The Works of John Knox Volume I Part 14

and be the flatterie of ane mensworne apostate, that, under pretence of his furth geving, maikis us to understand, that he is ane preachear of the Evangell, and tharewith rases schismes and divisionis in the haill Kirk of G.o.d; and be our mantenance and defence, wald infect this countrey with heresye; alledgeand that to be Scripture, whilk thir many yearis bygane, hes bein condemned as heresye be the Generall Counsallis and haill estate of Christiane people.

ANSURE.--The G.o.d that creatted heavin and earth, and all that thairin is, preserve me fra seduceing; and I dread otheris many under the cullour of G.o.dlynes ar seduceid, and thinkis that thei do G.o.d a pleasur, when thei persecute ane of thame that professes his name. What that man is of the law we know nott: we hear nane of his flatterie: his mensworne aith of apostasie is ignorant to us. But yf he had maid ane unlefull aith, contrair G.o.ddis command, it war bettir to violate it then to observe it. He preaches nathing to us but the Evangell. Giff he wald otherwiese do, we wold nott beleve him, nor yitt ane angell of heavin. We hear him sawe na schismes nor divisiones, but sic as may stand with G.o.ddis word, whilk we shall caus him confesse in presence of your Lordschip and the Clargie, when ye requyre us thairto. And as to it that hes bein condempned be the Generall Counsallis, we traist ye knaw weall that all the Generall Counsalles hes bein at diversitie amanges thame selfis, and never twa of thame universallie aggreing in all pointis, in samekle as thei ar of men. But the Spreit of veritie that bearis testimony of our Lord Jesus hes nott, nether can not, err; "for heavin and earth shall perishe or ane jote of it perishe." By this, my Lord, nether teaches he, nether will we accept of him, but that whilk aggreis with G.o.ddis synceir word, sett furth be Patriarkis, Prophetis, Apostles, and Evangelistis, left to our salvatioun in his expresse word. And swa, my Lord, to condempne the doctrin not examinat is not requyred; for when your Lordschip plea.s.sis to hear the confessioun of that manis faith, the maner of his doctrin, which aggreis with the Evangell of Jesus Christ, I will caus him to a.s.sist to judgement, and shalbe present thairat with G.o.ddis pleasur, that he may rander recknyng of his beleve and our doctrin, to the superiour-poweris, according to the prescriptioun of that blood of the eternall Testament, seilled be the immaculate Lambe, to whome, with the Father, and the Holy Spreit, be all honour and glorie, for ever and ever. Amen.

4. The Ferd Article puttis me in remembrance, how dangerous it is, gif the authoritie wald putt at me and my House, according to civile and cannon lawes, and our awin munic.i.p.ale lawis of this Realme, and how it appeareth to the decay of our house.

ANSURE.--All lawis ar (or at the least should be) subject to G.o.ddis law, whilk law should be first placed and planted in everie manes hearte; it should have na impediment: men should not abrogat it for the defence and upsetting of thare awin advantage. Gif it wald please Authorities to put at our housse, for confessing of G.o.ddis word, or for mantenance of his law, G.o.d is mychtie yneuch in his awin caus: He should be rather obeyed nor man. I will serve my Princess with bodye, harte, goodis, strenth, and all that is in my power, except that whilk is G.o.ddis dewitie, quhilk I will reserve to him self alone: That is, to wirschipe him in trewth and veritie, and als near as I can, conforme to his prescrived worde, to his awin honour and obedience of my Princess.

5. The Fyft Article puttis me in remembrance how wa your Lordschip wald be to hear, see, or know any displeasur that mycht come to me, my sone, or any of my house, and speciallie in my tyme and dayis, and als to hear the great and evill bruyte of me that should now in my aige in a maner begyn to warie fra[719] my faith, and to be altered thairin, when the tyme is, that I should be maist suir and firme thairin.

