place of Johne forbidding ws to salut sic as bringeth not the hailsome
doctrine, admonisseth ws what danger cumeth be fals teacheris, evin
the destructioun of bodie and saule; whairfoir the spreit of God
willeth ws to be sa cairfull to avoyd the company of all that teachis
doctrine contrarie to the treuth of Chryst, that we communicat with
thame in nathing that may appeir to manteane or defend thame in thair
corrupt opinioun, for hie that bidis thame godspeid, communicatis with
thair syn, that is, hie that apeiris, be keiping thame company, or
assisting unto thame in thair proceidingis, to favour thair doctrine,
is giltie befoir God of thair iniquitie, baith becaus hie doith
confirme thame in thair error be his silence, and also confirmes
utheris to credit thair doctrine, becaus hie opponis not himself
thairto: and sa to bid thame godspeid is not to speik unto thame
commounlie as we for civill honestie to men unknawn, but it is efter
we have hard of heir als doctrine to be conversant {380} with thame,
and sa intreat thame as they had not offendit in thair doctrine. The
place of Jamis teachis ws, belovit sister, that in Jesus Chryst all
that unfeandlie profes him are equall befoir him, and that ryches nor
warldlie honouris ar nathing regairdit in his syght; and thairfoir
wald the spreit of God, speiking in the apostill, that sic as ar trew
christianis suld have mair respect to the spirituall giftis whairwith
God had doteth his messingeris, nor to externall ryches, whilk oftymes
the wicket possessis, the having whairof makis man nether nobill nor
godlie, albeit sa judge the blind affectionis of men. The apostill
dampneth sic as preferis a man with a golden chayne to the pure; but
heirof will I speik no more. The spreit of God sall instruct your hart
what is maist comfortable to the trubillit conscience of your mother,
and pray ernistlie that sa may be. Whair the adversarie objectis,
sche aucht not think wicket thoughts, answer thairto, that is trew,
but seing this oure nature is corruptit with syn whilk entirrit be
his suggestioun, it must think and wirk wickitlie be his assaltis,
but hie 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 hie inquyris what Chryst is, answer hie is
the seid of the woman promissit be God to break down the serpentis
heid, whilk hie 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 sufferit, hie heth, be power
of his godheid, rissin agane triumphant victour over deth, hell and
syn, not to him self, for thairto was hie na dettour, but for sic as
thristis salvatioun be him onlie, whom he may na mair los, nor he may
ceas to be the sone of God and the saviour of the warld. And whair
hie wald perswade that sche is contrarie the word thairinto, hie leis
according to his nature, whairin thair is na treuth; for gif sche wer
contrarie the word, or denyit it, to what effect sa ernistlie suld
sche desyre the company of sic as teacheth and professeth it? Thair is
na dout but hie, as he is the accusatour of all Godis elect, studieth
to trubill her 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.
* * * * *
{381}
Nº III. [MS. Letters, p. 283.]
To his Mother‑in‑law, and his Wife.
