Knox to IMrs. Anna Lock
LETTERS, ETC.
1502. tayningo xx^'^iij [83] Articles, requieringe tliem to be answered, wheriii bothe Mr. Knox, and tlie nioste parte of the noblemen of Scotlande, ar accused of sedition, murder, and treason
At Edinbourge, 28th Februarie, 1561 -[2].
Thomas Eandolphe.
LXV.
Knox to IMrs. Anna Lock.
Our estate heere is trublesome.
God hath further humbled me since that day which men call Good Fryday, than ever I have beene in my life, in my bussines that God putt in my hands.
And least that the varietie of brutes^ sould trouble you, this is the truthe :
The great inimitie contracted betweene the Erie of Arran and the Erie Bothwell,^ in the time of our former truble, was sought of manie to have beene removed ; yea, the Queen's Grace did travell in the same, and yit small comfort was espied to either of the parties.
For, albeit the law of oblivion tooke away the frowning countenance for a season, yit did nather partie trust other, nather yit was that appearing, that suclie constraint freindship sould long continue.
Men zealous in religion, and having come to a commoun quietnes, did earnestlie travell with me, that I sould not spaire my labours to appease so great a controversie.
1 did long refuse, but in the ejid I was overcome, thinking that by their familiaritie, the kirk of God within this realme sould have receaved no small benefite.
God did so blesse that interprise, that the like hath seldome appeared in the eyes of men : for when the most part of the friends, as weill of the offender, as of the offended, were utterlie despaired of anie comfort, by reason of extremitie that appeared in the Erie of Arran, his heart was so mollified, that he receaved the Erie Bothwell with lesse satisfaction than himself wold '
Brutes, reports. vol. ii. p.
322-329.
Calderwooil's Ilis- ' Sec the account given by Kuox, tory, vol. ii. p. 17't 1711.
1562.
KNOX TO MRS. ANNA LOCK.
have offered, yea, without anie kind of ceremouie, other than the ryding to the loodging, where the two principalis mett, in the middest of the Parliament, and after few words, embraced otlier, and commanded all their friends to doe the same.
I was present, and spake, as God gave utterance for the time.
Bot, alas ! my expectation was suddanlie frustrate ; for the secund day after (as the Erie of Arran affirmeth), the Erie of Bothwell discovered to him the secreit of his heart, which was, to slay Lord James, Erie of Marr, Secretarie Lething-ton, and whosoever had credite of the Queen's Grace of that sect, and to tak possession of her Grace's bodie, for the behove of the Erie of Arran.
This will not I afiirme, for all the world, to have beene determined, or yit spoken of the Erie Bothwell.
But the Erie of Arran hath both written and spoken to moe, alace ! than to one or two.
And heirof springeth our present truble, but greater appearing to follow, for suspicion once kindled, is not easie to be quenched.
Edinburgh, Gth of May 1562.
LXVI.
Extracts, PwVndolph to Sir William Cecill.
.... My other requeste procedethe from Mr. Knoxe, whoe nowe, as he sayth, is a sole man, by reason of the absence of his mother-in-lawe, Mestres Boes,^ whoe is willing to retorne agayne into thys countrie, yf she had the Queues Majesty's licence for herself, her man, and one mayde, with a passeporte for her iij horses, of the which two shall retorne
; and to take with her so myche moneye as she hathe of her owne, the some not excedinge one hondrethe pounds sterlinge.
Thys is hys humble sute unto your Honour, and that he trustethe shall not be denied unto hym, assuringe your honour that onlye thys is mente herem, that she maye be a I'eliefe uuto hym in the burdayne of howsehold and bringynge up of his chyldreii, hir dawter's soiines.
1 Mrs. Elizabeth Bowet^.
LETTERS, ETC.
1562.
In these two former cases, my Lord President was moved at hys beinge at Edinbourge, and maye yt please your Honour that Mr. Sommer maye put your Honour in remembrance hereof, unto whome I have wiytten to defraye such charge as appertaynethe ; and yf that maye stonde with my Soveregnes pleasure to grant these requestes, to sende bothe their licences unto me in Scotlande, with any other charge of their behaviour and usage, as well as of the Lard's sone in Engiande as Mestres Boes in Scotlande.
The triall that I have had of either makethe me the bolder to become the more erneste suter unto your honour in their behalfe.
Berwicke, August 4th [1562].
.... Mr. Knox within two dayes takethe hys progresse towardes the weste to visite the Churches, as far as hys langage wyll beare hym, and Mr. Goodman towardes the north, as farre as the Queue intendethe her jornaye.
At Edinbourge, the xth of Auguste 1562.
....
Since thys I have had dyvers purposes with maynie of the Noblemen here of the dangerous state that theie themselves stonde in, yf God sholde permytte those hys ennemies in France to have the upper hande whearby ther Sovereigne sholde be incouraged, and her power to put that in execution agaynste them the greater, which from the begynnynge both she and all hers have intendyd, which nowe most manifestlye apperethe ther, as theie them selves shall fynde shortlye after here.
Ther cane be nothynge said unto them, but theie themselves conceave myche more, theie see their owne men, and fynde no remedie to avoide the daynger; my thyuks also that theie rune hedlonge into the same, for nether is ther care taken nor conference had with anye, what may be done ether to the supporte of those that are nowe afflicted and travaile alone in Chryst's cawse, the over throwe of whome is the hazardinge of
1562.
RANDOLPH TO SIR WILLIAM CECILL.
the whole cawse, or, at the leaste, affliction to all those that knowe his worde, or consideration had by what meanes their Sovereigne niaye be allured to knowe her duetye, and to lyve in the feare of God : For thys cawse of late Mr. Knox, both privatelye and openlye, hathe bothe saide and wrytten hys mynde unto dyvers of the noblemen; for thys cawse he is presentlye in thys towne, and hathe framede a Supplication unto the Quene in the name of the whole Churche
; your honor shall know more herafter of that then presentlye I cane wryte; whear your honor lykethe none so well hys ernestnes, the self same is better approved of other then yt was wonte also to be.
I see not what th'one or th'other prevailethe.
Yt is here knowne that Monsieur de Vielleville is arrived; we stonde so well assured of the Quene's Majestic deliberate mynde not to see nor permj^te the ennemies of God, the cruell ministers of tlie Divle to have the government of the worlde, and to exercise their cont}Tiuall crueltye as hytherto theie have begone, that we neyther feare hys perswations, nor dowte anye thynge at all that he shalbe liable to alter that determinate and godlie purpose of our Sovereigne, to be all wayes and in all places the defence of Chryst's quarell and hys worde.
The brute is come unto thys Princesse eares, that some preparation | is a makinge in Englande to the supporte of the Protestantes. j The xvith of Auguste, at nyglite, 1562.
Mr. Knox, with the Superintendant of Lodian, is rydden towardes the weste, and Mr. Goodman with the Superintendant of Angus towardes the northe, to visit the Churches, and to reforme the abuses whear theie fynde reason.
I send your Honor herewith the coppie of the Supplication-"^ geven to the Quene by the Superintendantes and preachers.
The answer 1 This letter and Supplication are not vol. ii. p. 338) was not presented to tlie preserved in tlie State Paper OfEce.
As Queen for some time, this may have the Supplication in name of the General been the document to which Randolph Assembly in .June 1562 (see it printed, here refers ; see vol. ii. pp 344, 366.
LETTERS, ETC.
1562. thereunto is promised in wrytinge which is yet not come forthe, nor shall not in haste with her good wyll, thoughe ther be nothiuge ther that she thynketlie not but that obedient subjectes myghte, in humlile sorte, require of their princesse
sende your Honour here enclosed a lettre I receaved from Mr.
Knox ; what men these are that he wrytethe of I cane not yet come to knowledge, but have made as maynie meanes as I cane well.
I am assured that theie came in at the weste borders, suche as those are lyke to be maye worke myche mischief
Dyvers that here of them are greatlye offended with them.
And yf that myght stoude with my Sovereigne's pleasure, I dowte not but to fynde the meanes to have them faste inoughe ; it is trewe that Mr. Knox hatlie maynie tymes geven me warninge of practisers, but thys is the fyrste that ether he or anye man els culde assure me of, and yet dothe he wryte no more then your
Honour may fynde in this lettre.
At Okie Aberdyne, the laste of Auguste 1562.
.... The state of religion remaynethe as in my former lettres I have written, I never harde more erneste and vehement preachinge.
Of the Duke I here nothinge, but that he is quiet.
The Byshope of St. Andrewes and Bishope of Rosse are syke ; / maynie truste that theie wyll not escape thys wynter.
Mister • William Cranstons, that passed latlie by you, a great favorer of papystes, is happelie ded in thys mysclievous worlde.
The Abbotte of Corsragell and Maister Knox dyspute thys daye, but I knowe not what are their questions.^ I sende your Honor here with the last lettre that I receaved from Maister Knox, abowte two Engiishe men that I wrote unto your Honour that were with the said Abbot.
Theie arrived at the Weste Borders, as I am informed, from the Maister of Maxwell. Yf yowr Honor thynke yt worthie that anye thynge shalbe done agaynste them, maye yt please you that I maye knowe your Honour's advice.
Divers * Sec Knox's account of tLis Disputation at page 149, etc.
1562.
RANDOLPH TO SIR WILLIAM CECILL.
other tlier are here, as some for murther, some for theafte, that thys coiintrie wolde be quyte of, yf that theie were pursude.
I have farther to troble your Honor, onlie to let you understande that I have receaved your lettre of the 8th of thys instant, with Pigilion's^ lettres unto thys Queue, of whomther is here a brute that he was in daynger of roliljynge as he passed to Dover, but the greatest losse was of the Doctor's books, which hathe geven us better occasion to laughe then anye sorrowe wolde have byne taken for hym yf that he had broken hys necke.
Moste liumblie I tayke my leave.
Wrytten in haste, the 24th of September 1562, The Duke^ came unto thys towne upon Thuresdaye laste.
He broute with hym the Lord Gordon^ by commandement of the Quene ; upon Saterdaye he was committed unto the Castle.
Upon Sondaye, at nyght, the Duke supped with Mr. Knox, wher the Duke desyered that I sholde l3e.
Three speciall poyntes he hathe promised to performe to Mr. Knox before me ; th'one is ~r\ never to goe, for any respecte, from that that he hathe promised to be a professor of Chryste's worde and setter forth of the same to liys power ; the nexte, all wayes to sliewe hym self an , ^^ obbedyent subjecte to his Soveregne, as farre as in deutie and conscience he is bounde ; the tliyrde, never to alter from that promes he hathe made for the mayntenance of^i^'ace'aTrdliinytie betwene bothe the realmes.
I had of hym, bysydes thys, mayuie good wordes my self touchynge thys latter poynte.
I wyll beleeve them all as I see them tayke effecte, but truste that yt shall never lye in his worde alone.
Before the Parliment be appoynted, ther shalbe a convention at New Yeres tyde.
We are desyerus to hei^e farther of the succes of thynges in France before we.sommon our Parliment, les that we tyne our sillie ^ Or M. de Pinguillon, one of Queen He was tried and convicted of treason, Mary's household.
' in February following ; but his sentence ^ The Duke of Cbatteluerault. was not put into execution.
He died ^ George Lord Gordon, and fifth Earl in the year 1576.
See vol. ii. p. 360, of Huntley, was the Duke's son-in-law. and the footnote.
VOL. VI.
LETTERS, ETC.
1562. poore Messe agaynste our wylles At Edenbourge, the laste of November 1562.
....
]\Ir. Knox hathe oftayne tymes tolde me that lie is to blame that lie hathe not wrytten unto your Honour of longe tyme.
Of late he required me to convoie letters unto your Honour.
J[ knowe his good zeal and affection that he beareth to our nation.
I knowe also that his travaile and care is great to unite the hartes of the princes and people of these two realmes in perpetuall love and hartie kyndnes.
I knowe that he mystrustethe more in his owne Soveregnes parte then he dothe of ours, he hathe no hope (to use his owne ternies) that she wj]l ever come to God, or do good in the common welthe.
He is so full of mystrust in all her doynges, wordes, and sayengs, as thoughe he wer eyther of God's privie consell, that knowe liowe he had determined of her from the begynynge, or that he knewe the secretes of her liarte so well, that nether she dyd or cidde have for ever one good thought of God or of his trewe religion.
Of these matters we commun ofte :
I yelde as myclie as in conscience I maye unto hym, thoughe we in some tliyngs dyffer in judgement, his feare is, that iiewe forayners be brought into this realme.
I do feare and dowte the same, yet I see no lykelyhoode, nor can gyve no reason wliye, more then he, whome she shall marrie ; I can not thyiik nor here of none that goo about her.
Those that tawlke with me of Spayne can never mayke that synk into my heade ; for the Sweden, she saythe her self she will not ; for other farther of, theie are lyke to tayke great paynes for lyttle proffit.
So that by marriage, I se not what number shall come that shall possesse thys realme agayne as before, or hable to mayke partie agaynste so maynie confirmyd Protestaiites as I trust are nowe in thys realme.
Yf the Guisians be victorius in France, the matter is more to be dowted, and that we feare moste ; but God, I trust, hathe styiTed upe suche a partie against hym that that shall passe his power, and
1562.
RANDOLPH TO SIR WILLIAM CECILL.
no losse befawle hyni then in tli'end God sendethe unto all suche blude thyrstie tyrantes as he is.
As Mr. Knox hathe opined unto your Honour hys feare, so am I bolde also to let your Honour wytte my opinion, bothe what cawse he hathe not so dieplye to feare, nor so farre to mystruste in the goodnes of God, but thys Woman may in tynie be called to that knowledge of his truthe, or at leaste, that she have not that force to suppresse his Evangell here, or to breake that amytie and concorde that is so well begone, and I truste shall tayke suche progresse that his glorie maye be knowne, and the posteritie of bothe the Eealmes rejoyce for ever, and gyve hym thanks for the workers of the same.
Upon Sondaye laste he inveied sore agaynst the Queue's dansynge, and lyttle exercise of her seK in vertue or godlines
: the report hereof beinge broughte unto her eares yesterdaye, she sent for hym.
She talked longe tyme with hym, lyttle lykynge ther was betwene them of th'one or th'other, yet dyd theie so depart as no offence or slaunder dyd lyse ther upon.
She neyther [suffered] hym to speake hys conscience, as he wolde answer before God, [and] as she wolde also in her doings.
Ther are certayne wycked Friers sente owte of thys countrie for feare of punyshement, and are receaved (as yt is reported) for mynesters in Englande.
Mr. Knox hathe wrytten somewhat therof to Sir Henrie Syddenaye, as also I shall have occasion shortlye to wryte to your Honour.
At Edenbourge, the 16th of December 1562.
.... Men begyne here to dreame, I know not what, of thys Queue's marriage with Spayne.
The papystes, I trowe, speake yt as theye wolde have yt.
But I am assured that when soever anye suche thyngs shall burste owte (as I wyll not saye but yt is in her harte, and further as in tyme you shall knowe), posteriora crunt 'pcpra primis.
Mr. Knox is so harde unto us that we have layde asyde
LETTERS, ETC.
1562. myche of our dansiuge.
1 dowte yt more for lieavines of liaite, that thyngs procede not well in France then for feare of hym.
Xher is tliry.se in the weeke an ordinarie sermonde in the Erie of Murrayes lodginge within the Queues liowse, so nere t<:) the Masse that two so mortall ennetnies cane not be never jo} nede with owte some deadlye blowe gyven eyther upon th'one syde or th'other.
One of the Queues prestes gotte a couffe in a darke nyght, that made some what adoe.
Her musitions, bothe Scottis and Frenche, refused to playe and singe at her Masse and Even songe upon Chiystmas daye.
Thus is her poore soule so troubled for the preservation of her syllye Masse, that she knowethe not whear to torne for her defence of yt.
Frome Dunbarre, the 30th December 1562.
Thomas Eandolphe.
THE REASOMNG
BETWIXT THE ABBOT OF
CROSSRAGUELL AND JOHN KNOX
CONCERNING THE MASS.
M.D.LXIT.
It cannot but appear singular that the Eoman Catholic clergyshould have manifested so little zeal during the progress of the Eeformation, to maintain the cause of Popery against the Protestant party.
But no systematic efforts seem to have been made, either in England or in this country, to regain their former influence, or to supply the ordinances of the Church to those who still conscientiously adhered to their doctrines and the ancient forms of worship.
No doubt the Eomish services were prohibited under severe penalties, but the convictions of faith will rise superior to the fiercest trials of persecution.
We may therefore suppose, that the higher dignitaries were quite content when they had secured for themselves a peaceful toleration, and the enjoyment of two-thirds of their income ; and that others of the priesthood, possessed of learning and zeal, who would otherwise have been foremost in the cause of truth, were precisely those who had become convinced of, and repudiated the errors of the Eomish Church.
But so far as religious controversy was concerned, it is necessary in this place to notice such persons as then distinguished themselves by engaging in theological discussions.
The arrival of Mary Queen of Scots, infected by French manners and education, and devotedly attached to the Eoman
Catholic faith, to take possession of the Tlirone, in August 1561, proved a great misfortune to the Eeformers.
Various passages in Knox's History sufficiently testify the singular influence she possessed.
Among the persons who accompanied the Queen from France was her preacher and confessor, Eene Beuoist, in Latin, Eenatus Benedictus.
He was a divine of some note, and produced two or three small treatises, in a vain endeavour
] to conciliate differences of opinion in matters of religious faith and practice.
One of these was a Latin epistle, addressed to ' the most learned' John Knox, and the other Protestant ministers, dated from Holyroodhouse, the 19th of November 1561.
It was translated " by a certain Trier," and was " greatly boasted of" or commended.
At the urgent request of some of his brethren, David Fergusson, minister of Dunfermling, wrote an answer, paragraph by paragraph, to what he called, " this pithless Epistle."
His Answer, including the Epistle itself, was printed soon after, but it is of such rarity that only one single copy has been discovered ; but having recently been reprhited, it is now placed beyond the chance of destruction.'^
The Abbot Quintine Kennedy, Ninian Winzet, and James Tyrie, were the only other controversialists whose works have descended to our times.
But having elsewhere fvirnished nearly all the information that can be gleaned respecting Winzet and Kennedy,^ it is the less necessary to enlarge in this place, except in so far as Knox himself was personally concerned
; and of Tyrie, some notice will be more appropriate in another part of the present volume.
NiNiAN Winzet was born at Eenfrew in 1518, and appointed master of the Grammar School of Linlithgow about the year 1551.
His refusal to subscribe to the new Confession led to a dispute with his superiors, John Spottiswood, superintendent of Lothian, and John Kinloquhy, minister of Linlithgow, by whom he was ejected in 15C1.
On the 15th of February 1562, Winzet presented to the Queen a Tractate addressed to her INIajesty, the prelates and nobility of Scotland, soliciting permission to propose in writing certain articles to the Protestant ministers.
^Tracts by David Fergusson, minister sented by Jnhn B. Gracie, Esq., to tbe of Dnnremiline, m.d.lxiii.—si.d.lxxii.
Maitbind Chib, 1835, 4to.
IntroducEdinburgb, I860, 8vo.
Presented to tory notice to Abbot Kennedy's tract, tlie Bannatyne Clnb as the contribution in tbe first vobune (the only one pubof the late Principal Lee. lished) of " The Miscellany of the '^ Life of Niiiian Winzet, prefixed to Wodrow Society,"
Edinburgh, 1844, a republication of Winzet's Tracts, pre8vo.
] This had a reference to his " Booke of Four-score three Questions." A few days later he specially directed three of these questions to Knox, regarding his vocation to the ministry, seeing, he says, that he had renounced his ordination to the priesthood, by which " he had sumtyme been called Schir Johne
Knox."
These questions and letters were printed under the title of " Certane Tractatis for Keformatioun of Doctryne and Maneris in Scotland."
But Knox, excepting a few remarks from the pulpit, declined answering Winzet's letters, perhaps treating him in a somewliat supercilious manner, although it was his intention to have published an answer to these questions and tracts.
But Winzet found it necessary to escape from Edinbm'gh in disguise, the magistrates having seized the copies of his Tractates, and imprisoned the printer, apparently interrupting the completion of his " Last Blast of the Trumpet," in July 1562.
For other matters concerning Winzet, I may refer to the account of his life and writings already mentioned,^ and shall only add, that he was appointed, in 1578, by Pope Gregory xiii., to the Abbacy of the Scottish Monastery of St.
James, at Eatisbon, or Eegensburg, an establishment which is still maintained.
The Abbot died there on the 21st of September 1592, aged 74, and was interred within the church of the monastery.
Some years ago, on visiting the place, I was interested in finding that besides the Latin inscription which has been printed,^ the monument has carved in relief a halflength figure of Abbot Winzet, in his canonical dress, with a pastoral staff in his right hand, and holding a book in his left.
It represents a placid, round, and intelligent countenance, such as we might imagine of a person who had for many years enjoyed the ease and retirement of a monastic life.
Mr. QuiNTiNE Kennedy was the fourth son of Gilbert, second Earl of Cassilis, and Isobell, daughter of Archibald second Earl
' See also the Memoir of Winzet, in Trving's Lives of Scotisli AVriters, vol. i, p. 98, Edinburgh, 1839.
^ In the Life of Winzet, 1835, p. xxi.
] of Argyle.
He was born about the year 1520, and having commenced his studies in St. Salvator's College, St. Andrews, he completed them at the University of Paris.
On returning to Scotland, his first preferment was to the vicarage of Girvan in Carrick.
This he resigned on being presented, on the 4th of October 1547 to the vicarage of Penpont in Nithsdale, vacant by the death of an elder brother, Thomas Kennedy, who had also been educated for the Church.
In the following year he was admitted to the temporalities of the monastery of Crossraguell in Carrick, by a precept under the Privy Seal, dated 23d
April 1548.
" Quintinus Abbas Monasterii Crucis regalis," was present at the Provincial Council held at Edinburgh, 27th November 1549.
The success attending the Protestant preachers induced Abbot Kennedy, who enjoyed a reputation for patristic learning, to exert himself in defence of his own principles, by the publication of " Ane Compendius Tractive, conforme to the Scripturis of Almychtie God, Eessoun, and Authoritie, declaring the nerrest and onlie way to establische the conscience of ane Christiane man in all materis (quhilks ar in debate), concernyng
Faith and Eeligioun.
Set furth, &c.
In the yeir of God 1558 yeris." 4to.
This work was highly commended by his friends, and also in later times, by Bishop Keith and others.
From the importance attached to it as one of the few productions of the time by Popish writers, and its great rarity, I included it in the only volume published of the " Miscellany of the Wodrow Society," 1844
; and also the still rarer production. An Answer to the Abbot's work, by John Davidson, Principal of the College of Glasgow, originally printed at Edinburgh in 1563, 4to., and dedicated to Alexander Earl of Glencairne.
Some letters relating to a proposed disputation between Kennedy and John Willock at Ayi', in March 1559, were first printed by Keith in the Appendix to his History, and are reprinted in the " Wodrow
Miscellany."
This dispute did not take place, as Willock
] would not submit to the Abbot's interpretation of Scripture as given by the ancient Doctors of the Church.
The Abbot's next work was An Oration in the year 1561, chiefly intended to controvert " a notable syllogisme or argument set forth by a famous preacher called John Knox," contained in his sermon or Vindication, in April 1550, before Cutlibert Tonstall, Bishop of Durham.^
This Oration was first printed by Sir Alexander Boswell, in 1812, from a MS. in the Auchinleck Library
; and as connected with Knox, and the subsequent Disputation, it is subjoined to this notice.
Another work by Kennedy exists in MS., in the same Library, but somewhat mutilated.
It is entitled, " Ane familiar Commune and Eessoning anent the Misterie of the Sacrifice of the Mess, betuix tua brethir, Maister Quentin Kennedy, Commendator of Crosraguell, and James Kennedy of [Uchterlour]," 1561.
From a more perfect copy I have extracted the dedication,^ on account of its quaint satirical allusions to Knox and the other reformers to whom it is addressed.
It seems to have been this unpublished work that drew forth an elaborate answer, with the title of " The Confutation of the Abbote of Crosraguell's Masse, set furth by Maister George Hay.
Imprinted at Edinburgh by Eobert Lekpreuik, 1563," 4to,
leaves, and dedicated " To the most noble, potent, and godlie Lord James Earle of Murray."
" This our Abbote," says Hay, " hath continually barked from the beginning of this mercifull visitation of our God and Eeformatioun in Scotland."
Dr.
M'Crie^ has given a detailed account and some extracts from Hay's work, which is so rare, like most books of the kind, that I know of only two copies in existence.
But the most remarkable event in Abbot Kennedy's history, was his disputation with Knox, at Maybole, in September 1562.
It lasted for three days, with the usual result of such disputes.
To comiteract the false reports that were circulated, Knox pre- * See vol. iii. p. 29.
^ Infra, p. 166.
^ Life of Knox, Appendix.
J pared and published the work that follows.
It was reprinted by Sir Alexander Boswell in 1812, from what was esteemed to be the only existing copy, in the Auchinleck Library ; but a second copy, not quite perfect, is in the possession of the Marquess of Breadalbane, Taymouth Castle.
Of the Abbot's subsequent history, not much remains to be noticed.
In some proceedings against the Catholic clergy, Spottiswood says, that the Abbot of Crossraguell, on account of his connexions, was overlooked.
Eandolph, however, in his letter of news, 20th May 1563, states, that " The Bishop of St.
Andrews was arraigned, so was (Malcolm Flemyng) the Prior of Wliithorn, and the Abbot of Crossraguell should have been, but could not he taken."
It appears that in May that year, John Archbishop of St. Andrews, the Abbot of Crossraguell, and others, were charged with the crimes of celebrating mass, attempting to restore Popery at Kirkoswald, Maybole, Paisley, and other places : some of them were convicted and put in ward.^ But Quintine Kennedy did not long survive, having died 24th July 1504.
By some accounts he was canonized as a Saint,^ but for such a statement there is no foundation.
The Abbey of Crossraguell is finely situated in a valley, about two miles distant from Maybole, Ayrshire.
It was an Abbey of Black Monks, of the order of Chimaccnses, or the rules of St. Benet, and was founded by Duncan, son of Gilbert
Earl of Carrick, in the year 1244.
The ruins of the abbey are very extensive, and views of the buildings are given in Slezer's
" Theatrum Scoti?e," 1G93, in Grose's " Antiquities of Scotland," and in other works.
There are also views of Maybole, a collegiate establishment, founded by Sir Gilbert Kennedy of Dunure, in the year 1441, for a Provost and several prebendaries.
The place where the disputation took place was the Provost's house, which is now occupied as the Eed Lion Inn.^
' ritcaini's Cn'iuinal 'J'n'alis, vol. i.
- Crawfurd's Peerage of Scotland, p. 75. p. 427*.
^ Statistical Accounts of tlie ravish.
[ l-'-^7 ]
AN OEATION BY MR QUINTINE KENNEDY,
COMMENDATOR OF CEOSSEAGUELL.
1561.
ANE EPISTOL TO THE NOBILITE AND PRINCIPALIS OF THE
CONGREGATIONE.
Havand consideratione of the grcte fervour, zele, and desire that your Lordships menis to haif towart the trew understanding and furtlisetting of Goddis wourde, I haif schawiu gude will (as it hes plesit God to geif me grace) according to my jugement, to oppin and mak patent ane way qnharby just tryall in sumpart ma be had of the samin
: And that be ane Oratione set furth in your favoiuis, contrar the railling ressoning, and doctrine of thais quhilkis ar rackinnit to be chief miuisteris and prechouris to the Congregatioun ; sua that I be accusatione of thar wickit and uugodlie doctrine, thrawand the scripture of Almychti God by the godlie menyng of the samyn ; and thai, be the contrar defendand thair doctrine and doingis, your pretense towart the just triall of the trew understanding of Goddis worde ma cum to sum pass
; nocht douttande bot it is your Lordshijts will and mynde that the treuth be tryit aftir the maner, rathar nor that Cristin men salbe eompellit in thare conscience, but other mesour or rasone to ganestand tlie samin.
Gif your Lordships, or ony utheris will find fialt that I dar be sua balde to impugne or accuse your Prechouris and Ministeris, because it is thocht odiuss that ony man suld tak the place or personage upon him to be ane accusar, treuly, and ye will be sa gude as diligentlie to mark and consider this our godlie pretense, ye sail persave that we do rather cleyth our self with the personage of ane defendar of the treuth nor accusar of the verite, be rasone, accusatione, and inveying aganis all fals and ungodlie doctrine, ma propirlie be callit just defence of the verite ; quharfra, God willing, for bud nor boist, quhill that my tong ma steir, I intend nocht to desist ; prayand the gude Lord to illuminat your hertis and ouris, with liis Spreit of verite, in sic maner as this our godlie pretense ma be profitable to your Lordships, and all utheris, and acceptable to Almychti God, quha of his infinite mercie and grace mot geif you and me, and all Cristiane men, ever lestande lyfe.
Amen.
J ANE
ORATIOUNE
IN FAVOURIS OF ALL THAIS OP THE
CONGREGATIONE,
EXHORTAND
THAIM TO ASPY HOW
WONDERPULLIE
THAI AR ABUSIT BE THAIR DISSAIT-
FULL PRECHOURIS; SET FURTH
BE MASTER QUINTINE
KENNEDY, COMIVIENDATOUR OF CORSRAGUELL, THE YEIR
OF GODE 1561.
Attendite a falsis prophetis qui veniunt ad vos in vcstimentis ovium, intrinsecus autcm sunt lupi rapaccs.—Matth. vii.
MoviT and constraint, uocht ouelie be natural affectione, throuch teudernes of blude, quhilk is betuix me and diverse noble men of the Congregatione, bot rather compellit in my conscience, I half thocht expedient to bestow and apply the talent and grace quhilk God has gevin me, (gif thair be ony) in sik maner as ma be to the glore of God, trew setting furth of his wourd to thais quhilkes ar abusit with fals, wicked, and ungodlie doctrine; specialie.in this maist dangerus tyme, quharinto all hereseis apperis to be assemblit and gadderit togidder, as ane arrayt oist, to inwade, oppress, and utterlie dounthring the trew fayth and religions of Cristiane menne, so deirlie coft with the preciuss blude and deth of Jhesus Christ our Salviour : and to the effect that we ma, be Goddis grace and favour, fulfill this our godlie pretense and purpose, shortlie will we call to remembrance ane notable syllogisme (or argument) sett furth be ane famouss prechour, callit John Knox, in his Sermon aganis the Mess, in maner as efter followis
" All worschipping, honoring, or service inventit be the brayue of " manne in the religion of God, without his owne expres commandement,
" is ydolatrie ; the Mess is inventit be the brayue of manne, without ony " commandement of God : tharfor it is ydolatrie."^ Half pacience, beluiffit brether in Jhesus Christ, and suffer me to dissiffer and declare this dissagisit syllogisme, and, God willing, I sail mak you clerly to understand gif the samin be godlie, propirlie, and learnitlie appliit for confirmatione of his pvu'pos, till prove the Mess ydolatrie.
As to the first part of his syllogisme, quhar he dois affirme all worschipping of God inventit be the brayne of manne without expres command of God to be ydolatrie, it is als falss as Goddis wourd is trew ;2 for quhy ] did not Abel, Abraham, Noe,^ and diverse utheris of the aulde fatheris,"^ invent meanis and ways to the worschiping of God without expres commaude of God, and wes acceptable to the Lord God, as the Aidde Testament techis us f* Did not Cornelius centurio inlike- ' See Knox's " Vindication of the " Gen. 4.
* Gen. 8.
Doctrine that the Mass is Idolatry," 4th » Gen. 22.
» Act. 10.
April 1550; Works, vol. iii. p. 34.
1561.
ANE ORATIOUNE BE MR. Q. KENNEDY.
wise invent meanis and ways to the worschipping of God, without expres commande of God, quhilk wes acceptable to God, as the New Testament plainly techis ws 1 Thus ma we cleirlie persave that this wickit syllogisme above rehersit is expres aganis the Scripture of Almychti God, bayth Aulde Testament and New.
Secondlie, to preve his fals and wicket syllogisme, impropirlie callis he to remembrance the Scripture of Almychti God, quhare mentione is maid how King Saule made sacrifice onto God of his owne brayne, and wes nocht acceptable to the Lorde God.^ Mark this place of the Scripture, and it salbe easely persavit that it is aU wayis impropirlie appliit ; for quhy 1 his syllogisme maids mentione of the worschipping of Gode inveutit be the brayne of manne, without expres commande of God
; and this place of Scripture testifeis plainly of the w^orschipping of God inventit be the brayne of manne, expres contrar to the commande of God.
And sua may we cleirlie understand that this first part of his syllogisme differis far fra the testimonie of Scripture, adducit be him for confirmatione of the samin ; bicaiis thair is ane grete difference betuix the worschipping of God inventit be manne, without expres commande of God, and the worschiiiping of God inventit be manne, expres contrar to the command of Gode ; the ane may never stand with the Scripture ; the other aggreis with the Scripture, bayth Auld Testament and New, as I half allreddy declarit.
Thridlie, it is to be markit how this testimonie of Scripture, quhare mentione is made how Kyng Saul maid sacrifice onto
God, is impropirlie appliit to preve the Mess ydolatrie, because Saul committit na ydolatrie, albeit he wershippit God contrar to his commande ; for quhy ydolatrie is to ascribe Goddis"-^ glore to ony uther nor to God himself, or to werschip ony uther as God ; quhilk Saul did nocht, because he maid his sacrifice and oblatione to the leving God, quharthrouch he committit na ydolatrie : quharfar it is manifest, that this testimonie of Scripture is impropirlie appliit for probatioune of ydolatrie.
And to be assurit of the samyn, ye sail mark the wourdis of Samuel the prophete, spekande unto Saul :
" Thou art becum ane fule,^ (says Samuel) that hes nocht observit the preceptis of the Lord, quhilkis he hes commandit th'."
Mark how Samuel fand fait with Saul, because that Saul brek the commandement of God, and nocht that he committit ydolatrie, for all breking of the commandment of God is nocht ydolatrie, bot all ydolatrie is breking of the commandement ; quhilk difierence this subtile rasonare (apperandlie) hes nocht diligentlie markit f and albeit the Scripture dois aflSrme that stubbornes is as the wicketnes of ydolatrie, nochttheles stubbornes is nocht ydolatrie.
Likewise the Scripture dois call disobedience as is the syn of wichcraft, yit disobedience is nocht wichecraft.
Thus ma we persave, how menne unleirnit ar oft tymes dissivit, be the Scripturis falslie appliit.
Now do I api:>ele the conscience of all thais of the Congrega-
1 Reg. 13.
Defiuitio.
= 1 Reg. 13.
* Reg. 15.
ANE ORATIOUNE
1561. tione to be cquall jugeis, find decern gif this syllogismc aboun rehersit be godlellie, propirlie, and leirnitlie apijliit, for confirmatioun of Knox wickit opinione aganis the blissit sacrifice of the Mess.
For Cliristis saik tak hede how miserably ye ar dissavit be the dissaitfull doctrine of your devote doctour, of quhome sum of you hes intollerable vane pcrsuasione, thinkaud him to haif the spirit of God, as had Peter or Paule.
Did ever Peter or Paule steir up seditioiie amaugis the peple of God be ftils applicatione of Scripturis, as your Doctour hes done, like as I haif allreddy manifestlie and abundantlie provin ] Did ever Peter or Paul steir up disobedience be injurius and blasphemus crying out, but schame, with oppin chaftis, aganis the magistrates (and that undeservit) as did your pestilent prechour in plane pulpete cry out, but mesour or mercie,^ in contrar oiuniaist noble and godlic Princess, afiirmande hir Grace (and that falslie and wicketlie) to be nurist and upbrocht in ydolatrie, persuading to all menne rather to sched thare blude, nor thai sulde suffer the Messe to be sterit up agane
Lord God, quhat Cristiane mannis hart, yhe or quhat huffing subject, ma with pacience heir this intollerable, bludy blasphematione, fury, and wodnes 1^ Dois nocht the Scripture plainlie forbid us to blaspheme the magistratis 1 Haif pietie, haif pietie for Christis sake, haif i^ietie and commiseratione of your aune sanlis, and be nocht abusit onne this maner with your dissaitfull windfallin Prechour, nocht kuowand quharfra he come nor be quhat ordour.
Now will we call to remembrance ane other testimonie of Scripture, impropirlie appliit, quharby Knox, and diverse utheris factious prechouris to the Congregatioun, hes sterit up seditione amangis the membris
; quhilk is ane familiar fait to him, and all deplorit of Jhesus Christ lieretikis, quhilkis ever hes bene seiie the faytli first began.
It is writtin in the Scripture of Almychti Gode, how the Lorde commandit to distroy the ydolatouris,^ and all places quhair into thair ydolis wer had in reverence, and honorit as the leving God, quharwith hes Knox and diverse utheris, malhereux precheouris to the Congregatioun, sterit up with zele but knowlege, to wrak ane grete part of the policy of this realme :
Quhairfor, in fixvouris of the Congregatione, we sail schaw gud will (according to our understanding) to mak thame cleirlic to consider, how impropirlie, falsly, and wickitlie, ar thir places of Scripture gadderit, and appliit to persuade this wickit pretence and opinione.
Treuth it is, the Lorde commandit to distroy the ydolatouris, and all places quharinto thar ydolis wer had in reverence, and honorit as the leving God, (and that justlie) be rasone thai biggit thair templis, and all other places of prayer, to the entent that thair ydolis sulde be werschippit thairinto as the leving God.
Be the contrar, I am mair nor assurit, thair wes never Cristin man (pihilk ever biggit ane tempill or kiik, or ony other places of prayeris, bot to the entent that the leving God sulde
» 10. Aug. Auno 15G1, Edinbr.
- Exod. 22.
^ Deut.
7. et 12.
1561.
BE MR. QUINTINE KENNEDY.
be deulie worschippit thariuto : quharfor, it wer the dewtie of all Cristiaue menne, to quliome it appertenis to tak ordour in materis concerning religione, in case thair wer abusioue, to correct the abusione conforme to the practice of the Evangel, and nocht to mak plane destructione mysordourlie, as menne dois in thir days.
Did nocht onr Salviour correct the abusione, quhilk he fand into the temple dedicat to the honour of God, without distructioun of the samin 1 quharby we are manifestlie instructit, that all temples and places, biggit be Cristiane menne, to the honour of God (in case thai war abusit), ar to be correctit, and nocht utarlie destroyit, as places biggit be the ydolatouris to ydolis.
Thus may we cleirlie persave quhat abominatione and wicketnes, quhat furie and wodnes, oft tymes procedis of thrawin interpretatione, and impropir applicatioune of the Scripturis of Alinichty God.
Gif Knox, or ony uthir, will aflirme, that the temples and kirkis of Cristiane menne ar to be distroyit as housis of ydolatrie, because the Mess is said and honorit in thaim (quhilk he callis Idolatrie), it is alse false as God is trew ; for quhy 1 the Mess wes institut be Jliesus Christ our Salviour, in his latter supper, as, God willing, we sail mak the Congregatioune and all utheris cleirlie to understand, be our little werk, quhilk is all reddy to be sett furth, concerning the Sacrifice of the Mess.
Gif it had plesit God, in dew tyme, to half sterit up the hartis of thais of the Congregatioune, diligentlie to hafe aspiit and markit how this testimony of Scripture, and diverse utheris, ar perversitlie appliit be thare seditiouse prechouris, contrar the godlie menynge of the samyn,^ than had nocht the policie of this realme bene put to uter confusione and wrakment, as it is, and that nocht without grete calamite, miserie, and hurt of the commoun wele.
Than had nocht the antiquiteis ande monumentis of this Realme bene schaimfuUie distroyit, quhilkis in all uther realmis ar heichly prysit and regardit be all men of godlie leirnyng and jugeraent.
Than had nocht sa mony pure menne deit miserably under dikes through hunger, caulde, and povertie for laik of cheritie, quhilk is waxt calde through the iniquitie of thir pestilent prechouris.
Than had nocht honest menne bene banist fra thair leving, incontrar all gude rasone, kyndnes, and conscience.
Than had nocht sick fremmitnes bene amangis Cristin menne, quham amangis God and nature requiris maist tendernes, favour, and hartliues.
Than had nocht sick suspitioune bene amangis the Nobilite of this realme, everilk ane lukeande daly for utheris wrakment and mischeif.
Than had nocht bene sic intollerable disobedience incontrar all magistratis baith spirituall and temporall, quhilk of all synnes maist horriblie steris up the ire and wraith of Almychti God (as the Scriptour planelie techis us), conforme to the wourdis of the Apostol, sayande, " He that resistis unto the hear power, resistis unto God, and wirkis his aune dampnatione."
I 1 Exod. 7.
^ Exod. 22.
VOL.
VI.
ANE ORATIOUNE
1561. will nocht be sua balcle (because it is Goddis privat) to aggrege the incredible and wounderfull mistemperance of the air, quhilk continualie hes bene in this realmc sene this devillis dangeruss dance first begun.
Alace ! alace ! with sorofuU hart, weping, and teris, I am constranit to desist fra farther aggravatioue of this miseral de purposs
; for gif I had all the eloquence that ever had Cicero or Demostenes, I amme nocht hable to discrive the hundreth part of the samin.
Nochtwithstanding, gif I wer of worthines to geif consale, to thais to quham it appertenis to tak ordour towart the gret misordour quhilk hes bene, and is sterit up daly in this realme (be Knox and utheris factious prechouris), I walde wyss thai sulde schaw thair clemencie, mercie, and gentilnes, to the subjectis tharof, as ma stande with the commone wele of the samyn, because the fait (principalie in tymes bypaste) wes in tlie magistratis, quhilkis did nocht provide sic sufficient prechouris and pastouris as wer hable to hafe done thair dett and devor to the flok of Jhesus Christ committit to thair cure, quharof but dout hes proeedit cheifiie ane grete part of the misordour : for it is oft tymes seyne, because the hear poweris and magistratis dois noclit provide sufficient pastouris and prechouris, quhilkis ar hable to gif sufficient instructiouue to the subjectis, first to do thair dett and dewite to Almychti God, thareftir to thair magistratis, God permittis and sufferis the subjectis to rebell, and be disobedient to the lawis and commandementis, nocht onlie of the hiear poweris, bot als to the commandmentis of Almychti God, takand the place of autorite misordourlie upone thaim selffis, quhilk is ane of the cheif punismentis permittit be God to cum upone the magistratis for thair negligence.
The exempill is sa familiar, that we mister nocht to tak pane nor to be curiouss in cersing of the samin, praying God this fait be meudit in tyme cuming be the magistratis present ; for I dar bauldly say, unto the tyme that sufficient prechouris and pastouris be sterit up to feid the flok of Jhesus Christ, sail never heresy be suppressit, nor misordour flemit out of the kirk of God.
To testify the favour and gret gude will that I bcir to the Congregatioime, I will mak thaim to consider how incrediblie and wounderfuUie thai ar circumvenit, abusit, and dissavit (and that nocht without grete danger to thair saules) be thair mischeant ministeris, in ministratioue of thair communione.
And for the mair perfite understanding of the samyn, I will call to remembrance the sayingis of quhilkis ar \vrittin to the Redar, in thair buke callit the Forme of Prayeris, as eftir foUowis, viz.—-" As for the wourdis of the Lordis Supper, we rehers thaim nocht bicaus thai sulde change the substance of the breid and wine, or that the repetitione tharof, with the entent of the sacrificear, sulde make the sacrament (as the papistis falslie belevis)."^
Lord God !
* [The Abbot ought to have completed the Manner of the Lord's Supper;" the sentence :
" But tlicy are read," etc.
Eepriuted from the Geneva edition of See the Address to the Header, " On 1556, supra, vol. iv. p. 197.]
1501.
BE ME. QUINTINE KENNEDY.
quhat deviliisclie disdane is this ! quhilk constranis thame to alter the ordinauce of Jhesus Christ oure Salviour, towart the ministratione of his sacrament !
Did nocht cure Salviour commande his Apostolis to do as he did, sayande, " Do this in remembrance of me 1"
Did nocht our Salviour consecrat the breid and wyne be thir wourdis, sayande, " This is my body V Quhy than will your wickit ministeris be so blindit, throuch disdane, that thai will nocht consecrat the breid and wine, rehersande thir wourdis, " This is my body," as Christ did
Dar ye be balde to say, that Christ consecrate nocht the breid and wine be thir wourdis, and that this terme consecrate is laitlie inventit be the Papistis.
I will call to remembrance the ancheant Godlie writare Crisostome, to beir witnessing betuix yow and me, towart the use and understandingof this profunde misterie, spekand onne this maner :—" It is nocht manne that makis our Lordis body and bluid of the breid and wyne sett furthe upone the table to be consecratit, bot it is Christ that wes crucifiit for ws.
The wourdis ar pronuncit of the preist, and the breid and wine ar consecratit be Goddis wourdis and grace
He said, ' This is my body.'