ANSURE.--Youre Lordschippis gud will is ever maid manifest to me in all your Articles, that wald not hear, see, or knaw my displeasur, for the quhilkis I am bound to rander your Lordschip thankis, and shall do the samyn a.s.suredly. But as for wavering in my faith, G.o.d forbyd that I should sa do; for I beleve in G.o.d the Father, Almyghtie maikar of heavin and earth, and in Jesus Christ his onlie Sone our Salveour. My Lord, I vary not in my faith; bot I praise G.o.d that of his goodnes now in my latter dayis hes of his infinit mercy oppynned his bosome of grace to me, to acknawledge him the Eternall Wisedome, his Sone Jesus Christ, my omnisufficient satisfactioun to refuise all maner of idolatrie, superst.i.tioun, and ignorance, whairwyth I haif bein blynded in tymes bygane, and now belevis that G.o.d wilbe mercyfull to me, for now he hes declared his blessed will clearlie to me, befoir my departing of this transitorie lyiff.

6. The s.e.xt Article declaired that thare ar delationis of syndrie pointis of heresye upoun that man, called Dowglas or Grant, whilk lyes to your charge and conscience to putt remeady to, or ellis that all the pestilentiouse doctrin he sawis, and all whome he corruptes with his seid, wilbe requyred at your handis, and all whome he drawes fra your Christiane faith; and yf ye should thole him, that ye wilbe accused for all thame whome he infectes with heresey; and tharefoir to regard your Lordschippis honour and conscience heirintill.

ANSURE.--What is his surname I knaw nott, but he calles him self Dowglas;[720] for I know nother his father nor his mother. I have heard him teache na Articles of heresye; bot that quhilk aggreis with G.o.ddis word; for I wold manteane na man in heresey or errour.

Your Lordschip regardis your conscience in the punishement thairof.

I pray G.o.d that ye sua do, and examyn weall your conscience. He preaches aganis idolatrie: I remit to your Lordschippis conscience yf it be heresye or not. He preaches aganis adulterie and fornicatioun: I referr that to your Lordschippis conscience. He preaches aganis hypocrisye: I referr that to your Lordschippis conscience. He preaches aganis all maner of abuses and corruptioun of Christes synceir religioun: I refer that to your Lordschippis conscience. My Lord, I exhorte yow, in Christis name, to wey all thir effaris in your conscience,[721] and considder yf it be your dewitie also, not only to thole this, but in lyk maner to do the same. This is all, my Lord, that I varye in my aige, and na uther thing, but that I knew nott befoir these offenses to be abhominable to G.o.d, and now knowing his will be manifestatioun of his word, abhorres thame.

7. The Sevint Article desyres me to way thir materis in maist hartlie maner, and to tack thame in best parte, for the weall of bayth our consciences, my Hous, freindis, and servandis, and to put sic ane man out of my c.u.mpany, for feir of the c.u.mmer and bruyt that should follow thairupoun, be rea.s.son he is dilated of sindry hereseyis: and that your Lordschip wald be sory to hear ony of our servandis delated or bruited for sic caussis, or for halding of any sic men; and that your Lordschip wald understand my ansuer hearintill, or ony summondis pa.s.sed thairupoun.

ANSURE.--I thank your Lordschip greatlie that ye ar so solist for the weall of me and my House, and is sa humane as to maik me the advertisment befoir ye have summoned, of your awin good will and benevolence; and hes weyed thir materis, als heychtlie as my judgement can serve me, bayth for your Lordschippis honour and myn.

And when I have rea.s.soned all that I can do with my self in it, I think it ay best to serve G.o.d, and obey his manifest word, and nott be obstinat in his contrarie: syne to give thare dew obedience to our Princes, rewllaris, and magistratis, and to hear the voce of G.o.ddis propheittis, declairing his good promisses to thame that reapentis, and threatnyng to obstinat wicked doaris, everlesting destructioun. Your Lordschip knawis weall the man: he hes spoking with your Lordschip: I thought yow content with him. I heard na occasioun of offence in him. I can nott weall want him, or some preachar. I can nott put away sic ane man, without I knew him ane offendar, as I know nott; for I hear nothing of him, but sic as your Lordschippis self heard of him, and sick as he yitt will professe in your presence, whenever your Lordschip requires. Sic ane man that is readdy to a.s.sist him self to judgement, should not be expelled without cognitioun of the cause; for lyik as I answered befoir in ane other Article, when your Lordschip plea.s.sis that all the spirituall and temporall men of estaite in Scotland beis convened, I shall caus him render ane accompt of his beleve and doctrin in your presences: Then gif he deserves punishment and correctioun, lett him so suffer; give he be found faythfull, lett him leve in his faith.

