Chapter I: SHALL, in this note, add some particulars respecting the early (5)

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.

Deirlibelovit sister in the commoun faith of Jesus our saviour, the 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.)

Lest that the rumours of our troubles trouble you above measure, dear sister, I thought good in these few words to signifie unto you that our esperance is yet good in our God, that he for his great names sake will give such success to this enterprise as nether shall these whom he hath appointed to sigh in this be utterlie confounded, neither yet that our enemies shall have occasion to blaspheme the verity, nor yet triumph over us in the end. We trusted too much, dear sister, in our owne strenth, and speciallie since the erle of Arran and his friends were joyned to our number. Amongst us also were such as more sought the purse than Christ’s glory. Wee by this overthrow are brought to acknowledge, what is a multitude without the present help of God! and the hollow hearts of many are now revealled. God make us humble in his eyes, and then I fear not the furie of the adversaries, who, be ye assured, doe sore rage, so as yet their crueltie must neids crave vengeance from him whose members they persecute. Our dear brethren and sisters in Edinburgh and Lothian who lay nearest these bloode thirsty tyrants, are so troubled and vexed that it is a pity to remember their estate. Our God comfort them. We stand universally in great fear, and yet we hope deliverance. I wrote to you before to be suitor to {391} some faithfull, that they would move such as have abundance to consider our estate, and to make for us some provision of money to keep soldiers and our company together. And herein yet again I cannot cease to move you. I can not well write to any other, because the action may seem to appertaine to my own country onlie. But because I trust ye suspect me not of avarice, I am bold to say to you that if we perish in this our enterprise, the limits of London will be straiter than they are now within few years. Many things I have which I would have required for myself, namely Calvin on Isaiah, and his Institutions revised. But common troubles cause me to neglect all private business. If ye can find the means to send me the books before written, or any other that be new and profitable, I will provide that ye shall receive the prices upon your advertisement. My wife saluteth you. Salute all faithfull heartilie in my name, especiallie those of familiar acquaintance, of whom I crave pardon that I write not, being not so quiet as ye would wish. My onlie comfort is that our troubles shall pass sooner, peradventure, than our enemies look. Grace be with you. From St Andrews, in haste, the 18th November, 1559. Yours known,

John Knox.

Mr Gudeman is in the west country in Ayr, who willed me to salute you in his name as oft as I wrote you.

* * * * *

Nº IX. [Cald. I. 524.]

To the same. (See vol. i. 315.)

We shall meet when death shall not dissever.

Two letters I have received from you, dear sister, both almost at one time, the one is dated at London the 28th of November, the other of the same place the 2d of December. The letter of the last date I first read, which made mention of your trouble be reason of a suddan fire in a lodging near to you; that you had sought all means for our support, as well of those of high as of low degree; but that it was not needfull that any thing should be sent unto us, because it was supposed that the highest would support us; and {392} last, that ye had not received the answer of your doubts. In your other letters, after your most comfortable discourse of God’s providence for his people in their greatest necessitie, ye godlie and trulie conclude that neither could their unworthiness, neither yet their want of things judged necessarie for their preservation, stop his majestie’s mercie from them. Thereafter ye will me to avoid danger, and rather to fight by prayer in some place removed from danger than expose my self to the hazard of battell, and so ye conclude by praising God’s mercie as did Jeremy in his greatest anguish, &c.

What support should come to us be consent of counsell and authoritie I am uncertain. But suppose it shall be greater than yet is bruted, that ought not to stay the liberall hands of the godlie to support us privatelie. For the public support of an army shall not make such as now be superexpended able to serve without private support. I will make the matter more plain be one example. I know one man that since the 10th of May hath spent in this action thirteen thousand crowns of the summe [sonne], besydes his victuals and other fruits of the ground. His treasure being now consumed, he cannot, without support, susteane the number which before he brought to the field. If he and such others that are in lyke condition with him shall be absent, or yet if numbers shall decay, our enemies shall seem to prevail in the field, and therfor desired I some collection to be made, to the end that the present necessitie of some might have been relieved. If the matter pertained not to my native country, I would be more vehement in persuasion, but God shall support even how, when, and by whom it shall please his blessed majestie. Sorry I am that ye have not received my answer unto your doubts, not so much that I think that ye greatlie need them, as that I would not put you in suspicion that I contemned your requests. The rest of my wife hath been so unrestful since her arrival here, that scarcelie could she tell upon the morrow what she wrote at night. She cannot find my first extract. And therfor, if any scruple remaine in your conscience, put pen again to paper, and look for ane answer, as God shall give opportunitie. God make yourself participant of the same comfort which you wrote unto me: and in very deed, dear sister, I have no less {393} need of comfort, notwithstanding that I am not altogether ignorant, than hath the bound man to be fed, albeit in store he hath great substance. I have read the cares and tentations of Moses, and sometymes I have supposed myself to be well practised in such dangerous battells. But, alace! I now perceive that all my practice before was but mere speculation, for one day of troubles since my last arrival in Scotland hath more pierced my heart than all the torments of the galleys did the space of 19 months. For that torment, for the most part, did touch the bodie, but this pierceth the soul and inward affections. Then was I assuredlie persuaded that I should not die untill I had preached Christ Jesus even where I now am, and yet having now my heart’s desyre, I am nothing satisfied, neither yet rejoice. My God remove my unthankfulness. From Sanct Andrews, the last of December 1559.

Yours known in Christ,

John Knox.

* * * * *

Nº X. [Cald. I. 533.]