The breide and wine quhilkis ar sett furth ar consecratit be this wourd." ^ Hidderto Crisostome.
Mark how this Godlie doctour and bischope xj'-lvij [1157] yeris bipast testifeis, that the breid and wine ar consecratit be the wourdis of the latter Supper.
And ye think na schame falslie to affirme thir wourdis to be laitlie inventit be the xj'^lxxvj [1176] yeris bipast) writis on this maner
:—" Afore that it be Papistis.
Ambrose (ane godlie doctour, approvin be the kirk of God consecrate it is breid, bot efter that Christis wourdis be cum tharto, it is
Christ xij'iiij^'^ xvj [1296] yeris bipast) writis onne this maner :—" This Christis body." 2
Cypriane (quha wes martherit for the fayth of Jhesus breid, quhilk the Lorde gaif to his disciplis, beande changeit nocht as towart the outwart formes, bot as concerning nature, is made flesche be the Almychti powar of the wourde."
Mark quhat preeminence, force, and effect, this godlie marthir rakkinnis to be in the wourdis of the latter Supper, quhilkis ar sa sclenderly lukit onne be thir new evangelistis.
Attour, dois nocht Luther (quha wes ane patrone of all jjerversitnes aganis the Papistis) affirme the reall presence of the Lordis body in the sacrament of the altar ;^ and that be the force and effect of the wourdis of the latter Sujiper, " This is my body," deuly pronuncit be the minister.
Likewys Melancthon, spekande onne this maner :—" It is grete fule hardenes to sett furth ony other doctrine concerning the understanding of this profunde misterie of the Supper of the Lorde, nor sic as hes bene approvin be the Kirk of aulde, affirmand that it wes ever the doctrine of the kyrk, the reale presence of the precius body and blude of oure Salviour, to be in this Sacrament ;" * and to preve the samyne, he callis to remembrance the ancheant fatheris of the kirk, ^ Homil. 48. la Joanne.
^ In Captivitate Babilonica.
'' Tract, de Coena Domini contra Anabapt.
^ Lib. 4. de Sacrainentis.
ANE ORATIOUNE
1561. sick as Cirill, Ciprianc, Chrisostom, Tlicophilact, and utheris diverse.
Thus ma ye persavc quluit force and effect is rakinnit to be in the wourdis of the latter Supper (This is my body) be thais quha in thir days are plane inimcis to the Pape and all Papistis.
Treuly the breid and wyne, beande ministrat and ressavit efter this maner, be tlie quhilk the wourdis of the latter Supper (This is my body) ar tint in the telling, ma Weill be callit and thocht ane simple signe in deid, or ellis na thing bot as uther commone breid and wyne, quharby ane Cristiane manne is alsemekill refreschit in his saull as ane thristie manne in his body, goandc by ane taverne behalding the sying of the samyne.
Quhaifor it is to be considerit, that thar are sum sings quhilkis onelie signifeis and ar bair signis in deid, as is the signe of the taverne.
Thar is sum signis callit " effectuis signis," quhilkis nocht onely dois signify bot als ar the samyn thing quhilk thai do signify, as breid in ane baxtaris buyth wyndo signifys breid tobe saulde, and is brede, the self quharwith menne ar corporalie refreschit ; sua the blissit sacrament of the altar is nocht onelie ane signe of the Lordis body, bot als the Lordis body is realie contenit therein, quharwith cure saulis and bodeis ar refreschit, confortit, and supportit, be grace, be the quhilk we ma cum to the eternal glore, conforme to the wourdis of our Salviour, sayande,
" He that eitis my flesche and drinkis my blude hes everlestand life."
Quha likis to se farther in this purpose, lat him reid our litill werk concerning the reall i^resence of [our Lorjdis body in the sacrament of the altar.
Now will we brevelie collect the effect and substance of our oratioune, contenit in thre heidis.
In the first held is abundantlie and sufficiantlie confutit Knox disagisit syllogisme, quhilk is his fundement quharupon he gadderis and biggis all his furie, mokerie, and dispite aganis the mess, quhilk being subvertit (as it is in deid be Scripturis propirlie appliit), the rest (be rasone) biggit upon this ruinouss fundament gois to the grounde.
In the secunde held is maid manifest quhat calamite, miserie, and hurt, hes the commoun wele of this realme daly sustenit and sufferit be Knox and utheris factious prechouris to the congregatioun, thrawand the Scripture of Almycti God by the godlie menyng of the samyne, to be scheilde and buklar to thair lustis and hereseis.
Into the thrid, we testify our affectioune and grete gude will to all thais of the congregatioune, specialy sick as ar unleiruit, gevaude thaim cleirlie to understande, how Knox, thar mischeant minister, and tlie rest, plays the jugleour in ministratione of the blissit sacrament of the altare, contrare to the ordinance and institutione of Jhesus Christ our Salviour, according to the doctrine and interpretatione of all menne of Godlie leirnyng and gude lyfe, quhilk is ane of the cheif sacramentis quharby Jhesus Christ our Salviour hes appointit for salvatione of manne, the frutt of his deith and passione, tobe daly renewit and ajipliit.
And thus we conclude, nocht deuttande bot [the coiigre-
1561.
BE MR. QUINTINE KENNEDY.
gajtiouiie, (si^ecialie thais [of leirning and sober] jugement) will tak this our [godlie doctrine to liert] or at the least suspend thair [opinioune] and jugement, unto the time thair ministeris and precheouris mak sufficient ansuere and coufutatioun to this our Oratioune.
Quharfor, with all my hart exhortis, prays, and but mercie appellis thar pestilent Precheouris/ puttit up with vane giore, quiulkis rackinuis thaimselfis of gretar knawlege nor Chrstis haill kirk, cumand but autliorite, subvertand, subornande, and circumvenande the simple peple, cersande thair jDray Uke the Devillis rachis,- barkcand bauldly like bardis, aganis the blissit sacrament of tlie altare, the sacrifice of the mess, and all uther godlie ordinance of Jhesus Christ and his kirk, to preiss thair wittis and ioginis, and to streik all thair pennis in my confrar, makande the Congregatiouu and all utheris to understande, gif I do propirly, treuly, and godlie, or nocht, invey aganis thair devillische doctrine and doyingis.
Failyeande tharof, recant, for schame, recant (ye famouse Precheouris) and cum in obedience to the Kirk of God, quhilk ye have stubbornlie misknawin this lang tyme bipast (and that nocht without grete dangere to your aune saulis and mouy utheris), thairfor recant, in tyme recant, as ye lufe your salvatioun, and cry God mercie : To quham, with the Sone and Haly Gaist, be prayse, honour, and glore, for ever ande ever.
Amen.
Progenies viperarum fiigite a ventura ira : nam sccuris ad radicem arboris posita est : penitentiam agite.—Math. iii.
^ On the margin of the MS., " Knux, - [" Racliis," scenting dogs used in Wiilock, Winrame, Gudmane, Dowbunting, as distinguisLed IVom gieyglase, Heriot, Spottis[woode], and all hounds.] the rest."
ANE COJIPENDIOUS RESSONYNG BE THE QUHTLK IS MAID MANI-
FEST, TREULIE AND PROPIRLIE, CONFORME TO THE SCRIP-
TURIS OF ALMYCHTIE GOD (BAYTH NEW TESTAMENT AND
AULD) THE MESS TO BE INSTITUTE BE JESU CHRIST OURE
SALVEOUR IN THE LATTER SUPPER, INCONTRAR THE PALL-
ING RESSONYNG OF ALL
SIC, AS DOIS AFFIRME THE MESS
TO BE INVENTIT BE THE BRAYNE OF MAN.
SET FURT BE
MAISTER QUINTYNE KENNEDY, COMMENDATOR OF THE AB-
BAY OF CORSRAGUELL, IN THE YEIR OF GOD ANE THOUSAND
FYVE HUNDRETH THRESCOIR ANE YEIRIS.
Si ex Deo est consilium hoc aid opus, non poteritis dissolvere, ne forte et Deo reimgnare videamini.—Act. v.
To THE Redar in generals, and in speciall to Knox, Willock, Wynrame, Gudeman, Dowglas, Heeeot, Spottiswod, Athenis,
AND ALL THE LAIP OF THE FAMOUS PkECHEOURIS
TO THE CON-
GREGATIOUN.
Haifand commiseratiouu and piete of ane grit parte of the subjectis of this reahne, quhilkis wondirfuUie and miserabillie hos beyn this lang tyme bypast circumvenit, and abusit be youre dissaitfull doctryne : persuadand wickitlie and falslie, the Mess to be Idolatrie inventit be the brayn of man.
We haif be Goddis grace and favour set furth ane litle werk, quhairby (God willing) salbe maid manifest to all thais of this realme trculie according to the Scripture of Almychtie God, The Mess to be institute be Jesus Christ oure Salveour, in the latter Supper.
To preif the samyn, we ground us upon the New Testament and Auld Testament, according to the doctryne and interpretatiouu of the ancient
Fatheris specialie tliays quhilkis war disciplis to the Apostlis, and martyris for the fayth of Jesus Christ in the prymatyve Kirk, togidder with the deliberatioun and declaratioun of the maist aunceant and notable Generale Consellis quhilkis ever hes beyn sen the fayth of Jesus
Christ first began, to quhom it appertenis (dewlie couvenit) to tak ordour towart the trew undirstanding of the obscuriteis and misteriis of Goddis worde, quhairof we haif gadderit aucht Confirmatiouns to preif the Mess institute be Jesus Christ, ])rayand you aucht famous precheouris in speciall, and all the rest, to mak aucht Confutatiouns sutficieut incontrair oure Confirmatiouns, or cllis to recant yoiu" raiUing, ressonyiig, and intcjUerable mokrie, and dispyte agauis the Mess.
] And first, I will desyaSchie Johne Knox [quia est sacerdos Dei altissimi secundum ordinem Cahhii) to mak ane confutatioun incoiitrar our confirmatiouu groundit apon the preistheid and oblatioun of Melfhisedech.
Seciindlic, I will desyr Father Wtllock {quia multa conthigehant illi in Jiguris, quhere he was ane freir) to niak ane confutatioun to oure eonfirmatioun groundit on the figuris of the Paschale Lamb.
Thridlie, I am assurit that Magistee noster Wyneame (quha is wonderfullie learnit baith in the New Testament, Auld Testament, and mekle mair) will mak ane confutatioun groundit on the Auld Testament, New Testament, and ane notable doctryne ofVincentius Lirinensis.
Feirdlie, I will desyr Doctoe Gudeman to mak ane confutatioun contrair the confirm ationis of all gude men allegeit be ws to preif oure purpos.
Fiftlie, I half na dout but Doctour Douglas {(ini de nulla non re dubiia{) will mak ane confutatioun to oure eonfirmatioun groundit apon the prophecie of Malachie.
Sextlie, I will desyr Heeeot {qui adhuc hesitat) to mak ane confutatiounto oure eonfirmatioun groundyt apon the testimoniis of the New Testament to preif the figuris of the Auld Testament, sufficient pruyf of materis of fayth concerning the New Testament.
Seventlie, I will desyr Spottiswod (becaus he is Superintendent of Lowdeane) that he tak not that sjiot to him (he beand sa profundlie learnit in the misteriis of the New Testament), bot he mak ane confutatioun to oure eonfirmatioun of the sacrifice of the Mess grundit on the raisterie of the Supper of the Lorde.
Last of all, T wyll humyllie desyr my Loede of Athenis,^ as maist honorable, to go hindmest in this maist famous processioun, that it will pleis his Lordeschip (becaus he is mature and constant in all his deliberatiounis and consellis) to mak confutatioun to oure eonfirmatioun grundit apon the deliberatioun of the maist auceant Generale Consellis.
And this Confutatioun beand maid sufficient to all oure Confirmatiounis, I oblis myself be this my hand wryte to renunce my religioun and subject my self to youre factioun, quhilk I rekkyn na less in my conscience nor to renunce my God, and subject my self to evirlastand deyth and dampnatioun for the quhilk the Lorde God mot preserwe yow and me and all Christiaue man for evir.
Amen.
Orandum pro Inimicis.
Hodie si vocem ejus audieritis Nolite dbdurare corda vestro.
' Alexander Gordon, titular Archthey refused to allow him to undertake bishop of Athens, and Bishop of Gallothe office of a Superintendent, in virtue way.
He joined the Keformers, but of his Episcopal ordination.
[ 16« J It begins Ane familiare Ressonying of the Misteeie of the Sacrifice off THE Mess, betuix tua beethir, Maister Quintyne Kennedy,
CommendATouR of Corseaguell, and James Kennedy of Uchtwalluke.^ quintinus.
JACOBUS.
Broder, gif it may stand with your favouris, I wald be glad to ressone sum purposis quhilkis ar in contraversie and debait (specialie coucerning the Mess, providand all waycs that I may frelie cleyth me and tak upon me (without your offense) the place and personage of thais callit heir of the new learuyng.) Q.
Broder I [am] contentit and acceptis the conditioun with all my harte.
' This MS. Eessonying fills 46 pages, ted that he was not encouraged by his own Superiors to publish his biographiexclusive of the title, dedication, and table of contents.—For the use of the MS., I was indebted to the late Eev. cal and historical collections.
This very amiable man, whom I always GeorgeA.GrifSn, Roman Catholic priest found most willing to communicate inat New Abbey, in Galloway.
He was a formation, had set out, in the desire of patient and accurate investigator of all spending the rest of his days in the Scottish Monastery at Ratisbon, but matters relating to the early history and the adherents of the Romish Church died at London on his way thither, 23d of July 1860. in this country ; and it is to be regret-
eir follotoetf) tlje coppie of tl)e reffoning tpljicl^ tua0 httuiv tl)e ^hhott of (2Dro[ragucll anU ^joj^n IBtnox, in iBayboiU concerning t!)c maffe, in tjbc Bfflf^ of GoU, a tfioufanti fine f)unt(rct]b t!)re fcoir anti tb3o gcarcs. apocaltp0* xxU* ifor 3! proteft tnto eucrte ntan tijat j^earetlj tljt tx)ortje0 of tlje propl^ccie of tl)i0 bofte: gif anv ma ©all anne trnto tljcfe ti^ingc^^ d^oD ©all aDUe tinto l^iin tlje plaguc^^ tljat are turitten in t^i$i frnprtntct) at c^Dinburgl) hv mUxt iLelipreuili^ anti are to lie folDe at lji0
]^ou0, at tl)e netljer bote.
€um prmilegio*
In 4to., black letter, 44 leaves, signatures A. to H in fours,
folios, ntiniberetl, exclusive of 12 preliminary leaves, containing the Title, Prologue, and the Abbot's Letters.
JOHN KNOX UNTO THE EEADER, WISHETH
GEACE, MERCIE,
AND PEACE, FROM GOD THE FATHER, AND FROM OUR LORDE
JESUS CHRISTE, WITH THE SPIRIT OF RIGHTEOUS JUDGEMENT.
After that the Prophet Isayas in great vehemencie had rebuked the vanitie of idolles and idolaters, as in the 40 and 41 chapters of his prophecie doth appear,^ at last he bursteth fortli in these wordes :
" Let them bring forth there gods," saeth he, " that they may shaw unto us thinges that are to come, or let them declare unto us thinges that have bene done before, etc.
Shaw thinges that are to come, that we may understand you to be gods, let you do ether good or evill, that we may declare it."
Be which wordes, the Prophet doeth as it were in mockage, provoke idolaters, and the idoles to produce for them selves some evident testimonies by the which men might be assured, that in them was power, and that there religion had approbation of God.
Which when they coidd not do, he is bold to prononce this sentence :
" Behold ye are of nothing, and your making is of nothing— abomination hath chosen you." ^ In which wordes the Prophet damneth bothe the idoles and the idolaters.
The idoles, because they can declare nothing to prove any power or vertue to be in them, why they should be worshipped as gods ; and the idolaters, because from God's mouth they could bring no assurance of there addulterat and usurped religion.
If this reasoning of the Prophet had suflBcient strength in his aige, to shaw the vanitie of the idoles, and the phrenetick foolishnes of suche as worshipped them, then may the Godlie this day moste assuredly conclude against the great idole presented by the Papistes to be worshipped in there Masse, and against the patrons of the same, that it and they are vaine, foolish, odious, and abominable before God.
It, because it hath mo makers than ever had the idoles amongest the Gentiles ; and yet hath no greater power then they had.
Albeit it hath bene worshipped as God him self.
And they, because they worshipped there owue imagination, and the workmanship of there own hands, without any assurance of God or of his word.
If any think that I speak more liberally than I am able to prove, let him consider what makers the idoles of the Gentiles had, and what makers the God of bread hath, and then let the power of bothe be compared, and let me be rebuked if I speak not the treuth.
The Prophet in discription of there vanities, maketh these gries.
" The earth bringeth forth the tree, it groweth by
Isa. 40 and 41.
^ Isa. 41.
KNOX'S PROLOGUE.
1562. uiuistour, uuJ natural wacknes/ it is cutted douu by the hand of the hewar.
A parte thereof is burnt, a parte spent in uses necessarie to man, another parte chosen to be made an idole.
This is formed to the licknes of man or woman, and then set up and worshipped as a god."
All these and some mo, shall we find to assist and concurre in the making of this great god of bread.
The Avheat is sowen and nourished in the earth ; rain, dew, and heat bring it to maturitie ; the reaper or scherer cutteth it doune, the carte or sled drawen by hors or some other beast, draweth it to the barne, or to the barnyaird ; the taskcr, or the foot of the ox, tradeth it out ; the fan delivereth it from the chaff; the miliar and tbe milstones, by the help of vnnd or watter, maketh it to be meall ; the smith maketh the ynies that gives to that god his lenth and breaid, licknes and form ; the fyne substance of that god is nether wood, gold, nor silver, but watter and meal made in maner of a drammock ; and then must the workmen take good hede to there hand ; for, if the fyre be too bote, that god's skin must be burnt ; if the yrnes be evill dight, his face willbe blecked ; if in making the roundnes, the ring be broken, then must an other of his fellowes, receave that honor to he made a god ; and the erased or cracked miserable caik, that ones was in hope to be made a god, must be given to a babby to play him withall.
And yet is not all the danger past ; for, if there be not an anoyuted preist to play his parte aright, all the formar artificers have lost there laboure, for without him that God cannot be made : yea, if he have not intention to consecrate, the fashioned God remaneth bread, and so the blind people commit idolatrie.
These are the artificers and workmen that travell in making of this god :
I think as many in nomber as the Prophet reciteth to have travelled in making of the idoles
; and if the power of bothe shalbe compared, I think they shalbe found in all thinges equall, except that the god of bread is subject unto mo dangers then were the idoles of the Gentiles, Men made them : men make it.
They were deaf and dum : it can not speak, hoar, nor see.
Brietiie, in infirmitie they wholie aggre, except that (as I have said) the poore god of bread is most miserable of all other idoles ; for, according to there matter, whereof they are made, they will remaine without corruption many yeares.
But within .one year, that god will putrifie, and then he must be burnt : they can abyde the vehemencie of the wind, frost, rain or snow.
But the wind wiU blow that god to the sea, the rain or the snow will make it dagli ; yea, which is most of all to be feared, that god is a pray again (if he be not wel kept) to rattes and niise ; for they will desyre no better denner then white rounde gods ynew.
But then, what becometh of Christes natural bodie ? By myrackle, it flies to the heaven again e, , if the Papists teach treulie ; for how sone soever the mouse takes hold, so sone flieth Clirist away, and letteth hir gnaw the bread.
A bold and ^ * [" Wackiics," Imiiiidity.]
1562.
KNOX'S PROLOGUE.
puissant mouse, but a feble and miserable god : yet, wold I ask a question ; whether hath the preist or the mouse greater power % by his wordes it is made a god ; by hir teith it ceaseth to be a god : let them avise, and then answer.
If any think that I oght not to mock that which the world so long hath holden, and great princes yet holde in so great veneration, I answer, that not onelie I, but also all godlie ought not onlie to mock, but also to curse and detest whatsoever is not God, and yet usurpeth the name, power, and honor of God, and also that we oght bothe to mock, gain say, and abhorr, all religion obtruded to the people, without assurance of God and his word, having nether respect to antiquitie, to multitude, to authoritie, nor estimation of them that manteau the same.
The idoles of the Gentiles were more ancient then is the idole in the Masse.
There worshippers, manteners, and patrons were mo in multitude, greater in authoritie, and more excellent before the world, then ever was any that bowed to that idole.
And yet feared not the Prophet Isayas to mock and jest them,^ yea, sharplie to rebuke them, in these wordes.
" They are dung backward with shame, they shalbe ashamed whosoever trusteth in a graven ymage, and that say to the molten ymage, Ye are our gods."
All the makers of graven ymages are vaine, there pleasing thinges shall not profiet them ; ^ for they them selves are witnesses to there idoles, that they nether se, nor understand any thing, and therefore they shalbe ashamed.
" Who then, (sayeth he,) shall forge a god, or a molten ymage that profiteth nothing ? behold, all those that are of the fellowship thereof shalbe confounded, for the workmen them selves are men ; let them all be gathered together, and stand up, yet they shall feare and be confounded together."
And when he hath fully painted forth there vanitie, he concludeth, " They have not understand, for God hath shut up there eyes that they can not see, and hartes that they can not understand ; none considereth in his heart, I have brunt half of it, even in the fyre, and have baken bread also upon the coalles thereof
; I have rosted fleshe and eaten it, and shall I make the residew thereof an abomination ? shall I bow to the stock of a tree V^ etc.
Thus, I say, we see how that the Prophet doeth triumph against the idolaters, in mocking of there madnes, and painting forth of there vanitie.
Who then can justlie be offended against me or any other, albeit, by all meanes possible, we let the blind world see the vanitie of that idole ; considering that by it hath the glorie of God bene more obscured then ever it was by any idole in the earth ; for to none was never absolutlie given the name, nature, power, and honor of God, but to that idole allone.'* If any think that the Scriptures of God give imto them patrocuiie, ether to beleve Christes naturall body to be there, after
Isa. 42.
Isa. 44.
^ Blindnes and induration is God's just punishment for idolaters.
* Let the Papists consider.
KNOX'S PROLOGUE.
1562. the wordes of consecration, (as they cal them,) ether yet to beleue that Christ Jesus, in his last Supper, did offer unto God his Father his body and blood, under the formes of bread and wine, he is \ miserablie deceaved ; for the Scripture maketh no mention of conversion or transul^stanciation of bread in Christes naturall bodie, but witncsseth tliat bread remaneth bread, yea, even when the faithfull receave the same, as the'Apostle affirmeth in these wordes. ^
The bread that we break, is it not the communication of Christes bodie ? the cup of blissing which we blisse, is it not the communion of the blood of Christe ? we many are one bread, and one body, because we are all partakers of one bread."
And after he sayeth, " As oft as ye shall eat of this bread, and drink of this cup, ye shew the Lordes death till he come.^ Let therefore, a man try him self and so let him eat of this bread and drink of this cup," etc.
By these wordes we may clearlie understand what judgement the Apostle had of the substance of that sacrament, even in the verie action of the same ; and as touching that foolish opinion, that Christ Jesus did offer his body unto God his Father, under the formes of bread and wine, etc.,—(which the Papistes make the ground of there Masse) what suffrage that ever it hath by man, of God nor of his word it hath none.
The Scripture doeth witnes ! that God the Father gave his Soue unto the world, that the world might be saved by him,^ and that Jesus Christ did offer him self ones unto God for the destruction of sinne, and for to take away the sinnes of many ; "^ but that ever he did offer him self under the formes of bread and wine (as the Papistes allege) the Holy Goste doeth no where make mention ; and, therefore, the faithfull not onely may reject it as I the dreame and invention of man, but also are bound to abhor and detest it as a doctrine brought in by Satan, to deceave such as delyte not in the veritie of God, to whose mouth and voice are the faithfull onely bound.
Mr. Quintyne, that great patron of the Masse, in this subsequent conference, adduces for the probation of his affirmative, " Christ Jesus did offer (sayeth he), unto God his Father, in his last Supper, his body and blood, under the formes of bread and wine,"
'^ etc.
For the probation hereof, I say he adduces the fact of Melchisedec that broght forth bread and wine,^ etc.
But how sone he is ashamed thereof, and how unable he is to prove that which he alledgeth to be most easie to be proven, the diligent Reader may espy.
For, perceaving him self luiable ever to prove that etlier Chi-iste Jesus, or yet Melchisedec, did make any suche oblation as he and the fond Papistes do imagine, he riuneth straight to his fortres and shamelcs st-hift."
" 0, sayeth Mr. Quintyne, I have hurt my own cause, I was caried away '
Cor. 10.
° Maistcr Quintyncs affirmative.
- 1 Cor. 11.
« Gen. 14.
^ Jolin 3.
' Luk the ressoning of tlic thriJ day.
^ Ileb. 10. and 9.
1562.
KNOX'S PKOLOGUE.
with zeal, etc.
It apperteaned not unto me to prove any thing, hut to defend my artickles as they are written."
If Mr.
Quintyne and his collateralles will resolve me an dout, then will I give my judgement whether he oght to prove or to defend onely.
My dout is this, whether are Mr. Quintynes artickles necessarie to be beleved to salvation, or are they suche as without danger of damnation we may dout of them
If we may dout of them and not offend God, then assuredly I think that Mr, Quintyne may hold them for treuth, til that the falshead of them be manifestly declared.
But if they be suche as we are bound to beleve as a treuth of God, and an doctrine necessarie to salvation, then is Mr. Quintyne bound to shaw to us that God hath prononced them, and not man : which if he be not able to do, and that in plaine and expressed wordes, then must we reject them as deceavable and fals, according as we be taucht by our Maister, Christ Jesus, saying, " My sheip heare my voice, but a stranger they will not heare." ^ If Mr.
Quintyne will not be reputed an fals prophet, and one that teacheth lies in the name of God, and so expone him self to God's bote displeasure, he may propone no doctrine to the Church of God, the assurance whereof he bringeth not from the mouth of God.
If Mr. Quintyne were bawling in the scooles, or bragging of knowledge amongest the philosophers, I wold pacientlie abyde that he should aflBrme as many paradoxes as pleaseth him ; but in the Church of, God to affirme that GocT hath spoken, when God hath not spoken, or done that which he is not able to prove by his plaine word that he hath done ; so to do (I say) is altogether intollerable
; and, therefore, let Mr. Quintyne searche the Scriptures for the probation of his affirmative, or els I will cry als loud as I can, that he hath lost his cause, and is convicted an manifest lear, in that he hath affirmed Jesus to have done that which no Scripture doeth witnes that he hath done.
Let all men, therefore, that will not follow lies, detest the Mass, till that it ffiid a groimd within the Booke of God, as I am assured it never shall ; and that shall the Reader more easylie perceave by this Conference that foUoweth.
Read, and then judge.
1 John 10.
THE ABBOrS FIKST LETTEll
1562.
THE ABBOTE'S FIRST LETTER.
M. QUINTYNE.
John Knox, I am iuformed tliat ye ar cum in this cimtrie to seik disputation, and in special to mak impugnation to certaue artikles quliilk war prununced and reheirsed be me to my flock in Kirkoswald on Sonday last wes (treulie I will not refuse disputation with you), but maist ernistlie and eftectuouslie covatis the samiu, sua it may be to the glorie of God and tryale of the treuth, lyke as I haif, the rest of the ministers, quhilk hes bene heir, and culd haif nane.
Quhairfore, gif it pleis you this day viii dayes, in ony hous of Mayboil ye pleis, providand alwayes thair be na convocation passand xii, xvi, or xx on ather syde, quhilk is aue sufficient nomber to beir witnes betwix us, I sal enter in ressoning with yow, and, God willing, sail defend the saides artickles be the manifest word of God and all gude ressons, as thay ar writtin, and in special the artickle concerning the Messe.
Ye salbe sure ye sail ressaif na injuris of me, nor nane that me perteuis ; nor na kynde of molestatione in word nor work, bot familiar, formall, and gentill ressoning ; and think not that tins is done for drifting of tyme, but be ressone I am prohibeit and forbiddiu be my Lord of Cassillis, in name and behalf of the counsel, to enter in ressoning with you, or ony other, to his returning in the cuntrie, quhais command I haif promisit to obey
; nottheles and he cum not betwix and the said day, I sail discharge my promis to him with diligence, quhairthrouch ye and all uthers, may se how desirous I am that the treuth cum to ane tryall, but drifting of tyme.
Als ye may be sure that I am verray desyrous to haif my Lord of Cassillis (as my cheif and brother sone), and uthers my brether and freindis, quhomof I haif charge, to be auditors, quhairthrow, gif it pleis God, thay micht haif proftet of our ressoning ; and gif ye pleis to accept this condicion, send me your promies under your hand writ, and I sail send you the foresaid artickles to awise on to this day viii dayes ; and in the mein time ye may provide to be auditors sic as ye pleis, conforme to the nomber above reheirsed, and I the lyke.
And gif ye will nawise enter in ressoning without convocation of strangers, the haill warld may so it is bot i)erturbation, tumultuation, and cummer that ye seik, under the pretence of the trew setting furth of Goddes word and glorie ; and this I certifie you, I will not enter in disputation with you gif ye cum with convocation, for I wil nawise be the instrument of discorde
; and als it is not necessar ye cum with convocation of strangers, be ressone ye haif my Lord of Cassillis }jromis,' quhilk is sufficient warrand to you and all the rest within Carrick ; and in the mein tyme, ye pleis to ressaif ane confutation of your sillogisme, quhilk
I haif send to you with the Laird of Caprenton elder,^ and gif ye ' The answer thereof was sent, but " [Cuningham of Caprington : see my Lord maid no reply. vol. ii. p.
34{).]
1562.
AND THE ANSWER.
defend the samiu weill, ye ar mair able to mak impugnatiou to myne.
Of thir lieides, I require your answer in writ, with this berar, with diligence, quhairthrow I may send away to my Lord of Cassillis, as said is.
And sa fair ye weill.
Of Crosraguell, this Souday the sext of September.
Crosraguell.
THE ANSWER TO THE ABBOTE'S FIRST LETTER.
JOHN KNOX.
The treuth is, that the cause of my coming in these partes wes not of purpose to seak disputation, but simplie to propone unto the people Jesus Christ crucified, to be the onelie Sauviour of the world and to teach, further, what are the fruites that God requireth of the members of his dear Son, etc.
But hearing that ye had in oppen audience proclamed blasphemous artickles, making promis to give further declaration of certane of them this last Sonday, lykewise in oppen assemblie, I could not but of conscience offer my self to be your adversar in that cace.
And this far for the cause of my coming yesterday to Kirkoswald.
That ye have required disputation of the Ministers (of whome some are not present), and could have none, I hardlie beleve it
; the contrary being assured to me by divers of honest report.
That ye offer unto me familiar, formall, and gentill reasoning, with my whole hart I accept the condition ; for assuredlie, my Lord (so I style you by reason of blood, and not of office), chiding and brawling I utterlie abhor, but that ye require it to be secrete, I nether se just cause why that ye should require it, nether yet good reson why that I should grant it.
If ye fear tumult, as ye pretex, that is more to be feared where many of evill mynd have a few quiet and peceable men in there danger, than where a just multitud may gainstand violence if it be offered.
Of my Lord of Cassiles proraes, I nothing dout as touching my owne person, for I stand in the protection of the Almightie, to whom I render hartly thankes, when his mercie and power boweth the harts of men to assist the caus of the just.
But I wonder with what conscience ye can require privat conference of those artickles that ye have publicklie proponed 1
Ye have infected the eares of the simple ; ye have wounded the hartes of the godlie ; and ye have spoken blasphemie in oppen audience.
Let your own conscience now be judge, if we be bound to answer you in the audience of 20 or 40, of whom the one half are alreadie persuaded in the treuth, and the other perchance so addicted to your error, that they will not be content that light be called light, and darckness darckness.
If ye be a pastor, as ye brag yourself to be, ye oght to have respect to your whole flock, yea, to the instruction of all those that are offended at your blasphemies.
But now to grant unto you VOL. VI.
THE ABBOT'S SECOND LETTER
1562. more then reason, I am content of the greatest nomber appointed by you, provided first, that tlie place be St. Johnes Kirk in Air, which is a place more convenient than any hous in Mayboill.
Secondarlie, that noters and scribes be appointed faithfully to take and commit to register in oppen audience, botlie your reasones and myne, that so we may asweall avoid confusion and vaine repetitione in speaking, as forclos the diversitie of rumors which may arise by reason of oblivion, what hath bene spoken by ather partie.
The day by you required I can not kepe, by reason of my formar promes made to the Maister of Maxwel, and unto the churches of Niddisdall and Galloway
; but if ye wil send unto me your artickles before the 15 of this instant, I shall appoint the day, which, by the grace of God, I shall not faill.
If ye send your artickles to the baillics of Air, it shalbe sufficient discharge for you.
And thus craving your answer, I hartlie desire God, if his good jileasure be, so to molifie your hart, that ye may prefer his eternal treuth, conteined and expressed in his holy Word, to your own preconceaved opinion.
From Air, this 7 of September 15G2.
In haist.
Youris to command in all godlines, John Knox.
THE ABBOTE'S SECOND LETTER,
WHEREUNTO ANSWER IS MADE BRIEFLIE TO EVERIE HEAD OF THE SAME.
M. QUINTYNE.
John Knox, I ressaved your writing this Monunday the sevint of September, and considered the heides thairof.
And, first, quhair ye say your cuming in this cuntrie was not to seik disputation, but simplie to propone unto the people Jesus Christ crucified to be the only Saviour of the vfarld, praise be to God that was na newinges^ in this cuntrie or^ ye war borne.
JOHN KNOX.
I greatlie dout if ever Christ Jesus was trewlie preached by a papisticall prelat or monk.
M. QUINTYNE.
Secondlie, quhair ye alledge that I proclamed in oppen audience blasphemous artickles (he is ane evil jndge that condemnis or he knawes) than had bene tyme to you to half called them blasphemous quhen ye had sene them, red them, and sufficieutlie confutated them.
JOHN KNOX.
I had hard them ; and, thereof, I feared not to pronunce them such as they are.
" Nil newiiiges," uotliiiig new.
^ " Or," before.
1562.
AND THE ANSWER.
M. QUINTYNE.
Thridly, quhair ye allege that I promist declaration of the saides artickles on Sonday last was, my promes was (as my hand writ will testifie) to do the sarain, providand alwayes thair had been na convocation of strangers, quhairthrow tumultuation and cummer micht follow, and swa was I exonered of my promes, in that ye come thair convoied with V. or vi. scoir of strangers.
JOHN KNOX.
I lay the night before in Mayboil, accompanied with fewer than tueutie.
M. QUINTYNE.
Apperantlie mair lyke to seik perturbation and cummer, nor the glorie of God.
Als I was inhibeit be my Lord of Cassilis to his returne in the cuntrie, as I wrait to you of before, for avoyding of cummers.
Fierdlie [Fourthly], gif I required disputation of John Willock, and als of Maister George Hay, gif thay had ocht to say to ony warkes set forth be me, I report me to the auditor ; and als, gif they refused or not, to the tyme thay had avised with the counsell and the brethern.
JOHN KNOX.
Maister George Hay oftered unto you disputation, but ye fled the barras.
M. QUINTYNE.
Quhair ye say ye can not persaif quhairfore I sould desyre secreit disputation, treulie it is not secreit that is in the presence of xl. persones.
Quhair ye say ye dout not of my Lord of Cassilis promes, as tueching your awin person, treulie, apperantlie ye refer als lytill to his promes, as ye may, considering ye come convoied with sic ane nomber of strangers, as is above reheirsed.
Quliair ye say ye stand in the protection of the Almichtie, swa dois all gude Christiane men as ye ; bot, apperanlie, ye put als lytill in God's handis as ye may, that gois accompanied in everie place quhairsumever ye go with sic midtitude.
Quhidder it be for devotion, or protection, or rather tumultuation, God knawis, for I knaw not.
JOHN KNOX.
Ye do well to suspend judgement.
M. QUINTYNE.
Quhair ye wonder with what conscience I can require privat conference, treulie T half mony gude ressones movaud me ; first, to avoid tuuudtuation, perturbation, and cummer.
THE ABBOrS SECOND LETTER
1562.
JOUN KNOX.
Your reasones are as stark to your selfe, as ye tliiuk them.
M. QUINTYNE.
Secondly, that we may haif ane ressonable uijmber that may beir witness of baith our pairtes, but damor or tumultuation.
Thridly, I am certane, gif we cum to tlie just tryall of the treuth, thair man be conference of mony buikes, quhilk can not be done coramodiously in publick audience.
Attoure, it wilbe mair handsum and easie for me, nor misteris, not sic crying out, as gif it war in oppen audience ; for gif the victorie consist in clamor or crying out, I will quite you the cause, but farder pley ; and yit praise be to God, I may quhisper in sic maner as I wilbe hard sutticientlie in the largest house in all Carrick.
JOHN KNOX.
The larger hous the better for the auditor and me.
M. QUINTYNE.
Quhair ye say I haif infected the earis of the simple, I have wounded the hartes of the godlie, and I haif spoken blasphemie in oppen audience,
I mervell how ye forget your self, chidand and railland on this maner.
JOHN KNOX.
The speaking of the treuth is chiding unto you.
M. QUINTYNE.
Considering ye said ane lytill afore, ye did abhor all chiding and railling ; but nature passis nurtor with zow.
JOHN KNOX.
I will nether interchange nature nor nurtor with yow, for all the ]n-offets of Crosraguell.
M. QUINTYNE.
Quhairfore I man beir with your babline and barking, as does princes, hear poweris, majestrates, and mony hundrethes better nor I.
Quhair ye esteme me as ane bragand pastor, sayaud, that I aucht to haif respect to my haill flock, it is question to me gif it be the weill of my flock, to mak oppen disputation in profound my.steries concerning the Christiane religion ; bot yit will I not refuse gif ony man will mak impugnation, but convocation of strangers, or tumultuation.
I haif hard of publick disputation in scoulis, but not afore ane vulgar and rude multitude of people.
1562.
AND THE ANSWER.
JOHN KNOX.
Ye are not thea so weill sane in the ancient writers as ye brag.
M. QUINTYNE.
Quhair ye desyre me to cum to dispute in St. Johnes Kirk of Air, ye may be sure I will not dispute with yow thair,^ for mony gude ressonis, quhilkis to write war over prolixt ; bot gif ye pleis to conveine according to my first writing,
I salbe readie at all tymes, upon viii.
[eight] dayes warning, and sail send yow the artickles viii. dayes afore to avise with.
And sa fair ye weill.
Of Crosraguell, with diligence, the samin day and dait.
Crosraguell. john knox.
This letter wes none otherwise answered for that tyme, but by appointing unto him the place, according to his owne desyre, albeit that no reason could have required that of me.
THE EARLE OF CASSILLIS LETTER.
Efter hartlie commendation, forsamekil as I understand thair is ana disputation appointed betuix yow and the Abbote of Crosraguell, in Mayboill, the xxviii.
[28th] of this instant, to the quhilk I am not willing that ony of myne mak disputation with yow, except it cum of your occasion, for I can not understand that ony erudition sail proceid to the auditor of the samin, bot rather contradiction and tumult, the quhilk I wald sould not be for your pairt, lyke as I am willing to cause the Abbote of Crosraguel to dissist.
As to quhasaever that wil proffer them self to preach the trew word, conform to the consuetude of the realme, may do the samin without imi3edimeut, as I wrait to yow of before, in ony of my rowmes.
And desires yow to write me ane answer of this writing, and God keip yow.
Of Sainct Johnes Chapell the xxiii, [23d] of September 1562.—Be your gude freind,
Cassillis.
THE ANS^\T:R to my LORDE of CASSILLTS WRITINa.
JOHN KNOX.
After hartlie commendation of my service unto your Lordship, your Lordship's letter dated at St. Johnes Chapell the xxiii. [23d] of this instant, receaved I in Ughiltrie^ the xxv.
[25th] of the same.
As ' My Lord delytes in rhyme without - Or, Ochiltree, in the district of Kyle, reason.
Ayrshire.
THE ABBOT'S THIRD LETTER.
1562. touching the Disputation appointed, the occasion did procead of the Abbote, who, in oppeu audience of the people, did propone certaine articldes, whereof the raoste part conteane deceavable doctrine, whiche notthelcs he promised not onely to explaine, but also to manteane against any that wold impugne the same.
Whereof I being advertised, and so near in the countrie, could do no les then ofter my self adversary to that doctrine, which I am assured shalbe certaine damnation to all those that without repentance depart this life infected with the same.
And upon that motive I repared to Kirkoswald ; where, because the Abbote compered not, I preached, and after the Sermon, a servand of the Abbotes presented unto me a letter, conteaning in effect, that as he had required disputation of the other ministers, so did he of me, and did appoint unto me, that day eight dayes in Mayboill.
My answer wes, that to dispute I wes hartlie content, but because I had before appointed the Maister of Maxwel to be in Dumfreis that same day, I desired the day to be prolonged to my returning from Nethesdaill.
In this meane tyme, by letters past betuix us, the xxviii. [28th] of this instant is appointed, which day, be the grace of God,
I mynd to keap.
Nether yet in my judgement is there any just feare of tumult, for the persones that shall convene with me, will promes and keap all quietnes, and of your Lordship I nothing dout liut ye will take suche ordour with your freiudis, that by them there shall no occasion of trouble be offered ; and albeit that the erudicion shal not perchance be such as the godlie wold desyre, yet I dout not bothe the veritie and the falshead shall appeare in there owne colors, albeit not all, yet to suche as ether have eares to hear the treuth plainly spoken, or eyes to discerne darcknes from light.
And, therefore, I wold most humblie require of your Lordship, rather to provoke and encourage your friend to the said disputation, then in any maner to stay him ; for if your Lordship do consider, that whU that he oppenlie preaches one thing, and we another, that the hartes of the people are distract, yea, and infiambed one against another, your Lordship should rather feare tumult and trouble to ensew thereof, then of mutuall conference in the audience of peccable and quiet men.^ The nomber is not great that is admitted to hear, and therefore trouble is les to be feared.
Please your Lordship to understand, that the veritie ought to be to us more deare then our owne lives, and therefore we may not leave the mantenance of the same for feare of that whereof the ishew is in the handes of God, to whose protection
I most hartlie commit your Lordship.
Of Ughiltrie, in haist, the same houre your Lordship's letter was receaved.
15G2.
Your liordshipis to command in all godlines, John Knox.
' Lot tlic Abbote judge if Ik; b;i<l just occasioiin to accuse me as lie aftcrdooth.
1562.
THE ABBOT'S FOURTH LETTER AND ANSWER.
THE ABBOTE'S THEID LETTER ANSWERED BY MOUTH.
M. QUINTYNE.
John Knox, I persaif the policie used be yow and others, to mak my awiu ay^ my partie.
The last tyme ye come in this cuntrie, I was persuaded be my Lord of Cassillis not to rancounter yow, or els,- treulie, ye suld not haif passed unrancountered as ye did, bot ye salbe assured I sal keip day and place in Mayboill, according to my writing, and I haif my life, and my feit louse, notwithstanding ony writing that is cumin to me, fra my Lord of Cassillis, therefore keip tryst, and excuse yow not upon my Lorde of Cassillis writing, notwithstanding that I knaw it is purchest be your policie to put me to schame,^ and your self to advansment, quhilk sail not ly in your power ; thairfore I assure yow, in cace I sould do the samin with the haissart of my lyfe, do ye the lyke, without excuse.
And sa fair ye weill.
Of Crosraguell this xxiiii. of September.
1562.
Attoure that thair be na convocation, bot conforme to your writing, or els thre scoir at the maist, of the quhilkis tuentie to be auditors on ather syde.
Croskaguell.
THE ABBOTE'S FOURT LETTER.
M. QUINTYNE.
John Knox and baillies of Air, this present is till advertise yow that I ressaved writing and credit with this gentle man fra my Lord of Cassillis, certifiand me that he will keip day appointed for our disjuitation, thairfore keip your promes, and pretex na joukrie be my Lorde of Cassillis writing.
And this fair ye weUl.
Of Crosraguell the xxv. of September.
1562.
Crosraguell.
THE ANS\\TER TO THE ABBOTE'S FOURT LETTER.
JOHN KNOX.
To nether of these did I answer otherwise, then by appointing the day, and promising to keap the same.
For I can pacieutlie suffer wantone men to speak wantonlie, considering that I had sufficientlie answered my Lord of Cassillis in that behalf
Some other letters are omitted because they were of les importance.
Follow the condicions :
^ " Ay," or " oye," a grandson, but ^ Ye knowe that, as ye knowe that sometimes used, as here, to denote a Melchisedec ofiFerved bread and wine unnephew. to God, whiche two ye are never able ^ Brag on. to prove.
CONDITIONS OF THE CONFERENCE.
1562.
The day, houre, condicions, and nomber aggeeid upon, for the
CONFERENCE BETUIX MaISTER QuINTYNE KENNEDY, AbBOTE OF
Crosraguell, and John Knox, Minister of Edinburgh.