8. The Aucht Article proponis to me, that your Lordschip wald tack the laubour to gett me a man to instruct me in your Catholick faith, and to be my preachear, for whais doctrine ye wald lay your saule, that he wald teach nathing but trewly conforme to your faith.

ANSURE.--G.o.d Almychtie send us many of that sorte, that will preache trewlie, and nathing but ane Catholik universall Christiane faith; and we Heland rud people hes mister of thame. And yf your Lordschip wald gett and provid me sic a man, I should provid him a corporall leving, as to my self, with great thankis to your Lordschip; for trewly, I and many ma hes great myster of sick men.

And becaus I am able to susteane ma nor ane of thame, I will requeist your Lordschip earnestlie to provid me sic a man as yo wrait; "for the harvist is great, and thare ar few lauboraris."

9. The last and Nynt Article puttis me in remembrance, to considder what murmour your Lordschip thollis, and great bruyt, at many manis handis, bayth Spirituall and Temporall, and at the Quenis Grace hand, and utheris weall gevin people, for nott putting of ordour to thir effaris; and that your Lordschip hes absteaned fra executioun heirof, for luif of my house and posteritie, to the effect that my self should remaid it, for feir of the dishonour mycht come upoun us bayth for the same; whilk beand remeaded, mycht bring us out of all danger.

ANSURE.--My Lord, I knaw weall what murmur and indignatioun your Lordschip thoillis at ennemies handis of all estaitis, for non-persewing of pure sempill Christianes; and I know, that gif your Lordschip wald use thare counsall, that wald be blud-schedding and burnyng of pure men, to maik your Lordschip serve thare wicked appet.i.tes. Yit your Lordschip knawis your awin dewitie, and should not feare the danger of men, as of him whom ye professe. And verrely, my Lord, thare is nathing that may be to your Lordschippis releaf in this behalf, bot I will use your Lordschippis counsall thairintill, and further the samyn, G.o.ddis honour being first provided, and the treuth of his eternall word having libertie. And to absteane for my luif fra persuyt, as your Lordschip hes signified, I am addetted to your Lordschip, as I have writtin diverse tymes befoir. But thare is ane above, for whais fear ye man absteane fra blude-schedding, or ellis, my Lord, knok on your conscience. Last of all, your Lordschip please to considder, how desyrous some ar to have sedition amongis freindis; how mychtie the Devill is to saw discord; how that mony wald desyre na better game but to hunt us at uther. I pray your Lordschip begyle thame: we will aggree upoun all purpose, with G.o.ddis pleasur, standing to his honour. Thare ar diverse Houssis in Scotland by us, that professe the same G.o.d secreatly. Thei desyre but that ye begyn the bargane at us; and when it begynnis at us, G.o.d knawis the end thairof, and wha sall byd the nixt putt. My Lord, considder this: mak na preparative of us. Lett nott the vane exhortatioun of thame that regardis litill of the weall and strenth of bayth our Houssis, sture up your Lordschip, as thei wald to do aganis G.o.d, your awin conscience, and the weall of your posteritie for ever. And thairfoir now in the end, I pray your Lordschip, wey thir thingis wysely; and gif ye do utherwyise, G.o.d is G.o.d, wes, and shalbe G.o.d, when all is wrocht that man can wirk.

This ansuer receaved, the Bischope and his complices fand thame selfis somewhat disapointed; for the Bischoppes looked for nothing less then for such ansueris frome the ERLE OF ERGILE; and thairfoir thei maid thame for thare extreame defence; that is, to corrupt and by buddis to styre up the Quein Regent in our contrare; as in the Secound Booke we shall more plainly heare.

Schorte after this, G.o.d called to his mercy the said Erle of Ergyle from the miseries of this lyef;[722] whareof the Bischoppis war glaid; for thei thowght that thare great ennemye was takin out of the way: but G.o.d disapointed thame. For as the said Erle departed most constant in the trew faith of Jesus Christ, with a plane renunciatioun of all impietie, superst.i.tioun, and idolatrie; so left he it to his Sone in his Testament, "That he should study to set fordwarte the publict and trew preaching of the Evangell of Jesus Christ, and to suppress all superst.i.tioun and idolatrie, to the uttermost of his power." In which poynt small falt can be found with him[723] to this day. G.o.d be mercifull to his other offensses. Amen. [SN: 10 MAIJ, ANNO 1566.[724]]

---------------------------------- [725]

The Bischoppis continewed in thare Provinciall Counsall[726] evin unto that day that JOHNE KNOX arryved in Scotland.[727] And that thei mycht geve some schaw to the People that thei mynded Reformatioun, thei spa.r.s.ed abrod a rumor thairof, and sett furth somewhat in print, which of the People was called "The Twa-penny Fayth."[728]

1. Amonges thare Actes, thare was much ado for cappes, schavin crounes, tippettis, long gounes, and such other trifilles.

