, by the artis and subteliteis that the adversarie useth
aganis me, I not only do conjecture, but also planelie dois sie your
assaltis and trubill. And sa lykwys, in the bowellis of Chrystis
mercie, maist ernistlie I beseik you, by that infirmitie that ye
knaw remaineth in me, (wars I am than I can wryt,) pacientlie to beir,
albeit that ye haif not sic perfection as ye wald, and albeit also
your motionis be sic as be maist vyle 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 ye 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 cheif ministeris, what wonder albeit the
same remane in yow? Gif Godis strangest men of war be beattin bak
in thair face, {377} that what thay wald they can not destroy 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 infirmiteis be maist profitabill to ws; for by the same is our
pryde beattin doun, whilk is not easie utherwayis to be done. By
thame ar oure misereis knawn, sa that we, acknawledging oure selves
misterfull, seikis the phesitioun. By 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 desolued, and sa
to ring with oure Chryst Jesus, whilk without this battell and sorrow
this flesche culd never do. And sa fra the doloris I proceid to the
comfort.
As the caussis of dolour be tuo, whilk ar present syn, and the lack
of sic company as in whome we maist culd delyt, sa is the caussis of
my comfort not ymaginit of my brane, but pronuncit first be God, and
efter graftit in the hartis of Godis children by his halie spreit.
Thay ar lykwys tuo; whilk is a justice inviolable offerit be our
flesche befoir the trone of our heavinlie father, and ane assureit
hoip of that generall assemblie and gathering togither of Godis
dispersit flok, in that day when all teairs salbe wipit fra oure eis,
when deth salbe vincuisit, 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
apostill, 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 hie is
faithfull and just. To confessioun of synnis ar theis thingis requisit;
ffirst we man acknawledge the syn, and it is to be notit that sumtymes
Godis verie elect, albeit they have synnit maist haynouslie, does not
acknawledge syn and thairfoir can not at all tymes confes the same;
for syn is not knawin unto sictyme as the vale be takin fra the
conscience of the offender, that he may sie and behald the filthines
of syn, what punishment be Godis just jugenentis is dew for the sam,
and then (whilk is the 2 thing requisit to confessioun) begynnis the
haitred of syn and of oure selves {378} 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 trubillit hart, confoundit and
aschamit for syn, thristing remissioun and Gods frie mercie, whairupon
of necessitie man follow this conclusioun, God hes remittit and frelie
forgevin the syn; and why? for “hie is faithfull and just” sayeth the
apostill. Comfortabill and mervelous caussis! first, God is faithfull,
ergo, hie 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 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 promissis remissioun of
synis to all that confessis the same; but I confes 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 hes remittit the syn; for God is
faithfull that sa hes promissit, and can na mair deceave nor hie
can ceis to be God. But what reasone is this, God is just, thairfoir
hie man forgive syn? A wonderous caus and reasone in deid! ffor 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 satisfactioun, whether of
ws, or of the handis of his onlie sone, and whais punisment is abill
to recompens oure synnis, than sall we haif greit cause to rejose,
remembering that God is a just God; for the office of the just man
is to stand content when hie 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 ws ather satisfactioun or recompensatioun for our synnis. Advert,
mother, the sure pilleris and fundation of oure salvation to be
Godis faithfulnes and justice. Hie that is faithful has promissit
frie remissioun to all penitent synneris, and hie that is just, hes
ressavit alredie a full satisfactioun for the synis of all thais that
imbrace Chryst Jesus {379} 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 unfenidlie as they that
daylie feillis the wecht of syn. And uther, mother, caus haif we nane
of desperatioun, albeit the divill rage never sa cruellie, and albeit
the flesche be never sa fraill, daylie and hourlie lusting aganis
Godis halie commandementis, ye, stryving aganis the same. This is
not the tyme of justice befoir oure awn eis; we luke for that whilk
is promissit, the kingdome everlasting, preparit to ws fra the
begynning, whairof we ar maid airis be Godis apoyntment, reabillit
[_i.e._ _legitimated_ or _restored_] thairto be Chrystis death, to
whom we sall be gatherit, when efter we sall never depart, whilk to
remember is my singular comfort, but thairof now I can not wryte. My
commendationis to all whom effeiris. I commit you to the protectioun
of the omnipotent.
At Londoun the 23d of June, 1553, your sone unfeaned,
Johne Knox.
* * * * *
Nº II. [MS. Letters, p. 333.]
To mariorie bowis wha was his first wyfe.