The clay is the xxviij of September, 1562.
The place the Provestis place of Mayboill.
The houre to convene is at eight houres before none, the day foresaid :
The nomber for everie part shall be fourtie persones, by there scribes and learned men, with so many mo as the house may goodly hold, be the sight of my Lord of Cassillis.
And heirupon, bothe the said Abbote and John Knox are wholylie and fullylie agreed.
In witnes whereof they have subscrived these presents with there handes.
At Mayboill, the xxvij of September, 1562.
Crosraguell.
John Knox.
The nomber receaved within the hous foresaid, and so many besydes as pleased my Lord and his freindes, John Knox addressed him to make publict prayer, whereat the Abbote wes soir offended at the first, but whil the said John wold in nowise be stayed, he and his gave audience
; which being ended, the Abbote said, " Be my faith it is weil said."
And so after that he had spoken certane wordes, he commanded one of his scribes to read openly his protestation as foUoweth.
HEIR FOLLOWES
THE COPPIE
OF THE RESSONING
QUHILK
WES BETUIX THE COMMENDATOR OF CROSRAGUELL AND
JOHN KNOX,
IN MAYBOILE,
CONCERNING THE
MASSE, IN
THE YEARE OF GOD
1562.
M. QUINTYNE.
Peeceaving the great perturbation, controversie, and debeate quhilk is stirred up laitlie in all Christen realmes for the cause of religion (Honorable Auditor), and all being remembred of the terrible sentence conteined in Scriptures toward all negligent pastors in this dangerous tyme, I was constrayned in conscience, notwithstanding my great inhabilitic, as it pleased God to support my imperfectiones, to give instruction to all those committed to my cure within my kirk of Kirkoswald, how they shoulde be able to be enarmed against all wicked and decetfull preachers, quhilk gaes about not knowing quherefra they come, nor by quhat ordre.
And to the effect, that our deirjie-beloved flock might have bene the more able to have bene warre with all fals, wicked, and ungodly doctrine.
Amang other godlie lessones conteined in my exhortation, I inserit certaue Catholick artickles, having their warrand of the Scriptures of Almighty God, according to the doctrine of the halie Catholick Kirk, and burdyncd my conscience in the presence of God, the saides artickles to be godlie, necessarie, and expedient to be beleved by all good Christiane men.
John Knox, upon Sonday the aucht day of September, came unto the said kirk of Kirkoswald, being certefied that I might not be present, and, as I was enfurmed to make impugnation to my saides artickles, wherethrough I wrote to him, certifying that I wold affirm the saides artickles, and in special, the artickle concerning the Masse, against him, or quhasoever j)leases to make impugnation there to, upon aucht dayes warning, the place being in any hous of Maybole, the nomber tuentie on either syde, without any further convocation.
Shortlie, we being agreed by writing of the day, hour, and place, quhilk was the 28 day of this instant September, I am commen, conforme to my writing, to affirm e the saides artickles as they are written, beginning at the artickle concerning the Masse.
Protesting alwayes, that I come not to despute any of my artickles as maters of faith and religion desputable, considering there is ordre taken alreadie by the kirk of God (as I wold say), be the General Councelles deulie convened, quhilk represents the Universall
THE REASONING BETWIXT
1562.
Kirk of Almighty God, to wliom it appertciiies to take ordre quhensoever question rises for maters couceniiiig faith and religion
; but, according to tlie doctrine of St. Peter, and also St. Paule, to render my dett and deutie to all that inquires there fore
: and after that maner to abyde gentle and formall reasoning of all that pleases, as may stand to the glorie of God, and the instruction of the auditor.
And to the eftect foresaid, tliat we may come to formal ressoning, as toward the artickle concerning the Masse, I wil ground me upon the Scriptures of Almightie
God to be my warrand, conforme to my first confirmation, quhilk was gathered upon the priesthead and oblation of Melchisedec ; and was presentct you in Februare, and as yit has gotten no answer, notwithstanding that it was of sober quantitle, sextene or 20 lynes.
Wlierefore please you to receave this same confirmation, yet as of before, for to be the beginning of our formal Reasoning concerning the artickle of the Masse, in maner as after foliowes :
" The Psalmest, and als the Apostle St. Paule, affirmes our Salviour to be an priest for ever according to the ordre of Melchisedec, quha made oblation and sacrifice of bread and wine unto God, as the Scripture plainly teaches us."
Now will I reason on this manner :
Read all the Evangell quha pleases, he sail find in no place of the Evangell quhere out Salveour uses the priesthead of Melchisedec, declaring himself to be an priest after the ordor of Melchisedec, but in the latter Supper, quhere he made oblation of his precious body and blude under the forme of bread and wine, prefigurate by the oblation of Melchisedec :
Then are we compelled to afiirme that our Saviour made oblation of his bodie and blude in the latter Supper, or els he was not an priest according to the order of Melchisedec, quhilk is exyjres against the Scripture.
JOHN KNOX.
Johne Knox protested that he might have the coppie of this formar writting given in by my Lord in writt, to answer thereto more fullie, and at greater leaser ; which was delivered unto him.
QUINTENE.
And in lyke maner, my Lorde protested that he might have place to reply if he thoght good.
THE ANSWER OF JOHN KNOX TO THE ABBOTTE'S OEATION.^
GIVEN IN BY THE ABBOTE BEFORE THE DISPUTATION,
IN WRIT.
.JOHN KNOX.
Whensoever it plcaseth God of his great mercy to shew the light, and to blow the trompet of his true word unto the blind and unthank-
[See the Oration itKclF, reprinted supra, ]>.
157.
1562.
KNOX AND THE ABBOT OF CROSSEAGUELL.
ful world, after darknes and long silence, it hath the strength to move and walken, not onelie the chosen, but also the reprobate ; but in diverse maner : for the one it walkeneth from ignorance, error, super- ! sticion, vanitie, and horrible corruption, to walk before their God in / knowledge, veritie, true serving of his majestie, and in puritie of life.
/ But the other it walkeneth from there formar slueth, and yet to there/ further condemnation :
For suche as in the time of darknes did live as men without God, at the sound of the trompet, calling them to repentance, addes and joynes to there formar corruption blasphemie against God, and against his eternal veritie.
For perceaving that the light disl covereth there turpitud, and that the trompet wil not suffer tliem to slepe, as that they did before, without open reproche, they shame not to call light darknes, and darknes light ; good evil, and evil good.^ And to bring that to pas, to wit, that the light shine no more, doeth the whole band of such as oppone themselves to the veritie of God so earnestlie travell, that slugardes and eflfeminat men become active and strong souldioures to the devil.
The exeraples hereof are in Scriptures so common that they nead no long rehearsal.
For what was the estate of the fals prophetes and preastes in the days of Isayas, Jeremie, Ezechiel, Micheas, and the rest of the true prophetes of God.
What care, I say, they which by ordinarie succession oght to have teached the people of God, tooke over there charges, the complaiutes and attestations of the true prophetes used against them do witnes
In the which they call them dum dogs, blind watchemen,^ suche as regarded nothing but ambition, ryatous cheare, and lustes of the flesh f pastors that fcdd not the flock, but fedd themselves.
Finally, they terme them men, from the moste to the least, given to avarice, apostattes that had left God,"* his lawes, statutes, and ordinances, and hath laid them selves doun to sleape in the middes of corruption, out of the which they could not be walkened.
But yet how vigilant and active they were to resist the true prophetes, and the doctrine offred by them, the Scripture doeth lykwise testifie.
For then wes Isayas, and such as adheared to his doctrine, holden as monsters in the eyes of the proude preastes, and of the multitude.'^
Then was Jeremie accused of treason, cast in presone, and dampned to death, g Then wes Micheas openly striken upon the mouth;" and, briefly, then did none of the true prophetes of God escape the hatred and cruel persecution of those that clamed the title and authoritie to rule in the Church.
The same may be sene in the dayes of Jesus Christ ; for how negligent and careles mxs the whole leviticall ordor (a few excepted), these wordes of our Maister, Jesus '
Isay. 5.
Tsay. 8.
Isay. 56, read the place.
Jere. 38.
^ Ezek. 34.
^ 1 Ee. 22.
* Jere. G.
THE REASONING BETWIXT
1562.
Cliriste, do witnes :
" Wo be unto you, Scribes and Pharises, hipocrites, for ye steak the kingdome of heaven before men : ye yourselves do not enter ; and suche as wolde enter, ye suffer not." ^ But when the trompct began to blowe in the mouth of John the Baptist
; and when Jesus Christc began to preach, and to make mo disciples then John did ; when John called them progenie of vii^ers, and Jesus Christe did terme them blinde guides, how careful was the whole rable then, is easie to be espyed.
For then were ambassadours send to John to knowe by what authoritie he made suche innovation amonge the people, and in the religion of God.^ Then was Christe Jesus tempted with sharpe and subtil questions.^ Then was he accused for breaking of the tradiciones of the ancients.'* Then was he called Beelzebub ; and in the end he was procured to be hanged betuex two theves.
And by whose diligence wes all this broght to pas 1 Wes it not by them who before had abused the law, blinded the people, deceaved the simple, and under the title and name of God had sett up the devil and all abomination to ring over men.
For in place of God's true worshipping they had erected a market, and filthie merchandise in the temple of God.^ The ejection whereof did so enrage those dum dogs, that with an bay they began to barke against Jesus Christe, and his moste holsome doctrine -.^ and that because the zeale of that great god their bellie, did altogether consume and eat them up.
These thinges we knowe to be moste true , 1 and therefore we ought not to wonder albeit the true worde of God
reteane the own nature, and that the self same thing chance" now "in ' our dayes tliat heretofore hath bene fully performed.
As for my self, I nothing dout but the great perturbation, controversie, and debate, laitly stirred up in all Christen realmes for cause of religion, is the cause that my Lorde Abbote hath bene of lait dayes troubled with unaccustomed laboures.
For if the supersticiou, idolatrie, pride, vaine glorie, ambition, unjust possessions, superfluous rentes and filthy living, used and manteyued heretofore by suche as clame the name and authoritie of the Church,'' had not bene openly rebuked, and a parte thereof, in dispyte of Sathan, supressed, it may be thoght that my Lorde, in this his impotent age, coidd have contented hira self with the self same ease and quietnes that in his yonger age and better habilitie he enjoyed.^ But now the trompet soundeth dampnation to all negligent pastors, and thereof is my Lorde afrayed ; and therefore, to discharge
his conscience he wil take the paine to instruct his flock, and to warne ' Mat. 23.
' The cause why Papists ar now so ^ Job.
1. diligent in preaching.
^ Mat. 15.
' [Knox, in this insinuation, seems to * Mat. 12. have forgot that he himself was about '• Job. 2. fifteen years older than the Abbot.] ' Mat. 21.
1562.
KNOX AND THE ABBOT OF CROSSEAGUELL.
them to be ware of fals teachers.
I will interprete all to the best part :
If my Lordes eye be single, his worke is good ; but if the light that appereth to be in him, and in his sect, be nothing but darknes, how great shall the darknes be !^ My Lorde is a clerk, and nedeth no interpreter of suche places of Scripture.
Yet for the simple, I say, that rightlie to teach the flock of Jesus Christe, requireth right institucion in Christes own doctrine ; for els a zeale without knowledge is nothing but the cause of further blindnes.^ Yea, if the blinde lead the bliude, the ignorant idolater take upon him to teache the ignorant people of long time broght np in idolatrie : neither of botlie can escape condemnation so long as they follow that traine.
And, therefore, it wil nothing unburding my Lordes conscience albeit that after his negligence and long silence he begin to cry to suche as he tearmes his flock,
Be war of fals prophetes ; for it may be that him self be one of that nomber yea, perchance, the falsest that they have harde this hundreth year.
For if he be a fals prophet that teachetli men to follow strange gods ;^ that prophecies a lie in the name of the Lorde,^ and speaketh to the people the div'ination and deceat of his own hart ;^ that causeth the people to erre, and leave the old pathes, and to walke in the pathe of the way that is not troden ; that constantlie say to them that have provoked God to angre :
The Lorde heathe spoken it : Ye shall have peace ; and to all that vv^alk after the Icstes of there own hartes, shal no evil chance unto you,6 etc.
If, finally, they be fals prophetes that be avaricious, and studie for advantage, that sowe pilloues under the arme-hoilles of wicked men/ and lay sinners a sleap, and promes life to them to whome they oght not to promes it.
If these be fals prophetes, I say, as the Scripture affirmeth them to be, then standeth my Lorde Abbote in a wonderos perplexitie, and suche as beleve him in no les danger.
For God hath never pronunced suche artickles as my Lorde calleth holsome doctrine, the chief of them, to wit, the Masse, Purgatorie, Praying to Sainctes, erecting of Images and suche other, have no assurance of God's worde, but are the meare dreames, statutes, and inventions of men, as there particuler examination (if my Lord pleaseth to abyde the tryal) wil more plainlie witnes ; and therefore, it is no sufiicient assurance to the conscience of the auditure that my Lord burden his conscience, in the presence of God that his artickles be godly, necessar, and expedient to be beleved.
For so have ever the fals prophetes done, when they and there doctrine was impugned.
Did not the prophetes and preasts of Baal afiirme there doctrine and religion to be godlie, ' Mat.
* Jere. 14.
" Trew knowledge is required in a * Jere. 18. trew preacher.
" Jere. 23.
' Deut. 13.
' Ezek. 13.
THE REASONING BETWIXT
1562. against the prophet Elias
* They did not onely burden there conscience, but also offred them selves to suffer tryal (God him self being judge), before the King, and before the whole people.^ The self same thing did the fals prophetes against Michaes and Jeremie j " and therefore, yet agane, I say, my Lord's conscience (if a blind zeal be worthy of the name of conscience), will neither save him self nor others, because it is not grounded upon God, his revcillcd wil nor promes.
If my Lorde thiuketh that the holy Catholick Church is siifficient assurance for his conscience, let him understand that the same buckler had the fals prophetes against Jeremie, for they cryed :
" The temple of the Lord ! the temple of the Lord ! the temple of the . Loixl!"* but as he with one stroke did brust their buckler a sender, 'saying, " Put not your trust in leing wordes :" so say we that how catholick (that is universal) that ever their Churche hath bene, holy are they never able to prove it, neither in lyfe, making of lawes, nor in souijdnes of doctrine, as in my answer, given by mouth,
I have mure plaiiely sliewen.
It pleaseth my I^orde to terme us, wicked and deceatful preachers, who go about not knowing wherefrom we come, nor by what ordoure ; and further he feareth not to pronunce our doctrine fals, wicked, and ungodlie, for of us, and our doctrine, it is i^lane that my Lorde ment, and meneth.
_ ^yorde. we accuse the whole masse of I answer, that as by God's rnaunes natui-e, of corruption, and wickednes, so do we not" flatter our selves, but willingly coufesse our selves so subject to coiTuption and naturall wickednes, that the good that we wold do, we do it not, but the evill that we hate, that we do ; yea, we do not deny but that in our lives and outward conversation there be many things bothe worthie of reformation and reprehension.
But yet if our lives shalbe compared with the lives of them that accuseth us, be it in general or be it in particular, we doubt not to be justified, bothe before God and man.
For how many ministers this day within Scotland, is my Lorde Abbote (joyning with him the whole rable of the horned Bischopes), able to convict to be adulterers, fornicators, dronckards, bloodschedcrs, oppressors of the poore wedow, fatherles, or stranger ; or, yet, that do idilly live upon the sweat of other meujies browes.
And how many of them, from the hiest to the lowest, are able to abyde an assyse of the forenamed crimes.
And yet shal we be called by the wicked and deceatful preachers, even as if the strongest and moste commune harlot, that ever wes kuowen in the bordeU, should sclander and revile an honest and pndick matron.
But in somwhat must the sonnes resemble there father the devil, as that he is perpetuall enimie to treuth, and to ane honest life, so is he a lear and accusar of our brethren
; and, therefore, albeit suche as serve him in idolatrie, and all filthines of life, spew out > 1. Reg. 18— [Elijah.] ' fMicaiah and Jeremiah.] '
2. Reg. 22.
- '
Jere. 7.
1562.
KNOX AND THE ABBOT OF CROSSRAGUELL.
against us there vennome and leis, with testimonie of a good conscience, we refer vengance to Him to whome it aperteineth ; neither yet wold we have ones opened our moutlaes for the defence of our owne innocencie (for God be praised), even before the world it will utter the self, war not that in sclandring our lives they go about to deface the glorious gospel of Jesus Christe, whereof it hath pleased his mercie to make xis ministers : and in that cace let them be assured, that tlie lies, which without shame and assurance they causses vomet out against us, with shame and double confucion they shal justlie receave agaiue in there owne bosoines.
If my Lorde Abbote alledge that he accuseth not our lives and externel conversation, but our doctrine, which he termes fals, wicked, and ungodlie, we answer, that as that doeth more greive us nor the sclandring of our lives, so doubt we nothing but that he that made his favorable promes, to afflicted Jerusalem in these wordes :
" All instrument that is prepared against thee shall not prosper, and everie toung that shal rise against thee in judgment, thou shalt rightlie convict and condeme of impietie."^ We doubt not (I say), but the same God will in this our age confound the tounges that oppone them selves to his eternal veritie, which is the ground and assurance of our doctrine.
And, therefore, we nothing feare to say, that my Lorde in the end shal spead no better (if he continew in that his irreverent rayling) then suche as heretofore have blasphemed Jesus Christe and his eteruall veritie, to the which, albeit for the i)reseut they will not be subject, and that, because our persones and presence whom God maketh ministers of the same, are contemi^tible and despysed : yet in the end they shall feal that in rebelling against our admonicions, they were rebellious to the mouth of God ; and in defasing us, they have dispysed the eternal Sonne of God, who of his mercie hath sent us to rebuke there impeitie, and to reduce to knowledge, and unto the true pastor againe, suche as throiigli blind ignorance have followed the inventions and dreames of men, and have soght justice, remission of sinnes, and reconciliation with God, by other meanes then by Jesus Christe, and by true faith in his blood.
But of this point I knowe my Lorde moste doubtes, to wit. Whether God hath sent us or not 1 For my Lorde sayes, We go about not knowing wherefrom we come, nor by what ordor ; we answer, ThatJn__our„£C!Usciences we knowe, and he him self wil beare us record, that we are not sent by that Romane Antichriste, whome he calleth Pope, nor yet from his carnal Cardinalles, nor dum-horned Bischoppes
; and thereof we rejoyse, being assured, that as we are not sent by Christes manifest enimie in the earth, so are we sent by Jesus Christe him self, and that by suche ordor as God hath ever kept from the beginning, when publick corrup; tiou entered in the Church by sleuth, and impietc of suche as of duetie
Isay. 14.
THE EEASONING BETWIXT
1562. ogbt to have fedd_ the Hock, aud to have reteaued^lhe people under oBecIience"or5od, asvrel in religion as in life and mauers.
The order / |of God (I say) hath bene in suche puhlick corruptions, to rai^^^j [simple and obscure men, inthe beginning of there vocacion, unknowen
/to the worlde, to rebuke the manifest defection of the people from God, I to convict the i^astors of there formar negligence, sleuth, and idolatrie, and to prononce them umvorthie of there offices.
For so was Helias sent in the dayes of Ahab,^ Jeremie in the time of corruption, under Jehoiakin and Zedechias ; Amos under Jeroboam, and the rest of the Prophets, everie one in there own tyme ; and after the same ordonr hatli God rased up in these our dayes, suche men, as my Lord and his faction termes Heretikes, Schismatikes, Zuingliaus, Lutherians, Ocolampadiaus, and Calvinists, to prove the Pope to be an Antichriste, his Avliole glorie in the earth to be altogether repugnant to the condicion of Christe's true ministers ; the Masse to be idolatrie, and a bastard service of God, yea, more corrupted then ever was the Sacrifice in the dayes of the Prophetes, when yet they affirmed them to be abominable before God ; purgatorie to be nothing but a pykepurs ; the defence of maunes frewill to do good aud avoide evil, to be the damned here.sie of Pelagius ; the forbidding of mariage to any estate of men or woman to be the doctrine of devills ; and the forbidding of meat, for conscience saik, to procead of the same fontaiue ; the erecting images in churches, and in publick places of assembleis, to be against the expressed commandement of God ; prayer for the dead, and unto sainctes, to be work done without faith, and therefore to be sinne.
Briefly, God hath rased up men in these our dayes, so to discover the turpitud and filtlmies di that Babilouiane harlote, that hir verrie golden cuppe, in the which hir fornication wes hid before, is become abhominable to all suche as trust for the life everlasting.
And they have, further, sett so vehement a fyre in the verray ground of hir glorie, that is, in hir usurped authoritie, that she and it are bothe like to burne to there uttermoste confusion.
My Lorde and his companions feare no suche threatninges they are but rayling knaves that disiDytfully speak against there holy mother the Church.
I have alreadie said that the Prophetes in there dayes wes even so rewarded of those that had the same tytle and dignitie that now our adversaries clame, and yet did they not escape the plagues pronounced ; and in the same confidence stand we, rejoysing further, that howsoever they repyne, storme, and rage, yet they that are of God hear us, knowe the voice of Jesus Christe speaking in us his weak instruments, and do flie from that horrible harlote, and from hir filthyncs, which is to us a sufficient assurance that God hath sent us for the comfort of his chosen.
But my Lorde perchance requireth miracles to prove our laughfull '
1. Reg. 17.
Jere. 35.
Amo. 2.
1562.
KNOX AND THE ABBOT OF CROSSRAGUELL.
1!)3 v.ocatiou ; for so doeth Yinzet^ procutor for the Papistes.
To botlie I answer, that a treuth by it self, without myracles, hath sufficient strength to prove tTie~rafigIiful vocation of the teachers thereof, but miracles destitute of treuth have efficacie to deceave, but never to bring to God.
But this, by the grace of God, shalbe more fuTly entreated in the Answer to Vinzetes Questiones ^ thereupon.
And yet one word man I say before I make end to my Lorde, and unto the rest of the Pope's creatures, and it is this:
If they will studie to keap them selves in credeit and estimation, let them never call 6iIf~vocatidn in doubt, for we incontinent will object to them, that from the moste to the least, there is none amongs them, laiiglifully called to serve within the Church of God ; but all commit symonie, all are heretykes, all receave the spirit of lies, and the leprosie of Gehezi.
And finally, being accused in there first ordination, they neither can give grace nor benediction to the people of God
; and this, by there own'law, I ofter my self to prove, as evidentlie as my Lords Bischops, Abbots, Priors, and the rest of that sect, are able to prove them selves caUed to Ecclesiasticall function (as they terme it) by there father's BuUes, and conformation of the Pope.
I wonder not a lytil that my Lorde should alledge, that I wes certified that he might not be present at Kirkoswald the day that first I off'red my self to resist his vaine and blasjihemous artickles.
I am able to prove that by his promes he had bound him self ofter then ones to be present ; and, also, that by famous gentle men, that same Sonday, in the morning, he was required either to come and teach according to his promes, and so to suffer his doctrine, in audience of suche as he named his owne flock, to be tryed, or els, to come and heare doctrine, and with sobrietie and gentilnes to oppon at his pleasure.
These two heades (I say) I am able to prove.
But that I wes certified that he could not be present, etc., I think it shalbe as hard to prove, as to prove that Melcliisedec made
Sacrifice of bread and wine unto God.
But my Lorde shall haA^e libertie of me to alledge in suche cases what pleaseth him, so long as his allegation shal not prejudge the veritie, nor give patrucynie to a lie in maters of religion.
It is not of great importance whether I was certified, or not, that my Lorde could not be present, as he alledgeth.
I presented my self at the day appointed, and that is some argument that I greatlie feared not my Lordes presence.
The letters that have passed betuix us, together witli some answers that I differed, shalbe put in register before the Disputation, that men may see the whole procediugs of bothe parties ; and this muche by writ to my Lordes first Oration, given in in writ.
Now followeth my Answer to the rest, given at that same instant by moutli.
[Ninian Winzet, see supra, p. 152.] * [Knox's proposed Answer to AVinzet's Qnestions never appeared.]
VOL.
VI.
THE REASONING BETWIXT
1562.
JOHN KNOX ANSWERETH BY MOUTH.
Because I perceave, bothe in your protestation and artickle, that ye dispute not upon these maters as disputable, but as of things alreadie concluded, by the Kirk, General Counsellcs, and Doctors ; I must say somwhat in the beginning how farre I will admit of any of the forenamed.
And of the Kirk, first (I say) that I acknowledge it to be the sjjous of Christe Jesus, biulded upon the foundation of the Apostlgs and Prophets ; ^ so that into all doctrine it heareth the voice of the Spous ouelie, and an stranger it will not hearc, according to the wordes of our
Master, Christ Jesus, " My shepe heare my voice," ^ etc.
And, therefore, if that any multitude, under the title of the Kirk, will obtrude unto us any doctrine necessar to be beleved to our salvation, and bringeth not for the same the expres worde of Jesus Christ or his Apostles, etc., men must aperdone me, althogh I acknowledge it not to be the Kirk of God for the reason foresaid.
And unto the Gcnerall Counselles I answer the same, to wit, that suchc as hath bene gathered duelie and in the name of God, for extirpation of heresies, with my whole harte I do reverence ; provided alwayes that the doctrine that they propone to be beleved, have the approbation of the pTame worde of God, or els with that Ancient I must say, that more credit is to be given to an man bringing for him the testimonie of God's Scriptures, then to an Generall Couusell affirming any doctrine without the same.^
And as concerning the authoritie of the Doctors (for whome I praise my <i God, as that I do for all them whome he maketh profitable instrumentes in his Kirk), I think my Lorde will bind me no straiter then he hath desyred to Ije bound him self, that is, that men be not receaved as God ;* and, therefore, with Augustine I consent, that whatsoever the Doctors propone, and plainly confirme the same by the evident testimonie of the Scriptures, I am hartlie content to receave the same ; but els, that it be laughful to me with Jerome to say, whatsoever is affirmed without the authoritie of God's Scriptures, with the same facilitie it may be rejected as it is affirmed.
And these thre admitted.
So forth I enter in disputation.
M. QUINTYNE.
Thair ar divers heides cpihairwith I am offended, willing that the purpose we come for may go shortlie to passe ; thairfore, preseutlie I will omitt and as the occasion sail serve of the Doctoures, Counsalles, and ocht elles, quhilkis ar not expresly contened in the Scriptures
: and this quicklie go to the purpose.
1 Ephe. 2.
Panorniit; ^ Let tlie godlie judge if these " Joh. 10. peticioTis be reasoniible.
1.562.
KNOX AND THE ABBOT OF CROSSRAGUELL.
19-5
JOHN KNOX.
Ye are not ignorant (my Lorde), that in everie disputation the ground oght so to be laide, that the mater disputable, or the question, either come under an perfite defiuicion, or els under an sufficient discription, and specially when the question is, De voce simplici ; as is " Missa."
Yf it please your Lordschip to defyne the Masse, or yet sufficientlie to discrive it, I will take occasion of that which I think wrong ; and if not, then must I explaine my minde what Masse it is that I intend to impung, and have called Idolatrie ; not the blissed institution of the Lorde Jesus, which he hath commanded to be used in his Kirk to his gaincoming, but that which is cropen in into tlie Kirk visible, without all approbation of^tTie" worcTe" orUod.
"And this Masse, T say, hath a Tia,iue;"~a forme and action, an cipinion conceaved of it, and an actor of the sameT'^ And unto the whole foure, I say, thaf neither the name, the forme and action, nor the opinion, nor actor, have there assurance of God's plaine worde.
M. QUINTYNE.
As to the diffiniciou or description that I gaif the last yeii-, I will abyde at it this yeir, for I am not cummin in use of " est, et non est."
And as to the Masse that he wil impung, or any mannes masse, yea, and it war the Paipe's awin messe, I will_m_anteia.na_ thing but Jesiis (Kk* Christes messe, conforme to my artickle as it is writtin, and dithuition \(F contened in my bulk, quhilk he hes taine on hand to impung.
JOHN KNOX.
As I can conceave, my Lordes answer conteineth thre heades.
The first, is a relation to his booke as conteaning the difinicion of the Masse ; the second, a declaration of his Lordschipes constancie ; and the third, an affirmation that he wil affirme no masse but the masse of Jesus Christ, yea, not if it wer the Pope's owne masse.Unto the first I answer, that I have not red his Lordeschipes booke (not excusing thereintill my own negligence), and therefore it appeareth unto me that rather his Lordship should cause the diffiuition to be red out of his booke, nor to burden me with the seaking of it.
As concerning his Lordshipes constancie, I beseak the eternal God to make lis all constant in his eternal veritie : for inconstancie in the treuth can not lack infamie and great danger.
But to me it appeareth, that in no wyse it can huil the fame, nor conscience of the godlie, to coufesse them selves men, who j "1
.* bothe may erre, and also be occation that others evre ; and yet, when _;.-— that the fuller knowledge commeth unto them, by the spirit of God, no ' man oght to impute unto them inconstancie, albeit they retreat there * Let men judge if this be not im- - Let men judge how favorable the pugnation of the Papistical Messe.
.sone is unto the fatlier.
THE REASONING BETWIXT
1562. formar error, as in divers hcados did that learned Aiigustine.
But the thride head doetli mostc delite nic, to wit, that my Lord hatli alHrmcd that he will defend no Masse but the Masse of the Lorde Jesus
: which if his Lordship will performe (as my good hope is),^ then I dout not but we are on the verray point of an Christiane aggrement.
For whatsoever \ his Lordschip shall prove to me to be done by the Lorde Jesus, that, \ without all contradiction, I shall embrace, providing that his Lordship alledge nothing to be done by Jesus Christe which his owue institution witnesseth not to be done.
M. QUINTYNE.
I define the Messe, as concerning the substance, and efiect, to be the sacrifice and oblation, of the Lordes bodie and blude, given and offered by him, in the latter Supper ; and takis the Scripture, to my warraud, according to my artickle as it is written.
And for the first confirmation of the same, groundes me upon the sacrifice and oblation of Melchisedec.
To the second, I thank John Knox of his prase and prayer of my constancie ; and in lyk maner, for Christiane cheriteis saik, prase God with all my hart, fur his induretnes and pertinacitie
(gif swa be that he be in error), and will wish him, that he be willed to refuse his pertinacitie, as I sail do my constaucie gif I be in error.
To the thrid, for avoiding of cavillation, I mein that I will defend no Messe as concerning the substance, institution and effect, bot that Messe onelie, quhilk is institut be Jesus Clu'ist.
JOHN KNOX.
Omitting to further consideration the answer to the definition, to the last two headcs, I shortlie answer, that I praised no constancie but that which is in the treuth ; and as touching my owen indurednes, wherewith my Lorde seameth to burden me, I plainlie protest before God, that if I knew my self in error, in that cace, or in any other that concerneth the doctrine of salvation, I should not be ashamed publictlie to confesse it.
But the last parte of my Lordes answer appeareth som parte to varie (in my judgement) from his formar afiirmation, which I tooke to be, that his Lordship wold defend nothing in the Masse which he was not able to prove to be the verray institution of Jesus Christe.
And therefore, must I have recourse unto the formar division of the Masse ; which is, in name, action, opinion, and actor ; and humblie requireth of his Lordship, that he wold slgnifie unto me, if he wold be content to prove the name to be given by Jesus Christe ; the wh^le action and ceremonies from beginning, to the end, to be the ordinance of Almightie God.'-^ The opinion, which hath bene conceaved, taught, and written of it, for to be aggreable with the Scriptures of God.
And ' Xofe my ofTer.
- Xote if this bo to shmt ;in pistnllot at tlie Messe.
1562.
KNOX AND THE ABBOT OF CROSSRAGUELL.
finally, if that the actor hatli liis assurance of God, to do that, which he there publictlie protesteth he doeth.
M. QUINTYNE.
As willing that the treutli cum to ane tryall, I will not trifle, bot schortlie geves for answer,^ I wil begin at the best first, quhilk is the substance and efi'ect :
And as to the ceremonies, actor and name, sal defend them abundantlie (God willing), conform to my artickle quhen I cum thairto.
JOHN KNOX.
The ceremonies used in the Masse, and the opinion conceaved of the same, have bene holden substanciall partes thereof, into the conscience of a great multitude ; and therefore, oght the conscience of the weak and infirme first to be delivered from that bondage.^ For what my Lorde aflirmeth of the Masse (to wit, that it is a Sacrifice), this perchance may be also alledged to aparteane to the right institution of Jesus Christe, in some cace, which ones wes void bothe of those ceremonies and that damnable opinion.
M. QUINTYNE.
I am not cumin heir to mantein the opiniones of men, but to defend the institution of Jesus Christ, conform to my artickle.
.TOHN KNOX.
It appeareth to me yet againe, that my Lorde is wiUing to defend no thing but the verray institution of Christ Jesus.^ And I have alreadie aflirmed, that neither the name of the masse, the ceremonies used in the same, the opinion conceaved of it, neither yet that power which the actor usurpeth, hath either the institution or assurance of Jesus Christe.
M. QUINTYNE.
I am willing to defend my difiinitiou concerning the Messe, as I have ditfined it, and takes Goddes word to my warrand,* and as to the ceremonies, actor, and all the rest, sail defend, God wiUing, to be aggreable with Goddes word all throuch abundantlie as tyme and place sal serve, beginning first at the substance and etiect.
JOHN KNOX.
I answer, that albeit in my judgement the conscience of man oglit first to have bene sett at libertie, yet hoping that my Lorde wilbe ^ A shifting answer.
^ This is a dowhle cannon against the Messe.
^ Let the Papests answer if this ho * My Lord fled the Barras lur the trew or not. first.
THE REASONING BETWIXT
1562. couteut, according to his promes, that the name, ceremonies, and the rest of the accidents of the mas.se suffer the tryal by the worde of God,
I am content shortlie to enter in the bodie of the mater ; and desireth the definition to be resumed.
M. QUINTYNE.
I promes, before this honorable auditor, to defend that all contened in the action of the Messe to be aggreable with Goddes word,^ providicg alwayes we gang to the substance.
The definition being resumed, JOHN KNOX answered, Your Lordship is not ignorant, that in everie definition there oght to be genus, which I take your Lordship here maketh this term Sacrificium ; but because the term is generall, and in the Scriptures of God is diversly taken, therefore it must be broglit to a certane kiude.
For in the Scrij)tures there be sacrifices called Euchavistica, that is, of thankes giving.
The mortification of our bodies, and tlie obedience that we give to God in the same, is also called Sacrifice.
Prayer and invocation of the name of God hath also the same name within the Scriptures.
Liberalitie toward the poore, is also so termed.
But there is one Sacrifice which is greatest, and, moste of all, called Proniciatorium, which is that sacrifice, whereby satisfaction is made to the justice of God, being oftended at the sinnes of man, etc.
Now I desire of my Lord that he appoint unto the masse, whiche of these Sacrifices best pleaseth him.
M. QUINTYNE.
Quhat ye mein be the sacrifice Fropiciatorium, presentlie I will not dispute.
But I tak the sacrifice upon the croce, to be the onelie Sacrifice of redemption, and the sacrifice of the Masse, to be the sacrifice of commemoration of Christ's death and passion.
JOHN KNOX.
So farre as I can couceave of my Lordes answer, he maketh no sacrifice Propiciatorie in the Messe
:'^ which is the chief head which I mtend to impung.
For, as for the commemoration of Christes death and passion that I grant, and publictlie do coufesse, to be celebrat in the right use of the Lordes Supper, which I denic the Messe to l)e.
M. QUINTYNE.
It is your deutie, according to formall proceiding, to impung my warrand, quhilk I have chosen, to defend my diffinition be, and aitickle even as it is writtin.^ '
Let my lionl ruuiemlier his pruuics.
If this be Bliil'ting or uot k-t luen Heir iue nui lmiuioiis then one. ji'ilgc-
1562.
KNOX AND THE ABBOT OF CROSSEAGUELL.
JOHN KNOX.
Protestiug that this mekle is wiu, that the Sacrifice of the masse being denied by me to be a sacrifice Propiciatorie for the sinnes of the quiclc and the dead, according to the opinion thereof before conceaved, hath no patron, at this j)resent :
I am content to precede, i
M. QUINTYNB.
I protest that he hes win nothing of me as yit, and referres it to black and quhite, couteued in our writing.
JOHN KNOX.
I have openlie denied the Masse to be an sacrifice Propiciatorie for the quick, etc., and the defence thereof is denied ;2 and, therefore, I referre me unto the same judges that my Lorde hath clamed.
M. QUINTYNB.
Ye may deny quhat ye pleis, for all that ye deny I tak not presentlie to impung, bot quhair I began thair wil I end, that is, to defend the Messe, conforme to my artickle.^
JOHN KNOX.
Seing that neither the name, the action, the opinion, nor the actor of the Masse, can be defended for this present, I wold gladly knowe what I should impung.
M. QUINTYNE.
All above rehearsed can be defended, and salbe defended (Godwilliug), and quhair ye are glaid to knaw quhat ye suld impung, apperanlie that sould be na newingis to yow, for I certifie yow, ye sould impung my warrand alledged for defence of my difinicion and artickle.'*
JOHN KNOX.
If be your warrand ye understand the oblation made in bread and wine by Melchisedec, I plainly deny that Melchisedec made any oblation or sacrifice, of bread and wine, unto God, and desires the text to be judge.
M. QUINTYNE.
It is your pairt to impung, and myne to defend, for I am the defender, and salbe, Godwilling.
1 Let men now judge whitlier the * I did no thing but as my Lord comj\[esbe gat a wound or not. nuuided.
2 Note.
^ Shift on.
' Have at your ground.
THE REASONING BETWIXT
1562.
JOHN KNOX.
Can I impung more plane, then when I denie your ground 1
M. QUINTYNE.
I say tlie denying of the ground is na proper impugnation.
JOHN KNOX.
Your Lordship's ground is, that Melchisedec is the figure of Christe, in that, that he did offer unto God bread and wine ; and, therefore, that it belioved Jesus Christe to offer, in his latter Supper, his bodie and blood, under the formes of bread and wine.
I answer to your ground, yet againe, that Melchisedec offered neither bread nor wine unto
God : ^ And therefore it, that ye would thereupon conclude, hath no assurance of your ground.
M. QUINTYNE.
Preve that.
JOHN KNOX.
Whether that the probation of a negative should be devolved upon me, especially when I have denied your chief groimd,
I am content the learned judge.
M. QUINTYNE.
Moved throuch feiTor of the tryall of the treuth of Goddes worde, I refuse logik captious cavillationis for the present (not perchance for ignorance), bot that we tyne not tyme to finnish and establis our godlie pretence for the ease and quietness of the conscience of the noble men heir present. ^
JOHN KNOX.
I have els'^ protested, that I abhor all cavillationes, and yet againe declares unto your Lordship, that in my judgement it is the way moste succinct, that your Lordship prove your own ground ; that is, that Melchisedec offered unto God bread and wine, which I denie.
M. QUINTYNE.
I tak the text to be my warrand and ground.
JOHN KNOX.
The text being red, the 1 4 of Genesis, there is no mention made of any oblation of bread and wine made by Melchisedec unto God, but * Let men judge now it' my Lord's ground for the Messe be not shaken.
" Gather what is spokeu, s [Ah-cady.]
1562.
KNOX AND THE ABBOT OF CROSSRAGUELL.
onelie that MelcMsedec, being king of Salem, broght forth bread aud wine ;^ and that being priest of the moste hie God, he blessed Abraham, as the text beareth witnes.
And therefore, I say that the text preveth not that any oblation of bread aud wine was made unto God by Melchisedec.
M. QUINTYNE.
Ye do affirm that Melchisedec brocht furth bread and wine.
I speir at yow to what effect
JOHN KNOX.
Will ye devolve upon me now the persone of an answerer, seing that ye refused your self of before the same ?
M. QUINTYNE.
This quhilk he calles answering, is mair properlie to be called impungnation in this cace, in that, finding the text to serve nothing for my purpose, is plaine impungnation to my pretence.^ And sua are ye cled rather with the personage of ane impungnar nor ane defendar.
JOHN KNOX.
Whether that I susteane the personage of an impungner, or of an defender, I am not bormd to answer what wes done with the bread and wine after that it was broght forth.
It suffiseth to me for my formare purpose, that there is no mention made in the text, that bread and wine by Melchisedec was offered unto God.
M. QUINTYNE.
It ryndes* to yow to preif that Melchisedec made no oblation of bread and wine unto God.^
JOHN KNOX.
It suffiseth to me, that in the text there is no mention made that Melchisedec made any oblation of bread and wine unto God, as ye before alledged, and hath laide for your ground.
M. QUINTYNE.
I say the wordes of the text ar plain that Melchisedec maid oblation of bread and wine unto God,'* and desires yow to impreve the same be the text.
* Gen. 14.
* [Ryndes, pertains.] - Judge now if my Lord sbiftes.
^ Let the learned judge if this be ' Marck what is confessed by my trew.
Lord.
^ Note if so be.
THE REASONING BETWIXT
1562.
JOHN KNOX.
My imin-obation is alrcadie ledd ; for, in the text, there is no mention of oblation of bread and wine made unto God.
And therefore, I am content tliat the whole world judge whether the ground be not sufficientlie imiiroveu or not.
M. QUINTYNE.
Melchisedec brocht furth bread and wine, quhilk he did not without cause, and ye deny that he brocht it furth, for the cause that I alledge, ergo, for some other cause.
Quhilk gif ye wil not, nor can not shaw presentlie, I sail do deligence to cause the present auditor understand cleirly, that he brocht furth bread and wine for the cause alledged be me.^ Providing that gif ye will not shaw the cause presently, that ye sal have na place to shaw it heirefter.
JOHN KNOX.
I answer, that he broght forth bread and wine, the text plainly affirmeth, and I have alreadie granted ; but that he made oblation of the same, because the text proporteth it not, I can not grant it.
As touching the cause wherefore he broght it forth (if place shal be given to conjectors, and that not grounded without great probabilitie, and also with sufrage of some of the ancients, to wnt, Josephus and Chrysostom).
It may be said that Melchisedec, being an king, broght forth bread and wine to refresh Abraham and his werie souldiors
: And this, for your satisfaction of the cause, why he broght forth bread and wine ; ever still sticking upon the principal ground, That because no mention is made, that Melchisedec made oblation of bread and wine unto
God, I deny it, as of before.
THE PENNULT OF SEPTEMBER
1562.
M. QUINTYNE.
Of John Knox sayingis above reheirsed,^ I conceave twa heides in special ; the ane is, that Melchisedec maid na oblation unto God, bot he did bring furth the bread and wine to refresh Abraham and his companie.
I will answer unto the saides heides formally, and on this maner :
First, I wil mak impugnation unto the last held, quhair it is thocht that he did refresh Abraham and his companie.
In that the text is manifest in the contrar, in sa far as the text testifies, that Abraham and his company war refreshed be the spolze^ of the enimies, and was not refreshed, nor mistered na refreshing of Melchisedec ; ^ Consider in what straitnes my Lord cond dayes travel), after that my Lord was MOW. had sleaped.
"' spooHcs,"
[" Spolze," " spolzeis,"
" This was the bey,iuning of the sc- [diDider, spoils.]
1562.
KNOX AND THE ABBOT OF CROSSRAGUELL.
quhairfore it is manifest that Melchisedec broclit furth bread and wine unto ana other effect, nor to refresh Abraham and his companie.i
JOHN KNOX.
My formar prove, that Melchisedec did not offer bread and wine unto God, standeth upou this ground, that the text maketli mention of no maner oblation made there unto God of bread and wine
And, therefore, in a mater of so great importance, darre not I affirme oblation to be made, whUl that the Holy Ghost kepeth silence.
And now unto my Lordes argument ; first, I answer, that there is no contradiction betuix these two ; Abraham and his company were refreshed of the spoolies of there enimies, and Abraham and his company were refreshed of the liberalitie of Melchisedec.
And first, because in the tyme when Abraham and his company receaved there nourishement of the substance of there enimies, they were out of the presence of Melchisedec, and not returned unto there countrie.
But albeit that they had bene even in the presence of Melchisedec, yet they might have bene nourished, partlie be his liberalitie, and partlie be there own provision.
And, thirdly, because the text doeth not affirme that Abraham and his wer nourished onely of the spoile.
I can not admit my Lordes argument.^
M. QUINTYNE.
For satisfaction of the auditoure, and to cum quicklie to the point without drifting of tyme, I will refuse reasoning after scoolmaner, and win go yit to the text, and depend thairuj^on.
And on this maner sayand (saif onely that quhilk the yong men hes eatin), I inferr of this text, that it dois appeir, ye, and is manifest, that thair remaned mair nor was eitin, be Abraham and his company, for the present.
JOHN KNOX.
T do not deny, but there remained substance which was neither eatin nor consumed by Abraham and his company ; but what shalbe hereof concluded ?