ffrome the eis 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 commendationis. I
perusit baith your letteris, not only directit to me, but also it that
sorrowfullie 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, whairof the enemy wald persuad yow (ane
argument maist fals and untrew) that we judge you not to be of our
noumber. Deir mother, be not sa suddanlie moveit, hie is your enemy
that sa wald persuad you. God I tak to recorde in my conscience that
nane is this day within the realme of Ingland, with whome I wald
mair gladlie speik (onlie sche whome God hath offirit unto me, and
commandit me to lufe as my awn flesche, exceptit) than with you. For
your causis principallie enterprysit I this jurney; for hering my
servand to be stayit, and his letteris to be takin, I culd na wys be
pacifeit (for the maist part of my letteris was for your instructioun
and comfort) till farther knawledge of your estait, and that ye wer na
soner advertisit, only want of a faithfull messinger was the caus; for
my coming 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
danger as was suspectit be my brethrene; ffor as for my letteris in
them is nathing conteanid, except exhortation to constancie in that
treuth whilk God hes opinlie laid befoir our eis, whilk I am not
myndit to deny whenever sic questions sal be demandit of me. But the
cause moveing me that ffor a tyme I wald have bene clos, was, that
I purposit (gif sa had bene possible) to have spokin with my wyfe,
whilk now I persave is nathing apeirand, whill God offer sum better
occasioun. My brethren, partlie be admonitioun, and partlie by 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 belive {382}
maist assuredlie, (the halie Gaist beiring witnes to my conscience,)
and with mouth I trust to God to confes, in presence of the warld,
the onlie doctrine of lyfe. Notwithstanding this my mynd, gif God
sall prepair the way, I will obey the voces 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 ether of yow baith I can speik at this tyme. But,
gif God pleis preserve 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 our heavinlie Father, wha callit us be grace to wryt
in our hartis the signis and seallis of our election 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 tribulation did enter
in his glorie, as of necessitie man everie ane to whome that kingdome
is apoyntit. And thairfor, mother, be nathing abasched of theis maist
dolorous dayis, whilk schortlie sal have end to oure everlasting
comfort. Thay ar not cropin upon ws without knawledge and foirsight;
how oft have ye heard theis dayis foirspokin? thairfoir now grudge
not, but pacientlie abyd the Lords delyverance. Hie that foirspak the
trubill, promissis everlasting pleasure by the same word; albeit the
flesche complene, dispair nathing, for it must follow the awn nature,
and it is not dampnabill in the syght of oure Father; albeit the
corrupt fraill flesche draw bak and refuse the croce, ffor 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 cōmit
iniquytie; neither for feir of deth, nor for love of lyf, cōmit ye
idolatrie; neither yit gif your presence whair the same is committit,
but hait it, avoid it, and flee frome it. But your leter makis
mention that ye haif pleasure and delyt in it: na, mother, I espy the
contrarie, for ye compleane and lament that sic motionis ar within
you; this is na sign that ye delyt in thame, for na man compleanis of
that whairin hie delytis. Ye ar in na wors cas, tuiching that poynt,
nor yet tuiching any uther whairof ye desyre to be red, than was
the apostil, when with gronyng and angusche 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 {383} gif glorie to God that lattis you
knaw your awn infirmitie, that from Chryst allone ye may be content
to resave that whilk never remanit in corruptibill flesche, that is,
the justice whilk is acceptabill befoir God, the justice by faith and
not by workis, that ye may glorie in him wha frelie gives that whilk
we deserve not. And thus nether feir that, nor uther assaltis of the
divill, sa lang as in bodie ye obey not his persuasionis. Schortnes
of tyme, and multitude of cairis, will not lat me 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 relief the nedie. 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 les
money then ten grottis, but God hes sence provydit, and will provyd
I dout not, heirefter abundantlie for this lyfe. Ather the quenis
majestie, or sum thesaurer will be XL pounds rycher by me for samekill
lack I of dewtie of my patentis. But that litill trubillis me. Rest in
Chryst Jesus, your sone,
1553. Johne Knox.
* * * * *
Nº IV. [MS. Letters, p. 303.]
To his mother‑in‑law, Mrs Bowis.
Blissit be thais that mourne for ryghteousnes sake, &c.
Belovit mother with my hartlie commendatioun in the Lord. Let not your
present dulnes discorage yow above measure: the wisdome of our God
knawis what is maist expedient for our fraill nature, gif the bodie
suld alwayis be in travell, it suld faynt and be unabill to continew
in labour, the spreit hes his travell, whilk is a sobbing and murnyng
for syn, fra whilk unles it sumtymes suld rest, it suddanlie suld
be consumit. It doith na mair offend Godis maiestie that the spreit
sumtyme lye as it were asleip, nether hauing sence of greit dolour nor
greit comfort, mair than it doith offend him that the bodie use the
natural rest, ceassing fra all externall exercis. Ye sall consider,
mother, that the eis of God dois pers mair deiplie than {384} we be
war of; we, according to the blind ignorance whilk lurketh within ws,
do judge but as we do feil for the present, but hie, according to his
eternall wisdome, dois judge thingis lang befoir thay cum to pas. We
judge that caldnes and angusche of spreit ar hurtfull, becaus we sie
not the end whairfoir God dois suffer ws to be trubillit with sic
temptationis; but his maiestie, 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 haistelie
suppressit in Godis verie elect children, as witnesses sanct paule.