To the same. (See vol. i. 317.)

The eternal our God shall shortly put an end to all our troubles.

Lest that sinister rumours should trouble you above measure, dear sister, I can not but certify you of our estate as often as convenient messengers occur. The French, as before I wrote unto you, have pursued us with great furie, but God hath so bridled them, that since the 5th day when they put to flight the men of Kinghorn, Kircaldy, and Dysart, they have had of us (all praise be to our God) no advantage. They lost in a morning a lieutenant, the boldest of their company, and fourty of their bravest soldiers, diverse of them having been taken and diverse slain in skirmishing. They have done greatest harm to such as did best entertain them; for from them they have taken sheep, horse, and plenishing. Our friends, and foes to them, did continually remove from their way all moveables that to them appertained. They have casten to the ground the laird of Grange’s principal house, called the Grange, and {394} have spoiled his other places. God will recompense him, I doubt not, for in this cause, and since the beginning of this last trouble especially, he hath behaved himself so boldly as never man of our realm hath deserved more praise. He hath been in many dangers, and yet God hath delivered him above mens expectations. He was shot at Lundie, right under the left pape, thorrow the jacket, doublet, and shirt, and the bullet did stick in one of his ribs. Mr Whitelaw hath gotten a fall, by which he is unable to bear arms. But God be praised both their lives be saved. I remained all this time in St Andrews with sorrowful heart, and yet as God did minister his spirit comforting the afflicted, who, albeit they quaked for a time, yet do now praise God who suddenly averted from them that terrible plague devised for them by the ungodly. The French men approached, within 6 miles, yet at the sight of certain of your ships, they retired more in one day than they advanced in ten. We have had wonderful experience of God’s merciful providence, and for my own part I were more than unthankful if I should not confess that God hath heard the sobs of my wretched heart, and hath not deceived me of that little spark of hope which his holy spirit did kindle and foster in my heart. God give me grace to acknowledge his benefit received, and to make such fruit of it as becometh his servant. If ye can find a messenger, I heartily pray you to send me the books for which I wrote before. I must be bold over your liberality not only in that, but in greater things as I shall need. Please you cause this other letter inclosed be surely conveyed to Miles Coverdale. Salute all faithful acquaintance, Mr Hickman and his bedfellow, your husband, Mr Michael and his spouse as unacquainted, especially remembered. I know not what of our brethren at Geneva be with you. But to such as be there, I beseech you to say, that I think that I myself do now find the truth of that which oft I have said in their audience, to wit, that after our departure from Geneva should our dolour beginne. But my good hope is in God that it shall end to his glory and our comfort. Rest in Christ Jesus. From Sanct Andrews, the 4th of February 1559.

Your brother.

John Knox.

* * * * *

{395}
Nº XI. [Cald. II. 89.]

John Knox to Mr John Wood, Secretary to the Regent.
14th Feb. 1568.

My purpose, beloved in the Lord, concerning that which oft and now last ye crave, I wrote to you before, from which I can not be moved, and, therefore, of my friends I will ask pardon, howbeit on that one head I play the churle, retaining to myself that which will rather hurt me than profit them, during my days, which I hope in God shall not be long, and then it shall be in the opinion of others whether it shall be suppressed, or come to light.[358] God for his great mercies sake put such end to the troubles of France, as the purity of his evangell may have free passage within that realme; and idolatry, with the maintainers of the same, may once be overthrown by order of justice, or other ways as his godly wisdom hath appointed. In my opinion England and Scotland have both no less cause to fear than the faithful in France, for what they suffer in present action is laid up in store, let us be assured, for both countries. The ground of my assurance is not the determination of the council of Trent, for that decree is but the utterance of their own malice; but the justice of God is my assurance, for it cannot spare to punish all realmes and nations that is or shall be like to Jerusalem, against whose iniquity God long cried be his servants the prophets, but found no repentance. The truth of God hath been now of some years manifested to both, but what obedience, the words, works, and behaviour of men give sufficient testimony. God grant Mr Gudman a prosperous and happy success in the acceptation of his charge, and in all his other enterprises to God’s glory and the comfort of his kirk; and so will I the more patiently bear his absence, weaning myself from all comfort that I looked to have received be his presence and familiarity. Because I have the testimony of a good conscience, that in writing of that treatise, against which so many worldly men have stormed, and yet storm, I neither sought {396} myself nor worldly promotion, and because as yet I have neither heard nor seen law nor scripture to overthrow my ground,[359] I may appeal to a more indifferent judge than Dr Jewell. I would most gladly pass through the course that God hath appointed to my labours, in meditation with my God, and giving thanks to his holy name, for that it hath pleased his mercy to make me not a lord bishop, but a painful preacher of his blessed evangell, in the function whereof it hath pleased his majesty for Christ his son’s sake to deliver me from the contradiction of moe enemies than one or two, which maketh me the more slow and less careful to revenge be word or writ whatever injury hath been done against me in my own particular. But if that men will not cease to impugne the truth, the faithfull will pardon me if I offend such as for pleasure of flesh fear not to offend God. The defence and maintenance of superstitious trifles produced never better fruit in the end than I perceive is budding amongst you, schisme, which no doubt is a forerunner of greater desolation, unless there be speedy repentance.――[_Then follows what has been already quoted in_ vol. ii. p. 162.]――The faithfull of your acquaintance here salute you. The grace of the Lord rest with you.

* * * * *

Nº XII. [Cald. II. 107.]