M. QUINTYNE.
I infer that not onely thair remaned substance, bot thair remaned mekle mair substance nor Abraham and his company was able to consume, yea, and to gif ane great deale away ; for quhy, Abraham was victor of foure kingis, quhairthrouch he obtened ane great spoke, and not onely of foure, bot also he gat the spolze of uther fyve, and gat all thair vivers and meat, quhairthrouch it is manifest be the verray plaine text, that Abraham and his company had mekle mair meat nor they war able to consume, and swa mistered he nor his company na refresching of Melchisedec, considering he and his company was bot ane meine nomber {as I wold say), thre huudreth and auchtene.
^ liCt my Ijoi'des argument be noted.
^ Answer to the formar argument.
THE REASONING BETWIXT
1562.
JOHN KNOX.
The \ictorie of Abraham is in the text specified, as also the noinber of the kiuges vaiiiqueshed ; and that there remaned substance, yea, meklc more then was spent, I do not deny.
But this wil not necessarlie conchide, but that Meh^.hisedec of his lilxTaHtie broght forth bread and Avine to the purpose forsaid : as be conjecture is moste probable ; for men of godlines and civill honestie, do not onely shaw them selves liberal in tyme of extreme necessitie, but also wil declair there benevolence without great neid, yea, and in greatest aboundance.
M. QUINTYNE.
Because John Knox speakis of substance indifFerentlie, I AviU desire him to declair his opinion, conforme to the text, quhither Abraham and his company recovered of the nyue kingis sjiolzeis bread and wine, and uther sustenance ; quhilk treulie, albeit the text do no proport the same in plaine wordes, yit can na man of judgement think utherwise, as I can gif many hundreth examples in the Scriptures, and ane in speciall, quhauJesus Christ our Lorde speakis in his awin prayer, called the Pater noster, of daylie bread, quhairinto is to be understand all required unto the sustentation of man, albeit the text dois not expresly declair the samin.
JOHN KNOX.
I have spoken of substance in generall, so instructed by the plaine text, which maketh mention neither of bread nor wine in expressed wordes, other nor of that which Melchisedec broght forth
; and by all apperance, there could not any great store of bread and wine be caried back againe by Abraham and his company, after the victorie of his f^uimies ; for plaine it is, that he broght nothing back, which they before did not carie away (him self and his company onely excejoted). We read that they toke the pray of Sodom and Gomorra, and caried with them the substance, yea, and the victual, Loth, his substance,^ etc.
Now albeit, that in the beginning there victualles had bene great, yet being suche a company as we may justlie suppose them to have bene : and also being arrived within there own costes, it is not appearing that great store was reserved.
But howsoever it be, this mater standing in conjecture, we wil of necessitie conclud no thing, seing that the Holie Ghost hath not expressed it.
As touching my Lordes allegation of the daylie bread, etc., I acknowledge with his Lordschip that to be the familiar phrase of the Scripture, that, under the name uf bread, is commonly taken all thinges necessar for the use of mannes bodie, like as these, '^ Frange esurienti j)anem tuiim," etc.
' Let this conjectur serve for answer to my Lord's argument.
1562.
KNOX AND THE ABBOT OF CROSSRAGUELL.
M. QUINTYNE.
Havand consideration that John Knox wald cast in ane suspicion in the hartes of the honorable auditor (saifaud his pardone), be continual repeticion of tliis word conjecture, we wil do as God will eive lis grace, to tak this policie out of the hartes of the auditor, and tliat byproper discription of arguments of iuferrence or conjecture, quhairfore the auditor sail consider, that thair is sum conjectures and argumentes of inferrence quhilk necessarlie concludes and foUowes upon ; and ar called nottheles argumentes of conjectiu'e or inferrence, because the ane worde is not the other,^ nor dois not expresly conclud the other
; as, for ane familiar example, Spirat, ergo vivit, as I wald say, he aindes^ e7r/o he lives.
Quhairfore I infer that this conference of phrase, or maner of speach, quhair it is said in the text, al thair victuallis necessarly iuferris breid, wine, and all uther thingis expedient to be eatin, considering thair was great aboundance in the citeis quhilk war spolyeit, as do this phrase, break unto the hungrie thy bread, and swa quhatsumever may be inferred of the ane phrase, necessarlie may be inferred of the uther.
•JOHN KNOX.
Hitherto I have travelled, to make difference betuix that, that man of necessitie is bound to beleve, and that which man may either beleve, or not beleve, without any hurt of conscience.
What God, in expressed wordes and sentences, hath committed to us within the Scriptures, and commanded the same to be beleved, he requireth of us that necessarlie we beleve the same.
But where the Spirit of God hath keped silence, and hath not in plaine sentences declai-ed unto us the will of God our Fatlier, there may a man suspend his judgement^ without hurt of conscience ; yea, and more sure it is, not bouldlie to afSrme, that which is keped close by the wisdome of God, then that we should rashelie affirme any thing, without the warrand of God's worde, as we are taught by the admonition of Augustine.
As touclaing the diversitie of arguments, I know bothe the strength of them that are called JVecessaria Concludentia, and of those whiche stand in probabilitie, which bothe I grant to have the strength in persuasion : but the faith of man requireth a surer ground,^ then any argument that can be deduced from nature,
(to ^^ wit) it requireth hearing, and that hearing of the worde of God, according to the doctrine of the Apostle.
Now, to my Lordes argument, I say it doeth not necessarlie conclude, that Abraham and his souldiors broght more reddie meat, suche as bread and wine, back from there victorie then they were able to spend, albeit that they caried with * Let the learned consider this pro2 [Breathes.] ^ The ground of fayth is the word of God revealed. per discription of conjectural arguments whiche do necessarly conclude.
THE REASONING BETWIXT
1562. them the whole substance, yea, the whole victualles^ of Sodom and GrOmorra, etc, ; because that iu the jorney some might have bene lossed, iu the jorney no dout but muche wes spent, and in the victoiie the rest might have bene dispersed or lost.
For by all apperance Abraham had smal respect to bread and wine, more then to that wdiich might reasouablie susteane him and his company unto there returne.^ And thus from conjecture we shal continually pas to conjecture, onles that my Lord be able to prove, that the text affirmcth in plane wordes, that suche superflouous aboundance of bread and wine wes broght back, unto the time that Melchisedec met him, (and althogh his Lordship be able so to do, as I am assured no man is able,) yet shal alwayes Melchisedec and his liberalitie stand still unconvicted.
M. QUINTYNE.
To meit all the heides contened in John Knox, partickle above rehearsed, notwithstandinge appearanlie I am constrained to the same, yit, alwayes in favoris of the auditure, I will go scliortlie to sum speciall heides.^ And first quhair he makes ane meine,'^ that I go by naturall ressouis to persuade, to take the suspicion of men justly of me in this held, I say, and do affirme, that I have done not'^ in that cause as yit bot conforme to the Scriptures althrouch.^ And cjuhair John Knox speakis in general of meat, our contention was for bread and wine, quhilk I inferred necessarlie of the text ; and desires him to give me ane resson schortlie, grounded upon the Scripture, quhairfore the phrase alledged be me concerning the meat sal not include bread and wine, as well as his phrase concerning the bread, be his opinion, without expres Scripture sail include all kinde of uther meatis.
JOHN KNOX.
I piirge me first, that I neither burden my Lorde with informalitie, neither yet, that his Lordship travelleth by naturall reason onelie, to persuade to man ; but because the whole state of the cause, (as I understand) staudeth in this, whether that Abraham and his souldiors broght back againe superfluitie of bread and wine or not, I have desired the same to be proven by the expressed worde.
The phrase is not mine onely, but I did aggre with my Lorde bringing in the same first.
And now why I think that Abraham, and his, broght no superfluitie of bread and wine back againe ?
The reason is, because the text doeth plainlie aftirme, that victualles, besydes the other substance, wes caried away by the enimies.
But that any victualles, besydes the substance were broght back againe, there is no specification.'
' That is, t]ie kings vincust by Abra- • [Comijlaint.] -"^ [Done nothing.] bam.
'• [Throughout.] ^ Let the reader advert.
" Let all men judge if this reason be •' Let the indiffin-nt judge. not suiliciout.
1562.
KNOX AND THE ABBOT OF CROSSRAGUELL.
M. QUINTYNE.
Because I perceave John Knox dois not meit the held of my partickle, quhair I do mark the conferrence^ betuis the phrases of the Scriptures alledged be us baith, quhairiu (efter my judgement) consistes the marckis^ point of the purpose, I will travell na further thairin, notwithstanding that I have ground of the Scripture abundantlie.
And swa I wil go to ane uther held, to assure the reader that Melchisedec brocht not furth bread and wine to refresch Abraham and his company,
I wil ground me properlie upon the text, and on this maner : The text sayis, jyrotidit or pyqferens, quhilk is in the singular nomber, as ane person bringand furth bread and wine, quhairfore necessarlie it concludes he brocht not furth bread and wine to refresch ane multitude, as Abraham and his company was, cpihilk was not possible to ane person to do, but onelie to mak Sacrifice conforme to my beginning.
JOHN KNOX.
What I have answered, the benevolent reader shall after judge ; to the present conjecture of my Lorde, I answer, That if Melchisedec allone without al company had broght onely furth so muche bread and wine as he wes able goodly to carie, yet shal it not be necessarlie concluded, that therefore he broght it not forth to gratifie Abraham
; for an small portion may oftentymes be thankfull to many, but my Lorde appeareth to shoote at that ground, whiche I have not laid for my princiiDal.
And, therefore, albeit his Lordship shuld win it, yet my formar strength were litle deminished, (in my judgement,) for onles his Lordship be able to prove by the plaine wordes of the text, that the bread and wine wer broght forth to be offered unto God, my principall ground doeth alwayes abyde.
But the phrase of the Scripture, and als the ordinarie manere of speaking, doeth often tymes attribute to the principall man, that which at his commandemeut, or wil is done by his servandes or subjectes, whereof T offer my self to shaw in Scriptures more testimonies than one, with tyme.
And yet this is not my chief ground, but this I speak for explaniug of the text.
M. QUINTYNE,
Of the formar pertickle I mark twa heides in speciall, quhilk dois not onely give apperance for my pretence, bot plainlie dois convict, as the godlie and ineffectionat reader may cleirly perceave.
The first held is, quhair John Knox dois allege that Melchisedec brocht furth bread and wine to refresch Abraham and his werie companie,^ quhilk plainly differis fra his speaking present, sayand, that it was to gratifie Abraham and his company, quhairinto thair is sic manifest difiirence, as it gives ^ [Analogy, agreement.] ' Consider what shifts my Lord ^ [Main point in question.] sought.
THE REASONING BETWIXT
1562. plaine persuasion his grouud in this heid to be nochtis.
Secondly, it is against the order of nature to think that ony ane man (lat be ane king and ane preist) sould bring furth that might gratifie, lat be to refresch sic ane multitude as thre hundreth and auchtene werie personis.
JOHN KNOX,
What my Lordes judgement doeth move in the harts of the auditure, I reiuitt to there own judgement, but I plainly affirme, that neither in my worde, nor in my dytment, is there any such repugnance or difiirence as justlie may convict me to have an evil ground ; for, in my formar sayingcs, my wordes were, that, by probable conjecture, the bread and wine were broght forth by Melchisedec to refresh Abraham and his werie company.^ I did not atfirme, that he and his whole companie were tliereof wholylie refreshed.
And in my latter wordes, I say, that albeit there had bene no more bread and wine then Melchisedec onely broght forth, yet doeth it not thereof necessarlie conclude that the same were not broght forth to gratifie Abraham.
In which maner of speach, this terme gratifie, doeth nether repung, nor yet differ, from the terme refresh, otherwise, commonlie doeth in maner of speach, genus and species ; that is to say, the more generall, and the inferior.
For in so far as Abraham and his company were refreshed by the bread and wine (were it never so litle), in so far doeth he bring it forth to gratifie him.
Protesting plainly, tliat unwillinglie I am compelled thus to answer.
And thus endeth the Second dayes travell, all whole spent to answer my Lordes shifting.
Whereto he wes moved, because he wes not able to prove that Melchisedec offered bread and wine unto God, as willinglie ones he tooke to prove.
M. QUINTYNE.
As dois John Knox, sa do I with all my hart, remit me to the judgemente of the auditor in this heid ; and will not report the heides of his formar pertickle for avoiding of prolixtnes.
But now will I conclude with ane argument.
And thus beginnes M. Quintyne the Third day, having this argument written in paper, which he caused to be red.
M. QUINTYNE.
Quhatsumever opinion is conccaved of the Scriptures of Almichtie God, havand na expres testimonie nor apperance of the same, is alhiterlie to ])e refused (as sayis John Knox him self).
Bot swa it is, tiiat Jolm Knox awin opinion, conceaved or contracted of the Scripture, concern- » Note.
1562.
KNOX AND THE ABBOT OF CROSSRAGUELL.
ing the bringing forth of bread and wine by Melchisedec, to refresche or gratitie Abraham and his werie company, is not expresly contened in the Scripture, nor hes na apperauce of the samin ; therefore it followis vreill, that it is alluterlie be his awin judgement to be refused.
Moved on godlie zeill (honorable auditor), that in this dangerous tyme, the treuth sould cum to tryal, in sic maner, as the conscience of sic as ar perturbed, (safar as lies in oure sober possibilitie,) sould be establesed, and at quietues ; we set furth certaue Artickles (as plesed God to gif us grace), unto the quhilkis John Knox tuik on hand to mak impungnation, specially to the artickle concerning the Messe
Day, houre, and place beand appointed and observed, I come to defend my Artickles, and in speciall my artickle concerning the Messe ; and according to the samin, tuik me properlie to my warrand, grounded upone Goddes Word } unto the quhilk warrand, John Knox, as yit, hes maid na impungnation, bot desyred me to sustene and defend the name, the actor, the ceremonies, the opinion of men conceaved of the Messe, and gif it wes ane Sacrifice propiciatorie.
I beand willed, that we schortlie sould go to the ground, and etlect, and substance of the purpose quhairfore we come, I stude be my artickle and warrand, as they ar written : not refusand to defend the heides above reheirsed, as tyme and place sould serve.
And notwithstanding that I was sufficientlie grounded upon Gods worde, quhilk I tuik to be my warrand, and tuik lykewise upon me, farr above my habilitie, the place and personage of ane defender ; nottheles throuch occasion that served, (as work will beir witnes,) I was constrained to tak upon me the personage of ane persewer,^ farre by my appetit, yea, and the weill of my cause.
And als by the opinion of all sic as wald the weill of the samin, moved on godlie zeill (as God be judge) that the trueth sould cum to a tryal, to the pleasure of God, and satisfaction of the honorable auditor,"^ I beand cled with the personage of ane impunguar, expres contrar to my mynd, for sic causes as ar abone reheirsed, I maid impugnation, not be raaunis'^ imaginationis, bot be the manifest worde of God.
And that thre maner of wayes : first, to tak away John Knox conceaved opinion,^ that Melchisedec brocht furth bread and wine, to refresche or gratifie Abraham and his werie company,
I called to remembrance, how that the spulzeis of nyne kingis, and of certain citeis to, was recovered be Abraham, quhairthrouch he and his company was sufficientlie refresched, and had yneuch to be refresched on, swa that they mistered '^ not to be refreshed with breid and wine of Melchisedec.
Secondlie, quhair John Knox maid c|uestiou that they had not bread and wine ; I returned againe to the text to verifie the ^ Let the blindest amongs the Papistes ^ [Auditor, audience.]—Sed sero sajudge. piunt Phriges.
^ Note that my Lorde confesses that * [Mannis—in orig., manlie.] he wes persewer, and that he hes hurt '' Let your freinds yet judge, his own cause.
« [Mistered, needed.] VOL. VL
21U
THE REASONING BETWIXT
1,-562. sainin, quliilk sayes, And all thiugis pertenand unto meat ; inferrand, that in this phrase was contened bread and wine, conforme to the phrase of the Scripture, quhair mention is maid onelie of bread, conteiiand all tliingis necessar for mannis susteutacion, he findaud this not sufficient satistaction.
Yit zeid I not to mannis imagination, bot to the plaine text, and grounded me upon the wordcs of the text, saj-and, Melchisedec brocht fiirth bread and wine : inferrand, in that it was spoken in the thrid person singular,^ it was against the ordoure of nature, to think that ane man sould bring furth (especially he that was ane king and ane priest) to tak that paines to bring furth bread and wine, that inicht gratifie (lat be to refresch) thre hundreth and auchtene men.
Seand that invinsible persuations, properlie gathered upon the text, could na wise bring John Knox to confesse that thing quhilk appered unto me conforme to the Scriptures of Almichtie God, and all gude ressou he sould have confessed :- Then concluded I with the Scriptures, as I did begin, as my conclusion wil beir witnes, that he wald have ju.stified his opinion conceived of the Scripture, conform to his awin sayingis, be the expres word of God.^
And of my liberalitie wil grant him yit, gif he lies any maner of apperance of the samin, notwithstanding he said to me, he wald not gif me ane hair of his held, gif
I sould stajid thir seven yeires.
JOHN KNOX.
Protesting, first, that I may answer, in 'VATit, unto the formar argument (because, as I perceive, it wes before conceived in writ), I enter in shortlie unto the long discourse made by my Lorde
: not willing to answer everie part thereof, but onely so muche, as may appear to infirme the just cause.
And first, where that my Lorde affirmeth, that I have made no impungnation unto his Lordship's artickle concerning the Masse, I am content that not onelie this honorable audience, but also the whole earth be judge in that i^oint :'* for I have plainlie denied, that either the Masse hath approbation of the plaine worde of God, either in name, action, opinion (to witt, written of the Masse, taucht of the Masse, and, in the conscience of men, conceived of the Masse), and finally that the actor thereof, for his usurped power, hath no greater assurance of God's worde.
AVhich whole heades being denyed to be disputed, at the present, against my Lordis artickle and ground,
I did thus reason :
That his Lordeship wes not able to prove that Christ Jesus, in his latter Supper did offer his bodie and blood unto God his
Father, under the formes of bread and wine : his Lordeship, taking for his prove, the alledged Sacrifice of Melchisedec in bread and Avine offered unto God.
I did lykewise deny, that Melchisedec did at that ' How shal tliat be proven ?
''Nor yet will do to hurt a Just ' But (lid nor does not so appeir to cause, others.
* Note.
1562.
KNOX AND THE ABBOT OF CEOSSRAGUELL.
tyme (to wit, in the presence of Abraham,) offer either bread or wine unto God, which hath bene these two dayes bypast in controversie betuix his lordeship and me.
I have alwayes denied, that the holy Spirit, in any notable or evident place of Scripture, doeth affirme sucbe an sacrifice to have bene made by Melchisedec unto God : and whil that I did hear no place of Scripture adduced for the approbation thereof, my Lorde demandand of me what then I thoght wes done with the bread and wine
I answered, that albeit I wes not bound to give my judgement, because that he wes bound to prove his affirmative (as yet I say he is bound), and thereof I wilbe content,^ that his Lordshipe.s moste favorable freiudes, of best judgement, yea, even if his Lordeship please, the Lordes of the Session be judges in that point.
I answered, I say, that be conjecture, the bread and wine were broght furth by Melchisedec, to refreshe Abraham and his werie company.
Upon which occasion his Lordship (how justlie let all men judge) did cleith him self againe, without my procurement, with the personage of ane impuugnar, and did adduce suclie thinges as best pleased his lordship ; whereto I did answer, as the whole conference will report, and, as I suppose, sufficientlie to everie thing objected, except that because my Lord did not touche the exposition alledgede by me upon the wordes, Melchisedec allone did bring forth bread and wine (as my Lorde alledgeth), I differed to bring in the conference of Scriptures to prove that it is an thing in Scripture verrie commone,"^ that the thing that is done at the command of any notable persone is attributed unto him self, althogh it be done be servandes or subjectes at his command, which I do now shortlie.
It is said in Scripture, that Noie did all that God commanded him ; and plaine it is, that God commanded him to make the Arck,'^ which wes in building the full space of a hundreth yeares.
God further commanded him to furnish the Arck withe all kynde of victualles, which the text affirmeth that he did.
Now if we shal conclude, that Noie allone cutted everie tree, Noie allone did hew everie tree, and so forth, it appeareth to me that we shal conclude a great absurditie.
The same is evident in David, of whome mention is made, that he, being prophet and king, divided to the whole people, yea, unto the whole multitude of Israel, yea, bothe to men and women, an portion of bread, an portion of flesh, and an portion of wine.^ If we shall think that David did this with his own hand, we shall conclude in my appearance the formar absurditie.
The same is manifest by many other phrases, yea, and by our daylie maner of speaking : and therefore yet as' of before.
1 think my Lordes exposition coact,^ in that he will admit none to have broght forth the bread and wine but Melchisedec allone.
But howsoever it be, ' Consider what judges T admit. nature that Melchisedec allone should bring forth bread, etc.
'' Contrar the objection made of im- ' Gen. vi. 7.
* 2 Sam. possibilitie, and that it was against '
[Coact, forced, constrained.]
THE REASONING BETWIXT
1562. it moveth me nothing ; for unto .such tyme as that my Lorde, in plaiue worries pronounced by the Holy Goste, prove that Melchisedec did offer unto God bread and wine, he hath proven nothing of that which he took on hand to prove : And therefore, I greatlie feare, that whill that which his Lordeship calleth the best, is so long in finding an sure ground within the Scripture, that the rest in the end be found altogether groundles, at the least within the boke of God.'
And therefore, I desyre, as of before, to hear his Lordshipes proljation of the principal.
M. QUINTYNE.
I am sorie that we ar contrined,- on this maner, to drive tyme, ather parteis in justification of his awin cause ; bot wisses quicklie to go to the markis point, as I have ever done, confornie to my artickle and to my warrand, and makis the haile warld to judge, quhither it is my deutie, efter formall ressoning, to defend the saides artickles, or to prove, or to impung.
Quhair John Knox makis ane meine that I have broclit my arguments or purposes in writ : quhat I have in worde, or writ, or utherwayes, I praise God.
Bot the trueth is, according to my custome, I maid memorie, efter my repose, of sic heides as I thocht I was able to have busines ado with all ; and that I did be the grace of God ouely, not that I am eschanied to be learned with ony man that wil teach me.
And as to the conclusion of his partickle, quhair he dois mak meine that I have na ground of the Scripture for the Messe
(as he belevis), will God sail frustrat his expectation in that, and all uthers f and assures him will God sail justifie the Messe als sufficientlie, couforme to my artickle, as he and all the rest of his opinion in Christendome salbe able to justifie be expres Scripture, or ony uther meine, that Jesus
Christe is ane substance with the Father."* And that it be not thocht that thir ar wantone wordes, like as the mater sould not cum to pas, bot that I wald trifle the mater, I will desyre John Knox maist humblie and hartlie, for Christes saike, lat us go schortlie, without trifling, to the purpose, and lat wark beir witnes : And swa requires, to resume my argument, and say thereto formalie, as efteires.
JOHN KNOX.
Because that everie man muste give accomptes before God, not onely of his workes, but also of his wordes and thoghts, I will make no further protestation^ whether that I have defended hitherto my own opinion, or a manifest treutli ; or whether that I have impungned any treuth of God, or a manifest lie (let this be said with reverence of all persones, for the justnes of the cause), leaving,
I say, the judgement to ' The best ground could find no ^ AVlien ye perform pronies, let men ground within the Word of God. beleve you.
^ [Contrined, constrained] * ilomousion sive consubstantialis.
1562.
KNOX AND THE ABBOT OF CEOSSEAGUELL.
God ; I say that I have in plaine termes justlie oppungned bothe the groundes, broght forth by my Lord, for defence of his artickle.
For in plaine wordes, I have denied that Jesus Christe, into his hitter Supper, did make any Sacrifice of his bodie and blood, under the formes of bread and wine, unto God his Father ; and lykewise I have denyed, that Melchisedec did offer unto God bread and wine as of before ; which groundes, because my Lorde hath not hitherto proven, I must hold them as impuDged and oppimgned : ever whill I hear the ground of Melchisedec plainly proven by plaine Scripture,
(to wit,) that the plaine Scripture say, that Melchisedec ottered unto God bread and wine,^ or that it be of any plaine and evident Scripture, plainlie convicted, that so he did.
His Lordship oght not to think it strange, althogh I require to answer in writ to that argument, which his Lordeship hath proponded, conceaved before, and committed in writ, for such I take to be the libertie of all fre disputations.
Whose lauboure it wes, or is, I nothing regard.
For so long as God doeth minister unto me, spirit and life, with judgement aud habilitie, I intend (by His grace) til opi^ung that which in my conscience I hold to be damnable idolatrie.
And where his Lordship sayeth, that he is als able to afiirme the Masse (which I impuug) to be the ordinance of God, as that I or any of my opinion, is able to prove Jesus Christe to be one substance with the Father
; with reverence of Ids Lordshipes personage, blood, and honor,- and with the reverence and pacience of the whole auditor,*^ I say, that the assertion is not onelie rashe but also moste dangerous, yea, and in a part blasphemous.
For, for to compare the greatest mysterie, yea, the w^hole^'^sn]^ ance of our redemption with that, which as it hath bene used, nath no approbation of God's worde (for that I have impungned, and intendes to impung), can not lack suspition of a lightlie esteaming of our redemption.
And to cut the matter short, the formar question being decided (to wit, whither that Melchisedec did otter unto God bread and wine), I otter my self, without further delay, to prove that Jesus Christe is of one substance with the Father ; and that by the evident testimonies of God's Scriptures.
And, therefore, yet as of before, I humbly require his Lordeship, to prepare him for his probation of the formar, to witt, of the oblation of Melchisedec.
M. QUINTYNE.
Quhair John Knox dois afiirme, that in plaine termis he hes justlie impunged, baith the groundes, brocht furth be -me, for defence of my artickles, I answer, I deny that he hes maid ouy impungnation.
And quhair he sayes, that in plaine wordes, he hes denied that Jesus Christe, into his latter Supper, did make oiiy Sacrifice of his bodie and blude, ^ Let my lord answer when he and Christ Jesus and his divinitie oght pleases. to hing in one ballance.
^ Let the godlie judge if the Masse * [Auditor, audience.
THE REASONING BETWIXT
1562. mider the formes of bread and wine, unto God his Father ; or that Melchisedec did ofler unto God bread and wine, as of before, I answer, that it is his deutie to mak impugnation to my assercion, conform to my warrand ; for denying is na proper nor sufficient impugnation.^ And quhair he sayes, that because I have not hidderto proven the saidis groundis, etc., I answer, that it is my deutie to defend and not to preif, conform to my artickle and my warrand.
And quhair he desyres tyme to answer to my argument, proponed tljis day in writ, I frely grant it unto him.
And quhair John Knox sayes,^ that my assertion is not onely rashe, but also maist dangerous, yea, and in ane pairt blasphemous ; I answer, that quhair he sayes, I am to rashe, I wis his modestnes in this samin, sic as becumis ane sinceir Christiane, like as he is reckned to be.
And quhair he callis my assertion in ane pairt blasphemous,^ than had bene tyme to have called it blasphemie, quhen he had proven it in deid sufficientlie.
And quhair he sayes, it is dangerous, thair is ua danger, it beand understand as I say, and treulie meines.
For I am mair nor assured, that Jesus Christ our Lord is ane substance with the Father, and als that Jesus Christ is the author and institutor of the Messe.^ And swa duis not ane veritie mak impugnation to ane uther.
Bot in this mauer of speaking, I wil plaiue my Industrie given unto me be the grace of God, willing to contratit^ the wisdome and jjrudence of the wise and prudent medicinar,6 (for we are, and sould be of reason, medicinars to the saule,) for lyke as the prudent medicinar dois expell ane vennome or poysone be contrapoysone, swa wald I expel the damnable herisies of the Calvinistes,'^ Lutheriaus, and ^colampadians, against the blissed Sacrifice of the Llasse, be conference with the damnable herisies of the Arrians, quha did alledge ten testimonies of Scripture for ane, gevantl mair ai)pearance, to preif that Christ was not ane substance with the Father, nor dois the Calviuistes, Lutherians, and iEcolampadians, to preif that the Messe is idolatrie, as I sal sufficientlie justifie, as may stand to the glorie of God and well of my cause.
To the latter pairt, quhair he sayes, to cut the mater schort, the formar question beand decided, to wit, quhither that Melchisedec did otfer breid and wine unto God or not, he oti'eris him selfe without farther delay, to prove that Jesus Christ is ane substance with the Father, etc.
I answer to the hinder pairt of this partickle.
I wis'^ of God, he and all uthers of his opinion, mistered als lytle probation or persuasion to the ane as I do to the uther, as I wald say, to beleve the Messe to be the institution of Christ Jesus, as I do mair nor assuredlie beleve Christe * Your warrand is so weak that it * Not as Papistes have used it. neides no other impugnation, then to ^ [Gontrafit, imitate.] nay, It is not.
" Advert what ye speak.
- Then ye oversaw yourself.
' My Lord wolde have biirscn if this ^ Blasphemie is blasphemie before byle had not broken, that man prove it.
, "
[Wis, wi.sh, desire.]
1562.
KNOX AND THE ABBOT OF CROSSEAGUELL.
to be ane substance with the Father, and desyres na probation thereof hot sail, God willand, preif the ane be the Scripture als expres, as he sail preif the uther.^ And quhair he humblie desyres me to prepair me for tlie probiition of the formar, (to wit, of the oblation of Melchisedec,) I humblie aiul hartlie desyre John Knox, as he will testifie his fervor, that the treutli cum to ane tryall
; and as he wil satisfie the expectation of the noble auditor, that he will mak impugnation formallie according to his deutie, to my last argument and conclusion.
JOHN KNOX.
Where my Lord to unburden him self of that which by all reason he oght to susteane, to wit, to prove his affirmative by him self proponed, sayeth, that to deny is not pi'operlie to impung, I answer, That in that case it is most proper, for he that proponeth for him self an affirmative, and his adversar denying the same, is ever still bound to the probation thereof, and the adversar hath ever still impungned it unto he prove it, and thereupon I desire judgement.^ To the second, I stil afiirme that it is his Lordships deutie to prove his affirmative, whereupon standctli the victoiie of his whole cause, which is be me in plaine wordes denyed.
To the third, I thank his Lordship hastlie, and promises unto him an answer againe in writ,^ this present conference being put to an sufficient end.
To the fourt, as my protestation will witnes, I speak against the assercion onelie, and not against the persone : which yet, in my judgement, lacketh not suspicion of the formar crimes.
For howsoever my Lord be i^ersuaded of the ground and assurance of the Masse, the assurance whereof I have not yet hard, I my self am fully assured, that there be mo then ten thousand v\'hicli evidentlie do knowe the vanitie and impietie of that Masse which I have impungned ; who nottheles most constantlie beleve Jesus Christe to be of one substance with the Father ; yea, that do beleve whatsoever by the Scriptures of God, can be proven necessarie for the salvation of man.
Therefore yet againe I say, that to lay in any maner of equalitie that which is moste sure, and that which was never yet plaiidie proven by the Scriptures of God to be the institution of Jesus Christ, is more subject to the crymes foresaid, then that I can be subject to any suspicion of immodestie for my formar wordes.
To the blasphemie, I answer as before.
Immediatlie to the sext.
How that ever my Lord understandeth and meaneth, that his lordship is als able to prove the Masse to be the institution of Jesus Christ, as I am able to prove Christ to be one substance with the Father ; I tliink, that an great nomber will think my Lord's affirmation verrie hard to be proven
; and I my self will still continually dout unto the tyme I hear the probation ^ That ar you never able to tlo. ground by the text, and that you have not don.
' Your Lordship took to prove your ' And that be has receaved.
THE REASONING BETWIXT
1562. led.
To the sevent, as touching my Lordes comparison of the mediciner, and of his Lordship's industrie : What the pastors of the Church oght to be, the Scriptures plainly do teach us : but what universallie tliey have bene these nyne hundreth yeares bypast, histories, experience, and recent memoiic, hath taught us, yea, and presentlie do teach us, to the great greif of all Christianitie.
Where that his Lord.sliip doeth in plaiue termes condempn the Calviuistes, Lutherians, and J^colampadians of heresie, I wold have required of his lordship delay of time, according to his desyre of me, unto the tyme that there cause had bene sufiicientlie tried in an lawfull, imiversal counsell, deuUe indicted and convened.
Bot where that he compareth the doctrine of the forenamed with the damnable herisie of Arrius, I wold lykewise have wished unto his Lordship greater foresight in so grave a mater ; for howsoever the Arrians appeared to abound in testimonies of Scriptures, without all ground, indistinctlie congested, (and that because they made no difference betuix the two natures in Jesus Christe,^) but did foolishlie appropriat to tlie Godhead that which did onelie aperteane to the manlienature
; yet think I, that my Lord shall never be able, by plaine Scripture, to impung any chief head, either affirmed or denyed, in doctrine of salvation by the foresaides persons, lyke as did the godly and learned in there ages, the foresaid damnable herisie.
To the last, I have alreadie promised to answer to my Lordes argument in writ, and therefore oght not to be burdened with it now, especiallie because it is without our formar ground, and doeth not properlie aperteane to the cause.
And yet, therefore, now last for conclusion, that we shal not be compelled continually to repeat on thing, I desyre my Lord, according to his deutie and reason of disputation, to bring forth his probation of his two formar groundes, be me i^lainly denyed.'"
This Conference being ended for this tyme, my Lorde presentlie did rise, for trouble of body, and then John Knox did shortlie resume the principall groundes.
And because the Noble men, heir assembled, were altogether destitute of all provision, bothe for hors and man, the said John humblie required the foresaid Lord, that it wold please him to go to Air, where that better easiment might be had for all estates
; which because my Lord utteiiie refused, the said John desired, when that the said conference should be ended ?
My Lord did promes, that upon licence purchased of the Queues Majestic and her honorable Counsell, that he wold compeir in Edinburgh, and there, in there presence, finish the said Conference.
The said John did promes to travel with the Secret Counsel, that the said licence might lie obteined ;"* and desired the ' Let my Lordc accuse before he ^ Heir my Lord stayed, and for ancompair. swer oflerred to me a book.
* Wiiither I have so done or not nio - [Manlio, human.] tlitii them solves can witnes.
1562.
KNOX AND THE ABBOT OF CROSSRAGUELL.
foresaid Lorde to do the lyke with the Quenes Majestic : wliereiipou the said John Kuox took instrumeuts and documents.
M. QUINTYNK.
At the conchision of our ressouing, I gaif John Knox ane argument in writ, desiring him that he wald justifie his opinion be expres testimonie of Scripture, or ony apperance thereof.^ Quhairto the said John required tyme to gif answer, and the tyme micht uawise serve of farder ressonmg for sic causes as ar comprehended in the said John Knox writing.
And as toward his desyre of me to Aii', treulie it was the thing that T micht not prescntlie commodiously do.
Bot alwayes, I will compeir before the Quenes Grace, and sic as hir Grace plesis to take to be auditors, to defend the saides Artickles, and in special the artickle concerning the Masse, as thay ar written, quhen and quhair it be hir Grace plesure, swa that the habilitie of my bodie will serve ony wise, as I hope to God it sail, to quhom be praise, giorie, and honor for ever.
Crosraguell.
THE ANSWER TO MY LOEDES LAST AEGUMENT, PEOPONED BY
IIIM IN WEIT, THE LAST DAY OF DISPUTATION.
The Argument is this :
M. QUINTYNE.
Whatsumever opinion is conceaved of the Scriptures of Almichty God havand na expres testimonie nor apperance of the samin, is utterlie to be refused, as sayes John Knox him self.
Bot swa it is, that John Knox awin opinion, conceaved or contracted of the Scripture, concerning the' bringing furth of bread and wine be Melchisedec to refresh or gratifie Abraham and his werie company, is not expresly conteined in the Scripture, nor hes na apperance of the samin ; thairfore it followis well, that it is alluterlie be his awin judgement to be refused.
JOHN KNOX.
Yf I should grant unto you, my Lorde, your whole argument, I should but declare my self ignorant of the art, and unmyndful of my owue affirmation ; but yet had ye proven nothing of your intent.
The chief question and controversie betuix you and me, is not whether that ^ The answer wes given before, so my Lord to prove that Melchisedec that it apperteaned not to me to prove oflerred, etc.
But that can not my my interpretation ; hut it appertened to Lord understand.
THE REASONING BETWIXT
1562. my interpretation of that place, which, at your instance and requeast, I gave, be trew or not ; but whether that Melchisedec the figure of Christe did otfer unto God bread and wine, whiche ye have affirmed, and have laid it to be the ground and cause why it behoveth Christe
Jesus to have made oblation of his bodie and blood, under the formes of bread and wine, in his latter Supper : which bothe I denyed.
So that it rests to you to prove that Melchisedec the figure of Christ did ofter unto God bread and wine, etc., and apperteines not unto me to prove my opiuion nor interpretation : for supposing that my opinion conceaved of that place were to be rejected, as ye are never able to prove it to be, yet is your affirmative never the better proven ; for if ye will conclude, it wes not broght forth to refresh Abraham, which yet is not proven • ergo, it wes broglit forth to be oftered unto God : babes will mock you, and send you againe to your logick.
But yet, my Lord, with your leave, I must come nerar you, and say, that the major or first part of your argument is fals, and that ye falsly alledge upon me that which I never spak nor ment.
Read the whole conference betuix you and me, and ye shall not find that I have simplie affirmed that all opinion of man, conceaved of the Scriptures, is utterlie to be rejected, onles the same be proven by the manifest worde of God
; for I am not ignorant that some interpretations ar toUerable, yea, and may be to the edification of the Church, althogh they do not fully exjDres the minde of the Holie Goste in that place.
But I have affirmed, and yet affirmes, that nether the authoritie of the Church, the determiuatiorT of the counsell, nor the opinion of the doctor, is to be receaved in matters of faith, and in the doctrine concerning our salvation, onles the same be proven by the expres word of God.
And therfore, my Lord, Y with your leave I must say, that etlier wilfully, or els by some oversight, ye have omitted, bothe in the major and in the minor of your argument, that which should have bene the cause and assurance of your conclusion.
For thus ye oght to have reasoned. Whatsoever opinion is conceaved of the Scripture of Alniightie God concerning faith and the doctrine of Salvation, having no expres testimonie of the same, is to be rejected :
But so it is, that John Knox owne opiuion concerning the bringing forth of bread and wine by Melchisedec, is a matter concerning faith, and the doctrine of our Salvation, and yet hath no testimonie of God's expressed worde : therefore it is to be rejected.
Yf on this maner ye had reasoned, my Lord, as of necessitie ye must do, if ye conclude any thing against me, I wold have immediatlie denied the second part of your argument, and have said, That to know or define what wes done with the bread and wine broght out by Melchisedec, is no artickle of our belcve, nether yet is it a doctrine, necessarie to the Salvation of man ; for nether did Adam, Abel, Scth, Enos, Henoch, Mathusalem, nor Noie, beleve any suche thing ; nether yet is there, .since the dayes of Abraham, any rommandement given by God to
1662.
KNOX AND THE ABBOT OF CROSSRAGUELL.
beleve suche an artickle ; yea, further, in the whole Scriptures there is no mention made what wes clone with that bread and wine, and therefore it can be no artickle of our beleve, nor yet no doctrine concerning our Salvation ; and so hath your argument broken the^ owne neck.
Yf I list, my Lord, to s2)ort a ly till with you, I might find some occasion in the second part of your argument ; for where ye aflfirme that my opinion concerning the bringing forth of the bread and wine by Melchisedec to refresh Abraham and his companie, is nether expresly conteined in the word of God, nether yet hath appearance of the same, and therefore utterlie it is to be rejected.
Now, my Lorde, give me leave to turne this part of your argument in your owne bosom, if I can, and that so T may do, thus I reason :— The Opinion conceaved by my Lorde Abbote, concerning bread and wine, broght forth by Melchisedec to be offered unto God, is not expresly conteined in God's Scriptures, therefore it is utterlie to be rejected.
Be w^arre my Lorde, that ye be not beaten with your own batton,^ for then must the Masse, yea, the best part of the same, stand upon an unsure ground, that is to say, upon the opinion of man, and having no assurance of God's expressed worde.
But now my Lorde, merynes set asyde, I humblie require you, by my pen, as I did by mouth, that depelie ye consider, with what conscience before God, ye dar aflfirme that doctrine to be holsome, yea, and necessary to be beleved, whereof ye are able to bring no prufe out of the manifest word of God.
The second day of our Conference and disputation, when I was constrained to answer your frevole conjectures and vanities, your bragges and boste ofter blowen out then ones, were, that your probation should be so evident, that the stones should heare your probation, and the dead walles should se the / justues of your cause.
I paciently did abyde, althogh perchance with the greif of some brethren, these your wantone wordes, and thoght with my self Parturiunt monies, etc.
But what is now produced and broght forth, the world may se, it may appeare that ye were hard beset, when, for to avoide the prufe of your owne aflfirmative, ye fled to impugne that which apperteaneth nothing to the purpose.
For as I wes not bound to have sheM^en unto you what I thoght wes done with the bread and wine broght forth by Melchisedec, so wes I not bound to have defended my interpretation and judgement of that place
: but unto you it alwayes aperteineth, (and if ever we meit againe upon that head, it wilbe yet judged to aperteine to you,) to prove that Melchisedec did at that time oflfer bread and wine unto God, which I am well assured that ye are never able to do by any testimonie of God's worde.
And, therefore, tnust I say, the Masse standeth groundles ? and the greatest patrone thereof, for all his sicker riding, hath ones loste his stirropes, ^ [The, its.] - Let my Lord degest this.
' Note.
REASONING BETWIXT KNOX AND CROSSRAGUELL.
yea, is altogether set besydes liis sadil.
Aud yet the comniou brute goeth, that ye, my Lorde, your flatterers and collateralles, lirag greatlie of your victorie obteined in disputation against John Knox
; but I will not beleve you to be so vaine, onles I shall knowe the certanitie by your owen hand writ.
Let all men now judge upon what ground the Sacrifice of the Masse standeth.
The heavenly Father hath not planted within his Scriptures suche a doctrine :
It followeth, therefore, that it oght to be rooted out of all godlie mennes hartes.
TUE END.
(fl^um prtuilcgio.
1563-
A SERMON
ON ISAIAH XXVI.
13.-21,
PREACHED m ST. GILES'S CHURCH,
EDINBURGH,
19. AUGUST M.D.LXV.
The following Sermon is remarkable in this respect, that no other specimen of Knox's pulpit discourses has been handed down to us.
The incident in his history which led to its publication, is noticed both in the Preface to the Sermon itself/ and in the Fifth Book of the History of the Eeformation ; ^ but it may be briefly stated in this place, in the w^ords of his biographer :
The marriage of Queen Mary and Lord Darnley took place in July 1565, when he was proclaimed King.
" The young King," says Dr. M'Crie, " who could be either Papist or Protestant, as it suited him, went sometimes to mass with the Queen, and sometimes attended tlie reformed sermons.
To silence the suspicions of his alienation from the Protestant religion, circulated by the insurgent Lords, he, on the 19th of August, made a solemn appearance in St.
Giles's church, sitting on a throne which had been prepared for his reception, Knox preached that day, and happened to prolong the service beyond his usual time.
In one part of the sermon, he quoted these words of Scripture, ' I will give children to be their princes, and babes shall rule over them ; children are their oppressors, and women rule over them ;' and, in another part of it, he mentioned that God punished Ahab, because he did not correct his idolatrous wife,
Jezabel.
Though no particular application was made by the preacher, the King applied these passages to himself and the Queen, and, returning to the Palace in great wrath, refused to taste dinner.
The papists, who had accompanied him to church, inflamed his resentment and that of the Queen by their representations." '
» Infra, p. 229.
Vol. ii. p. 497.
^ jrCrie's Life of Knox, vol. ii. p.
13.5.
] On the afternooii of the same day Knox was commanded to appear before the Privy Council.
The meeting was held in Maitland of Lethington the Secretary's chamber, where were convened the Earl of Athole, the Lord Kuthven, the Secretary, the JusticeClerk, with the Advocate.^ "When Knox was called in, he was told he had offended the King with some words he had used, and that he must desist from preaching as long as their INIajesties remained in Edinburgh.
He answered, "That lie had spoken nothing but according to his text ; and if the Church should command him either to speak or abstain, he would obey, so far as the Word of God would permit him." ^
The inhabitants of Edinburgh would by no means consent to any such prohibition ; and the TownCouncil, on the 23d of that month, appointed some of their numl)er " to pass to the King and Quenis Majesties, desiring to be heard of them tuiching the dischargeing of John Knox, minister, of forder preaching."
Another meeting was held the same day on the subject, according to the following entry in the Council Eegister
" The same day, efternone, the Bailleis, Consall, and Dekynnis foirsaid being convenit in the Counsalhous, efter lang ressoning upon the discharging of Johne Knox, minister, of farder preaching induring the King and Quenis Majesties being in this town, all in ane voce concludis and deliveris, that thai will na maner of way consent or grant that his mouth be closit, or be dischargeit in preiching the trew AVord ; and thairfoir willit him at his plesoure, and as God sould move his hart, to proceid fordwart in trew doctrine, as he has bene of befoir : Quhilk doctrine thai wald approve and abyde at to thair lyfeis end." ^
It might be thought, from this unanimous resolution, and as no mention of the subject occurs in the minutes of Privy-Council, that the prohibition was of a very temporary nature.