God hath wroth greit thingis be yow in the syght of uthir men, with
whilk (unless the mell of inward angusche did beat them doun) ye myght
be steirit up to sum vane glorie, whilk is a vennoume mair subtil
than ony man do espy. I can wryt to you be my awn experience. I have
sumtymes bene in that securitie that I felt not dolour for syn, nether
yit displeasure aganis myself for any iniquitie in whilk I did offend;
but rather my vane hart did this flatter myself, (I wryt the treuth
to my awn confusioun, and to the glorie of my heavenlie father through
Jesus Christ,) ‘Thou hes sufferit great troubill for professing of
Chrystis treuth, God hes done great thingis for the, delyvering the
fra that maist cruell bondage, [_galleis_: on the margin], hie has
placeit the in a maist honourabill vocatioun, and thy labours ar not
without frute; thairfoir thou aucht rejos and gif prais unto God.’ O
mother this was a suptill serpent wha this 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 efter this flatterie of myself
a cupe of contra poysone, the bitternes whairof doith yit sa remane in
my breist, that whatever I have sufferit, or presentlie dois I reput
as doung, yea, and my self worthie of dampnation for my ingratitude
towardis my God. The lyke, mother, my{t} have cumin to yow, gif the
secreit brydall of afflictioun did not refrane vane cogitationis; but
of this I have written to yow mair planelie in my other letteris. And
this I commit you to the protectioun of the omnipotent for ever.
Yours at his power,
Johnne Knox.
* * * * *
{385}
Nº V. [MS. Letters, p. 335‒6.]
To his Sister.
The spreit of God the father, be Jesus Chryst,
comfort and assist yow to the end. Amen.
Touching the sonis of Jacob, who cruellie, contrar to thair solempned
promeis and othe, did murther and slay the citisens of Sichem; whasa
ryghtlie marketh the scriptures of God sall easelie espy thame maist
grevouslie to have offendit. ffor albeit the transgression of the
young man was haynous befoir God, yit wer thay na civill maiestratis,
and thairfoir had na autoritie to punis. And farther, thay committit
treasone, and in sa fer as in thame was blasphemit God and his
halie name, making it odious to the nationis about, seing thay
under pretence of religioun, and of ressaving them in leage with
God and with the pepill, did disceatfullie as also cruellie destroy
the haill citie suspecting na danger. Albeit sum laboureth to excus
thair syn be the zeall thay had that thay myght not suffer thair
sister to be abusit lyke ane harlot, yit the spreit of God speiking
in thair awn father, efter lang advysement, in the extreamitie of his
deth, utterlie dampneth thair wickit act, saying, “Semioun and Levi,
brethren, &c., lat not my saule entir in thair consall, nor yit my
glorie into thair company, for in thair furie thay killit a man, and
for thair lust destroyit the citie, cursit is thair heit or rage, for
it is vehement, and thair indignatioun, for it is intractable, I sall
dispers thame in Jacob, and scatter thame abrod in Israell.” 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 circumsitioun sa unmercifullie to be entreatit?
I myght answer, God sufferis his awn in all ageis be the ungodlie to
be cruellie tormentit. But sic was not the case of thir men, whom na
doubt the justice of God faund cryminall and worthie the deth. ffor
thay did abus his sacramentall signe, receaving it nether at God’s
commandement, nor having any respect to his honour, nor {386} 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 warldie purpois, thinking thairby to have attaynit ryches and
ease, be joynyng thameselves to Godis pepill. And sa the justice of
God faund thame worthie of punisment, and sa permittit thame justlie
on his part to be afflictit and destroyit be the ungodlie, whilk is
a terribill exempill to sic as in caus of religioun mair seikis the
profit of the warld nor eternall salvatioun. But hereof na mair. Thus
brieflie and rudlie have I writtin unto yow, becaus I remember myself
anis to have maid yow a promeis 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 Chryst. After this I think ye sall rasave na mair of my handis.