2. _Item_, That nane should enjoy office or benefice ecclesiasticall, except a Preast.

[SN: BROTHERLIE CHARITIE.]

3. _Item_, That na Kirk-man should nuriss his awin barnes in his awin c.u.mpanye: but that everie one should hold the childrein of otheris.

4. That none should putt his awin sone in his awin benefice.

5. That yf any war found in open adultery, for the first falt, he should lose the thrid of his benefice; for the secound cryme, the half; and for the thrid, the hole benefice.

But hearfra appelled the Bischope of Murray,[729] and otheris Prelattis, saying, "That thei wold abyd at the Cannoun law." And so mycht thei weall yneuch do, so long as thei remaned interpretouris, dispensatouris, maikaris, and disannullaris of that law. But lett the same law have the trew interpretatioun and just executioun, and the Devill shall als schone be provin a trew and obedient servand unto G.o.d, as any of that sorte shalbe provin a Bischope, or yit to have any just authoritie within the Church of Christ Jesus. But we returne to oure Historye.

[SN: THE QUEIN REGENT HIR PRACTISES.]

The persecutioun was decreid, asweall by the Quein Regent as by the Prelattis; but thare rested a point, which the Quein Regent and France had nott at that tyme obteaned; to witt, That the Croune Matrimoniall should be granted to Frances, husband to our Soverane, and so should France and Scotland be but one kingdome, the subjectes of boyth realmes to have equall libertie, Scotismen in France, and French men in Scotland. The glister of the proffeit that was judged heirof to have ensewed to Scotishmen at the first sight, blynded many menis eyis. But a small wynd caused that myst suddantlye to vaniss away; for the greatast offices and benefices within the Realme war appointed for French men.

Monsieur Ruby[730] keapt the Great Seall. Vielmort was Comptrollar.[731] Melrose and Kelso[732] should have bein a Commend to the poore Cardinall of Lorane. The fredomes of Scotish merchantis war restreaned in Rowan, and thei compelled to pay toll and taxationis otheris then thare ancient liberties did bear. To bring this head to pa.s.s, to witt, to gett the Matrimoniall Croune, the Quein Regent left no point of the compas unsailled. With the Bischoppis and Preastis, sche practised on this maner: "Ye may clearlie see, that I can not do what I wald within this Realme; for these heretickis and confidderatis of England ar so band togitther, that thei stop all good ordour. b.u.t.t will ye be favorable unto me in this suyt of the Matrimoniall Croune to be granted to my Dowghtaris housband, then shall ye see how I shall handill these heretickis and tratouris or it be long." And in verray dead, in these hir promessis, sche ment no deceat in that behalf. Unto the Protestantis she said, "I am nott unmyndfull how oft ye have suyted me for Reformatioun in religioun, and glaidly wald I consent thairunto; but ye see the power and craft of the Bischop of Sanctandrois, togetther with the power of the Duck, and of the Kirkmen, ever to be bent against me in all my proceadingis: So that I may do nothing, onless the full authoritie of this Realme be devolved to the King of France, which can nott be b.u.t.t by donatioun of the Croune Matrimoniall; which thing yf ye will bring to pa.s.se, then devise ye what ye please in materis of religioun, and thei shalbe granted."

Wyth this commission and credytt was Lord James, then Priour of Sanctandrois, direct to the Erle of Ergyle, with mo other promessis then we list to reherse. By such dissimulatioun to those that war sempill and trew of harte, inflambed sche thame to be more fervent in hir pet.i.tioun, then hir self appeared to be. And so at the Parliament, haldin at Edinburght in the moneth of October,[733] the yeir of G.o.d 1558, it was clearlie voted, no man reclamyng, (except the Duck[734] for his entress;[735]) and yitt for it thare was no better law produced, except that thare was ane solempned Messe appointed for that purpose in the Pontificall.