The King and Queen left Edinburgh for Linlithgow and Stirling on the 25th of the month, yet it appears that Knox did not '
Sn2>ra, vol. ii. p. 407.
' Council Register, 23i.l August 15G2, "" lb., p. 408. vol. iv.
(ol. 13L
] resume his usual ministrations in Edinburgh, unless at occasional intervals, till after Queen Mary had been deprived of her authority.
During this period while those tragical events, the murders of Eizzio and of Darnley took place, Knox was employed by the Assembly in writing various public letters, and in visiting churches in the South of Scotland.
He also availed himself of such an opportunity to make a journey to England to see his two sons, who were there educated after their mother's death.
In regard to this Sermon, Knox judged it necessary, for his own exoneration, to ^\Tite in full what he had spoken, and in the exact words he had used, " so farre as memory would serve."
He dates this on the last of Auujust, addinsj a Preface on the 19th of September.
The printed copy has no place or name of the printer, but judging from the type and the words on the title, "within the Eealme of Scotland," it was most likely printed in London.
In this Preface we have it on Knox's own authority, that he was not in the habit of committing his sermons to writing, but that, having by careful study prepared himseK to expound the passage of Scripture selected for his text, he trusted to his feelings at the time for the mode of expression which he might use in delivery.
This freedom, joined with the fervour of his animated and natural eloquence, no doubt contributed to produce the very powerful influence which he exerted upon the hearts of his hearers.
VOL.
VI.
ASEKMOR preached by Ioh?t Knox Minifter of Chrift lefus in the Publique audience of the Church of Edenbroughj within the Realme of Scotland^ vpon Sonday, the 19. of Augufi.
1565.
For the which thefaid lohn Knoxe was inhihite preaching for a feafon.
I. Timoth.
^ The time is come that men can not abyde the Sermon of veritie nor holfome doctrine.
7 J? this is adjoyned an exhortation vnto all the faythfull within the fayde Real?ne^for the relief of fuche as faythfully trauayk in the preaching of Gods worde.
Written by the fame lohn Knoxe^ at the connnaiindement of the minijierie aforefayd.
Imprinted Anno.
1566.
In Rraall 8vo, Roman letter, signatures A to H, 4 in eights.
The " Exhortation " mentioned on the title-page, will be given in a subsequent part of this volume.
JOHN KNOXE,
THE SERVAUNT OF JESUS CHRIST, IN
PREACHING OF
HIS HOLY EVANGELL, TO THE BENE-
VOLENT READER, DESIRETH GRACE AND PEACE, WITH
THE SPIRITE OF RIGHTEOUS JUDGEMENT.
Wonder not, Christian Eeader, that of al my studye and travayle within the Scriptures of God tliese twentye yeares, I have 'set forth nothing in exponing anye portion of Scripture, except this onely rude and indigest Sermon preached hy me in the publicke audience of the Church of Edinbrough, the day !
/S^ and yeare above mencioned.
That I did not in writ communicat my judgement upon the Scriptures, I have ever thought and yet thinke my selfe to have most just reason.
For considering mj selfe rather cald of my God to instruct the ignorant, comfort the sorowfull, confirme the weake, and rebuke the proud, by tong and livelye voyce in these most corrupt dayes, than to compose bokes for the age to come, seeing that so much is written (and that by men of most singular condition), and yet so little well observed ; I decreed to contaiue my selfe within the bondes of that vocation, wherunto I founde my selfe especially called.
I dare not denie (lest that in so doing I should be injurious to the giver), but that God hath revealed unto me secretes imknowne to the worlde ; and also that he made my tong a trumpet, to forwarne realmes and nations, yea, certaine great personages, of translations and chaunges, when no such thinges w^ere feared, nor yet was appearing, a portion wlierof cannot the world denie (be it never so blind) to be fulfilled and the rest, alas !
I feare, shall followe with greater expedition,
THE PREFACE
1565. and in more full perfection, than my sorrowfull heart desireth.
These revelations and assurances notwithstanding, I did ever absteyne to commit anye thing to writ, contented onely to have obeyed the charge of Him who commanded me to cry.
If anye then will aske to what purpose this onely Sermon is set furth, and greater matters omitted, I answer, To let such as Sathan hath not altogether blinded see upon how small occasions great offence is nowe conceyved.
This Sermon is it for the which from my bed I was called before the Councell ; and, after long reasoning, I was by some forbidden to preach in Edingbrough so long as the King and Queene were in the towne.
This Sermon is it that so offendeth such as would please the Court, and yet will not appeare to be enimies to the truth, that thei dare affirme that I have exceded the bonds of God's messanger.
1 have, therefore, faithfully committed unto writ whatsoever I could remember might have been offensive in that Sermon to the ende, that as well the enimies of God's truth, as the professors of the same, may eyther note unto me wherin I have offended, or at the least ceasse to condempne me before they have convicted me by God's manifest worde.
If any man thinke it easy unto me to mitigate by my pen the inconsiderate sharpnesse of my tongue, and so can not men freely judge of that my Sermon, T answere, that neyther am I so impudent that 1 v/ill study to abuse the worlde in this great light, neyther yet so voyde of feare of my God, that I will avowe a lye in His own presence.
And no lesse doe I esteme it to be a lye to deny or conceile that which in His name I have once pronounced, than to afhrme that God hath spoken, when His worde assures me not of the same, for in the publike place I consulte not with flesh and bloud what I shall propone to the people, but as the Spirit of my God who hath sent me, and unto whonie I must answere, moveth me, so I speake ; and when I have once pronounced threatnings in His name (howe unpleasant so ever they be to the world), I dare no more denv them, then T dare
1565.
TO THE READER.
deny that God liatli made me his messinger, to forwarne the iuobedient of their assured destruction.
At that Sermon wer auditours unto me not onely professors of the truth, and such as favor me, but rancke papistes, dissembled hipocrites, and no small number of covetous clawbaks^ of the new Court.
Now I will appeale the conscience of them all, as they will aunswere in the presence of the Eternal God, that eyther they beare me record now writing the truth, or els note unto me the sentences offensive then by me pronounced, and now ommitted in writting
; for, in God's presence, I protest that, so far as memorie would serve me, I have written more vehemently than in the action I spake and pronounced ; but of purpose I have omitted persuasions and exhortations which then were made for alluring suclie unto the feare of God, whom gladly I would have pleased if so I could have done, and not have betrayed the manifest truth of my God.
The Lorde be mercifull unto me that I did not more fuUye expresse whatsoever his Holy Spirit layde before me in that text, which, I am assured, the indifferent^ reader shall think
I have but slendeiiye handled, all circumstances being considered.
O Lord ! for thy great namesake, give unto us Princes and rulers that delight in thy truth, that love vertue, hate impietie, and that desire rather to be roundely taught to their salvation, than deceyveably flattered, to their everlasting confusion.
Amen.
At Edingbrough, the 19. of September 1565.
^ " Clawbakp," flatterers.
- "
Tiidiff(.'rent," impartial.
A SERMON
PREACHED BY JOHN KNOXE.
IsAiAs, xxvi. Chap, verse 13-21.^ 13.
Lorde our God, other lordes beside thee have ruled us ; but we will remember thee onely, and thy Name.
14. The dead shal not lyve, neyther shall the dead arise, because thou hast visited and scattered them, and destroyed all their memorie, 15. Thou hast increased the nation, 6 Lorde : thou hast increased the nation : thou art made glorious : thou hast enlarged all the coastes of the earth.
16.
Lorde, in trouble have they visited thee : they poured out a prayer when thy chastening was upon them.
17. Like as a woman with childe, that draweth nere to the travaile, is in sorrowe, and cryeth in her paines, so have we beene in thy sight, 6 Lorde.
18. "We have conceived, we have borne in paine, as though we shuld have brought forth winde : there was no helpe in the earth, neither did the inhabitants of the world fall.
1 9. Thy deade men shall live : even with my bodye shall they rise.
Awake, and sing, ye that dwell in dust : for thy dewe is as the dew of herbes, and the earth shall cast out the dead.
20. Come, my people : enter thou into thy chambers, and shut thy dores after thee : hide thyselfe for a verie little while, untill the indignation passe over.
' The translation here used is that known as the Geneva version, first printed in the vear 1560.
; ;
A SERMON 1565.
21. For loe, the Lorde commeth out of his pLace, to visite the iniquitie of the inhabitants of the earth upou them : and the earth shall disclose her blonde, and shall no more hide her slaine.
As the cunninge maryner, beinge maister, having his ship tossed with vehement tempest, and windes contrarious, is compelled oft to traverse, leaste that eyther by too miiche resisting to the violence of the waves, his vessell might be overwhelmed
; or by too much libertie graunted, to be carried whither the furie of the tempest would, his ship should be driven upon the shore, and so make shipwreck.
Even so doth our Prophet Isaiah, in thys texte, which presentely ye have heard read
; for he, foreseing the gret desolation that was decreet in the counsell of the Eternal, against Jerusalem and Judah
; to weete, that the whole people that bare the name of God should be dispersed that the holy city should be destroyed ; the temple wherein was the Ark of the Covenant, and where God had promised to give his owne presence, should be brent with tier
; the King taken his sonnes in his owne presence murdered ; his owne eyes immediately after to be put out
; the nobility, some cruelly murdered, some shamefully lead away captives ; and, finally, the whole sede of Abraham rased, as it were, from the face of the earth.
The Prophet, I say, fearing these horrible calamities, doth' as it were, sometimes suffer himselfe, and the people committed to his charge, to be carried away with the violence of the tempest, without further resistance ; than ]»y pcniring forth his and their dolorous complaynte before the Majestic of God
; as in the 13, 17, and
verse of this present text we may reade.'^ At other times he valiantly resisteth the dcsperat tempest, and pronounceth the fearefull destruction of all suche as trouble the Churche of God ; which he pronounceth, that God wil multiply even in such time as when it appeareth utterly to be exterminate.
But bycause thei' is no fnial I'cst to ' Tuu DI310.S1TI0N.
-(.1/ori7. ""'<)
1565.
PREACHED BY JOHN KNOX.
the whole body till that the head retunie to judgement, he calleth the afflicted to pacience, and promyseth such a visitation, as wherby the wickednesse of the wicked shal be disclosed, and finally recompenced in their own bosomes.
These are the chiefest poyntes which, by the grace of God, we intende more largely at thys presente to entreate,
Ver.
13.
First, the Prophet sayetli, "
Lorde our Ood, other Lordes besi/des thee have ruled us."
This, no doubte, is the beginning of this dolorous complaint, in the which he first complayneth of the unjuste tirannye that the poore afflicted Israelites sustayned during the time of their captivitie.
True it is, that the Prophet was gathered to his fathers in peace before that this extremitie apprehended the people.
For a hundreth yeare after his deceasse, was not the people lead away captive ; yet he, foreseing the assurance of the calamitie, did before hande endite unto them the complaynt that after they shoulde make.
But at the firste sight it appeareth that the complaint hath small waight.
For what newe thing was it that other Lordes than God in hys owne person ruled them, seeing that suche had bene their regiment from the beginning ?
For who knoweth not that Moyses, Aaron, and Josua, the Judges, Samuell, David, and other godly rulers, were men, and not God ; and so other Lordes than God, ruled them in their gretest prosperitie.
For the better understanding of this complaynte, and of the minde of the Prophete, we must first observe from whence al authoritie and dommion floweth ; and secondly, to what ende powers are appointed of God : The which two poynts being discussed, we shall the better understande what Lordes, and what authority rules beside God, and who are they in whom God and his mercifull presence rules.
The firste is resolved to us by the words of the Apostle, saying, " There is no power but of God."
David briugeth in the
A SERMON 1565. t'ternall God speaking to Judges and rulers, saying, " I have sayde, ye are Gods, and the sonnes of the most highest."^
And Salomon, in the person of God, affirmeth the same, saying, " By me kings raygne, and princes discerne the thinges that are juste."
Of which places it is evident, that it is neither birth, influence of starres, election of people, force of armes, nor, finally, what soever can be comprehended under the power of nature, that maketh the distinction betwixt the superior power and the inferior, or that doth establish the royall throne of kings ; but it is the onely and perfect ordinance of God, who willeth his power, terror, and Majestic in a parte, to sliine in the thrones of Kings, and in the faces of Judges, and tliat for the profite and comfort of man ; so that who soever would study to deface the order of regiment that God hath established, and by his holy worde allowed, and bring in such a confusion as no difference shuld be betwyxt the upper powers and the subjects, doth nothing but evert and turne upside down the very throne of God, which he wil to be fixed here upon earth, as in the ende and cause of this ordinance more playnly shall appeare
; which is the seconde poynte we have to observe, for the better understanding of the Prophet's wordes and minde.
The end and cause then, why God prynteth in the weake and feble flesh of man this image of his owne power and majesty, is not to puffe up flesh in opinion of it selfe ; neyther yet that the heart of him that is exalted above others shall be lifted up by presumption and pryde, and so despise others
; but that he shall consider that he is appoynted Lieutenaunt to one, whose eyes continually watch upon him, to see and examine howe he behaveth himself in his office.
Saint Paul in fewe words, declareth the end wherefore the sword is committed to the powers, saying, " It is to the punishment of the wycked doers, and unto the praise of such as do well."
^ Of which words, it is evident that the sword of God is not * Psal. 83.
ijom. 13.
1565.
PREACHED BY JOHN KNOX.
committed to the liancle of man, to use as it pleasetli liim, but only to punishe vice and maintayne vertue, that men may live in such societie as before God is acceptable.
And this is the very and onely cause why God hath appoynted powers in this earth.
For such is the furious rage of man's corrupt nature, that unles severe punishment were appointed, and put in execution upon malefactours, better it were that man shoulde live among brute and wilde beastes than among men.
But at this presente I dare not enter into the description of this common place ; for so shuld I not satisfie the text, which, by God's grace, I purpose to absolve.
This onely by the way, I would that such as are placed in authoritie should consider whether they raygne and rule by God, as that God ruleth them
; or if they rule without, besides, and against God, of whom our Prophet doth here complayne.
If any lust^ to take trial of this poynt, it is not hard ; for Moses, in the election of Judges, and of a King,^ describeth not onelye what persones shall be chosen to that honour, but doth also give to him that is elected and chosen, the rule by the which he shall trie himseKe, whether God raygne in him or not, saying, " When he shall sit upon the throne of his kingdome, he shal write to himself an examplar of this lawe in a boke, by the priests the Levites :
It shal be with him, and he shall reade therin all the dayes of his life, that he maye learne to feare the Lord his God, and to keepe all the words of this law, and these statutes, that he may do them ; that his hart be not lifted up above his brethren, and that he turne not from the commaundement, to the right hand or to the left."
The same is repeated to Josua,^ in his inauguration to the regiment of the people, by God himseKe, saying, "j" Let not the boke of this lawe depart from thy mouth ; but meditate in it day and night, that thou mayst kepe it, and do according to all ^ " Lust," desire.
^ Deut.
17.
' Josua 1.
A SERMON 1565. that wliic'li is writti-ii in it ; lor tlieii ,sli;ill tliy way be prosperous, and thou shiilt do prudently."
The, first thin^ then that God craveth of him that is^lled to the honour of a King is, The knowledge of liis will revealed in his word.^ / The second is, An ujjright and willing niinde to put in execution suche things as God commaundetli in his lawe, without declyning eyther to the right or left hande.
Kings then have not an absolute power in their regiment what pleaseth them ; but their power is limitted by God's.4Vprd
:^ so that if they strike where God coinmaundeth nrit, they are but murderers ; and if they spare when God commaundetli to strike, they and their throne are criminal and giltie of the wickednesse that aboundeth upon the face of the earth, for lacke of punishment.
! if kings and princes shuld consider what accompt shall ho, craved of them, as well of their ignoraunce and misknowledge of God's will, as for the neglecting of their office
But nowe to returne to the words of the Prophet.
In the person of the whole people he doth complayne unto God, that the Babilonians (whom he calleth " other Lordes besydes God," both because of their ignoraunce of God, and by reason of their crueltie and inhumanitie), hadde long ruled over them in nil rigor, without pitie or compassion had upon the aunciente men and famous matrones ; for they being mortall enimies of the people of God, sought by all meanes to aggravate their yoke, yea, utterlye to have exterminate the memorie of them and of their religion from the face of the earth.
After the first part of this dolorous complaynt, the Prophete declareth the protestation of the people, saying, " Neverthelesse, onely in the shall we remember thy name" (others reade it, But wee wjjll remcmher thee onely and fliij )iame) ; but in the Hebre\\'
' What is rcquiietl of a kingoiprince.
The authorilii' ami puwor of kings is liiumitted.
1565.
PREACHED BY JOHN KNOX.
there is iio conjniiction copulative in that sentence.
The niinde of the Prophete is playne, to wit, that notwithstanding the long sustayned affliction, the people of God declyned not to a false and vayne religion, but remembered God, that sometime ap peared to them in his mercifull presence, which albeit then they saw not, yet would they still remember his Name ; that is, they would cal to ininde the doctrine and promise which sometimes they hard, albeit in their prosperity they did sufficiently glorifie
God, who so mercifully ruled in the midst of them.
The temptation, no doubt, of the whole Isralites was gret in those dayes.
They were carried captive from the land of Canaan, which was to them the gauge and pledge of God's favoiu' towardes them ; for it was the inheritance that God promised to Abraham and to his seed forever.
The league and covenant of God's protection appeared to have been broken ; they lamentably complayne that they saw not their accustomed signes of God's merciful presence ; the true prophets were fewe, and the abominations used in Babylon were exceeding many
; and so it might have appeared to them that in vayne it was that they were called the posteritie of Abraham, or that ever they had received law, or form of right religion from God.
That we may the better fele it in our selves, the temptation, I say, was even such as if God shuld utterly destroy al order and policy that this day is within his Church, that the true preaching of the worde should be suppressed ; the right use of sacraments abolished idolatry and papistical abomination erected up again
; and therwith, that our bodies should be taken prisoners by Turks or other manifest enimies of God and of al Godlynesse.
Such, I say, was their temptation.
How notable then is this their confession, that in bondage they make ; to wit, that they .wil remember God onely, albeit he hath appeared to turne his face from them ; they will remember hys ISTame, and will cal to minde the deliverance promised.
A SERMON 1565.
Hereof, have we to consider, what is our duetie, if God bring us, (as for oure offences and unthankfulness justly he may,) to the like extremitie.
This confession is not the fayre flattering wordes of hypocrites, lying and bathing in their pleasures
; but it is mightie operation of tlie Spirit of God, who leaveth not his own destitute of some comfort in tlieir most desperate calamities.-'
This is then oure duety, not onely to confesse our God in the time of peace and quietness, but he chiefley craveth, that we avowe him in the middeste of his and our enemies.
And this is not to doe ; but it behoveth that the Spirite of God worke in us above all power of nature ; and thus we ought earnestlye to meditate before the battayle rise more vehement, which appeareth not to be farre of But now must we enter in somewhat more deepely to consider these judgements of God.
This people, entreated as we have heard, was the onely people upon the face of the earth to whom God was rightly knowen.
Among them onely was his lawes, statutes, ordinaunces, and sacrifices used, and put in practice ; they ouely invocated his Name, and to them alone had he promised his protection and assistance.
What then shoulde be the cause, that he shoulde give them over into this great reproche, and bring them into such extremitie, as his owne name in them shoulde be bias phemed ?
The prophet Ezekiell, that saw this horrible destruction forespoken by Isaiah put in just execution, giveth an answer in these wordes :^ " I gave unto them la-wes that were good, in the which, whosoever shoulde walke, should live in them ; but they would not walke in my wayes, but rebelled against me ; and, therefore, I have given unto them lawes that are not good, and judgements in the which they shall not live."
The writer of the bookes of Kings and Chronicles declare this in more playne words, saying, " The Lorde sent unto them his prophets, rising early, desiring of them to retourne unto the Lorde, and to amende their wicked wayes" (for he would have ' The diitie of God's people.
* Eche. 20.
; :
1565.
PREACHED BY JOHN KNOX.
spared liis people and his tabernacle)," bnt they mocked his servants, and woulde not retourne unto the Lorde their God to walke in his wayes."-^ Yea, Juda it selfe kept not the precepts of the Lord God, but walked in the maners and ordinances of Israeli ; that is, of suche as then had declyned to idolatry from the dayes of Jeroboam.
And, therefore, the Lorde God abhorred the whole seede of Israeli, that is, the whole body of the people he promised them, and he gave them into the liandes of those that spoyled them, and so he cast them out from his presence.
Hereof it is evident, that their stubborne disobedience unto God, and unto the voyces of hys prophetes, was the cause of their destruction.
Nowe have w^e to take heede how we should use the good lawes of God, that is, his mercifull will revealed unto us in liis worde, and that order of justice, that by him for the comforte of man is established among men.
It is no doubt but that obedience is the moste acceptable sacrifice unto God, and that which above all things he requireth
; that when he manifesteth himselfe by hys worde, that men follow according to their vocation and commaundement.
Now so it is, that God, by that Great Pastor our Lorde Jesus, nowe manifestly in his worde calleth us from all impietie, as well of body, as of minde, to holynesse of life, and to his spirituall "service And for this purpose he hath erected the throne of his mercy among us, the true preaching of his word, together with the right administration of his sacrament : but what is our obedience ?
Let every man examine his owne conscience, and consider what statute and lawes we would have to be given unto us.
Wouldest thou, Scotland, have a King to raigne over thee in justice, equitie, and mercy ? Subject thou thyself to the Lorde thy God, obey his commaundements, and magnifie thou that word that calleth unto thee,"
" This is the way, walke into it," and if thou wilt not, flatter not thy self -the same justice re- » 2 Reg. 17.
Isai. 30.
VOL.
VI.
A SERMON 1565. maineth this day in God to pimislie thee, Scotlande, and thee, Edenboroiigli, in especiall, that before punished the lande of Juda and the citie of Jerusalem.
" Everie realme or nation," sayth the prophet Jeremy, " that likewise ofFendeth, shall be likewise punished." ^ But if thou shalt see impietie placed in the seate of justice above thee, so that in the throne of God (as Salomon doth complayne)^ i-aigneth nothing but fraude and violence, accuse thy owne ingratitude and rebellion against God.
For that is the onely cause why God taketh away (as the same prophet in another place doth speake)^ "the strong man and the man of warre, the judge and the prophete, the prudent and the aged, the captain and the honorable, the counceller and the cunning artificer."
"And I wil appoint, sayeth the Lorde, children to be their princes, and babes shal rule over them.
Children are extorcyoners of my people, and women have rule over them."
If these calamities, I saye, apprehend us, so that we see nothing but the oppression of good men, and of all godlynesse, and wicked men without God to raigne above us
; let us accuse and condempne our selves as the onely cause of oure owne miseries.
For if we had heard the voyce of the Lord our God, and given upright obedience unto the same, God should have blessed us, he shoulde have multiplyed oure peace, and shoulde have rewarded our obedience before the eyes of the worlde.
But nowe let us heare what the Prophet sayth further.
Verse 1 4, " The dead shall not live, sayth he, ncythcr shall the tiraunts, or the dead arise, because thou hast visited and scattered them, and destroyed all their memorie."
From this 14th verse unto the end of the 19th, it apeareth that the prophet observeth no order ; yea, that he speaketh thinges directly repugning one to another :
For, first he sayth " The dead shal not live."
After he affirmeth, " Thy dead men ' Jere. 9.
Eccle. 3.
Isa.
lo65.
PREACHED BY JOHN KNOX.
shall lyve."^ Secondly, he sayth, " Thou hast visited and scattered them, and destroyed all their memorie."
Immediately therafter, he sayth, " Thou hast increased the nation, Lord ! thou haste increased the nation.
They have visited thee, and have poured forth a prayer before thee."
Who, I say, woulde not thinke, that these are thinges not onely spoken forth of good order and purpose, but also manifestly repugning one to another.
For to live, and not to live ; to be so destroyed that no memoriall remaineth, and to be so increased that the coastes of the earth shal be replenished, seme to importe playne contradiction.
For removing of this doubt, and for better understanding of the Prophete's minde, we must understand that the Prophet had to doe with diverse sorts of men.
He had to do with the conjured and manifest enimies of God's people, the Caldes or Babilonians
; even suche, as professe Christ Jesus, have to doe with the Turke and Sarazens.
He had to doe with the sede of Abraham, wherof there were three sorts.
The tenne tribes all degenerate from the true worshipping, and corrupted with idolatry, as this daye are our pestilent Papistes in al realmes and nations.
There rested onely the tribe of Juda and Jerusalem, where the forme of true religion was observed, the lawe taught, and ordinaunces of God outwardly kept.
But_jet there were in that body (I meane in the bosome of the visil)le Church) a great number that were hipocrits, as this day yet are among us that doe professe the Lorde Jesus, and have refused papistrie ; not a fewe that were lycentious lyvers ; some that had tourned their backe to God, that is, had forsaken al true religion ; and some that lived a most abhominable life, as Ezechiell sayeth in his vision.^
And yet there were some godlye, as a fewe wheat cornes oppressed and hid among the multitude of such chaffe
; nowe, according to this diversitie, the Prophete keepeth divers purposes, and yet in moste perfecte order.
• Verse 15.
= Ezecli. 8.
A SERMON 15G5.
And first, after the first part of the complaint of the affiictecl, as we have heard, in vehemencie of spirite, he bursteth forth against all the pronde enemies of God's people, all such as trouble them, and against all such as mocke and forsake God, and sayth, " The dead shal not live : the proud giants shall not arise thou hast scattered them, and destroyed their memoriall."
In which wordes he fighteth against the present temptation and dolorous estate of God's people, and against the insolent pride of such as oppressed them ; as the Prophet should say. ye troublers of God's people, howsoever it appeareth to you in this your bloudy rage, that God regardeth not your crueltie, nor considereth not what violence ye doe to his pore afflicted, yet shal ye be visited ; yea, your carcases shal fal and lye as stinking carious upon the face of the earth ; ye shall fal without hope of life, or of a blessed resurrection; yea, howsoever ye gather your substance, and augment families, ye shal be so scattered that ye shal leave no memoriall of you to the posterities to come, but that wdiich shall be execrable and odious.
Hereof have the tirauntes their admonition, and the afflicted Church inestimable comfort.
The tiraunts that now doe oppresse, shal receive the same end that they which have passed before ; that is, they shal dye and fal with shame, without hope of resurrection, as is aforesayd ; not that they shall not arise to their owne confusion and just condempnation, but that they shal not recover power to trouble the servants of God, neyther yet shal the wicked arise, as David sayth, in the councell of the just.
Now have the wicked their councels, their thrones, and finally handeling, for the moste part, of all things that are upon the face of the earth ; but the pore servants of God are reputed unworthy of mens presence, yea, they are more vile before these proude tyraunts than is very dirt and mire that is trodden under fote :
But in that glorious Eesurrection this estate shal be changed;^ for then shal such as now by their ' Apoca.
156.5.
PREACHED BY JOHN KNOX.
abhominable living aud crueltie, destroy the earth and molest God's children, see him whome they have pearced.
They shal see the glory of such as now they persecute, to their terror and everlasting confusion.
The remembrance hereof ought to make us patient in the dayes of affliction, and so to comfort us, that when we see tiraunts in their blinde rage treade under fote the Saints of God, that utterlie we despaire not, as that there were neyther wisedom, justice, nor power above in the heavens to represse such tirannie, and to redresse the dolors of the unjustly afflicted.
No, Brethren, let us be assured that the right hand of the Lorde will change the state of thinges that be most desperate.
In our God there is wisedome and power in a moment to change the joy and mirth of our enimies into everlasting mourning, and our sorrowes into joye and gladnesse that shall have no ende.
Let us, therefore, in these apparant calamities, and marvell not that I say calamities apparant ; for he that seeth not a tier begonne, that shal burne more than we loke for, unlesse God of his mercie quenche it, is more than blinde :
Yet I say, let us not be discouraged, but M-ith unfained repentance let us retourne to the Lorde our God ; let us accuse and condemne our former negligence, and stedfastly depende upon his promised deliverance, and so shal our temporal sorrowes be converted into joye everlasting.
The doubte that might be moved concerning the destruction of those whome God exalteth, shall be discussed, if time wil suffer, after that we have passed throughout the text.
Now proceedeth the Prophet, and sayth, Verse 15.
" Thou hast increased, tlic nation, Lorcle, thou hast increased the nation ; thou art made glorious, thou hast inlarged all the coastes of the earth."
Verse 1 6.
"Lorde in trouble have they visited thee : they poured out a prayer when thy chastening tvas tqjon them."
In these wordes the Prophet giveth consolation to the afflict-
A SERMON liJGo. ed ; assuring them, that howe horrible soever that desolation shoalde be, yet shoiilde the seede of Abraham be so multiplyed, that it shoulde replenish the coastes of the earth
; yea, that God should be more glorified in their dispersion, than he was during the time of their prosperity.
This promise, no doubt, was incredible when it was made ; for who coulde have bene persuaded that the destruction of Jerusalem shuld have bene the nieanes, wherby the nation of the Jewes shoulde have been increased, seeing that much rather it appeared that the overthrow of Jerusalem shoulde have beene the verie abolishing of the seede of Abraham.
But we nmste consider to what ende it was that God revealed himselfe to Abraham, and what is contayned in the promise of the multiplication of his seede, and of the benediction promised thereto.
First, God revealed himselfe to Abraham, and that by the meanes of his word ; to let all flesh after understande, that withoute God first cal man, and reveale himselfe unto him, that " flesh can doe nothing but rebell against God ;"^ for Abraham, no doubt, was an idolater before that God called him from Ur of the Caldeis.
The promise was made, " that the seede of Abraham should be multiplyed as the starres of heaven, and as the sande of the sea;"^ which is not simply to be understanded of his natural seede, althoughe it Avas sometymes greatly increased but rather of suche as shoulde become the spiritual seede of Abraham, as the Apostle speaketh.
Now if we be able to prove that right knowledge of God, his wisedome, justice, mercye, and power, was more amply declared in their captivitie, than ever it was at any tyme before ; then can we not den}^, but that God, even when to man's judgement he had utterly rased them from the face of the earth, did increase the nation of the Jewes, so that he was glorified in them, and did extend the coastes of the earth for their habitation.
And for the better understanding hereof, let us shortly try tlie histories '
Josu. 24.
5 Rom. 0.
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from their captivitie to their deliverance, and, after the same, to the comming of the Messias.
It is no doubt but that Sathan intended by the dispersion of tlie Jewes, so to have prophaned the whole seede of Abraham, that among them shoulde neyther have remayned the true knowledge of God, nor yet the spirit of sanctification ; but that all should have come to a like ignoraunce and contempt of God.
For I pray you, for what purpose was it that Daniell^ and his fellowes were taken into the king's court, were commaunded to be fed at the king's table, and were put to the scholes of their divines, southsayers, and astrologians ?
It maye be thought that it proceeded of the king's humanitie, and of a zeale that he had, that they shoulde be brought up in vertue and good learning; and I doubt not but it was so understanded of a great number of the Jewes.
But the secret practise of the Divell was understanded of Danyell, when he refused to defyle himselfe with the kincf's meat, which was forbidden to the seede of Abraham in the law of their God.
Well, God beginneth shortly thereafter to shew himselfe myndefuU of his promise made by the prophete ; and he beginnetli to trouble Nabuchodonezar himseKe, by shewing to him a vision in his dreame, which did the more trouble him, bicause he could not forget the terrour of it ; neyther yet coulde he remember what the vision and the parcels therof were : Wherupon were called all divines, interpreters of dreames, and southsayers ; of whom the King demaunded if thei could let him understand what he had dreamed : but while that they answere, that such a question used not to be demaunded of any southsayer or magitian,—for the resolution thereof onely appertained to the Gods, whose habitation was not with men,— the charge was given, that they all should be slayne ; And amongst the rest Daniell was sought^ (whose innocencie the devill most envied), to have suffered the same judgement.
He reclaymeth, and asketh tyme to disclose the
Daniell.
Daniell. 2.
A SEEMON 1565. secret, (I onely touch the historic, to let you see by what meanes God increaseth his knowledge,) which being graunted, the vision is reveled unto him.
He sheweth the same unto the King, with the true interpretation of it ; adding, that the knowledge thereof came not from the starres, but only from the God of Abraham, who onely was, and is, the true God.
"Which thing understanded, the King burst forth in his confession, saying, " Of a truth your God is the moste excellent of al Gods, and he is Lord of kinges, and onely he that revealeth the secretes, seeing that thou couldest open this secret."
And when the King after, puffed up in pride by the counsell of his wicked nobilitie, would make an Image, before the which he would that al tongues and nations subject to him should make adoration, and that Sydrack, jVIisacke, and Abednago, woulde not obey his unjust commaundement, and so were cast in the flaming furnace of fyre ; and yet by Godes angels were so preserved, that no smell of fier remayned in their persons nor garments : this same king giveth a more notable confession, saying, " The Lord God of Sydrack, INIisack, and Abednago, is to be praysed, who hath sent his angels, and delivered his worshippers that put their trust in him, who have done against the king's commaundement, who have rather given their o^^^l bodyes to torment, than that they would worship another God except their owne God.
By me, therfore, is there made a decree, that whosoever shal blaspheme the God of Sydrack, Misack, and Abednago, that he shall be cut in pieces, and his house shal be made detestable."-^ Thus we see how God began even almoste in the bec;inning of their captivitye, to notifie his name, to multiply his knowledge, and set forth aswel his power, as his wisedome, and true worshipping, by those that were taken prisoners ; yea, that were dispised, and of all men contempned, so that the name and feare of the God of Abraham was never before notified to '
Paniell.
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so many realmes and nations.
This wonderons worke of God proceeded from one empire to another : for Daniel being promoted to great honor by Darius, King of Perses and Medes, falleth into a desperate daunger; for he was committed to prison among lyons/ because that he was deprehended, breaking the king's injunction ; not that the king desired the destruction of God's servants, but bicause the corrupt idolaters, that in hatred of Daniell had procured that law to be made, urged the king against his nature : But God by his angell did stop the lyons mouthes, and so preserved his servant.
Which considered with the soddaine destruction of Daniell's enemies by the same lyons. King Daryus, besides his owne confession, wrote to all people, tongues, and nations after this forme
:—" It is decreed by me that in all the dominions of my kingdom, men shal feare and reverence the God of Danyell, because he is the living God abiding for ever, whose kingdome shall not be destroyed, and his dominion remayneth, who saveth and delivereth, and sheweth signes and wonders in heaven and in earth who hath delivered Daniell from the lyons."
This knowledge was yet further increased in the days of Cyrus, who giving freedome to the captives to returne to their
" Thus sayth owne native country, giveth this confession Cyrus, the king of Persians, all the kingdomes of the earth hath the Lorde God of heaven given unto me,^ and hath commaunded me that a house be built to him in Jerusalem, which is in Juda.
Whosoever therefore of you that are of his people, let the Lord his God be with him, and let him passe up to Jerusalem, and let him builde the house of the Lord God of Israeli ; for he only is God that is in Jerusalem."
Time will not suffer to intreate the poyntes of this confession, neyther yet did I for that purpose adduce the historic
; but onely to let us see howe constantlye God kept his promise in increasing of his people, and in augmenting of his true knowledge, when
Daniell.
C-,.
1 g^j, j.
A SERMON 1565. that both they that were the seecle of Abraham, and that religion which they professed, appeared utterly to have bene extinguished
; above mens expectation, I say, he brought fredome out of bondage, light out of darkenesse, and lyfe out of death.
I am not ignorauut that the building of the temple and reparation of the walles of Jerusalem were long stayed, so that the worke had many enimies.
But so did the hande of God prevayle in the ende, that a decree was given by Daryus (by him,
I suppose, that succeded to Cambises), not onely that all things necessarie for the building of the temple, and for the sacrifices that were to be there brent,^ shoulde be ministred upon the king's charges,^ but also, that whosoever shuld hinder that work, or change that decree, that a balke^ shoulde be taken out of his house, and that he shoulde be hanged therupon
; yea, that his house shauld be made a donghill ; and thereto he addeth a prayer,* saying, " The God of heaven who hath placed his name there, roote out everye king and people, (0
! that kings and nations should understande,) that shall put his hande eyther to change or to hurte this house of God that is in Jerusalem !"
And so, in despite of Sathan, was the temple builded, the walles repayred, and the city inhabited ; and in the moste desperate daungers it was preserved, til that the Messias promised, the glory of the seconde temple, came, manyfested himseKe to the worlde, suffered and rose againe, according to the Scriptures ; and so, by sending forth his gospell from Jerusalem, did replenish the whole earth with the true knowledge of God
; and so did God in perfection increase the nation and the spirituall seede of Abraham.
Wherefore, deare Brethren, we have no small consolation, if the estate of all thinges be this daye rightly considered.
We see in what furie and rage the worlde, for the moste parte is, nowe raised against the pore Church of Jesus Christ, unto the which he hath proclaymed liberty, after this fearefull bondage
[IJrent, burnt.] 1 Esd. 6.
^ [Baike, bawk, a beam.] * A prayer.
1565.
PREACHED BY JOHN KNOX.
of that spirituall Babylon, in the which we have been holden captives longer space than Israel was prisoner in Babylon itselfe : for if we shall consider, upon the one parte, the multitude of those that live without God
; and upon the other parte, the blinde rage of the pestilent papistes, what shal we think of the small number of them that do professe
Christ Jesus, but that they are as a poore sheepe, already seazed in the clawes of the lyon ? yea, that they, and the true religion whiche they professe, shall in a moment utterly be consumed.
But against this fearefuU temptation, let us be armed with the promise of our God, to wit, that he will be the protector of his
; yea, that he will multiply it, even when to man's judgeChurch ment it appeareth utterly to be exterminate.
This promise hath our God performed, in the multiplication of Abraham's seede, in preservation of it when Sathan labored utterlie to have destroied it, in deliverance of the same, as we have heard from Babilon.
He hath sent his sonne Christ Jesus, clad in our flesh, who hath tasted of all our infirmities (sinne except), who hath promised to be with us to the ende of the worlde.
He hath further kept promise in publication, yea, in the restitution of his gloryous gospell.
Shall we then thinke that he will leave his Church destitute in this moste daungerous age ?
Onely let us sticke to his truth, and studye to conforme our lyves to the same, and he shall multiply his knowledge and increase his people.
But now let us heare what the Prophet sayth more.
Verse 1 6.
" Lorde, in trotihle have they visited thee, they poured out a prayer when thy chastening ivas upon them."
The Prophet meaneth that such as in the time of quietnesse did not rightly regard God nor his judgements, were compelled by sharpe corrections to seeke God, yea by cryes and dolorous complayntes to visit him.
True it is, that such obedience deserveth small praise before men ; for who can prayse, or accept that in good parte, which cometh as it were of mere compul-
A SERMON 1565. sion ?
And yet rare it is that any of God's children doe give iinfayned obedience mitill the hande of God tiirne them ; for if quietnesse and prosperitie make them not utterlie to forget their duety both towardes God and man, as David for a season, yet it maketh them carelesse, insolent, and in manye tilings unmindeful of those things that God chiefly craveth of them ; which imperfection espied, and the daunger that therof might ensewe, our Heavenly father visiteth the sinnes of his children, but in the rodde of his mercye, by the which they are moved to retourne to their God, to accuse their former negligence, and to promise better obedience in all times therafter ; as David confesseth, saying, " Before I fell in affliction, I went astray : but now will I kepe thy statuts."'^ But yet for the better understanding of the Prophetes minde, we may consider, how God doth visit man, and howe man doth visit God ; and what difference there is betwixt the visitation of God upon the reprobate, and his visitation upon the chosen.
God sometymes visiteth the reprobate in his bote displeasure, pouring upon them his plagues for their long rebellion
; as we have heard before that he visited the proud and destroyed their memorie.
Other tymes, God is sayde to visit his people being in affliction, to whome he sendeth comforte or promise of deliverance, as he did visit the seede of Abraham, being oppressed in Egipt : and Zacharie sayth, that God had visited his people, and sent unto them hope of deliverance, when John the Baptist was borne.
But of none of these visitations speaketh our Prophet here, but of that onely which we have already touched, to wit, when that God layeth his correction upon his owne childrene, to call them from the venomous beastes of this corrupt worlde, that they sucke not in over greate haboundance the poyson therof; and doth as it were, weaue them from their mothers paps, that they may learne to receive other nourish-
Psal. 119.
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ment.
True it is, that this weaning (or speaning as we terme it), from worldly pleasure, is a thing straunge to the flesh, and yet it is a thing so necessary to God's children, that onlesse they be weaned from the pleasures of the world, they can never feede upon that delectahle milke of God's eternall veritie ; for the corruption of the one doth eyther hinder the other to be y^ receaved, or else so troubleth the whole powers of man, that the soule can never so digest the truth of God as that he ought
to doe.
Albeit this appeareth harde, yet it is moste evident ; for what liquor can we receive from the breasts of the worlde but that which is in the world ; and what that is, the Apostle John teacheth, saying, " What soever is in the worlde, is either the lustes of the eyes, the lustes of the fleshe, or the pride of lyfe." ^ Nowe, seeing that these are not of the Father, but of the worlde, howe can it be that our soules can feede upon chastitie, temperance, and humilitie so longe as that our stomaks are replenished with the corruption of these vices ?
Now so it is, that willingly fleshe can never refuse these forenamed, but rather still delighteth it selfe in every one of them ; yea, in them all, as the examples are but to evident.
It behoveth therefore that God himself shal violently pul his children from these venemous breasts, that when they lacks the liquor and poyson of the one, they may visit him, and learne to be nourished of him.
Oh ! if the eies of worldly princes shoulde be opened, that they might see with what humor and lyquor their soules are fed, while that their whole delight consisteth in pryde, ambition, and lustes of the stinking flesh.
We understande then how God doth visite men, as well by his severe judgementes, as by his mercifuU visitation of deliverance from trouble, or by bringing trouble upon his chosen for their humiliation ; and now it resteth to understand howe man visiteth God.
Man doth visite God when he ap-
1 John 2.
A SERMON 1566. peareth in his presence, be it to the hearing of his wprde, or to the participation of his sacraments ; as the people of Israeli, besides the observation of their Sabbothes and dayly oblations, were commannded thrice a yeare to present themselves before the presence of the tabernacle, and as we doe, as often as we present ourselves to the heariDg of tlie worde ; for there is the fotestole, yea, there is the face and throne of God himself, whersoever the gospell of Jesus Christ is truly preached, and his sacraments rightly ministred.
But men maye, on this sorte visite God hipocritically ; for they maye come for the fashion, they maye heare with deafe eares, yea, they may understand, and yet never determyne with themselves to obey that which God requyreth : and let such men be assured, that he who searcheth the secrets of hearts wil be avenged of al such.
For nothing can be to God more odyous, than to mock him in his owne presence.
Let every man therefore examine himselfe, with what minde, and what purpose, he commeth to heare the worde of God ; yea, with what eare he heareth it, and what testimonie his heart giveth unto him, when that God commaundeth vertue, and forbiddeth impietie.
Eepinest thou when God requireth obedience ?
Thou hearest to thine owne condempnation.
Mockest thou at God's tlireatenings ?
Thou shalt feele the weight and truth of them, albeit to late, when flesh and blonde cannot deliver thee from his hande.
But the visitation (wherof our Prophet speaketh) is only proper to the sonnes of God, who in the tyme when God taketh from them the pleasures of the world, or sheweth his angry countenaunce unto them, have their recourse unto him, and, confessing their former negligence with troubled hearts, cry for his mercy.
This visitation is not proper to all afflicted, but appertaineth onely to God's children : for the reprobate can never have accesse to Goddes mercye in time of their tribulation
; and that bicause they abuse as well his long pacience,
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as the manifolde benefits they receive from his handes : For as the same prophet heretofore sayth, " Let the wicked obtaine mercye, yet slial he never learne wisdome, but in the lande of righteousness," that is, where the very knowledge of God aboundeth, he will doe wickedly, which is a cryme above all others abominable ; for to what ende is it that God erecteth his throne among us ? but for that we shoulde feare him.
Why doth he reveale his holy will unto us ? but that we shoulde obey it.
Why doth he deliver us from trouble ? but that we should be witnesses unto the worlde, that he is gracious and mercifull.
ISTowe when that men, hearing their duty and knowing what God requireth of them, doe malepertly fight against al equitie and justice, what, I pray you, doe they else but make manifest warre against God ?
Yea, when they have received from God suche deliverance that they cannot deny but that God himselfe liathe in his great mercye visited them, and yet that they continew wicked even as before, what deserve they, but effectually to be given over into a reprobate sence, that hedlong they may runne to ruine both of body and soule ?