In haist with sair trubillit hart.
Yours as ever in godlines,
[Anno 1553.] Johne Knox.
* * * * *
Nº VI. LETTER OF JOHN KNOX TO JOHN FOX.
(See vol. i. p. 219.)
[British Museum. Harl. MSS. 416, 34. § 70.]
An Original.
Indorsed “To his louinge brother master fox be these delyuered at
Basill.”
The mightie comforth of the holie ghost for salutation.
Dearlie beloued brother, albeit at the deꝓture of this our brother
from whom I receaved yo{r} loving and frendlie lr̄e, my selue could
writ nothing be reason of the euill disposition of my bodie, yit
becaus I could not suffer him to depert without som remembrance of my
deutie to you, I vsed the help of my left hand, that is of my wief, in
scribbling these fewe lynes vnto you, as touching my purpose and mynd
in the publishing the first blast of the trompet.
When the secreates of all hartes shalbe disclosed, that shalbe knowē
w{ch} now by manye can not be perswaded, to wit, that therin I nether
haue sought my selue, nether yit the vain prase of men. my rude
veheraencie and inconsidered affirmations w{ch} may appear {387}
rather to procead from coler then of zeal and reason, I do not excuse,
but to haue vsed anye other tytle more plausible, therby to haue
allured the world by any art as I never purposed so do I not yit
purpose. to me it is ynewgh to say that black is not whit, and
mans tyrannye and foolishnes is not goddes perfite ordinance, w{ch}
thinge I do not so much to correct comon welthes as to delyuer my own
conscience, and to instruct the consciences of som semple who yit I
fear be ignorant in that matter, but ferther of this I delay to better
opportunytie. Salut yo{r} wief and dowghter hartlie in my nam. the
grace of our lord Jesus Christ rest w{t} you now and euer. from geneva
the 18 of May, 1558.
Your brother to power,
Johne Knox.
I yo{r} sister the writer herof saluteth you and yo{r} wief most
hartlie thanking hir of hir loving tokens w{ch} my mother and I
receaued from Mrs Kent.
* * * * *
Nº VII. [Cald. MS. Vol. I. p. 427.][357]
Extract of a letter from John Knox to Mrs Anne Locke.
(See vol. i. p. 268.)
―――― The queen and her counsell made promise that no person within
Sanct Johnston, neither yet of these that assisted them, should be
troubled for any thing done either in religion, either yet in down
casting of places, till the sentence of the estates in Parliament
had decided the controversie, and that no bands of French souldiers
should be left behind the queen and counsell in the town, and that no
idolatrie should be erected, nor alteration made within the town. But
after she had obtained her desire, all godlie promises were forgotten;
for the Sunday next after her entering, mess was said upon a dyeing
table (for ye shall understand all the alters were prophaned); the
poor professors were oppressed; when children {388} were slain, she
did but smile, excusing the fact be the chance of fortune; and at her
departure, she left 400 souldiers, Scottismen, but paid by France, to
dantoun the town. She changed the provist, and exiled all godlie men.
This crueltie and deceit displeased many that before assisted her with
their presence and counsell; and among others, the earl of Argyle and
the prior of Sanct Andrews left [her], and joined themselves to the
congregation openly, whilk as it was displeasing to her and to the
shavellings, so it was most comfortable and joyfull to us, for by
their presence were the hearts of many erected from desperation. At
their commandment I repaired to them at St Andrewis, wher consultation
being had, it was concluded that Christ Jesus should there be openlie
preached, that the places and monuments of idolatrie should be removed,
and superstitious habits changed. This reformation was begun the
14th of June. In the meantime came the bishop of St Andrewis to the
towne, accompanied with a great band of warriours, and gave a strate
commandement, that no preaching should be made by me, who was both
brunt in figure and horned, assuring the lords that if they suffered
me to preach that twelve haquebuts should lyght upon my nose at once.