This head obteaned, whaireat France and sche princ.i.p.allie schote, what faith sche keapt unto the Protestantis, in this our Secound Book shalbe declared: In the begynnyng whairof, we man more amplie reherse some thingis, that in this our First ar summarly tweiched.

THE END OF THE FIRST BOOK.

+Telos+

THE SECOUND BOOK OF THE HISTORYE OF THINGIS DONE IN SCOTLAND, IN THE REFORMATIOUN OF RELIGIOUN, BEGYNNYNG IN THE YEAR OF G.o.d J^M. V^C. FYFTY AUCHT.

Oure purpose was to have maid the begynnyng of our Historie from the thingis that war done from the year of G.o.d J^m. V^c. fyfty aucht yearis, till the Reformatioun of Religioun, which of G.o.ddis mercy we anes possessed;[736] and yitt, in doctrin and in the rycht use of administratioun of Sacramentis, do possesse. But becaus diverse of the G.o.dlie, (as befoir is said,) earnestlye requyred, that such Personis as G.o.d raised up in the myddis of darknes, to oppone thame selfis to the same, should nott be omitted; we obeyed thare requeast, and have maid a schorte rehersall of all such materis as concerne Religion, frome the death of that notable servand of G.o.d, Maister Patrik Hammyltoun, unto the foirsaid year, when that it pleased G.o.d to look upoun us more mercyfullie then we deserved, and to geve unto us greattar boldness and better (albeit not without hasard and truble) successe in all our interprises then we looked for, as the trew Narratioun of this Secound Book shall witness: The Preface whareof followis.

PREFATIO.

Least that Sathan by our long silence shall tak occasioun to blaspheym, and to sklander us THE PROTESTANTIS OF THE REALME OF SCOTLAND, as that our fact tendit rather to seditioun and rebellioun, then to reformatioun of maners and abuses in Religioun; we have thocht expedient, so trewlie and brievlie as we can, to committ to writting the causes moving us, (us, we say, are great parte of the n.o.bilitie and Baronis of the Realme,) to tak the sweard of just defence against those that most injustly seak our destructioun. And in this our Confessioun we shall faithfullie declair, what moved us to putt our handis to the Reformatioun of Religioun; how we have proceaded in the same; what we have asked, and what presentlie we requyre of the sacrat authoritie; to the end, that our caus being knawen, alsweall our ennemeis as our brethren in all Realmes may understand how falslie we ar accused of tumult and rebellioun, and how unjustlie we ar persecuted by France and by thare factioun: as also, that our brethren, naturall Scottismen, of what religioun so evir thei be, may have occasioun to examinat thame selfis, yf thei may with salf conscience oppone themselfes to us, who seak nothing bot Christ Jesus his glorious Evangell to be preached, his holy Sacramentis to be trewlie ministrat, superst.i.tioun, tyrannye, and idolatrie to be suppressed in this Realme; and, finallie, the libertie of this our native countrie to remane free from the bondage and tyranny of strangeris.

Whill that the QUEIN REGENT practised with the Prelattis, how that Christ Jesus his blessed Evangell mycht utterlie be suppressed within Scotland, G.o.d so blessed the laubouris of his weak servandis, that na small parte of the Baronis of this Realme begane to abhorre the tyranny of the Bischoppes: G.o.d did so oppin thare eyis by the light of his woord, that thei could clearelie decerne betuix idolatrie and the trew honoring of G.o.d. [SN: THE FIRST DOUBTE.] Yea, men almost universallie begane to dowbt whetther that thei myght, (G.o.d nott offended,) give thare bodelye presence to the Messe, or yitt offer thare childrein to the Papisticall Baptisme. To the which dowbtes, when the most G.o.dlie and the most learned in Europe had answered, both by word and writt, affirmyng, [SN: THE SECOUND.] "That neather of both we mycht do, without the extreame perrell of our saulles," we began to be more trubled; for then also began men of estimatioun, and that bare rewill amanges us, to examinat thame selfis concernyng thare dewities, alsweall towardis Reformatioun of Religioun, as towardis the just defence of thare brethren most cruelly persecuted. And so begane diverse Questionis to be moved, to witt, "Yf that with salf conscience such as war Judgeis, Lordis, and rewlaris of the people, mycht serve the uppare powers in maynteanyng idolatrie, in persecuting thare brethrein, and in suppressing Christes trewth?" Or, "Whitther thei, to whome G.o.d in some caisses had committed the sweard of justice, mycht suffer the bloode of thare brethrein to be sched in thare presence, without any declaratioun that such tyrannye displeased thame?" [SN: SCRIPTURIS ANSWERING THE DOUBTIS.] By the plane Scriptures it was found, "That a lyvelie faith requyred a plane confessioun, when Christes trewth is oppugned; that not only ar thei gyltie that do evill, bot also thei that a.s.sent to evill."