It is almost incredible that man should be so enraged against God, that neyther his plagues, nor yet his mercy shewed, should move them to repentaunce ; but bicause the Scriptures beareth witnesse of the one and the other, let us cease to mervell, and let us firmely beleve, that such things as have bene are even presently before our eyes, albeit, manye blinded by affection can not see them.
Ahab, as in the Boke of the Kings is written, received many notable benefits of the hande of God, who did visite him in divers sortes ; sometymes by his plagues, sometimes by his worde, and sometimes by his merciful deliverance.
He made him king, and for the idolatry used by him and by his wife, he plagued whole Israeli by famyne.
He revealed to him his will and true religion by the prophet Helias.
He gave unto him sundry deliverances ; but one moste speciall, when proude Ben-
A SERMON 1565. liadad came to besiege Samaria, and was not content to receive Ahab's gold, silver, sonnes, daughters, and wyves, but also required, that his servants shoulde have at their pleasure whatsoever was delectable in Samaria.
True it is, that his elders and people willed him not to heare the proude tirant.
But who made unto him the promise of deliverance ? and who appointed and put his armye in order ?
Who assured him of victorie ?
The Prophet of God onely, who assured him that by the servantes of tlie princes of the provinces, who in number were onely 232, he shoulde deface that great armie, in the which there were thirty-two kings with all their forces : As the prophete of God promised, so it came to passe ; victorie was obtained, not once only, but twice, and that by the mercifull visitation of the Lorde.
But howe did Ahab visite God againe for his great benefit received?
Did he remove his idolatry? did he correct his idolatrous wife Jesabel ?
No, we find no such thing ; but the one and the other we find to have continued and increased in former impietie.
But what was the ende hereof?^ The last visitation of God was, that dogges licked the blood of the one, and did eate the flesh of the other.^ In fewe wordes, then, we may understand what difference there is betwixt the visitation of God upon the reprobate, and his visitation upon his chosen
The reprobate are visited, but never truly humbled, nor yet amended ; the chosen being visited, they sobbe and they cry unto God for mercy; which obtained, they magnifie God's name, and after declare the fruites of repentaunce.
Let us, therefore, that heare these judgements of our God, call for the assistance of his Holy Spirit, that howsoever it pleaseth him to visite us, that we may stoupe under his merciful hands, and unfainedly cry to him when he correcteth us
; and so shall we knowe in experience, that our cryes and complaintes were not in vayne.
But let us heare what the Prophet sayth furtlier.
1 Beg. 22.
« 2 Reg.
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Verse 1 7.
" Lyke as a woman (sayth he) ivith childe that draweth mere, to the travayle, is in sorrow, and cryeth in her paines ; so have we bene in thy sight, Lorde.
Verse 18.
" We have conceyved, we have home in payne, as tlwughe we shoulde have hrought forth the ivinde : salvations ivere not made to the earth ; neither did the inhabitants of the earth fal."
This is the seconde parte of the Prophetes complaint, in the which he, in the person of God's people, complayneth, that of their great affliction there appeared no ende.
This same similitude is used by our master Jesus Christ ; ^ for when he speaketh of the troubles of hys church, he compareth them to the paynes of a woman travayling in her childe birth.
But it is to another ende.
For there he promiseth exceeding and permanent joy, after a sort, thoughe it appeare trouble.
But here is the trouble long and vehement, albeit, the fruite of it was not sodainely espied.
He speaketh, no doubte, of that long and dolorous tyme of their captivitie, in the which they continually travelled for deliverance, but obtained it not before the complete ende of seventy yeares ; during the which tyme, the earth, that is, the land of Juda, which sometimes were sanctified unto God, but was then given to be prophaned by wicked people, gat no helpe.
Nor perceived any deliverance :
For the inhabitants of the world fell not, that is the tirantes and oppressors of God's people, were not taken away but still remayned, and continued blasphemers of God and troublers of his church.
But bicause I perceive the houres to passe more swiftly then they have done at other tymes, I mind to contract that which resteth of this text into certayne points.
Verses 19, 20. The Prophet first fighteth against the present desperation; after he introduceth God himselfe calling upon his people ; and last of all he assureth his afflicted, that God '
.Toliii 1(3.
VOL.
VI.
A SERMON 1565. wil come, and require aceompt of all the blonde -thirstie tirants of the earth.
First, fighting against the present desperation, he sayth :
Verse 19.
" Thy dead shall live ; evenmy hodye (or with my body) shall they arise.
Awake and sing, ye that dwell in the dust : For thy dew is as the deio of herhes."
The Prophete here pierseth thronghe all impedimentes that nature could object ; and by the victorie of faith, he overcommeth not onely the common enimies, but the great and last enimie of al, to wit, death itself.
For this would he say, Lorde, I see nothing to thy chosen but miserie, to follow miserie, and ; yea, in the ende I see, that one affliction to succede another death shall devour thy dearest children.
But yet, Lorde, I see thy promise to be true, and thy love to remaine towards thy chosen, even when death appeareth to have devoured them
" For thy deade shall live, yea, not onely shall they live, but my verie dead carcasse shall arise."
And so I see honor and glory to succeede this temporall shame ; I see joye permanent to come after trouble, order to spring out of this terrible confusion ; and, finallye, I see that lyfe shal devoure death, so that death shall be destroyed, and so thy servauntes shall have lyfe.
This, I say, is the Yictorie of faith, when in the middest of deathe, throughout the light of Goddes worde, the afflicted see lyfe.
Hipocrites, in the tyme of quietnesse and prosperitie, can generally confesse that God is true in his promises ; but bring them to the extremitie, and there ceasseth the hipocrite further to trust in God than he seeth naturall meanes whereby
God useth to worke : but the true faithfull, when all hope of naturall meanes fayleth, then flye they to God himselfe, and to the truth of his promise, who is above nature, yea, whose workes are not so subject to the ordinarie course of nature, that wlien nature fayletli, his power and promise fayle also therwith.
Let us further observe, That the Prophete here speaketh not
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of all deade in generall, but sayth, " Thy dead, Lorde, shall live ;" in which wordes he maketh difference betwixt those that dye in the Lorde, and those that dye in their naturall corruption and in the olde Adam.
Die in the Lord can none, except those that live in him (I meane of those that attaine to the yeares of descretion) ; and none live in him, except those that with the apostle can say, " I live, not I, but Christ Jesus liveth in me ; the lyfe that now I live, I have by the faith of the Sonne of God."^ Not that I meane that the faithfull have at all houres suche sense of the lyfe everlasting that they feare not the deathe and the troubles of this lyfe ; no, not so : for the faith of all Goddes children is weake, yea, and in manye thinges imperfect : But I meane, that such as in death, and after death shall live, muste communicate in this lyfe with Jesus Christ, and must be regenerate by the sede of lyfe f that is, by the worde of the living and everlasting God, which who- •soever despiseth, refuseth lyfe and joye everlasting.
The Prophete transferreth all the promises of God to him selfe, saying, " Even my dead body shal arise ;" and immediately after giveth commaundement and charge to the dwellers in the dust, that is, to the dead carcasses of those that were departed (for the spirit and soule of man dwelleth not in the dust), that they should awake, they should sing and rejoyce ; for they should arise and spring up from the earth, even as the herbes doe, after they have receaved the dew from above.
Tyme will not suffer that these particulars be so largely intreated as they merit, and as I gladly would ; and, therefore, let us first consider, that the Prophet in transferring the power and promise of God to himself, doth not vendicate to himself any perticular prerogative above the people of God, as that he alone should live and arise, and not they also ; but he doth it to let them understande that he taught a doctrine whereof he was certayne, yea, and whereof they should have experience
1 Gala. 2.
1 Pet. 1.
A SERMON 1565. after his death : as he^ should say, My words appeare to you now to be incredible, but the daye shall come, that I shal be taken from you ; my carcas shall be inclosed in the bosome of . the earth ; and, therfore, shall ye be ledde away captives to Babylon, where ye shall remayne manye dayes and yeares, as it were, buried in your sepulchres.
But then cal to minde that I sayde unto you, before hand, that my bodie shall arise
; even so shall ye rise from your graves out of Babylon, and be restored to your owne country and citie of Jerusalem.
This, I doubt not, is the true meaning of the Prophet.
The charge that he giveth to the dwellers in the dust, is to expresse the power of Goddes worde.
Whereby, he not onely giveth life where death apparantly had prevayled, but also by it he calleth tilings that are not even as if they were.
True it is that the prophete Isaiah saw not the destruction of Jerusalem, muche lesse could he se the restitution of it, with his corporall eyes ; but he leaveth this, as it were, in testament with them, that when they were m the extremitie of all bondage, they shoulde call to minde what the prophet of God had before spoken.
And lest that his doctrine, and this promise of God made unto them by his mouth, shoulde have bene forgotten (as we are ever prone and ready to forget God's promises, when we are pressed with anye sorrow), God raysed up unto them in the midst of calamitie, his prophet
Ezechiell, unto whome, among manye other visions he cave this: "The hande of the Lorde first ledde him in a place which was ful of dry and dispersed bones." ^
The question was demaunded of the Prophet, if these bones being wonderous dry should lyve.
The Prophet answered, the knowledge therof appertained unto God.
Charge was given unto him, that he shoulde speake unto the dry bones, and saye, " Thus sayth the Lorde God to these bones, Beholde, I shall give you breath, and ye shal live ; I shall give unto you sinewes, flesh, and skinne, and ye shall live."
And while the Prophete spake (as he was '
" As he," as if ln'.
^ Ezech.
.37.
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PREACHED BY JOHN KNOX.
commaunded), he heard a voyce, and he saw every bone joyne in his marrow ; he saw them covered with flesh and skin albeit, there was no spirit of lyfe in them.
He was commaunded againe to speake and to say, Thus sayth the Lorde God, " Come, 6 Spirite, from the foure quarters, and blow in these that are slayne, that they may lyve."
And, as he prophecied, the spirite of life came : they lived and stoode upon their feete.
Nowe doth the Lorde interprete what this vision ment, saying, " Sonne of man, these bones are the whole house of Israeli.
Behold they say, Our bones are dryed, our hope is perished, we are playnely cut of : but, Beholde, sayth the Lord, I will open your graves, I will bring you forth of them, ye shall live, and come unto the lande of Israeli, and ye shall knowe that I am the Lorde."
This vision, I say, given to the Prophete, and by the Prophete preached to the people when they thought that God had utterly forgoten them, compelled them more dilligently to advert, what the former prophetes had spoken.
It is no doubt but they caryed with them both the prophecie of Isaiah and Jeremie, so that the prophete Ezechiel is a commentarie to these wordes of Isaiah, where he sayth, " Thy dead, Lorde, shall live ; with my body they shall arise."
The Prophet bringeth in this similitude of the dew^ to answere unto that part of their fidelitie, who can beleve no further of God's promises than they are able to apprehende by naturall judgement.
As he wold say, think ye this impossible that God shall give lyfe unto you, and bring you to an estate of a common wealth againe, after that ye be dead, and as it were rased from the face of the earth.
But why doe ye not consider what God worketh from yeare to yeare in the order of nature ? Sometimes ye see the face of the earth decked and beautified with herbes, floures, grasse, and fruites ; againe ye see the same utterlye taken awaye by stormes and vehemencie of the winter.
What '
In the original " deawe."
A SERMON 1565. doth God to repleuislie the earth againe, and to restore the beauty thereof ?
He sendeth downe his small and soft dewe, the droppes whereof in their descending are neyther great nor visible, and yet thereby are the pores and secrete vaynes of the earth, which before, by vehemencie of frost and colde, were shut up, opened againe ; and so doth the earth produce againe the like herbes, fioures, and fruits.
Shal ye then thinke that the dew of God's heavenly grace shall not be as effectuall in you to whome he hath made his promises, as that it is in the herbes and fruites that from yeare to yeare buddeth forth and decayeth ?
If ye doe so, the Prophet would say your incredibility^ is inexcusable, bicause ye doe neyther rightlye waighe the power nor the promise of your God.
The like similitude useth the Apostle Paul against such as called the Kesurrection in doubt, bicause that by naturall judgement they coulde not apprehend that fieshe once putryfied and resolved, as it were, in other substance, shoulde arise againe and retourne againe to the same substance and nature.^ " foole," saith he, " that which thou sowest is not quickened except it dy
; and that which thou sowest, thou sowest not that body that shall be, but bare corne, as it falleth, of wheate or some other ; but God giveth it a body as it pleaseth him, even to everye seede his owne bodye."
In which wordes and sentence the Apostle sharpelye rebuketh the grosse ignorance of the Corinthians, who began to call in doubte the chiefe article^oLaur
^ faith, the resurrection of the fieshe after that it was once resolved bicause that naturall judgement (as saide is) reclaymed thereto.^
He reproveth (I say) their grosse ignoraunce, bicause that they might have seene and considered some proufe and docimient thereof in the very order of nature ; for albeit the wheat, or other oonie cast in the earthe, appeareth to die to putrifie, and so to be lost, yet we see that it is not perislicd, but that it fructifieth ^ "Incredibility," unbelief.
- 1 Corin. 16.
" lleclaymcd thereto," cried out agiiinst it.
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according to Goddes will and ordinaunce.
Now, if the power of God be so manifest in raysing up of the fruits of the earth, unto the which no particular promise is made by God, what shal be his power and vertue in raysing up of our bodyes, seeing that ^ thereto he is bound by the solempne promise of Jesus Christ, his
Eternall Wisdome, and the veritie it selfe that can not lye ; yea, seeing that the members must once communicate with the glorye of the head, howe shall our bodyes, which are flesh of his flesh and bone of his bones, lie stil for ever in corruption, seeing that our Head, Jesus Christ, is now exalted in his glpry.^
Neyther yet is this power and good will of God to be restrayned unto the last and generall Eesurrection onely, but we ought to consider it in tlie marvellous preservation of his Church, and in the raysing up of the same from the very bottome of death, when by tirauntes it hath bene oppressed from age to age.
Nowe, of the former wordes of the Prophet we have to gather this comforte, that if at anye tyme we shal see the face of the church within this realme so defaced (as I think it shall be, soner than we looke for) ; when we shall see, I say, vertue to be despised, vice to be mayntayed, the veritie of God to be impugned, lyes and mens inventions holden in aucthoritie ; and finally, when we shall see the true religion of our God, and zelous observers of the same, to be trodden under the feete of suche as in their heart saye there is no God.^
Let us then call to minde, what have bene the wonderous workes of our God , from the beginning ; that it is his proper office to bring forthe ; ligbte out of darkenesse, order out of confusion, lyfe out of [ death ; and finally, that it is he that calleth things that are not, even as if they were, as before we have hard
: and if in the day j of our temptation (which in my judgement approacbeth fast) we be thus armed, if our incredibilities can not utterly be removed, yet shal it so be corrected, that dampnable desperation oppresse us not.
Eplie. 5.
^ Psal.
14.
^ Unbelief.
A SERMON 1565.
But nowe let us heare howe the Propliete proceedeth :
Verse 20.
" Come (sayth he) thou my people, enter within thy chambers, shut thy dore after thee : hide thy selfe a very little while, until the indignation i^a^sse over"
Here the Prophet bringeth in God amiably^ calling upon his people to come to himselfe, and to rest with him unto suche time as the furie and sharpe plagues should be executed upon the wicked and inobedient.
It maye appeare at the first sight, that all these words of the prophet in the person of God, calling the people unto rest, are spoken in vaine ; for we neyther finde chambers nor rest more prepared for the dearest children of God (so farre as man's judgement can discerne), than there was for the rebellious and inobedient.
For such as fel not in the edge of the sworde, or dyed not of pestilence, or by hunger, were eyther caryed captives into Babylon, or else departed after into Egipt, so that none of Abraham's seede had eyther chamber or quiet place to remayne within the lande of Canaan.
For the resolution hereof, we must understand, that albeit the chambers whereunto God called his chosen be not visible, yet notwithstanding they are certaine, and offer unto God's children quiet habitation in spirite, howsoever the flesh be travayled and tormented.
The chambers are then Goddes sure promises, unto the which God's people is commaunded to resorte, yea, within the which they are commaunded to close themselves in the time of greatest
^adversitie.
The maner of speaking is borowed from that judgement and foresight which God hath printed in this our nature for when that men espie great tempests appearing to come, willingly they will not remayne uncovered upon the fields, but straight way they will drawe them to their houses or holdes, that they maye escape the vehemency of the same
; and if they feare any enimy to pursue them, they wil shut their dores, to '
" Amiably," lovingly.
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PREACHED BY JOHN KNOX.
the ende that sodainely the enemie shall not have entry.
After this same maner God speaketh to his people ; as he^ shoulde saye, The tempest that shall come upon this whole nation shall be so terrible, that nothing shall appeare but extermination to come upon the whole body.
But thou, my people, thou I saye that hearest my worde, belevest the same, and tremblest at the threatenings of my Prophetes, now when the world doth insolently resist, let such, I say, enter within the secrete chamber of my promises, let them conteyne themselves quietly there, yea, let them shut the dore upon them, and suffer not infidelitie, the mortall enimie of my truth, and of my people that depend thereupon, to have free entrie to trouble (yea, rather to murther) my promise ; and so shall they perceyve that my indignation shall passe, and that such as depend upon me, shall be saved.
Thus we may perceyve the meaning of the prophete ; whereof, we have first to observe, that God acknowledgeth them for his people that are in greatest affliction ; yea, such as are reputed unworthy of mens presence are yet admitted with the secrete chamber of God.
Let no man thinke that fleshe and bloude can sodaynely attayne to that comfort ; and, therfore, most expedient it is, that we be frequentlye exercised in meditation of the same.
Easie it is, I grant, in time of prosperitie, to say and to thinke that God is our God, and that we are his people
; but when he hath given us over in the handes of oure enimies, and tourned (as it were) his back unto us, then I say, stil to reclayme him to be our God, and to have this fl.Rsn r'^Tu^ft..ihflt wp a*ehis people, procedeth wholly from the Holy Spirite of God as is the greatest victorie of faith, which overcometh the worlde ;^ for increase whereof, we ought continuallye to pray.
This doctrine we shall not think straunge, if we shall consider how sodainely our spirites are caryed away from our God, and from beleving his promise, as sone as anye great tempta- '
" As he," as if he.
- 1 John 5.
2G() A SERMON 1565. tioii doth apprehend us, then begin we to doubt if ever we beleved God's promises, if God will fulfill them to us, if we abide in his favour, if he regardeth and looketh upon the violence and injurie that is done unto us, and a multitude of suclie cogitations which before lurked quietlye in our corrupted heartes, burst violently forth when we are oppressed with any desperate calamitic.
Against the which, this is the remedie, once to apprehend and still to retayne God to be our God, and firmelye to beleve that we are his people whom he loveth and will defende, not onely in affliction, but even in the middest of death itselfe.
Secondly, let us observe. That the judgements of our God never were, nor yet shall be so vehement upon the face of the earth, but that there hath bene and shall be some secrete habitation prepared in the sanctuary of God for some of his chosen, where they shall be preserved untill the indignation passe by and that God prepareth a tjrme, that they maye glorifie him againe before the face of the worlde, that sometimes despised them : and this ought to be unto us no small comfort in these appearing daungers, to wit, that we be surely persuaded, that howe vehement that ever the tempest shal be, that it yet shall passe over, and some of us shall be preserved to glorifie the name of our God, as is aforesaide.
Two vices lurke in this our_ nature : the one is, that we can not tremble at God's threatnings, before that the plagues apprehende us, albeit, that we see cause moste just why that his fierce wrath shuld burne as a devouring fire.
The other is, that when calamities before pronuuced fal upon us, then begin we to sincke downe in desperation, so that we never loke for any comfortable end of the same.
To correct this our mortall infirmitie, in time of quietnesse, we ought to consider what is the justice of our God, and howe odious sinne is.
And above all other, how odyous idolatry is in his presence, who hath forbidden it, and who hath so severe-
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lye punished it in all ages from the beginning : and in the tyme of our afEiction we ought to consider, what have beene the wonderous workes of our God, in preservation of his Churche when it hath bene m uttermost extremitie
: For never shall we finde the church humbled under the hands of tirants, and cruellye tormented by them ; but therewith we shall finde Goddes juste vengeance to fall upon the cruell persecuters, and his mercifull deliverance to be shewed to the afflicted
: And in taking of this tryall, we slioulde not onely cal to minde the histories of ancient times, but also we should dilligentlye marke what notable workes God hath wrought, even in this our age, as well upon the one as upon the other.
We ought not to thinke, that oure God beareth lesse love to his church this daye, than that he hath done from the beginning
: For as our God in his owne nature is immutable, so remayneth his love towardes his elect alwaies unchangeable ;^ for as in Christ Jesus he hath chosen his church before the beginning of al ages, so by him will he mayntayne and preserve the same unto the end.
Yea, he will quiet the stormes, and cause the earth to open her mouth, and receyve those raging flouds of violent waters, caste out by the dragon, to drowne and cary away the woman, which is the spouse of Jesus Christ,^ unto whom God for his owne name sake will be the perpetuall protector.
This sawe that notable servant of Jesus Christ, Athanasius,^ who, being exiled from Alexandria by that blasphem'Dus apostata Julian the Emperor, sayd unto his flock, who bitterly wept for his envious banishment :
" Weepe not, but be of good comforte," saide he, " for this little cloud wil sodainely vanish."
A little cloude he called both the Emperor himselfe and his cruell tirannie ; and albeit that small appearance there was of any deliverance to the church of God, or yet of any punishment to have apprehended the proude tirants, when the man of God pronounced these wordes, yet shortly after, God did give wit1 Ephe.
- Apocal. 12.
^ Eccle. Histo. Sozomeni. lib. 5, ca. 5.
A SERMON 1565. nesse that those words did not procede from flesh nor bloud, but from God's verie Spirite.
For not long after, being in warfare, he receyved a deadly wound, whether by his owne hande, or by one of his owne souldiers, the writers clearely conclude not ; but casting his owne blonde against the heaven, he sayde,
Vicisti tandem, Galilcce, that is, " At last thou hast overcome, thou Galilean ;" so in despite he termed the Lorde Jesus.
And so perished that tiraunt in his owne iniquitie ; the storme ceassed, and the church of God receyved new comforte.
Such shall be the ende of all cruell persecutors, their raigne shal be shorte, their end miserable, and their name shall be left in execration to Goddes people ; and yet shall the church of God remayne to God's glory, after all stormes.
But nowe shortely let us come to the laste point Verse 21. "For, behold, (saith the Prophet^ the Lorde ivillcome out of his plaee, to visite the iniqicities of the inliabitants of the earth upon them : and the earth shall disclose her hloude, and shall no more hide her slaine."
Bicause that the finall ende of the troubles of Goddes chosen shall not be, before that the Lorde Jesus shall retourne to restore al things to their ful perfection.
The Prophet bringeth forth the eternall God, as it were from his owne place and habitation, and therwith sheweth the cause of his comming to be, that he may take accompt of al such as have wrought wickedly ; for that he meaneth, where he sayth :
" He will visite the iniquitie of the inhabitants of the earth upon them."
And lest that any shoulde think that the wrong doers are so manye that they can not be called unto accompt, he giveth unto the earth, as it were, an ofiice and charge to beare witnesse against all those that have wrought wickedlye, and chiefly against those that have shed innocent bloud from the beginning ; and saith, " That the earth shall disclose her blonde, and shall no more hide her slayne men."
; ;
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Yf the tirants of the earth, and sucli as delight in shedding of blonde, should be persuaded that this sentence is true, they shoulde not so furioslye come to their owne destruction ; for what man can be so enraged, that he woulde willingly doe even before the eyes of God that which might provoke his majestic ; yea, provoke him to become his enimy for ever, if to anger that he understoode how fearful a thing it is to fall into the hands of the living God ?
The cause then of this blinde furie of the world is the ignorance of God ; and that men thinke that God is but an Idoll and that there is no knowledge above that beholdeth their tirrannie ; neither yet justice that will, nor power that maye, represse their impietie.
But yet the spirite of truth doth witnesse the contrary, affirming, that as " the eyes of the Lorde are upon the just,"-^ and as his eares are ready to receive their sobbing and prayers, so is his angry visage against such as worke iniquitie.
He hateth and holdeth in abomination everye deceitful and bloud thirstie man ; whereof he hath given sufficient document from age to age, in preserving the one, or at the lest in revenging of their cause, and in punishing of the other.
Where it is sayde, " That the Lorde will come from his place, and that he wil visite the iniquitie of the inhabitants of the earth upon them, and that the earth shall disclose her blonde," we have to consider what moste commonly hath beene, and what shal be the condition of the Church of God to wit, that it is not onelye hated, mocked, and despised, but that it is exposed, as it were, in a pray, unto the furie of the wicked ; so that " the bloud of the children of God is spilt like water upon the face of the earth." ^ The understanding wherof, albeit it be unpleasant to the flesh, yet to us it is most profitable, lest that we, seing the cruell entreatings of God's servauntes, beginne to misknowe the spouse of Jesus Christ, bicause that she is not intreated in this unthankfull worlde, as
Psal. 33.
pgai. 79.
A SERMON 1565. that the just and upright dealings of God's chiklren doth deserve.
But contrarywise, for mercy they receyve crueltie ; for doing good to manye of al the reprobate, they receyve evill.
And this is decreed in God's eternall Councell, tliat the members maye follow the trace of the Head ; to the ende that God, in his just judgements, should finally condempne the wicked ; for howe shoulde he punishe the inhabitants of the earth, if their iniquitie deserved it not ?
How should the earth disclose our bloude, if it should not be unjustly spilt ? We must then commit ourselves into the handes of our God, and laye down our neckes, yea, and pacientlye suffer our bloude to be shed, that the righteous Judge may require accompt, as most assuredly he shall, of all the bloude that hath beene shed, from the bloud of Abell the just, till the day that the earth shall disclose the same.
I say, every one that sheddeth, or consenteth to shed the bloude of God's children, shal be guilty of the whole.''
So that all the bloude of Goddes children shall crye vengeance, not onely in general, but also in particular, upon everye one that hath shed the bloude of anye that unjustly suffered.
And if any thinke it strange, that such as live this daye can be giltie of the bloude that was shed in the dayes of the Apostles, let them consider that the veritie itself pronounced that all the bloude that was shedde from the dayes of Abel unto the dayes of Zacharie, should come upon that unthankefuU generation that heard his doctrine and refused it.^ The reason is evident ; for as their is two heads and captaines that rule upon the whole worlde ; to wit, Jesus Christ, the Prince of justice and peace, and Sathan, called the Prince of the worlde ; so are they but two armies that hath continued battaile from the beginning, and shall fight unto the ende.
The quarell is one which the armie of Jesus Christ susteine, which the reprobate doe persecute; to wit. The eternall truth of the eternall
' A terrible, but most true sentence.
jMattli. 23.
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God, and tlie image of Jesus Christ printed in his elect, so that whosoever in any age persecuteth any one member of Jesus Christ for liis truth sake, subscribeth, as it were, with his hande, the persecution of all that have passed before him.
And this ought the tirantes of this age deepely to consider ; for they shal be giltye, not onelye of the bloud shed by themselves, but of al
(as saides) that hath bene shed for the cause of Jesus Christ from the beginning of the worlde.
Let the faithful! not be discouraged, although they be appointed as shepe to the slaughter-house
; for He, for whose sake they suffer, shal not forget to revenge their cause.
I am not ignoraunt that fleshe and blonde will thinke that kind of support too, too late ; for we liad rather be preserved still alive, than to have our bloud to be revenged after our death
: And truelye, if our felicitie stoode in this lyfe, or if death temporal! should bring unto us any damage, our desire in that behalfe were not to be dampned : but seeing that death is common to al, and that this temporal! lyfe is nothing but miserie, and that death dotli fully joyne us with our God, and giveth unto us tlie possession of our inheritance, wliy shuld we think it straunge to leave tliis worlde, and goe to our Head and soveraigne captayne, Jesus Christ ?
Now last. We have to observe this maner of speaking, where that the Prophet sayth, " The earth shall disclose her bloud;" in which wordes the Prophet would accuse the crueltie of those that dare so unmercifully ryve^ from the breastes of the earth, the dearest children of God, and cruelly cut their throts in her bosome, who is by God appointed the common mother of mankinde, so that she unwillingly is compelled to open her mouth and receyve their bloud.
If such tirannie were used against any naturall woman, as violently to pull her infant from her breastes, cut the throte of it in her own bosome, and compell here to receyve the bloude
* " Ryve," pull away, tear.
A SERMON 1565. of her deare chikle in her owiie mouth, al nations would holde the fact so abominable, that the like had never beene done in the course of nature : And no lesse wickednesse commit they that shedde the bloud of God's children upon the face (as I have saide) of their common mother, the earth.
But be of , good courage little and despised flocke of Christ Jesus, I for he that seeth your griefe hath power to revenge it.
He \ that will not suffer one teare of yours to fal, but that shall ' be kept and reserved in his bottle, till the fulnesse thereof be ; poured downe from heaven, upon those that caused you to • weepe and mourue.
This your mercifull God, I saye, will not suffer your bloud for ever to be covered with the earth ; naye, the flaming fiers that have licked up the bloude of any of oure brethren ; the earth that hath beene defiled wdth it, I saye, with the bloude of God's children, for otherwise to shed the bloud of the cruel bloudshedders is to purge the land from bloud, and as it were to sanctifie it : the earth I say shall purge herselfe of it, and shew it before the face of God ; yea, the beastes, foules, and other creatures whatsoever, shall be compelled to render that which unjustly they have receyved, be it flesh, bloude, or bones that appartained to thy children, Lorde ! which altogether thou shalt glorifie according to thy promise, m-ade to us in Jesus Christ, thy Sonne, to whom with Thee and the Holy Ghost, be honor, praise, and glory, for ever and ever.
Amen.
Let us now humble ourselves in the presence of our God, and, from the bottome of our heartes, let us desire him to assist us with the power of his Holy Spirite ; that albeit, for our former negligences, God gave us over in the handes of other than suche as rule in his feare, that yet he let us not forget his mercy, and, that glorious Name that hath bene proclaymed amongst us ; but that we may loke throughout the dolorous storme of his present displeasure, and see aswell what punishment he hatli appointed tnr the cruell tirants, as what reward
1565.
PREACHED BY JOHN KNOX.
he hath laid in store for such as continue in his feare to the ende.
That it would further please him to assist, that albeit we see his Church so diminished, that it shal appeare to be brought, as it w^ere, to utter extermination, that yet we maye be assured, that in our God there is power and will to increase the number of his chosen, even while they be inlarged to the uttermost coastes of the earth.
Give us, Lorde ! heartes to visite thee in time of our affliction ; and that albeit we see none ende of our dolors, that yet our faith and hope maye conduct us to the assured hope of that jo}^ull resurrection, in the which we shal possesse the fruite of that for the which nowe we travaile.
And in the meane season, graunt unto us, O Lorde ! to repose ourselves in the sanctuary of thy promise, that in thee we may finde comforte, till that this thy great indignation, begunne amongst us, may passe over, and thou thyselfe appeare to the comforte of thy afflicted, and to the terrour of thine enimies.
Let us pray with heart and mouth, " Almighty God and merciful Father," etc.
Lord ! in thy hands I commend my spirit ; for the terrible roring of gunnes, and the noyce of armour, doe so pierce my II heart, that my soule thirstith to depart.^ The last of August 1565, at four at afternoone, written indigestly, but yet truely so far as memory would serve, of those things that in publike preaching I spake upon Sondaye, the 1 9 of August ; for the whych I was discharged^ to preach.
Be mercifull to thy flocke, Lorde ! and at thy good pleasure put an e7td to my miserie.
John Knoxe.
* " The castle of Edenbrough was described in Book V. of the History of shooting against the exiled for Christ the Reformation, supra, vol. ii. p. 499.
Jesus sake."
^ " Discharged," forbidden.
This marginal note refers fo an event VOL. VI.
THE
BOOK OF COMMON ORDER:
OR THE FORM OF PRAYERS,
AND MINISTRATION OF THE SACRAMENTS, ETC.,
APPROVED AND RECEIVED
BY THE CHURCH OF SCOTLAND.
M.D.LXIV.
So much importance in modern times is attached to Liturgical services, that it becomes desirable to ascertain the Forms of Worship which were adopted in Scotland at the period of the Eeformation.
In the Fourth Volume of this series, there is already given an accurate republication of " The Forme of Prayers and Ministration of the Sacraments, etc., used in the English Congregation at Geneva," from the original edition of 1556.
Knox was then minister of that congregation.
The same Forms, with various additions, including Calvin's Cate chism, and the Psalms in English metre, were approved and received by the Church of Scotland, in 1564, and the copies usually pass under the name of Knox's Psalms and Liturgy.
A more suitable title is that by which it was generally known in early times, and wdiich I have accordingly adopted.
The Book of Common Order.
During the last, as well as the present century, it has been maintained by some Episcopalian writers that the English Book of Common Prayer was at first adopted by our Eeformers.
A passage in a letter from Kirkaldy of Grange, dated 1st of July 1559, has been quoted in proof of this.
The letter itself is contained in the present volume.^ The words, in modern orthography, are these :—" As to parish churches, they cleanse them of images and all other monuments of idolatry, and command that mass shall not be said in them ; in place whereof the Book set forth hy godly King Edward is read in the same churches."
Sir William Cecill, in writing to Sir Nicholas Throkmorton, the English ambassador at Paris, is somewhat more explicit, when mentioning the Protestants of ' Supra, p. 31.
[ 27S ] Sootlaud, he says, " The parish churches they deliver, of altai-s and images, aud hair rcceiird thiService of the Church of England, according to King Edward's Booke."^ As his letter is dated the 9th of that mouth, or eight days after Kirkaldy's, which had heeu tiuusmitted to him, he probably was possessed of no other information on the subject.
At a still earlier period, indeed, it is related both by Knox^ and Calderwood,^ that the Lords and Barons professmg Christ
Jesus, after ha\-iug signed " The godly Band" for their mutual defence, in December 1557, assumed the name by which they continued to be known as The Coxgkegatiox
; and that having *•' they agreed upon two heads, eonvenet.1 frequently in council, first, niat iht Common Prai/ers he read in the }yarish churches on the Sondai/, icith the Lessons of the Xew and Old Testanunt, conform to the ordour of the Booh of Common Prayers; and, secondly, That doctrine, preaching and interpretation of Scriptures, be had and used privatelie in quiet houses, imtil authority was obtained frem the I*i-iuce to grant public preaching by faithfid and true ministers."^ Such arrancjements, however, were merely prospective, to suit the exigencies of the times and if we admit that the English Litiu-gy was actually adopted, it could have only been to a partial extent, and of no long continuance.
But this, after all, is a question of very little importance, although it has been keenly disputed ; for it is well to remember, that at this period there were no settled parish churches, and as there were no special congregations either in Edinburgh, or in any of the principal towns throughout the country, no ministers had been appointed.
Tlie Lords of the Congregation and their adherents were much too seriously concemed in defending themselves from the Queen Eegent aud her French auxiliaries, and more intent for that purpose in endeavouring to obtain the necessaryaid fi"om England, than ' Forbes s State Papers, vol. i. p. 155.
Historv, vol. i. p. 328.
- Vol. i. p. 275.
* Vol. i. p. 275.
] to be at all concerned about points of ritual observances.
In the following year, when the French troops were expelled from Scotland, and the Protestant cause was ultimately triumphant, we may conjecture, that, in some measure swayed by the avowed dislike of Knox to the English service-book
(as expressed in his letter to ^Its. Lock in April 1559),^ the preference was given to the Forms of Geneva We hear at least no more word of the English Prayer-book ; and in the Book of Disciyjline prep>ared in December 1560. the only form mentioned is Our Buke of Common Ordour^ and " The Buke of our Common Ordour, caiiit the urdour of Geneva"
At the meeting of the General Assembly, held on the last day of December 15C2, is this Act '•' It is concludit that ane uniforme Ordour salbe takin and keipit in the Administratioun of the Sacraments, and Solemnization of Marriages, and Buriale of the Dead, according to the Booke of Geneva."^ On referring to voL iv. page 155, there will be found a facsimile title-page of an edition printed at Edinburgh in the year 1562 (perhaps 1562-3), which shows its actual use at that time.
It was, however, found desirable to have the Book of Common Order enlarged, and the metrical version of the Psalms completed and reprinted in this country.
Xo mention is made in the existing Acts of the General Assembly of the persons to whom this task was assigned, but aid had been given to the Printer for completing the volume, and at the General Assembly, on the 26th of December
1561, " It was ordained that Minister, Exhorter, and Eeader, sail have one of the Psalme
Bookes latelie printed in Edinburgh, and v^, the Order contained tlterein in Prayers, Marrio.ge, and. ministration of the Sacraments." * In printing the Book of Common Order, I have followed the edition of 1565 (which is identically the same with a copy ' Supra, Tol. ii. p. 239.
' The Booke of the Universall Kirk ' Ibid. p. 210. of Scotlaod, voL i. p. 30.
* lUd. p. b\.
[ 28U ] dated 1564), collating it witli the earliest existing editions, of which facsimile titles, with the list of contents, are added.
That this volume may not have been completed till the early part of 15G5, is highly probable.
In the Privy Seal Eegister, there is a letter of license by Queen Mary, by which, for encouraging " all sic works and volumes as tendis to the glorie of God,"
Lekprevik, along with the privilege of imprinting the Acts of Parliament, was authorized " to imprent alswa the Psalmes OF David in Scottis metir, during the space of seven zeuis eftir the dait of these presents ... at Edinburgh, the xxij day of Marche 1564 (1564-5)." ^ But I have not thought it necessary to insert the kalendar, or to repeat such portions as are ah'eady given in the Fourth Volume.
In regard to the scarcity of these early editions, I may notice, that the only known copy bearing the date 1564, is preserved in the Library of Corpus Christi College, Oxford.
The copy in St. John's College, Cam"bridge, has the date 1565 ; and other two perfect copies are in private collections.
In all the copies the date 1564 occurs on the title-page of the Catechism.
The little volume dated 1566, I found among Bishop Kennet's books m the Cathedral Library,
Peterborough.
It seemed a most unaccountable edition, in its having the title, table, and kalendar, with Stewart's Sonnet,^ reprinted verbatim from the Edinburgh edition 1565, wdiile the volume itself did not correspond with the table of contents, and the Psalms were evidently printed at two different times.
A subsequent examination of a similar volume, printed at Geneva in 1561, in the Cathedral Library of St. Paul's, London, enabled me to ascertain that these were one and the same edition ; the separate title-pages to the Prayers, Psalms, and Catechism having the date 1561 being cancelled, and, as already stated, the preliminary leaves reprinted from the Edinburgh edition of 1565, while the Psalms, in addition to the " Fourscore and Seven," printed in 1561, were supplied from the * Reg. Seer. Sigilli, vol. xxxiii. fol.
19.
- See this, infra, p. 286.
] Euglish version of Sternliold and Hopkins, as it first appeared in a complete form at London in 1562.
An edition was printed at Edinburgh in 1568 by Thomas Bassandyne, which, containing some objectionable or irrelevant additions, was ordered by the General Assembly to be suppressed, and no copy has been discovered.
Of the edition which came from his press in 1575, no complete copy is known.
I have one with the Psalms entire, but wanting several leaves of the Prayers and Catechism.
On the other hand, a perfect copy of the Prayers and Catechism, but wanting the Psalms, is in the Bodleian Libraiy, Oxford.^ Of the numerous subsequent editions, those most worthy of notice are,—London, Thomas VautroUier, 1587, small 8vo ; Middleburgh, Eichard Schilders, 1594, and again 1602, small 8vo; Edinburgh, Henry
Charteris, 1596, 12mo; Edinburgh, Eobert Smyth, 1599, 12mo, without the tunes ; also those printed at Edinburgh by Andro
Hart, 1611, and again in 1615, small 8vo ; and by the Heires of Andro Hart, 1635, small 8vo.
In reference to the Book of Common Order, it may be remarked that there was this marked difference in its use when compared with the Booh of Common Prayer, that while the latter was in England prescribed as a ritual which admitted of no change, the other in Scotland was enjoined to be used chiefly as a guide or directory.
Thus, in some of the rubrics, it is distinctly stated that " the minister was not expected to repeat these tilings, but he had the option, after closing his sermon, either to use these prayers, or to pray in the Spirit if God shall move his heart, framing the same according to the time and matter which he hath intreated of"
This " Liturgy," as it is usually called, with various omissions • Another copy with the general title, library of George Chalmers, sold by Kalendar, and Psalms (but wanting all auction in 1842. tlie Prayers and Catechism), was in the
J or alterations, contiuued to be republislied at Ediubiirgh and Aberdeen till the years 1640orlG43.
In England some attempt had apparently been made to introduce the Geneva Form, as it was reprinted (but without the Psalms or Catechism), and " Humbly presented to the most High Court of Parliament,"
London, 1641, Other two editions appeared in 1643.
A reprint of this English text is included, by the Eev. Peter Hall, in his valuable and most carefully edited series, entitled " Eeliquise Liturgicee ;"
Bath, 1847,
vols. 18mo.
The adoption of the Solemn League and Covenant, in both countries, led to a much more extensive alteration in worship and discipline, when the old forms were entirely superseded by the Confession,
Catechisms, and Directories, prepared by the Westminster Assembly of Divines, and received by the Church of Scotland.
In recent times, a few solitary instances occur of an attempt to revive these early Forms of Worship and Discipline.
In the year 1831, the Eev. Edward Irving published an edition of " The Confessions of Faith, and the Books of Discipline of the Church of Scotland, of date anterior to the Westminster Confession;" Lond. 1831, 12 mo.
To this volume there is prefixed a very able " Historical View of the Church of Scotland," and a Preface, with remarks, in which he eulogizes the older Confessions and Forms.
He has not included the Book of Common Order, but while describing its contents, he says, " Our Eeformers were of opinion there should be daily service in the Church either for sermon or common prayers
; with some exercise of reading the Scrijitures, .
. the Lord's Supper was to be administered at the least four times in the year ; public examination was to be had annually of the knowledge of every person in the church ; and a regular treatise of Fasting for the Church was prepared by the General Assembly ; and many other things which I cannot particularize, all of them betokening the life of the Church, as our present condition betokens her nighness unto death."
The connexion of this nobleminded
] but misguided man witli his mother Church had probably ceased before he introduced such Forms into his congregation of the Scottish National Church in London.
Nine years later, the Kev. Dr. Cumming of London also republished what he calls " The Liturgy of the Church of Scotland, or John Knox's Book of Common Order," Lond. 1840. 12mo.
In his Preface he advocates the revival or adoption of such Forms, and says, " I have no hesitation in observing, that we have a Liturgy little less beautiful and impressive than that of England, long used by the devout congregations of our National
Church, never interdicted, and not only worth resumption, but in all respects calculated to improve our service.
It may also be observed of this venerable form, that it presents at once liberty and assistance.
' Or in such like words,' is appended to many of its forms.
When the preacher feels that he can pour out his heart in extemporaneous prayer, it gives him this power
; but when he feels as most men occasionally feel, it presents beautiful and expressive formula."
In no instance do we find Knox himseK using set forms of prayer ; but that this Book was sanctioned, if not partly prepared by him, is undeniable.
The Presbyterian forms of worship were totally unlike those of the English Church, by endeavouring to adhere more closely to Scripture, and to avoid anything approaching to Popish ceremonial worship.
Thus there was not only this freedom of extemporary prayer to which Dr. Cumming alludes, but there was neither kneeling during prayer, nor while receiving the Sacrament
; there were no responses or collects for particular days ; the frequent repetition of the Lord's Prayer was avoided, and the Litany and the use of the Creed rejected.
Congregational singing also was universally adopted ; in place of the chanting, and the choral anthems, and instrumental music retained in the English service.
But the use of the Book of Common Order, so far as the liturgical part was concerned, had fallen into desuetude long
[ 2&* ] before the time of the AVestminster Assembly.
When Arvhbishop Laud s Praver-Book. as it is called, iras prepared, and ponted in 1637. and was so unanimously rejected, among * Keasons for which the Service Booke urged upon Scotland ought to bee refused," it is stated ^and the words may l>e applicable to all congregational innovations at the present day\
" Though a prescript forme of Liturgie were lawfull, yet there is no warrand for imposing of one : for. might not able ministers (at least) make a prescript forme to themselves, which would fit them and their people best I But if it were lawfull to impose one, then tMtir is one in this coHHtrU alrrady.
Ought not that rather be imposed, then any other, seeing it is already established by Parlament, now of a long time
But now, if a new one ought to be imposed, then it ought to eome in iy a latr/HU moHHtr : by a Generall Assemblie and men chosen to make it that are knowne to have the gift of prayer themselves*' etc:
It has already been noticed, that the numerous editions of ** The Forme of Prayer?^" etc.. are usually accompanied with a metrical version of the Psalms, and a translation of Calvin's Catechism.
To have reprinted these, a separate volume would have been required ; but although sanctioned by Knox, they cannot be considered as forming any part of the Eeformer s works.