O burning charitie of a bloodie bishop! But as that boast did litle
affray me, so did it more incense and inflamme with courage the harts
of the godlie, who with one voyce proclaimed that Christ Jesus should
be preached in despite of Sathan, and so that Sabbath and three dayes
after I did occupy the publike place in the midst of the doctors who
this day are even as dumbe as their idols which wer brunt in their
presence. The bishop departed to the Queene, frustrat of his intent,
for he had promised to bring me to her either alyve or dead: and
incontinent was a new army assembled, and forward they marched against
St Andrews. It was not thought expedient that we should abide them
lurking in a town, and so we past to the fields and met them at Couper,
where lodging was appointed for the camp, but we prevented them: where
we remained upon their coming till the nixt day, when both armies were
in sight of other within shot of cannon, and we looked for nothing
but the extremitie of batle: not that we intended to pursue, but only
to stand in camp where our field was pitched for defence of ourselves.
There came from our adversaries ane ambassador {389} desiring speech
and communing of the lords, which gladlie of us being granted, after
long reasoning the queene offered a free remission of all crimes
bypast, sua that they would no furder proceed against friars and
abbayes, and that no more preaching should be used publicklie. But
the lords and the brethren refused such appointment, declaring that
the fear of no mortal creature should cause them betray the veritie
known and professed, neither yet to suffer idolatrie to be maintained
in the bounds committed to their charge. The adversaries perceiving
that neither threatening, flatterie, nor deceit, could break the bold
constancie and godlie purpose of the lords, barons, gentlemen, and
commons, who were there assembled to the number of 3000 in on days
warning, they were content to tak assurance for 8 days, permitting
unto us freedom of religion in the meantime. In the whilk the abbay
of Lindores, a place of black monkes, distant from St Andrewis
twelve myles, we reformed, their altars overthrew we, their idols,
vestments of idolatrie, and mass books, we burnt in their presence,
and commanded them to cast away their monkish habits. Divers chanons
of St Andrewis have given notable confessions, and have declared
themselves manifest enemies to the pope, to the mass, and to all
superstition. [_Then follows what is inserted_, vol. i. p. 280‒1.]――We
fear that the tyrannie of France shall, under the cloak of religion,
seek a plain conquest of us; but potent is God to confound their
counsell and to break their force. God move the hearts of such as
profes Christ Jesus with us, to have respect to our infancie, and open
their eyes to see that our ruin shall be their destruction. Communicat
the contents herof (which I write to you, least by divers rumours
ye should be troubled and wee slandered) with all faithfull, but
especiallie with the afflicted of that little flock, now dispersed
and destitute of these pleasant pastures in which some tyme they fed
abundantlie. If any remain at Geneva, let either this same or the
double of it be sent unto them, and likeways unto my dear brother
Mr Goodman, whose presence I more thirst for than she that is my own
flesh. Will him therefor in the name of the Lord Jesus (all delay and
excuse set apart) to visit me; for the necessity is great here. If
he come be sea, let him be addressed unto Dundie, and let him ask for
George Levell, for George Rollock, or Wm. Carmichael. {390} If he come
to Leith, let him repair to Edinburgh, and enquire for James Baron,
Edward Hope, Adam Fullertoun, or for John Johnston writer, be whom he
will get knowledge of me. If my mother and my wife come be you, will
them to make the expedition that goodly they can to visit me, or at
least to come to the north parts, where they shall know my mind, which
now I can not write, being oppressed with hourly cares. This bearer
is a poor man unknown in the country, to whom I beseech you shew
reasonable favour and tenderness, touching his merchandize and the
just selling thereof. Thus, with hearty commendations to all faithfull,
I heartily commit you to the protection of the Omnipotent. From Sanct
Andrewes the 23d of June 1559.
* * * * *
Nº VIII. [Cald. I. 522.]
To the same. (See vol. i. 312.)