And plane it is, that thei a.s.sent to evill, who seing iniquitie openly committed, by thare silence seame to justifie and allow whatsoever is done.

These thingis being resolved, and sufficientlie provin by evident Scriptures of G.o.d, we began everie man to look more diligentlie to his salvatioun: for the idolatrie and tyranny of the clargie, (called the Churchmen,) was and is so manifest, that whosoever doth deny it, declair him self ignorant of G.o.d, and ennemy to Christ Jesus. We thairfore, with humbill confessioun of our formar offenses, with fasting and supplicatioun unto G.o.d, begane to seak some remeady in sa present a danger. And first, it was concluded, "That the Brethren in everie toune at certane tymes should a.s.semble togidder, to Commoun Prayeris, to Exercise and Reading of the Scripturis, till it should please G.o.d to give the sermone of Exhortatioun to some, for conforte and instructioun of the rest."

And this our weak begynnyng G.o.d did so bless, that within few monethis the hartes of many war so strenthned, that we sought to have the face of a Church amanges us, and open crymes to be punished without respect of persone. And for that purpose, by commoun electioun, war eldaris appointed, to whome the hole brethren promissed obedience: for at that tyme we had na publict ministeris of the worde; onlie did certane zelous men, (amonges whome war the Lard of Dun, David Forress, Maister Robert Lokharte, Maister Robert Hammylton, Williame Harlay,[737] and otheris,[738]) exhorte thare brethrein, according to the giftes and graces granted unto thame. [SN: THIS WAS CALLED THE PREVYE KIRK.] Bot schort after did G.o.d stirre up his servand, Paule Methven,[739] (his latter fall[740] aught not to deface the work of G.o.d in him,) who in boldnes of spreit begane opinlie to preache Christ Jesus, in Dundie, in diverse partes of Anguss, and in Fyffe; and so did G.o.d work with him, that many began opinly to abrenunce thare ald idolatrie, and to submitt thame selfis to Christ Jesus, and unto his blessed ordinances; insomuch that the toune of Dundee began to erect the face of a publict churche Reformed, in the which the Worde was openlie preached, and Christis Sacramentcs trewlie ministrat.

In this meantyme did G.o.d send to us our deare brother, Johne Willock,[741] ane man G.o.dly, learned, and grave, who, after his schorte abode at Dundie, repared to Edinburgh, and thare (notwithstanding his long and dangerous seiknes) did so encorage the brethren by G.o.dly exhortationis, that we began to deliberat upoun some publict Reformatioun; for the corruptioun in religioun was such, that with salf conscience we could na langar susteane it. Yitt becaus we wold attempt nothing without the knowledge of the sacrate authoritie,[742] with one consent, after the deliberatioun of many dayes, it was concluded, that by our publict and commoun Supplicatioun, we should attempt the favouris, supporte, and a.s.sistance of the Quein then Regent, to a G.o.dly Reformatioun. [SN: THE LARD OF CALDAR ELDAR.] And for that purpoise, after we had drawin our oraisoun and pet.i.tionis, as followeth, we appointed from amanges us a man whose age and yearis deserved reverence, whose honestie and wirschip mycht have craved audience of ony magistrate on earth, and whose faithfull service to the authoritie at all tymes had bein suche, that in him culd fall no suspitioun of unlawfull disobedience. This Oratour was that auncient and honorable father, Schir James Sandelandes of Calder, knycht,[743] to whome we geve commissioun and power in all our names then present, befoir the Quein Regent thus to speak:--