Por the benefit of the Highland population, a translation of " The Forme of Prayers,' etc, into Gaelic, by John Carswell, afterwards Bishop of the Isles, was printed at Edinburgh in 1567.^ The Catechism was also translated by Carswell, but we have no indication of its having been printed earlier than the year 1631 ; and if any Gaelic Psalms were used in public worship, no traces of such have been discovered, until a translation of the first fifty Psalms, from the present English version, was published by the Synod of Argyll in 1650.
* See Wodrov MiBccDaBj, to), i.
'all vttr paUisbed) p. 2S3.
[ ^ ] It may, however, sene to gratify the reader's curiosity, by giving a few specimens of the old version of the Psalms from " Knox's Psalms and Liturgy "
This version, it is well known, was made by various j»ersoas, between the years 1548 and 1564.
To a considerable extent it is the same with that of Stemhold and Hopkins received in England when it was completed and printed in 1562.
Without referring to the earlier editions of those translated by Thomas Stemhold, it is sufficient to mention that fifty-one Psalms were printed at Geneva in 1556, that the number was increa.sed to eighty-seven in 1561,* and to one hundred and fifty in 1564.
Of this fall number, one hundred and nine, chiefly by Stemhold, Hojikins, Whittingham, and Kethe, are common with the English text The forty-one Psalms peculiar to the Scottish editions consist of fifteen additional by William Kethe, other four by Whittingham, one by John PullejTi, with six by Eobert Pont, and fifteen by " L C," usually assigned to John Craig, one of the ministers of Edinburgh, but for which there is no early authority.^
The Psalms selected may serve as a specimen of these translators, and of the tunas to which the Psalms were set.
Two of these, both words and music, have continued in use in our churches to the present day.
The one, the Old Hundred, is universally known; while the other, the Old 124th, has an historical interest from an incident that happened on the 4th of September 1582, when the people of Edinburgh, to celebrate the return of one of the ministers who had been banished by a political Action, met him, and forming a procession in the High
Street of Edinburgh, to the number of two or three thousand, they sung in harmony, tliis Psalm,—"Now Israel may say."^ It is singular, however, that the tunes iu nearly all the edi- * There were two if not three disBailiie'a Letters and Jonmals, rol. Hi. tinct ffcditifjDS of these eightv-seTen pp. 525, etc.
Psalms printed in the year 1561.
* Calderwood's History, t<.1, ii, p.
' See Notices, etc , in Appendix to 643.
J tions, are only the air or tenor part, with the exception of tliat printed at Edinburgh in 1635.
Many of these tunes are copied from the French Psalter of Marot and Beza, used in the French
Protestant churches, and, like the English version, it was completed progressively between the years 1546 and 1562.
It has hitherto escaped notice that two or three of the early editions of the Psalms printed at Edinburgh, adopted the Scottish dialect, although on the title-page the words " in English metre" are retained.
A few specimens are given to show the difference of orthography.^ ^ From a black-letter edition, wanting the title-page, but apparently printed at Edinburgh, not later than the year 1578.
L ^87 J THE FORME OF
PRAYERS AND MINIS-
TRATION OF THE SACRAments &c. vfed in the Englifli Church at Geneua , approued and receiued by the Churche of Scotland, whereunto befydes that was in the former bokes, are alfo added fondrie other prayers , with the whole Pfalmes of Dauid in Englifh meter.
The contents of this boke are conteined in the page following.
CORINTH.
III.
No man can lay any other fundation, then that which is laid, euen Chrift lefus.
PRINTED AT EDINBVRGH
BY ROBERT LEKPREVIK.
D. L X V.
THE CONTENTS 0¥%
THE BOKE.
©V 1 A kallender with an Almanack for 12. yeres.
2 The Confefsion of the Chriftian Faith.
3 The order of tle£ting Minifteis Elders and Deacons.
4 The aflembly of the Minifterie euerie thurfday.
5 An order for interpretation of the Scriptures and anfwering of doutes, obferued one day in the weke.
6 A Confefsion of our finnes vfed before the Sermon.
7 Another Confefsion vfed in the Church of Edinburgh.
8 A Confefsion vied in tyme of extreame trouble.
9 A general prayer after the Sermo for the whole ftate of Chrifts church, 10 Other fortes of prayers to be vfed after the Sermon, the Sonday and day of publick prayer.
Prayers vfed in the tyme of perfecution by the Frenchemen & when
the Lordes Table is miniftred.
12 A thankefgiuing for our deliuerance, with prayers for continuance of peace.
I 3 A prayer vfed at general and perticuler afTemblies.
14 The Miniftration of Baptifme and the Lordes Supper.
15 The forme of Mariage, the vifitation of the Sicke, with a prayer for the Sicke, and the maner of Buryall.
16 An order of Ecclefiafticall Difcipline.
17 The 150.
Pfalmes of Dauid in meter.
18 The Cathechifme of M. Caluin.
19 A brief examination of Children before they be admitted to the lords Table.
Sundrie fortes of prayers.
21 A prayer for Scollers.
22 A prayer for labourers.
Ill small 8vo, Roman letter, containing (1.) twelve introductorj' leaves, and signatures A to H, 4 in eights, pp.
117, (2.) Psalms, signatures a to z, and A to F in eights, pp. 4G0, besides four leaves of Tables.
(.'].) Catechism, signatures A to !>, 6 in eights.
THE FORME OF PRAYERS AND
MINISTRA-
TION OF THE
SACRAMENTS,
&c. vfed in the Englifh Chruch at Geneua, approued and receyued by the Chruche of Scotland. Whereunto befydes that was in the former bokes, are alfo added fondrye other prayers, wyth the whole Pfalmes of Dauid in Englifh meter.
THE CONTENTS OF
this boke are conteined in the page following.
C O R I N T.
III.
No man can lay any other fundacion, then that which is laid, euen Chrift lefus.
Imprime, pour Henri le Marefchal.
L X V I.
In 16mo, contains twelve preliminary leaves, (1.) signatures A 2 to G 2.
(2.) Catechism A to N.
(3.) Psalms A2 to Nn, in eights.
"The Contents of this boke" are the same as on the opposite page, but they do not correspond with the book itself.
See page 280.
VOL.
VI.
] THE FORME OF
PRAYERS AND MINI-
STRATION OF THE SAcramets, &c. [vjfed in the Englifh Church at Geneua, and approued by the famous and godlie learned man, John Caluin.
Vvereunto are alfo added the prayers which thei vfe there in the French Church :
Vvith the Confelsion of Faith which al then make that are receiued into the VnJverfitic of Geneua.
The contents of this boke are conteined in the page following.
I. CORINTH.
III.
No man can laye any other fundation, then that which is laid, euen Chrill lefus.
PRINTED AT GENEVA
BY ZACHARIE DVRAND.
M. D. LXI.
In 16ino, contains (1.) signatures A to G 2, in eights.
(2.) Psahus with separate title, dated M. D. LXI., signatures A to Y, in eights.
(3.) Catechism, also with separate title, dated M.D.LXI. ^signatures A to N 7, in eights.
"The contents of this boke" correspond very much with the similar Tables, vol. iv. pp. 154-156.
] THE CL.
PSALMES OF
DAVID IN E Nglifli metre.
WITH THE FORME OF
Prayers, and Miniftration of the Sacraments &c. vfed in the Churche of Scotland.
Whereunto befydes that was in the former bookes, are added alfo fundrie other Prayers, with a newe & exa6l Kallender for xvi. yeres next to come.
H The contends of this Booke are fpecified in the page following after the declaration of the Almanak.
Printed at Edinburgh by Thomas BafTandine dwelling at the nether Bow.
1575.
CVM
PRIVILEGIO.
THE CONTENTES OF THE BOKE.
Veni Creator Spiritus.
The Confession of the Christian Faith, .
Of the Ministers and their election, Of their office and duetie, ....
The maner of electing the Pastors, &c..
Of the Elders, and as touching their office and election.
Of the Deacons, and their office and election, .
Of the Consistorie, .....
Of the wekely assemblie of the Ministers, Elders, & Deacons,
Interpretation of the Scriptures, The Confession of our sinnes vsed in the Congregation,
Another confession and prayer commonly vsed in the Church of Edinburgh, &c., ....
A Prayer for the whole state of Christes Church, Prayer after the Sermon, Another Prayer, ....
Prayers vsed in the Churches of Scotland in the tyme of their
persecution, &c., ....
A thankesgiuing for our deliuerance, A Prayer vsed at general and particular assemblies,
A Prayer to be vsed when God threateneth his iudgements, A Prayer in the tyme of affliction, A Confession of sinnes to be vsed before Sermon,
The ordre of Baptisme, The maner of the Lordes Supper, The forme of Mariage, The visitation of the Sicke, OfBuryal, The ordre of the Ecclesiastical discipline,
A Prayer for the King, The Psalmes of Dauid, The Lordes Prayer, The X Commandements, The Lamentation of the Sinner, The Catechisme of M. Caluin,
ISO
SOI
In small Svo, (1.) Kalendar, &c., 12 leaves, and signatures A to K, in eights, pp. 159.
(2.) The Psalmes with the Tunes, signatures A to li, in eights, pp. 512.
(3.) Tlie Catechism, signatures A to N n 3, in eights, pp. 192.
] The Confession of Faith used in the English Congregation AT Geneva : received and approved by the Church of Scotland.
I beleve aud confesse, my Lord God eternal, infinite, immeasurable ... To whome, with the Sonne and the Holie Ghost, be all praise, honour, and glorie, now and ever.
So be it.
(See vol. iv. pp. 169-173.) Of the Ministers and their Election.
What things are chiefiy required in the Ministers} Let the Church first diligently consider .
. the people sing a psalme and departe.
(See vol. iv. pp. 174-176.) Of the Elders, and as touching their office and election.
The Elders must be ... in chusing the Ministers, as farre foorthe as their vocation requireth.
(See vol. iv. p. 176.) Of the Deacons, and their office and election.
The Deacons must be .
. afore rehearsed in the Mmisters and Elders.
(See vol. iv. p. 176.) We are not ignorant that the Scriptures make mencion of a fourth kinde of Ministers, left to the Church of Christ, which also are verie profitable where time and place do permit.
These Ministers are called Teachers or Doctors ... in godlie reverence and subjection.
(See vol. iv. p.
177.) ^ At p. 175, the edit. 1565 reads, " Pastors or Ministers."
THE BOOK OF COMMON ORDER.
The Wekelie assemblie of the Ministers, Eldees, AND Deacoxs.
To the intent .
. and amend.
(See voL iv. pp. 177, 178.) Ixterpketation of the ScKIPTLTvES.
Everie weeke .
. before mencioned.
(See vol. iv. pp. 178, 179.) When the Congregation is assembled at the houre appointed, the Minister iiseth this Confession, or like in effect, exhorting the people diligently to examine themselves, following in their hearts the tenor of his wordes.
The Coxeessiox of our Sixxes.
O Eternal God and moste merciful Father, we confesse, and acknowledge here before thy Divine Majestie
. worlde witliout end.
So be it.
(See vol. iv. pp. 181, 182.) An other Coxfessiox axd Prayer commoxt^y used in the Church of EddvBurgh, on the day of commuxt: prayers.
Dreadful and most mightie God, thou that from the beginning hast declared thv selfe a consmning fvre against the contemners of thy most holy precepts : and yet to the penitent sinners hast alwayes shewed thy seKe a favourable Father, and | a God full of mercie ; We, thy creatures, and workmanship of thine owne haades, confesse our selves most unworthye to open our eyes unto the heavens, but farre lesse to appeare in thy presence.
For our consciences accuse us, and our manifest iniquities have borne witnes against us, that we have declined from thee.
We have bene polluted with idolatrie ; we have given thy glorie to creatures ; we have sought support where it was not to be founde, and have lightlyed thy most holesome admonitions.
The manifest corruption of our lives in all
THE BOOK OF COMMON ORDER.
estates, evidently proveth that we liave not riglitly regarded thy statutes, lawes, and holy ordinances
; and this was not only done, Lord, in the time of our blindnes, but even now, when of thy mercie thou hast opened unto us an entrance to thine heavenly kingdome by the preaching of thine holy Evangel, the whole Ijody of this miserable Kealme stil continueth in their former impietie.
For the most parte, alas ! following the footesteps of the blynde and obstinate Princesse, utterly despise the light of thyne Evangel, and delyte in ignorance and idolatrie ; others lyve as a people without God, and without all feare of thy terriljle judgement's.
And some, Lord, that in mouth professe thy blessed Evangel, by their sclanderous lyfe blaspheme the same.
We are not ignorant, Lord, that thou art_a righteous Judge, that cannot suffer iniquitie long to be unpunished upon the obstinate transgressors ; especially, Lord, when that after so long blindnes and horrible defection from thee, so lovingly thou callest us again to thy favour and fellowship, and that yet we do obstinately rebel
We have, Lord, in our extreme miserie, called unto thee ; yea, even when we appeared utterly to have beene consumed in the furie of our enemies, and then didest thou mercifully incline thine eares unto us.
Thou foughtest for us even by thine owne power, when in us there was nether wisdome nor force.
Thou alone brakest the yoake from our neckes, and set us at libertie, when we by our foolishnes had made our selves sclaves unto strangiers and mercifully unto this day hast thou continued with us the light of thine Evangel, and so ceasest not to heape upon us Ijenefites both spiritual and temporal But yet, alas I Lord, we clearly see that our great ingratitude craveth farther punishment at thy handes, the signes whereof are e%'ident before our eyes.
( . ) For the whispering of sedition, the contempt of thy gi'aces offered, and the mainteinance of idolatrie, are assured signes of thy farther plagues to fall upon us in particular for our gi-eivous offences.
And this unmeasurable untemperatnes
THE BOOK OF COMMON ORDER.
of the ajve doeth also tlireaten thine accustomed plague of famine, which commonly followeth riotous excesse and contempt of the pore, wherewith, alas, the whole earth is replenished, (.y We have notliing, Lord, that we may lay betwixt us and thy judgement but thyne only mercie, freely offred to us in thy deare Son, our Lord Jesus Christ, purchased to us by his death and passion.
For if thou wilt enter in judgement with thy creatures, and keepe in minde our greivous synnes and offences, then can there no flesh escape condemnation.
And, therefore, we most humbly beseeche thee, Father of mercies, for Christ Jesus thy Sonnes sake, to take from us these stony hearts, who so long have heard aswell thy mercies as severe judgements, and yet have not bene effectually moved with the same ; and give unto us hearts mollified by thy Spirit, that may both conceive and kepe in mynde the reverence that is due unto thy Majestic.
Looke, Lord, unto thy chosen children labouring under the imperfections of the fleshe, and grant unto us that victorie that thou hast promised unto us by Jesus Christ thy Sonne, our onely Saviour, JNIediator, and Lawgiver
: To whome, with thee and the Holy Ghost, be all honour and praise, now and ever.
A Confession of Sinnes, and Petitions, made unto God in the
TYME OF OUR EXTREAME TROUBLES, AND YET COMMONLY USED
IN THE Churches of Scotland, before the Sermon.
Eternal and everlasting God, Father of our Lord Jesus Christ, thou that showest mercy, and kepest covenant with them that love and in reverence kepe thy commandements, even when thou powrest foorth thy bote displeasure and just judgments upon the obstinat inobedient ; we here prostrat our selves before the throne of thy Majestic, from our hearts confessing, that justelie thou hast punished us by the tyrannic of strangers, and 1 These clauses includeJ within this ( .
) may be used, or any of them as occasion servelh. —(Marginal note.)
THE BOOK OF COMMON ORDER.
that more jiistelie thou mayest brmg upon us agaiue the bondage and yoak which of thy mercy for a season thou hast removed.
Our kings, princes, and people in bl indues have refused the word of thyne eternall veritie ; and in so doing, we have refused the league of thy mercy offered to us, in Jesus Christ thy Sonne, which albeit thou now of thy meere mercy hast offered to us againe in such aboundance, that none can be excused by reason
; yet not the lesse to the judgement of men, impietie of ignorance overfloweth the whole face of this realme.
For the great multitude delyte them selves in ignorance and idolatrie : and suche, alas ! as appeare to reverence and embrace thy word, do not expresse the fruits of repentance, as it becometh the people, to whome thou hast showed thy selfe, so merciful and favourable.
These are thy juste judgements, Lord, whereby thou punishest sinne by sinne, and man by his owne iniquitie, so that there can be no end of sinne, except thou prevent us with thy undeserved grace.
Convert us, therefore, Lord, and we shall be converted ; suffer not our unthankfulnes to procure of thy most just judgements, that strangers againe impire over us, neither yet that the light of thy Evangel be taken from us.
But howsoever it be, that the great multitude be altogether rebelHous, and also that in us there remaiueth perpetual imperfections, yet for the glory of tliine owne Name, and for the glory of thine onely beloved Sonne Jesus Christ, whose veritie and Evangel thou of thy meere mercy hast manifested amongst us
: it wil please thee to take us in to thy protection, and in thy defence, that all the worlde may know, that, as of thy meere mercy thou hast begone this worke of our salvation amongst us, so of this same mercy thou wilt continue it.
Graunt us this, mercifull Father, for Christ Jesus thy Sonnes sake.
So be it.
This (lone, tlie people sing a Psalme all together, in a plains tune : which ended, the Minister prayeth for the assistance of God's holy Spirit, as the same shal move his heart, and so j^rocedeth to the Sermon ; using after the Sermon this prayer following, or suche like.
29»
THE BOOK OF COMMON ORDER.
A Prayer for the whole state (jf Christ's Church.
Almiglitie God, and moste mercifull Fatlier, ... to whome thou hast committed the sworde.
(See vol. iv. p. 182, to last line of p. 183.) Especially, Lord,^ according to our boundeu duetie, we beseche thee to maintene and increase the noble estate of the Quenes Majestic, and hir^ honorable Counsell with all the Estate, and whole bodie of the Comnumewealth.
Let thy Fatheiiie favour so preserve her, and thine holie Spirit so governe her heart, that she may in suche sorte execute her office that thy religion may be purely mainteenecl, maners reformed, and sinne punished according to the precise rule of thine holie Worde.
And for that we be .
. we make our confession, saying, I beleve in God, etc.
(See vol. iv. p. 184, line 9, to p. 185.) Then the people sing a Psalme, which ended, the Minister pronounceth one of these blessings, and so the Congregation departeth
The Lorde blesse us and save us ; the Lorde make his face shine upon us, and be merciful unto us ; the Lorde turne his countenance towarde us, and graunte us his peace.
The grace of our Lord Jesus Christ, the love of God, and communion of the holie Gliost, be with us all.
So be it.
It shall not be necessarie for the Minister dayly to repeate all these before mentioned .
. after the Sermon, weekly to be observed.
(See vol. iv. p. 186.) These Prayers that followe are used in the French Church of Geneva.
The first serveth for Sunday after the Sermon, and the other that followeth is said upon Wednesday, which is the day of Commune Prayer.
^ See vol. iv, p. 184, footnote 2.
^ In edit. 1575, " the Kiiige.s I\Iajestic, and his."
THE BOOK OF COMMON ORDER.
Another manner of Prayer after the Sermon.
Almiglitie God and heavenlie Father, since thon hast promised to grauute our requests, wliich we shal make unto thee in the name of our Lord Jesus Christ, thy welbeloved Sonne and we are also taught by him and his Apostles to assemble our selves in his Name, promising that he wil be among us, and make intercession for us unto thee for the obteining of all such things as we shal agre upon here in earth ; we, therefore (having first thy commandement to praye for such as thou hast appoynted rulers and governours over us, and also for all things nedeful both for thy people, and for al sortes of men, forasmuche as our faith is grounded on thine holie worde and promises, and that we are here gathered together before thy face, and in the name of thy Sonne our Lord Jesus), we, I &aj, make our earnest supplication unto thee, our moste merciful God and bountiful Father, that for Jesus Christ's sake, our onelie Saviour and Mediator, it would please thee, of thine infinite mercie, freely to pardon our offences, and in suche sorte to drawe and. lift up our hearts and affections towardes thee, that our retpiestes may both procede of a fervent minde, and also be agreable unto thy most blessed wil and pleasure, which is onely to be accepted.
( .
) We beseche thee, therefore, heavenlie Father, as touching all princes and rulers unto whome thou hast committed the administration of thy justice, and namely, as touching the excellent estate of the Queues Majestic, and all her^ honorable Counsel, with the rest of the magistrates and commons of the realme, that it would please thee to graimte her thine holie Spirit, and increse the same from time to time in her, that she may with a pure faith acknowledge Jesus Christ thine onlie Sonne, our Lord, to be King of all kings, and Governour of all governours, even as thou hast given all power unto him both
' In edit. 1575, " the Kinges Majestic, and all his."
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in heaven and in earth ; and so give herselfe wholy to serve him, and to advance his kingdoms in her dominions (ruling Ly thy worde her subjectes, which be tliy creatures, and the shepe of thy pasture), that we being mainteined in peace and tranquillitie bothe here and everie where, may serve thee in all holines and vertue ; and finally, being delivered from all feare of enemies, may render thankes unto thee all the dayes of our life.
We beseche thee also, moste deare Father and Saviour, for all suche as thou hast appoynted Ministers unto thy faithful people, and unto whome thou hast committed the charge of soules, and the ministerie of thine holie Gospel, that it would please thee so to guide them with thine holie Spirit, that they may be found faithful and zealous of thy glorie, directing alwaye their whole studies unto this end, that the poore shepe which be gone astray out of the flocke, may be soght out, and broght againe unto the Lord Jesus, who is the chief Shepherd and head of all Bishops, to the intent they may from day to day grow and increase in him unto all righteousnesse and holines
: And, on the other part, that it would please thee to deliver all the Churches from the daunger of ravening wolves, and from hirelings, who seke their owne ambicion and profit, and not the setting foorth of thy glorie onely, and the safegarde of thy flocke.
Moreover, we make our prayers unto thee, Lord God, moste merciful Father, for all men in general, that as thou wilt be knowen to l)e the Saviour of all the worlde l:>y the redempcion purchased by thine onely Sonne Jesus (.'hiist ; eveu so that such as have bene hitherto liolden captive in darknes and ignorance for lacke of the knowledge of the Gospel, may, through the preaching thereof, and the clears light of thine holy Spirit, be brought into the right way of salvation, which is to know that thou art onely very God, and that he, whome thou hast sent, is Jesus Christ : likewise, that they whome thou hast already endued with thy grace, and illuminated their hearts with the knowledge of thy worde, may continually in-
THE BOOK OF COMMON ORDER.
crease in godlines, and be plenteously enriched with spiritual benefites ; so that we may altogether worship thee, both with heart and mouthe, and render due honour and service unto Christ our JVIaister, Kmg, and Lawmaker.
In like maner, Lord of all true comfort, we commend unto thee in our prayers, all such persones as thou hast visited and chastised by thy crosse and tribulation ; all such people as thou hast punished with pestilence, warre, or famine ; and all other persons afflicted with povertie, imprisonment, sicknes, banishment, or any like bodilie adversitie, or hast otherwise troubled and afflicted in spirit ; that it would please thee to make them perceive thy fatherlie affection towarde them
; that is, that these crosses be chastisings for their amendment, to the intent that they shulde unfainedly turne unto thee, and so by cleaving unto thee might receive ful comfort, and be delivered from all maner of evil.
But especially, we commend unto thy Divine protection, all such which are under the tyrannic of Antichrist, and both lacke this foode of life, and have not libertie to call upon thy Name in open assemblie
; chiefly, our poore brethren which are imprisoned and persecuted by the enemies of thy Gospel, that it would please thee, Father of consolations, to strengthen them by the power of thine holie Spirit, iu such sorte as they never shrinke backe, but that they may constantly persevere in thine holy vocation, and so to succour and assist them as thou knowest to be moste expedient, comforting them in their afflictions, mainteining them in thy safegarde against the rage of wolves, and increasing in them the gifts of thy Spirit, that they may glorifie thee their Lord God, both in their life and in their death.
Finally, Lord God, most deare Father, we beseech thee to graunte imto us also, which are here gathered together in the name of thy Sonne Jesus, to heare his worde preached,^ that ^ If the Lordes Supper be ministred, then is here added this clause—" And to celebrate his holie Supper."—(Marginal note.)
3(»2
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we may acknowledge tniely, and without hypocrisie, iu how miserable a state of perdicion we are in by nature, and how worthely we procure iinto our selves everlasting damnacion, heaping up from time to time, thy grievous punishmentes towarde us, through our wicked and sinful life, to the end, that (seing there remaineth no sparke of goodnes in our nature, and that there is nothing in us, as touching our first creation, and that which we receive of our parents, mete to enjoy the heritage of God's kingdome) we may wholly render up our selves with all our hearts, with an assured confidence unto thy dearly beloved Sonne, Jesus our Lord, our onely Saviour and Iicdeemer, to the intent, that he dwelling in us, may mortifie our olde man, that is to say, our sinfull affections, and that we may be renewM'lrffo a more godlie life, whereby thine holie Name (as HALLOWED BE ^^ ^^ wortliy of all honour) may be advanced and
THY NAME.
magnified throughout the worlde, and in all places : likewise, that thou mayest have the tuicion and governance over us, and that we may learne dayly more and more to humljle and submit our selves unto thy Majestic, in such sorte,
THY KINGDOME
^liat tliou uiaycst be counted King and governour ^°^^^' over all, guydmg thy people with the sceptre of thy worde, and by the vertue of thine holie Spirite, to the confusion of thine enemies, through the might of thy trueth and righteousnes ; so that by this meanes all power and height which withstandeth thy glorie, may be continually throwen downe and abolished, unto suche time, as the .ful. and perfect face of thy kingdome shal appeare, when thou shalt shewe thy selfe in judgement in the persone of thy Sonne; whereby also we, with the rest of thy creatures, may rendre unto thee perfect and true obedience, even as thine heavenly Angels do apply themselves and onely to the performing of thy
THY WILL BE commandemeuts, so that thine onlie wil maybe ""^'" fulfilled without any contradiction, and that every man may bend him self to serve and please thee, renouncing
THE BOOK OF COMINION ORDER.
their owne wiles, with all the affections and desires of the flesh.
Graimt us also, good Lord, that we, thus walking in the love and dread of thine holie Name, may be give us this
DAYOURDAILIE
nourished through thy goodness, and that we may bkead. receive at thine hands, all things expedient and necessarie for us, and so use thy gifte peaceably and quietly, to tliis end, that when we se that thou hast care of us, we may the more affectuously acknowledge thee to be our Father, loking for all good gifts at thine hand, and by with-drawing and pulling backe all our vaine confidence from creatures, may set it wholy upon thee, and so rest onely in thy moste bomitiful mercie.
And for so much as whiles we continriejiere in tliis transitorie ^ Jife, we are so miserable, so fraile, and so much enclined unto smia^, that we fall continually and swarve from the right way of thy comniandemeuts, we beseech thee pardon us our innumerable offences, whereby we are in danger of thy judgement and condemnation, and forgive us so freely, that death and forgivk us OUR TRESapd sinne may hereafter have no title against us, passes. neither lay unto our charge the wicked root of sin which doeth ever more remaine in us, but grant that by thy commandment we may forget the wrongs which other do unto us, and in steade of seking vengeance, may procure the wealth of our enemies.
And for as much as of our selves, we are so weake, that we are not able to stand iipright one minute of an houre, and also that we are so belaid and assalted and lead us NOT INTO TENevermore with suche a multitude of so dangerous tation. enemies, that the devil, the worlde, sinne, and our owne concupiscences do never leave of to fight against us
; let it be thy good pleasure to strengthen us with thy holie Spirit, and to arme us with thy grace, that thereby we may be able constantly to withstand all tentations, and to persevere in this spiritual battel against sinne, until suche time as we shal obteine the ful victorie, and so at length may triumphantly rejoyce in thy Kingdome, with our captaine and governour Jesus Christ our Lord.
THE BOOK OF COMMON ORDER.
This Prayer following, is used to be said after the Sermon, on the day which is appointed for commune Prayer : and it is very propre for our state and time, to move us to true rej^entance, and to turne backe God's sharpe roddes which yet threaten us.
Another Prayer.
God Almightie and heavenlie Father, we acknowledge in our consciences, and confesse, as the trueth is, that we are not worthie to lift up our eyes unto heaven, muche lesse mete to conie into thy presence, and to he bolde to thinke that thou wilt heare our prayers, if thou have respect to that which is in us ; for our consciences accuse us, and our owne siunes doe beare witnes against us : yea, and we knowe that thou art a righteous Judge, which doest not counte sinners righteous, but punishest the fautes of such as transgresse thy commaudements.
Therefore, Lord, when we consider our whole life, we are confounded in our owne hearts, and can not chuse but be beaten downe, and as it were despaire, even as though we were alreadie swallowed up in the depe goulfe of deathe.
Notwithstanding, moste merciful Lord, since it hath pleased thee of thine infinite mercie, to commande us to call upon thee for lielpe, even from the depe botome of hel ; and that the more lacke and defaute we fele in our selves, so muche the rather we shulde have recourse unto thy soveraigne bountie
; since also thou hast promised to heare and accept our requestes and supplications, without having any respect to our worthines, but onely in the Name, and for the merites of our Lord Jesus Christ, whome alone thou hast appointed to be our Intercessor and Advocate
; we humble our selves before thee, renouncing all vaine confidence in man's helpe, and cleave onely to thy mercie, and with ful confidence call upon thine holie name, to obtaine pardon for our sinnes.
First, Lord, besides the innumerable benefites which thou doest universally bestowo upon all men in earth, thou hast
THE BOOK OF COMMON ORDER.
given us such speciall graces, that it is not possible for us to rehearse them, no, nor sufficiently to conceive them in our mindes : As namely, it hath pleased thee to call us to the knowledge of thine holie
Gospel, drawing us out of the miserable bondage of the Devill, whose sclaves we were, and delivering us from moste cursed idolatrie, and wicked superstition, wherein we were plunged, to bring us into the light of thy trueth.
Notwithstanding, such is our obstinacie and unkindnes, that not onely we forget those thy benefites which we have received at thy bountiful hand ; but have gone astray from thee, and have turned our selves from thy law, to goe after our owne concupiscence and lustes, and neither have given worthy honor and due obedience to thine holie worde, neither have advanced thy glorie as our duetie required.
And although tliou hast not ceased continually to admonish us most faithfullie by thy Worde, yet we have not given eare to thy Fatherlie admonition.
A\^ierefore, Lord, we have smned and have grievouslie offended against thee, so that shame and confusion apperteineth unto us, and we acknowledge that we are altogether giltie before thy judgement, and that if thou wouldest intreat us according to our demerites, we could look for none other then death and everlasting damnation.
For although we wolde go aboute to cleare and excuse our selves, yet ouiowne conscience wolde accuse us, and our wickednes w^olde appeare before thee, to condemne us.
And in very dede, Lord, we see by the corrections which thou hast alreadie used towardes us, that we have given thee great occasion to be displeased with us
: for seing that thou art a just and upright Judge, it cannot be without cause that thou punishest thy people.
Wherefore,^ for asmuche as we have felt thy stripes, we acknowledge that we have justly stirred up tliy displeasure against us, yea, and yet we se thine hand lifted up to beate us afresh : for the roddes and weapons wherewith thou art accustomed to execute thy vengeance, are alreadie in thine hand ; and the threatnings of VOL.
VI. u
THE BOOK OF COMMON ORDER.
tliy wrath, whicli thou usest against the wicked sinners, be in ful readines.
Now though thou shuldest punish us much more grievouslie then thou hast hithei-to done, and that, whereas we have received one stripe, thou wouklest give us an himdreth
: yea, if thou wouklest make the curses of thine Oukle Testament which came then upon thy people Israel, to fall upon us, we confesse that thou shouldest do therein very righteously, and we can not denie but we have fully deserved the same.
Yet Lord, for somuche as thou art our Fathe r, and we be but earth and slyme ; seing thou art our Maker, and we the work manship of thine hands ; since thou art our pastor, and we thy flocke ; seing also that thou art our Eedemer, and we are the people whom thou hast bought ; finally, because thou art our God, and we thy chosen herilg,ge, suffer not tliine anger so to kindle against us, that thou shouldest punish us in thy wrath, neither remember our wickednes, to the end to take vengeance thereof, but rather chastise us gentlie according to thy mercie.
Truetli it is, O Lord, that our misdeeds have inflamed thy wrath against us, yet considering that we call upon thy Name, and beare thy marke and badge, mainteine rather the worke that thou hast begonne in us by thy free grace, to the ende that all the world may know that thou art our God and Saviour.
Thou knowest that suclie as be dead in grave, and whom thou hast destroyed and brought to confusion, will not set forthe thy praises ; but the heavie soules, and comfortles, the humble hearts, the consciences opprest and loden with the grievous burthen of their sinnes, and therefore thyi-st after thy grace, they shal set forthe thy glorie and praise.
Thy people of Israel oftentimes provoked thee to anger through their wickednes, whereupon thou didest, as right required, punish them ; but so sone as they acknowledged tlieir offences, and returned to thee, thou didst receave them alwaies to mercie : and were their enormities and sinnes never so
THE BOOK OF COMMON ORDER.
grievous, yet for thy covenant's sake, wliich thou hadst made with thy servants Abraham, Isaak,. and Jacob, thou hast alwayes withdrawne from them the roddes and curses which were prepared for them, in suche sort that thou didst never refuse to heare their prayers.
We have obteined by thy goodnes a farre more excellent covenant which we may alledge, that is, the covenant which thou first madest and stablishest by the hand of Jesus Christ our Saviour, and was also by thy divine providence written with his blood and sealed with his death and passion.
Therefore, Lorde, we renouncing our selves, and all vaine '^ confidence in man's helpe, have our only refuge to this thy most blessed covenant, whereby our Lord Jesus, through the offering up of his bodie in sacrifice, hath reconciled us unto thee.
Beholde therefore, Lord, in the face of thy Christ, and not in us, that by his intercession thy wrath may be appeased, and that the bright beames of thy countenance may shine upon us to our great comfort and assured salvation : and from this time forwarde vouchsafe to receive us under thine holy tuicion, and governe us with thine holy Spirit, whereby we may be regenerat anew unto a farre better life
So that thy Name may be sanctified : Thy Kingdome come :
Thy Will be done in earth as it is in heaven : Give us this day our daily bread : And forgive us our detts even as we forgive our detters : And lead us not into tentation, but deliver us from evil : For thine is the Kingdome, and the power, and the glorie for ever and ever.
Amen.
And albeit we are most unwortliie in our owne selves to open our mouthes and to intreat thee in our necessities, yet for as much as it hath pleased thee to commande us to pray one for another, we make our humble prayers unto thee for our poore brethren and membres whome thou doest visit and chastice with thy roddes and correction, moste instantly desiring thee to turne away thine anger from them.
Eemember, Lord, \^'e
THE BOOK OF COMMON ORDER.
beseche thee, that they are thy children, as we are ; and though they have offended thy Majestie, yet that it would please thee not to cease to procede in thine accustomed bountie and mercie, which thou hast promised shulde evermore continue towardes thine elect.
Vouchsafe, therefore, good Lord, to extende thy pitie upon all thy Churches, and towardes all thy people, whome thou dost now chastise either with pestilence or warre, or such like thine accustomed roddes, whether it be by sicknes, prison, or povertie, or any other affliction of conscience and minde ; that it wolde please thee to comfort them as thou knowest to be most expedient for them, so that thy roddes may be instructions for them to assure them of thy favour, and for their amendement, when thou shalt give them constancie and patience, and also aswage and stay thy corrections, and so at length by delivering them from all their troubles, give them most ample occasion to rejoyce in thy mercie, and to praise thyne holy Name :
Chiefly that thou woldest, Lord, have compassion aswel on all, as on everie one of them, that employ themselves for the maintenance of thy trueth
; strengthen them, Lord, with an invincible constancie, defend them and assist them in all things and everie where ; overthrow the crafty practises and conspiracies of their enemies and thyne ; bridle their rage, and let their bold enterprises, which they undertake against thee and the membres of thy Sonne, turne to their owne confusion ; and suffer not thy kingdome of Christians to be utterly desolate, neither permit that the remembrance of thine holy Name be cleane abolished in earth, nor that they among whome it hath pleased thee to have thy praises celebrated, be destroyed and brought to nought, and that the Turkes, Paganes,
Papistes, and other infidels, might boast themselves thereby, and blaspheme thy Name.^ ( • * • ' To this the Minister addeth that parte wliich is in the former Prayer, marked thus ( .
), leaf 101 [p. 299J.—(Marginul note.)
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Prayers used in the Churches of Scotland, in the time of THEIR persecution BY THE FRENCHMEN :
BUT PRINCIPALLY
WHEN THE LORDES TABLE WAS TO BE MINISTRED.
Eternal and everlyving God, Father of our Lord Jesus Christ, we thy creatures, and the workmanship of thine owne hands, sometymes dead by sinne, and thral to Satan by meanes of the same, but now of thy meere mercie called to libertie and life by the preaching of thine Evangel, do take upon us this boldnes (not of our selves, but of the commandement of thy deare Sonne our Lord Jesus Christ) to poure foorth before thee the peticions and complaints of our troubled hearts, oppressed v>^ith feare, and wounded with sorrowe.
Trewe it is, Lord, that we are not worthie to appeare in thy presence, by the reason of our manifold offences ; neither yet are we worthie to obteine any comfort of thy hands, for any righteousnes that is in us.
But seing, Lord, that to turne backe from thee, and not to call for thy support in the time of our trouble, it is the entrance to death, and the plaine way to desperation ; we, therefore, confounded in our selves (as the people that on all sydes is assalted with sorrowes), do present our selves before thy Majestie as our soveraygne Capitane and onely Eedemer,
Jesus Christ, hath commanded us, in whose name and for whose obedience we humbly crave of thee remission of our former iniquities, aswel committed in matters of religion, as in our lyves and conversation.
The examples of others that have called unto thee in their like necessities, give unto us esperance that thou wilt not reject us, neither yet suffer us for ever to be confounded.
Thy people Israel did oftentynies declyne from thy lawes, and did follow the vanitie of superstition and idolatrie
; and oftentimes didst thou correct and sharply punish them, but thou diddest never utterly despise them, when in their miseries unfainedly they turned unto thee.
Thy Church of the Jewes were sinners, Lord, and the most part of the same did
THE BOOK OF COMMON ORDER.
consent unto the death of thy dear Sonne our Lord Jesus Christ and yet didst not thou despise their prayers, when in the time of their grievous persecution tliey called for thy support.
Lord, thou hast promised no les to us, then thou hast performed to them, and therefore take we boldness at thine owne comniandement, and by the promise of our Lord Jesus Christ, most humbly to crave of thee, that as it hath pleased thy mercie partly to remove our ignorance and blyndnes by the light of thy blessed Evangel, that so it may please thee to continue the same light with us, til tliat thou deliver us from all calamitie and trouble.
And for this purpose, Lord, it will please thee to thrust out faithful workmen in this thy harvest within this realm e of Scotland, to the which, after so long darcknes of Papistrie and superstition, thou hast offered the trueth of thine
Evangel in all purenes and simplicitie : continue this thy grace with us, Lord, and purge this realme from all false teachers, from dumme dogs, dissembled hypocrits, cruel wolves, and all suche as shew themselves enemies to thy true religion.^
( .
) But now,^ Lord, the dangers which appeare, and the trouble which increaseth by the cruel tyrannic of forsworn straingers, compelleth us to complaine before the throne of thy mercy, and to crave of thee protection and defence against their most injust persecution.
That nation, Lord, for whose pleasure, and for defence of whome, we have offended thy Majestic, and violated our faith, oft breaking the leagues of unitie and Concorde, which our kings and governours have contracted with our neighbours ; that nation, Lord, for whose aliance our fathers and predicessors have shead their blood, and we (whome now by tyrannic they oppresse) have oft susteined the hasard of battell ; that nation finally, to whom alwayes we have bene faithful, now after their long practised disceit, by * Here may be added the Prayers for ^ These Prayers following were first Magistrates as before ( .
), [p. '290.]— used, when both the Kings of France (Marginal note.) were lyving.—(Marginal note.)
THE BOOK OF COMMON ORDER.
manifest tyranny do seke our destruction.
Worthely and justly mayst thou, Lord, give us to be sclaves unto such tyrants, because for the mainteinance of their friendship we have not feared to breake our solemned othes made unto others, to the great dishonour of thyne holie Name ; and therefore justly mayest thou punish us by the same nation, for whose pleasur we feared not to offende thy divine Majestic.
In thy presence, Lord, we lay for our selves no kynde of excuse ; but for thy deare Sonne Jesus Christ's sake, we cry for mercie, pardon, and grace.
Thou knowest, Lord, that their craftie wittes in many things have abused our simplicitie
; for under pretence of the maintenance of our libertie, they have sought and have found the way (unles thou alone confound their councels) to bring us in their perpetuall bondage.
And now the rather, Lord, do they seeke our destruction, because we have refused that Eomane Antichrist, whose kingdome they defend in daily sheading the blood of thy Saincts.
In us, Lord, there is no strength, no wisdome, no number nor judgement to withstand their force, their craft, their multitude and diligence ; and therefore, looke thou upon us, Loed, according to thy mercie.
Beholde the tyrannic used against our poore brethren and sisters, and have thou respect to that despiteful blasphemie which uncessantly they spewe foorth against thyne eternal trueth ?
Thou hast assisted thy Church^ even from the beginning, and for the deliverance of the same thou hast plagued the cruel persecutors from tyme to tyme.
Thy hand drowned Pharao Thy sword devoured A melee ; Thy power repulsed the pride of Senacherib ; And thyne angel so plagued Herod, that % wormes and lice were punishers of his pryde.
Lord, thou remaynest one for ever: thv nature is un changeable, thou canst not but hate crueltie, pride, oppression, and murther, ^ Behold how mercifully God hath broken the yoake of our servitude.—(Marginal note.)
THE BOOK OF COMMON ORDER.
which now the men whom we never offended, pretend against us : Yea further, by all meanes, they seke to banish from this realme, thy deare Sonne our Lord Jesus Cheist : the true preaching of his worde, and faithful ministers of the same, and by tyranny they pretend to mainteine most abhominable idolatrie, and the pompe of that Romain Antichrist.
Loke thou therefore upon us, Lord, in the multitude of thy mercies : stretch out thine arme, and declare thy self protector of thy trueth : represse the pride, and daunten thou the furie of these cruell persecuters : suffer them never so to prevail against us, that the brightnes of thy word be extinguished in this realme ; but whatsoever thou hast appoynted in thyne eternal counsel, to become of our bodies, yet, we most humbly beseche thee for Jesus Christ thy Sonnes sake, so to maintaine the puritie of thyne Evangel within this realme, that we and our posteritie may enjoy the fruition thereof, to the praise and glorie of thyne holie name, and to our everlasting comfort.
And this we most affectuously desire of thy mercie, by the merites and intercession of our Lord Jesus Christ ; to whom, with Thee and the Holie Ghost, be all honor, glory, prayse, and benediction, now and ever.
So be it.
This is added so ofte as the Lord's Table is ministred.
Now last, Lord, we that be here assembled to celebrate the Supper of thy deare Sonne our Lord Jesus
Christ, who did not onely once offer his bodie and shead his blood upon the crosse, for our ful redemption, but also to kepe us in recent memorie of that his so great a benefite, provided that his bodie and blood shulde be given to us to the nourishment of our soules.
We I say, that presently are convened to be partakers of that his most holy Table, most humblie do beseech thee to grant us grace, that in sinceritie of heart, in true faith, and with ardent and unfained zeale, we may receive of him so great a benefite
: to wit, that frutefully we may possesse his bodie and his blood.
THE BOOK OF COMMON ORDER.
yea Jesus Christ himselfe, veiy God and very man, who is that heavenly bread which giveth life unto tlie worlde.
Give us grace, Father, so to eate his flesh, and so to drink his blood that hereafter we live no more in our selves, and according to our corrupt nature, but that he may live in us, to conduct and guide us to that most blessed lyfe that abydeth for ever.
Grant unto us, heavenly Father, so to celebrate this day the blessed memorie of thy deare Sonne, that we may be assured of thy favour and grace towardes us.
Let our faith be so exercised, that not ouely we may scale the increase of the same
; but also that the cleare confession thereof, with the good workes proceeding of it, may appeare before men, to the praise and glory of th}Tie holie name, which art God everlasting, blessed for ever.
So be it.
A Thanksgiving unto God after our delwerance from the
TYRANNY OF THE FRENCHMEN
; WITH PRAYERS MADE FOR THE
continuance of the peace BETWIXT THE EeALMES OF ENGLAND AND Scotland.
Now, Lord, seing that we enjoye comfort both in bodie and spirite, by reason of this quietnes of thy mercie graunted unto us, after our moste desperate troubles, in the which we appeared utterlie to have bene overwhelmed ; we praise and glorifie thy mercie and goodnes, who piteously loked upon us when we in our owne selves were utterlie confounded.
But seing, Lord, that to receive benefites at thy hands, and not to be thankeful for the same, is nothing else but a scale against us in the day of judgement; we most humbly beseche thee to graunt unto us hearts so mindefull of the calamities past, that we continually may feare to provoke thy justice to punish us with the like or worse plagues.
And seeing that when we by our owne power were altogether unable to have freed our selves from the tyranny of strangers, and from the bondage and thraldome pretended against us. Thou of thyne especiall goodnes didst move the
THE BOOK OF COMMON ORDER.
hearts of our neighbours (of whom we had deserved no such favour) to take upon them the common burthen with us, and for our deliverance not only to spend the lives of many, but also to hazarde the estate and tranquillity of their Eealme and common wealth : Grant unto us, Lord, that with such reverence we may remember thy benefits received, that after this in our defaute we never enter into hostiiitie against the Eealme and nation of England.
Suffer us never, Lord, to fall to that ingratitude and detestable unthankfulnes, that we should seke the destruction and death of those whom thou hast made instruments to deliver us from the tyranny of mercyles strangers.
Dissipat thou the councels of such as deceitfully travel to stirre the hearts of the inhabitants of either Eealme against the other.
Let their malicious practises be their owne confusion : and graunt thou of thy mercy, that love, Concorde, and tranquillitie may continue and encrease amongst the inhabitants of this yle, even to the comming of our Lord Jesus Christ, by whose glorious Evangel, thou of thy mercie dost cal us both to unitie, peace, and Christian concord ; the ful perfection whereof we "p^ shal possesse in the fulnes of thy Kingdome, when all offences shalbe removed, iniquitie shalbe suppressed, and thy chosen children be fully endued with that perfect glorie, in the which I now our Lord Jesus reigneth : to whome, with Thee and the Holy Ghost, be all honour, praise, and glorie, now and ever.
So be it.
A Pkayer used in the Assemblies of the Chuech, aswel
PARTICULAR AS GENERAL.
Eternal and everliving God, Father of our Lord Jesus Christ, thou that of thyne infinite goodnes hast chosen to thy self a Cliurch, unto the which ever from the fal of man thou hast manifested thy self : first, by thine owne voyce to Adam ; next to Abraham and liis sede, then to all Israel, by the publication of thy holy law ; and last, by sending of thy onely Sonne, awx
; ; ;
THE BOOK OF COMMON OEDER.
Lord Jesus Christ, that great Angel of thy Coimcel, into this worlde, and clad with our nature, to teach unto us thy holie wil, and to put an end to all revelations and prophecies ; who also elected to himselfe Apostles, to whom, after his Eesurrection he gave commandement to publish and preache his Evangel to all realmes and nations ; promising to be with them even to ; yea, and moreover, that wheresoever the end of the worlde two or three were gathered together in his Name, that he wold be there in the midst of them, not onely to instruct and teache them, but also to ratifie and confirme suche things as they shal pronounce or decree by thy Worde.
Seing, Lord, that this hath bene thy love and fatherly care towardes thy Church, that not onely thou plantedst it, rules and guydes the chosen in the same by thyne holy Spirite and blessed
Worde ; but also, that when the external face of the same is polluted, and the visible bodie falleth to corruption, then thou of thy mercies, providest that it may be purged and restored againe to the former puritie, aswel in doctrine as in maners : whereof thou hast given sufficient document from age to age but especially now, Lord, after this publike defection from thy trueth and blessed ordinance, which our Fathers and we have sene in that Eomaine Antichrist, and in his usurped authoritie : Now (I meane) Lord, thou hast revelled thy ; selfe and thy beloved Sonne Jesus Christ, clearly to the world i againe, by the true preaching of his blessed Evangel, which also of thy mercy is offered unto us within this Eealme of Scot-' land ; and of the same thy mercie hast made us Ministers, and burthened us with a charge within thy Church.
^ But, Lord, when we consider the multitude of enemies, that oppone themselves unto thy trueth, the practises of Satan, and the power of those that resist thy kingdome, together with our owne weaknes, fewe nomber, and manifolde imperfections
; we cannot but feare the sudden way-taking of this thy great benefite : and therefore, destitute of all worldely comfort, we
THE BOOK OF COMMON ORDER.
have refuge to thine oiiely niercie and grace, most humbly beseching thee for Christ Jesus thy Sonnes sake, to oppone thine owne power to the pride of our enemies, who cease not to blaspheme thyne eternal trueth.
Give unto us, Lord, that presentlie are assembled in thy Name, such aboundance of thy holy Spirit, that we may see those things that shall be expedient for the advancement of thy glory, in the midst of this perverse and stubburne generation.
Give us grace, Lord, that universally amongst our selves, we may agree in the uuitie of true doctrine.
Preserve us from damnable errors, and graunt unto us such puritie and cleaness of life, that we be not sclanderous to thy blessed Evangel.
Blesse thou so our weake labours, that the fruites of the same may redound to the praise of thy holy Name, to the profite of this present generation, and of the posteritie to come, through Jesus Christ our Lord ; to whome, with Thee and the Holy Ghost, be all honor and praise, now and ever.
So be it.
THE ORDER OF BAPTISME.
First note, that forasmuch as it is not permitted by Gods Worde that Women shulde preache or minister the Sacraments, and it
^ is evident, that the Sacraments are not ordeined of God to be used in private corners, as charmes, or sorceries, but left to the Congregation, and necessarilie annexted to Gods Worde, as seales of the same ; Therefore, the Infant which is to be baptized shal be brought to the Church, on the day appointed to common prayer and preaching, accompanied with the Father and Godfather, so that after the Sermon, the Child being presented to the Minister, he demandeth this Question.^
Do you present this childe.
. and will instruct this childe.
(See vol. iv. pp. 187-190.) * The transgression of God's ordiwarrant of God's worde, the examples nance is called Iniquitie and Idolatrie, of Saul, Oze, Ozias, Nadab, and Abihu, and is compared to Witchcraft and Sorought sufiiciently to wame us.— 1 Sam. eerie, 1 Sam. 15.
13; 2 Sam.
6; 2 Chro.
25; Levi.
10; How dangerous also it is, to enterNumb. 3.—(Marginal note.) prise any thing rasliely, or without the
THE BOOK OF COMMON ORDER.
Then the Father (or in his absence the Godfather) shall rehearse the Articles of his Faith : which done, the Minister expoundeth the same as after foUoweth.
Ane Exposition of the Creed.
The Christian faith whereof now ye have briefly heard the somine, is commonly divided in twelve Articles
: but that we may the better understand what is conteined in the same, we shal divide it into foure principal partes.
The first shall concerne God the Father, The^cond, Jesus Christ our Lord, The third shal expresse to us our faith in the Holy Ghost.
And the fouiSh and last, shal declare what is our faith concerning the Church, and of the graces of God freely given to the same. first, of God we confesse three things, to wit, that he is our Father, Almightie, maker of heaven and earth.
-~.
..r. t3 '
I BELEEVE IN Our Father we call him, and so by faith beleve go° the father ~—i—,_
ALMIGHTIE MAK-
him to be, not so muche, because he hath created er of heaven us (for that we have common with the rest of creatures, who yet are not called to that honour to have God to ^ them a favourable Father ;) but we call him Father, by reason of his free adoption, by the which he hath chosen us to lyf everlasting in Jesus Christ.
And this his most singular mercie we preferre to all things, earthly and transitorie
: for without this there is to mankind no felicitie, no comfort, nor finall joy ; and having this we are assured that by the same love by the which he once hath freely chosen us, he shall conduct the whole course of our life, that in the end we shal possesse that immortall kingdome that he hath prepared for his chosen children.
For from this fountein of God's free mercie or adoption, springeth our vocatiog» our justification, our continual sanctification, and finally, our glorification : as witnesseth the Apostle.^ The same God our Father we confesse Almightie, not only in respect of that he may do, but in consideration that by his
^ Kom. 8.
THE BOOK OF COMMON ORDER.
power and godly wysedome are all creatures in heaven and earth, and under the earth, ruled, guyded, and kept in that order that his eternal knowledge and wil hath appointed them.
© And that is it which in the third part we do confesse, that he is Creator of heaven and earth : that is to saye, that the heaven and the earth, and the contents thereof, are so in his hand, that there is nothing done without his knowledge, neither yet against his wil, but that he ruleth them so, that in the end his godly Name shalbe gloryfied in them.
And so we confesse and beIceve, that nether the devils, nor yet the wicked of the world, have any power to molest or trouble the chosen children of God, but in so farre as it pleaseth him to use them as instruments, ether to prove and trye our faith and patience, or else to stirre us to more fervent invocation of his Name, and to continual meditation of that heavenly rest and joye that abidj eth us after these transitorye troubles.
And yet shall not this excuse the wicked, because they never loke in their iniquitie to please God, nor yet to obey his wil.
In Jesus Christ we confesse two distinct and perfect natures AND IN JESUS ^0 ^'^^'
^^^® eternal Godhead and the perfect cHKisT HIS ONLY Mauliood joyncd together: so that we confesse and
SONNE OUK LORD.
^ " beleve, that that eternal Worde, which was from the begynning, and by the which all things were created, and yet are conserved and kept in their being, did, in the time appoynted in the counsel of his heavenly Father, receive our nature of a Virgine, by ojDeration of the holie Ghost.
So that in his
CONCEIVED
BY couccption, we acknowledge and beleve that there
THE HOLY GHOST,
jg notliiug but purltlc and sanctificatiou ; yea, even in somuche as he is become our brother.
For it behoved him that shuld purge others from their sinnes, to be pure and clene from all spot of sinne, even from his conception.
And , BORNE OF THE ^^ "^^ confcsse and beleve him conceived by the '
VIRGIN MARY.
\iolj Gliost, SO do wc confesse and beleve him to | be borne of a Virgine named Mary, of the tribe of Juda, and of I
THE BOOK OF COMMON OEDER.
the familie of David ; ^ that the promise of God and the prophecie might be fulfilled, to wit, " That the seede of the woman shulde breake downe tlie Serpent's head," and " that a Virgine shuld conceive and beare a childe, whose name shuld be Emmanuel, that is to say, God Math us."
The name Jesus, which ' signifieth a Saviour, was given unto him by the Angel, to assure us that it is he alone that saveth his people from their sinnes.
He is called Christ, that is to say, Anoynted, by reason of the offices given unto him by God his Father
; to wit that he alone is appointed King, Friest, and Prophet.
I^hig, in that, that all power is given to him in heaven and earth ; so that there is none other but he in heaven nor earth, that hath just authority and power to make lawes to bynd the consciences of men
; neither yet is there any other that may defend our soules from the bondage of sinne, nor yet our bodies from the tiranny of man.
And this he doeth by the power of his worde, by the which he draweth us out of tKe Bondage and sclavery of Satan, and maketh us to reigne over sinne ; whils that we lyve and serve our God in righteousnesse and holynes of our life.
A Friest, and that perpetual and everlasting, we confesse him, by reason that by the sacrifice of his own liody, which he once offered up upon the crossc, he hath fullie satisfied the justice of his Father in our behalf : so that whosoever seketli any meauos besides his death and passion, in heaven or in earth, to reconcile imto them God's favour, they do not onely blaspheme, but also, so farre as in them is, renounce the fruit and eflficacie of that his onely one sacrifice.
We confesse him to be the ouf^ly Prophet, who hath li revelled unto us, the whole will of his Father in all things^erM teiniug to our salvation.
This our Lord Jesus we confesse to be the onlie Sonne of God, because there is none such by nature l)ut he alone.
"\Ye confesse him also our Lord, not only by reason we are his creatures, but chiefly because he hath redeemed us by his precious blood,
Fraf. 3. f(?); Isa. 7. e; Mat.
1. d.
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and so hath gotten just dominion over us, as over the people whom he hath delivered from bondage of sinne, death, hel, and the devil, and hath made us Kings and Priests to God his Father.
We farther confesse and beleve, that the same our Lord Jesus was accused before an earthly judge, Pontius poNTius! PILATE, Pllatc, undcr whome albeit oft and divers times WAS cEuciFiED, j^^ ^^^ prououuced to be innocent, he suffered the death of the crosse, hanged upon a tree betwixt two theves.
Which death, as it was most cruel and vile before the eyes of men, so was it accursed by the mouth of God himselfe, saying, " Cursed is everie one that hangeth on a tree."
And this kynde of death susteined he in our person, because he was "appointed of God his Father to be our pledge, and he that shuld beare the punishment of our transgressions.
And so we acknowledge and beleve that he hath taken away that curse and malediction that hanged on us by reason of sinne.
He verely died, rendring up his spirit into the hands of his Father, after that he had said,
" Father into thy hands I commend my spirit."
After his death, DIED AND WAS WB coufcsse lils body was buryed, and that he scENDED ^'^"iNTo desccndcd to the liel.
But because he was the "^^Author of life, yea, the very lyfe itself, it was impos sible that he shulde be retained under the dolors of death
; and therefore the third day he rose agayn victor and THE THIRD DAY ^ ^ J HE ROSE AGAYNE couQueror of death and liel ; by the which his
FROM THE DEAD.
resurrection, he hath brought life agayne into the world, which he, by the power of his Holie Spirit, communicateth unto his lyvely membres ; so that now unto them corporal death is no death, but an entrance into that blessed life, wherein our head, Jesus Christ, is now entred.
For after that he had suffi-
HE ASCENDED
INclcutly proovcu his resurrection to his disciples, siTTETH ON THE ^''^^ ^^^^^o suclic as coustautly did abide with him
RIGHT HAND
OP |.q ^j^g dcatli, hc vislblic ascended to the heavens,
GOD THE FATHER
Ai.MiGHTiE. and was taken from the eyes of men, and placed at the right hand of God the Father Almightie, wliere presently
THE BOOK OF COMMON ORDER.
he remaneth in his glory, onely Head, onely Mediator, and onely Advocate for all the members of his body : of which we have most especial comfort.
First for that by his ascension the heavens are opened unto us, and an entrance made imto us, that boldly we may appeare before the throne of our Father's mercie.
And, secondarylye, that we know that thi^ honor and authoritie is given unto Jesus Christ, our head, in our name, and for our profite and utilitie.
For albeit that in body he now be in the heaven, yet by the power of his Spirit he is present here with us, aswel to instruct us, as to comfort and mainteine us in all our troubles and adversiteis.
From the which he slial finally deliver his whole Church, and every true member of the same, in that day when he sha.1 vi.sibly ^pppa rp agayn, Judge of the c^uicke and the dead.
For this finally we confesse of our Lord Jesus Christ, that as he was scene visibly to ascend, and so left the world, as touch- '^ ing that body that suffred and rose agayn ; so do we constantly beleve that he shal come from the right pp^^j thence he hand of his Father, when all eyes shall see him ; ^^^^ *^^^"^ ™ '
JUDGE BOTH THE
yea, even those that have pearced him ; and then quicke and the shall be gathered aswel those that then shal be , found alive, as those that before have slept.^
Separation shalbe \ made betwixt the lambes and the goates ; that is to say, betwixt | the elect and the reproba,te.
The one shal heare this joyful voice, " Come ye the blessed of my Father, possesse the kingdome that is prepared for you before the beginning of the worlde."
The other shal heare that feareful and irrevocable sentence, " Depart from me, ye workers of iniquitie, to the fyre that never shalbe quenched."
And for this cause, this day in the Scriptures is called " tjie day of refreshing," and " of the revela^on^f_aIL_se£rets," because that then the just shall be delivered from all miseries, and shalbe possessed in the fulnes of their glory.
Contrarywise, the reprobate shal receave judge-
Matt. 25.
VOL.
VI.
THE BOOK
(JF COMMON ORDER.
ment, and recompence of all their impietie, be it openly or secretly wrought.
As we constantly beleve in God the Father, and in Jesus I BELEVE IN THE <^lii'ist> as bcfore is said ; so do we assuredly be-
HOLY GHOST.
^gyg {y^ ^liG Holy Gliost, wliomc we confesse God equal with the Father and the Sonne ; by whose working and mightie operation our darkenes is removed, our eyes spiritual are illuminated, our soules and consciences sprinkled with the blood of Jesus Christ, and we retayned in the trueth of God, even to our lyves end.
And for these causes, we understand that this eternal Spirit preceding from the Father and the Sonne, hath in the Scriptures divers names.
Sometymes called water, by reason of his purgation, and giving strength to this our corrupt nature to bring foorth good fruite
; without whome this our nature shuld utterly be barren, yea, it shuld utterly abound in all wickednes.
Sometimes the same Spirit is called fyi'e, by reason of the illumination and burning heate of fyre that he kindleth in our hearts.
The same Spirit also is called oyle, or unction, by reason that his working mollyfieth the hardnes of ^ \l our hearts, and maketh us receive the print of that image of Jesus Christ, by whome onely we are sanctified.
We constantly beleve, that there is, was, and shalbe, even till THE HOLiE cAtlic comuiing of the Lord Jesus, a Church, wdiich
THOLIK CHURCH, • i i i •
•< .1
/-i • p THE
COMMUNION
^^ holy aud universal ; to wit, the Communion of oFSAiNTEs.
Sainctes.
This Church is holy, because it receaveth free remission of sinnes, and that by faith only in the blood of Jesus Christ.
Secondly, because it being regenerat, it receiveth the Spirit of sanctification and power to walke in newnes of lyfe, and in good workes, which God hath prepared for his chosen to walk in.
Not that we think the justice of this Church, or of any member of the same, ever was, is, or yet shal be so ful and perfect, that it nedeth not to stoupe under niercie ; but that because the imperfections are pardoned, and the justice of Jesus Christ imputed unto such as liy true faith
THE BOOK OF COMMON ORDER.
cleave unto him.
Which Church we cal Universal, because it consisteth and standeth of all tongues and nations ; yea, of all estates and conditions of men and women, whome of his mercy
God calleth from darknes to lyfe, and from the bondage and thraldome of synne to his spiritual service and puritie of life.
Unto whome also he communicateth his Holy Spirit, giving unto tliern oiiS,faitli, one head and soveraygne
Lord, the Lord Jesus,_one Baptisme and right use of Sacraments ; whose hearts also he kuittetli together in love and Christian concorde.
To this Church, holy and universal, we acknowledge and beleve three notable gifts to be graunted ; to wit, ^j^j, forgiveremission of sinnes, which by true faith must be
"^^^ ^^ sinnes. obteined in this lyfe.
Resurrection of the flesh, which all shal have, albeit not in equal condition : for the reproTHE
RESURREC-
bate (as before is sayd) shal rise but to feareful tion op the judgement and condemnation ; and the just shal rise to be possessed in glory.
And this resurrection shal not be an imagination, or that one body shal ryse for another
; but every man shal receave in his owne bodie as he hath deserved, be it good or evel.
The juste shal receave the life ever- ^^j^.^ ^^^ ^^j^.^ lasting, which is the free gift of God given and everlasting. purchased to his chosen by Jesus Christ, our onely Head and Mediator : to whome with the Father and the Holy Ghost, be all honor and glory, now and ever.
Then follotvefh this Prayer.
Almightie and everlasting God, which of thme infinite .
In whose Name we pray, as he hath taught us : Our Father, etc.
(See vol. iv. p.
190.) When they have prayed in this sorte, the Minister requiieth tlie childes name, which knoweii, he saith, N.
I Baptise thee in the Name of the Father, of the Sonne, and of the Holie Ghost.
THE BOOK OF COMMON ORDER.
And as he speaketh these wordes, he taketh water in his hand, and layeth it upon the childes forehead ; which done, he giveth thankes, as followeth :
Forasmuclie, most liolie and merciful Father, as .
. libertie of thy kiiigdome.
So be it.
(See vol. iv. p.
191.) The Maker of the Lords Supper.
The day when the Lord's Supper is ministred, which communely is used once a moneth, or so oft as the Congregation shal think expedient, the Minister useth to saye as followeth.
Let us marke, deare Brethren .
. and sundrie kindes of death, (See vol. iv. pp. 191-193.) And therefore, in the Name and authoritie of the eternal God, and of his sonne Jesus Christ, I excommunicate from this
Table, all blasphemers of God, all idolaters/ all murtherers, all adulterers, all that be in malice or envie, all disobedient persons to father or mother, princes or magistrates, pastors or preachers, all theves, and disceivers of their neighbours ; and finally, all suche as lyve a lyfe directly fighting against the wil of God : charging them as they wil aunswer in the presence of Him who is the righteous judge, that they presume not to prophane this most holy Table.
And yet this I pronounce not to seclude any penitent person how grievous that ever his sinnes , before have bene, so that he feele in his heart unfained^ reI pentance for the same
; but only such as continue in sinne with- ' out repentance.
Neither yet is this pronounced against suche as aspire to a greater perfection, then they can in this present life attayne unto.
For albeit we fele ... all praise, honor and glorie, now and ever.
Amen.
(See vol. iv. pp. 193-194.) ' Gal. 7.
M.,t_t. 3.
THE BOOK OF COMMON ORDER.
The exhortation ended, the Minister comraeth down from the pulpit, and sitteth at the Table, every man and woman in likewise taking their j5Iace as occasion best serveth
: then he taketh bread and giveth thanks, either in these wordes following, or like in effect.
O Father of mercie, and God of all consolation, .
. render all tliankes, praise, and giorie, for ever and ever.
(See vol. iv. pp. 194-196.) This done, the Minister breaketh the bread, and delivereth it to the people, who distribute and divide the same among themselves, according to our Saviour Christ's commandement,^ and likewise giveth the cuppe.
During the which time, some place of the Scriptures is read, which doeth lively set foorth the death of Christ," to the intent that our eyes and senses may not onely be occupied in these outwarde signes of bread and wyne, which are called the visible word ; but that our hearts and niindes also may be fully fixed in the contemplation of the Lord's degjjt. which is by this holie Sacrament represented.
And after the action is done, he giveth thankes, saying Moste merciful Father, we render to thee all praise, tliankes and giorie, for that it hath pleased thee of thy great mercies to graunt unto us miserable sinners, so excellent a gift and treasure, as to receive us into the^ fellowship) and companie of thy deare Sonne Jesus Christ our Lord, whome thou hast^ delivered to death for us, and hast given him unto us, as a necessarie^ foode and nourishment unto everlasting life.
And now we beseche thee also, heavenly Father, to grant us this request, that thou never suffer us to become so unkinde as to forget so worthie benelites, but rather imprint and fasten them sure in our hearts, that we may growe and increase daily more and more in true faith, which continuallie is^ exercised in all manner of good workes ; and so muche the rather, Lord, confirme us in these^ perillous dayes and rages of Satan, that we may con- '
Mat. 26
; Mar. 14
; Luc. 22.
^ J^,\^^^ g_
1 Cor. 10
; 1 Cor. 11
; Job. 13, 14.
" Luc. 17
; Gal. 5.
1 Cor.
10.
• 1 Tim. 4; Eplio. 5; 2 Pet. 3.
* ]iom.
THE BOOK OF COMMON ORDER.
stantlie stand and continue in the confession of the same, to the advancement of thy^ giorie, which art God over all things, blessed for ever.
So be it.
The action thus ended, the people sing the 103 Psalme, " My soule, give laude," &c., or some other of thankesgiving
: which ended, one of the blessings before mencioned, is recited, and so they rise from the Table, and departe.
To THE PtEADER.
If so be that any wolde mervel why we follow rather this Order,^ then any other in the Administration of this Sacrament, let him diligently consider, that first of all we utterly renounce the error of the Papistes : secondly, we restore unto the Sacrament his owne substance, and to Christ his propre place.
And as for the wordes of the Lord's Supper, we rehearse them, not because they shulde change the substance of the bread or wine, or that the repetition thereof, with the intent of the sacrificer, shulde make the Sacrament (as the Papistes falsely beleeve) but they are red and pronounced, to teach us how to behave ourselves in that action,^ and that Clirist might Avitnesse unto our faitla, as it were with his own mouth, that he hath ordained these signes to our spirituall use and comfort : We do first therefore examine our selves, according to Saint Paules rule, and prepare our mindes, that we may be wortliy partakers of so high mysteries.
Then taking bread, we give thankes, breake and distribute it, as Christ our Saviour hath taught us.
Finally, the ministration ended, we give thankes againe, according to his example :
So that without his worde and warrant, there is nothing in this holie action attempted.
The Forme of Mariage.
After the Bannes or Contract hath beene published three several! dayes in the Congregation (to the intent that if anie person ^ Mat, 5 ; 1 Pet. 2.
^ Why this order is observed nither then any other.— (M.irg. note.) ^ Mat. 20; 1 Cor. 11
; Luc. 22.
THE BOOK OF COMMON ORDER
have interest or title to either of the parties, they may have sufficient time to make their chalenge,) the parties assemble at the beginning of the Sermon, and the Minister, at time convenient, sayeth as followeth.
Of Marriage.— The Exhortation.
Deaiiie beloved Brethren, we are here gathered ... as God's worde doeth appoint.
(See vol. iv. p. 198-202.) Then the Minister commendeth them to God, in this or suche like sorte :
The Lord sanctifie and blesse you ! the Lord powre the richesse of his grace upon you, that ye may please him, and live together in holy love to your lives end !
So be it.
Then is sung the
Psalme, "Blessed are they that feare the Lord," &c., or some other, appertaining to the same purpose.
The Visitation of the Sicke.
Because the Visitation of the Sicke is a thing verie necessarie, .
. commendeth him in the publike prayers to the Congregation.
(See vol. iv. p. 202.) A Prayer to be said in Visiting of the Sicke. our good God, Lord and Father, the Creator and conserver of all things, the fountaine of all goodnes and benignitie, like as (among other thine infinite benefites which thou of thy great goodnes and grace doest distribute ordinarly unto all men) thou givest them health of bodie, to the end that they shulde the better knowe thy great liberalitie, so that they might be the more ready to serve and glorifie thee with the same
So contrariwise, when we have il behaved ourselves in offending thy Majestie, thou hast accustomed to admonish us, and call us unto thee by divers and sundry chastisements, through the
THE BOOK OF COMMON ORDER.
which it hath pleased thy goodnes to subdue and tame our fraile flesh : but especially by the grievous plagues of sicknes and diseases, using the same as a meane to awake and stirre up the great dulnes and negligence that is in us all, and advertising us of our evil life by such infirmities and dangers, especially when as they threaten the very death ; which (as assured messingers of the same) are all to the flesh ful of extreme anguish and torments, although they be, notwithstanding, to the spirit of the elect as medicines bothe good and wholesome
; for by them thou doest move us to returne unto thee for our salvation, and to cal upon thee in our afflictions, to have thine helpe, which art our deare and loving Father.
In consideration whereof, we most earnestly praye unto thee our good God, that it wolde please thine infinite goodnes to have pitie on this thy poore creature, Avhome thou hast, as it were, bound and tyed to the bed by most grievous sickenes, and brought to great extremitie by the heavines of thine hand.
Lord ! enter not into a compt with him, to render the rewarde due unto his workes ; but throw thine infinite mercy remitte all his faultes, for the which thou hast chastised him _so gently, and beholde rather the obedience which thy deare Sonne
JSpus Christ our Lorde hath rendred unto thee ; to wit, the sacrifice which it pleased thee to accept as a full recompense for all the iniquities of them that receive him for theii' justice and sanctification, yea, for their onelie Saviour.
Let it please thee, God ! to give him a true zeale and affection to receive and acknowledge him for his onlie Eedeemer to the end also that thou mayest receive this sicke person to ' thy mercie, qualifying al the troubles which his sinnes, the hor- , ror of death and dreadful feare of the same, may bring to his ) weake conscience.
Neither suffer thou, Lord, the assautes of the mightie adversarie to prevaile, or to take from him the comfortable hope of salvation, which thou givest to thy dearely beloved children.
THE BOOK OF COMMON ORDER.
And forasmuche as we are all subject to the like state and condition, and to be visited with like battel when it shal please thee to call us unto the same ; we beseech thee most humbly, O Lord, with this thy poors creature whome thou now presently chastisest, that thou wilt not extend thy rigorous judgment against him, but that thou wouldest vouchsafe to shewe him thy mercie, for the love of thy deare Sonne, Jesus Christ our
Lord : who, having suffered the moste shameful and extreame death of the crosse, bare willingly the faute of this poore patient, to the end that thou mightest acknowledge him as one redeemed with his precious blood, and received into the communion of his body, to be participant of eternal felicitie in the companie of thy blessed Angels.
Wherefore, Lord, dispose and move his heart to receave by thy grace, with all mekenes, this gentle and fatherlie correction which thou hast layed upon him ; that he may indure it paciently, and with willing obedience, submitting himself with heart and minde to thy blessed wil and favourable mercie, wherein thou now visitest him after this sorte for his profit and salvation.
It may please thy goodnes, Lord ! to assist him in all his anguishes and troubles and although the tongue and voice be not able to execute their office in this behalf to set foorthe thy glorie, that yet at least thou wilt stirre up his heart to aspire unto thee onely, which art the onelie fountaine of goodnes ; and that thou fast roote and settle in his heart the swete promises which thou hast made unto us, in Christ Jesus, thy Sonne our Saviour, to the intent he may remaine constant against all the assautes and tumultes which the enemie of our salvation may raise up to trouble his conscience.
And seing it hath pleased thee, that, by the death of thy ( Lear Sonne, life eternal shuld be communicated unto us, and by he shedding of his blood the washing of our sinnes shulde be declared, and that by his Eesurrection also, both justice and immortalitie shulde be given us ; it may please thee to applie
THE BOOK OF COMMON ORDER.
this holie and holesome medicine to this thy poore creature in such extremitie, taking from him all trembling and dreadful feare, and to give him a stoute courage in the middes of all his present adversiteis.
And forasmuche as all things, heavenly Father, be knowen unto thee, and thou canst, according to thy good pleasure, minister unto him all suche things as shal be necessarie and expedient ; let it please thee, Lord, so to satisfie him by thy grace, as may seme most mete unto thy Divine Majestie.
Receive him, Lord, into thy protection, for he hath his recourse and accesse to thee alone ; and make him constant and firme in thy commandements and promises : and also pardon all his sinnes, both secret and those which are manifest
; by the which he hath moste grievously provoked thy wrath and severe \ judgements against him ; so as in place of death (the which both I he and all we have justly merited), thou wilt graunt unto him
Vthat blessed life, which we also attend and loke for by thy grace and mercie.
Nevertheles, heavenly Father, if thy good pleasure be that he shal yet live longer in this worlde, it may then please thee to augment in him thy graces, so as the same may serve unto thy glorie : yea. Lord, to the intent he may conforme himself the more diligently, and with more carefulnes, to the example of thy Sonne Christ Jesus; and that in renouncing him self, he may cleave fully unto him, who, to give consolacion and hope unto all sinners, to obteine remission of all their sinnes and offences, hath caried with him into the heavens the theefe which was crucified witli him upon the crosse.
But if the time by thee appoynted be come, that he shall departe from us unto thee, make him to feele in his conscience,
O Lord, the frute and strength of thy grace ; that thereby he may have a new taste of thy fatherlie care over him from the beginning of his life unto the very end of the same, for the love of thy deare Sonne Jesus Christ our Lord.
THE BOOK OF COMMON ORDEE.
Give him thy grace, that with a good heart, and full assurance of faith, he may receive to his consolation so great and excellent a treasure : to wit, the remission of his sinnes in Christ Jesus thy Sonne, who now presenteth him to this poore persone in distres, by the vertue of thy promises revelled imto him by thy w^orde, which he hath exercised with us in thy Church and congregation, and also in using the Sacraments, which thou therein hast established for confirmation of all their faith that trust in thee uufainedly.
Let true faith, Lord, be unto him as a most sure buckler, thereby to avoyde the assautes of death, and more boldely walke for the advancement of eternal life ; to the end that he, having a most livelie apprehension thereof, may rejoyce with thee in the heavens eternally.
Let him be under thy protection and governance, heavenly Father ; and although he be sicke, yet thou canst heale him
; he is cast downe, but thou canst lift him up ; he is sore troubled, but thou canst send redresse ; he is weak, thou canst send strength he acknowledgeth his imcleannes, his spots, his filthines, and iniquities, but thou canst wash him and make him cleane : he is wounded, but thou canst minister most sovereigne salves ; he is fearful and trembling, but thou canst give him good courage and boldnes : To be short, he is, as it were utterly lost, and as a strayed shepe ; but thou canst cal him home to thee againe.
Wherefore, Lord, seeing that this poore creature (thine owne workmanship) resigneth himself wholly into thy hands, receave him into thy merciful protection.
Also we poore miserable creatures, which are, as it were, in the field, ready to fight till thou withdraw us from the same, vouchesafe to strengthen us by thine Holie Spirit, that we may obtaine the victorie in thy name against our deadlie and mortal enemie
; and furthermore, that the affliction and the combat of this thy poore creature in most grievous torments, may move us to humble ourselves with all reverent feare and trembling under
THE BOOK OF COMMON OEDER.
thy miglitie hand, knowing that we must appeare before thy judgement seat, when it shal please thee so to appoint.
But, O Lord, the corruption of our fraile nature is such, that we are utterly destitute of any meane to appeare before thee, except it please thee to make us suche as thou thy self requirest us to be ; and further, that thou give us the spirit of meknes and humilitie, to rest and stay wholly on those things which thou onely commandest.
But forasmuche as we be all together unworthy to enjoy such benefites, we beseche thee to receive us in the name of thy deare Sonne our Lord and Master, in whose death and satisfaction standeth wholy the hope of our salvation.
It may also please thee, Father of comfort and consolation, to strengthen with thy grace those which imploy their travel and diligence to the ayding of this sicke persone, that they faint not by overmuch and continual labour, but rather to go heartilie and cherefuUy forwarde in doing their indevours towardes him : and if thou take him from them, then of thy goodnes to comfort them, so as they may paciently beare suche departing, and prayse thy Name in all things.
Also, heavenly Father, vouchesafe to have pitie on all other sicke persons, and such as be by any other wayes or means afflicted, and also on those who as yet are ignorant of thy trueth, and apperteine neverthelesse unto thy kingdome.
In like manner on those that suffer persecution, tormented in prisones, or otherwise troubled by the enemies of the veritie, for bearing testimonie to the same.
Finally, on aU the necessities of thy people, and upon all the ruins or decayes which Satan hath brought upon thy Church.
Father of mercy ! spread forth thy goodnes upon all those that be thine ; that we, forsaking our selves may be the more inflamed and confirmed, to rest onely upon thee alone.
Graunt these our requestes, O our deare Father, for the love of thy deare Sonne our Saviour Jesus Christ ; who liveth and reigneth with
THE BOOK OF COMMON ORDER.
3:33 thee in imitie of the Holy Ghost, true God, for evermore.
So be it.
Of Buryall.
The corps is reverently brought to the grave, accompanied with the Congregation, without any further ceremonies
: which being buryed, the Minister if he be present, and required, goeth to the Church, if it be not farre of, and maketh some comfortable exhortation to the people, touching death and resurrection.
The Okdre of the Ecclesiastical Discipline.
As no citie, towne, house or familie .... may lawfully beare.
(See vol. iv. pp. 203-206.) Matth. xviii.
" If any refuse to heare the Congregation, let him be as an heathen, and as a publicane."
WILLIAM STEWART^
TO THE CHURCH OF SCOTLAND.
SONNET.
Thou litle Church, to whom Christ hath restordk The cleare lost light of his Evangel pure
Thy God doth with all diligence procure That with his Worde, thou maist be stil decorde.
Thogh thou have long his wholesome trueth abhorde, Yet his great mercies did thy blindnes cure,
Submitting thee unto the careful cure Of suche Pastours, as truely teache his Worde.
Out of whose hands, (with great thanks,) now receive All David's Psalmes set foorth in pleasant verse
: a greater gift of them thou couldst not crave, Whose endles frute my pen can not rehearse
For here thou hast, for everie accident That may occurre, a doctrine pertinent.
^ From the edition of the " Forme of Collector-General of the Thirds of Benefices, where we find that the annual sum
Prayers and Psalmes," printed at Edinof £133, 6s. 8d. was paid to " William burgh by Eobert Lekprevik in 15G5.
This Sonnet is omitted by Bassandyne Stewarte Ross Herald, translator of sic werkes in the Kirk as is necessar for in 157.5, and in later editions ; if we exedifing of the people."
There is some cept the English reprints mentioned at page 281.
The author of the Sonnet is uncertainty regarding Stewart's subsedescribed in 1565, and again in 15GG-7, quent fate. as Ross Herald, in the Accounts of the
PSALMES OF DAVID
IN ENGLISH METER
PsALME XXIII.
Tlio. Ster.—[W. Whittingliam.] ^ .,^ From the edition printed at Edinhurgh 1565.
^^ '^--'t-^ <f He Lord is onely my supporte, and he tLat doeth me fede :
How can T then lack TT~^^ ^m -JSL any thing where - of I stand in nede?
2 He doeth me folde in cottes most safe, For why thy rodde and shepherds crol<e I am conforted still. the tender grasse fast by :
And after driueth me to the streames, 5 Thou haste my table richely deckt, which runne moste pleasantly. in despite of my foe :
Thou haste mine head with baunie 3 And when I fele my self nere loste, Then doeth he me home take, refresht, my cuppe doeth ouerflce.
And finally while breth doeth last, Conducting me in his right paths, eiien for his owne names sake. thy grace shal me defende :
And in the house of God will I 4 And thogh I were euen at deaths dore, my life for ever spende. yet wolde I feare none il ' In the English Psalters printed by Dave there are two versions of this Psalm, that by Sternhold being quite different from the above, which is there rightly attributed to Whittingham.
In the black-letter edition of 1578, the first and second verses are thus rendered into Scottish orthography
1 The Lord is only my support, 2 He dois me fald in coittis maist saue, and he that dois me feid : the tender grass fast by :
How can I than want ony thing, And efter dryues me to the streraes qubairof I stand in neid. quhilk ryii maist plcasandly.
PSALME XXIV.
I. C.
^ O -^ r J- ' W ^^ From the edition printed at Edinburgh 1 565.
God the earth doeth ap - per - tayne, with ' o all things great and small : The worlde al so is e^ I X a ^ his de-mayne with the in dwell ers all.
For ^f-t-rMz^ ^—Whe hathe founded it ful faste, a bove the ^a I \> [ m And sta blisht it t'a- ^ ^3 salt sea strand bide and laste :
And ( the floods to stand.
3 Now who is he that slial up go 7 Exalt your heades ye Gates on hie, ye doores that last for aye, Be lift : so the King of glorie into God's holy hil, And in his holy place also who shal continue stil. shal through you make his waye.
4 The man whose hands no wrong hath 8 Who is this King so glorious ? wroght, whose heart is pure and neat the strong and mightie Lord, Even he that is victorious Whose rninde for vanitie not soght, in battels tride by sword. nor sworne hathe with deceit.
9 Exalt your heads ye Gates on hie, ye doores that last for aye :
Be lifte ; so the King of glorie 5 He that is suche the Lord wil send his blessings him upon, And righteousnes unto him lende shal through yon make his waye. shal God his salvation.
10 Who is this glorious King, I saye?
6 This is the stocke and offrings eke, of those which search for thee :
Of them Lord that thy face seke who true Isralites be. the Lord of hostes nioste hie, Even he is King and shalbe aye of everlasting glorie.
PSALME LVII.
R Po.
{From edition Edinburgh 1565.) 1 Be mercifull to me, o God, Under the shaddowe of thy wings, my hope shal alwayes byde. be merciful to me :
For why ? my soiile in all assaultes,
I will therefore call to the Lord, who is moste high alone shall ever trust in thee.
And till these wicked stormes be past, which lyse on everie syde :
To God who will his worke in me, bring to perfection.
{From edition Edinhurgh c. 1578.) And over all the eirth declair 1 Be mercifull to me, God, be mercifull to me For quhy ? my saiill in all assaultis thy glorie and thy micht.
6 To trap my steps quhair I suld pas sail ever traist in the.
And till thir wickit stormes be past, a snair thay did lay out My saull wes pressit down for feir quhilk ryse on every side :
Under the schaddow of thy wingis, quhilk compast me about. my hope sail alwayis byde.
Befoir me they did digge and cast, a deip and ugly pit Zit they now fallen ar at last,
I will thairfoir call to the Lord, quha is maist heich alone :
To God, quha will his wark in me, them selfis in middis of it.
7 My hart is reddy bent, God, my hart is reddy bent bring to perfection.
3 He will send down from hevin above to save me and restoir :
From the rebukis of wickit men, I will sing sangis, and psalmes of praise to the I will present.
8 Awalk my toung my greit delyte my viole and my harp : that faine wald me devoir.
God will his mercy surely send I will get up by brek of day and of my God will carp. and constant treuth also :
To comfort me, and to defend, aganis my cruell fo.
4 Allace to lang my saull dois ly amangis thir lyounis kene :
That rage and fume lyke flame of
I will the praise, Lord of micht, the pepill all amang And eik amid the natiouns greit, of the salbe my sang.
10 For thy gudeness is wondrous greit fyre, the sonnes of men I mene. and to the hevins dois reiche :
The cloudes and elementis above, Quhais teith ar lyke the groundin speir, thy faithfulnes do preiche. lyke arrowis ar thair wordis And eik thair toungis in forgeing leis 11 Exalt thy self, Lord, thairfoir ar schairp as ony swordis. above the hevins hicht And over all the eirth declair, 5 Exalt thy self, God, thairfoir above the hevins hicht thy glorie and thy micht.
Y VOL. VI.
PSALME C.
W. Ke. i^ ^ (From edition Edinburgh 15G5.) Airt-.
I K I ^ Ll people that on earth do dwell, ^^ * jCT -<r- :2^ ^ Sing to the Lord with chereful voyce :
Him I ^ >> I W serve with feare, his praise foorth tel :
Come hi^^ ), <i '^^rTt ye before him and re -Joyce.
Praise, laude, and blesse his name 3 The Lord, ye knowe, is God in alwayes, For it is semely so to do. dede, Without our aide, he did us make We are his flocke : he doth ns fede, And for his shepe he doth us take.
F(ir why ? the Lord our God is good :
His mercy is for ever sure :
His treuth at all tymes firmely stoode, And shal from age to age indure. i Oh, enter then his gates with pi-aise,
Approche with joye his courtes unto :
The Same.
(From edition Edinhurrjh c. 1578.)
Och, enter then his gaitis with praise, Al pepill that on eirth do dwell.
Approche with joy his Courtis unto Sing to the Lord with cheirfull voce Traise, laude, and blys his Name Him serve with feir, his praise forth alwayis.
For it is scmelie so to do. tell:
Cnm ze hefoir him and rejoice.
5 For quhy ? the Lord our God is gude ; His mercy is for ever sure :
3 The Lord, ze knaw, is gude in deid, Without our aide he did us mak :
We ar his folk : he dois us feid, And for his scheip he dois us tak.
Histrueth at all tymes firmclie stude, And sail from age to age indure.
] PSALME Cxxiiii.
W. Whit.
{From edition Edinburgh 15G5.) s^ N \ I — -^ ^ Ow Israel may say, ami that truely, ^^ T ? r ^ s If tliat tlie Lord had not our cause mainteinde, j> O If that the Lord had not our right susteinde, ±: ^ f ?
'r '
'^ ¥ $ ^ Made their uproares, and said we shuld all dye.
When all the worlde against us luriously, 3 Now long ago which doth us safely kepe ; From bloodie teeth, they had devourde us all, And swallowde quicke, and their moste cruel voyce, for ought that we coulde derae :
Suche was their rage, Quhilk as a preye, to eat us wolde rejoyce. as we might wel esteme.
4 And as the floods, 7 Even as the birde out of the foulers gren ; Escapth away, with mightie force do fall, So had they now right so it farth with us : our lyfe even brought to thrall.
Broke are their nettes, and we have scaped thus.^ 5 The raging streames, 8 God that made heaven and earth, is our helpe then moste proude in roaring noyce :
Had long ago His Name hath saved overwhelmde us in the depe ; 6 But loved be God, us from these wicked men.
^ In the edition Edinburgh c. 1575, these lines read, Evin as the birde | out of the Fowlers girne Eschaipis away, | richt sa it fairs with us.
| and we haif chaipit thus.
Broke ar thair nettis
PSALME CXLV.
I. C.
{From edition Edinburgh c. 1578.) () Lor(], that art my God and king, 12 That sa mens sonis his micht knaw may.
And kingdome greit that dois excell.
Undoutedly I will the praise, I will extoll and blyssingis sing.
Unto thine haly Name alwayis.
13 Thy kingdome hes na end at all.
Thy Lordschip ever dois remaine.
2 From day to day I will the blys.
And laude thy name warld without 14 The Lord uplialdis all that foil.
And dois the febill folke sustaine. end 3 For greit is God maist worthy praise, Quhais greitnes nane may compre15 The eyis of all thingis, Lord, attend,
And on the wait, that heir do live :
And thou in sesoun dew dois send, hend.
Sufficient fude them to relive.
4 Kace sal thy warkis praise unto race And sa declair thy power, Lord, 5 The glorious bewtie of thy grace And wondrous warkis will I record.
16 Zea, thow thine hand dois opin wide And everie thing dois satisfie.
That live (and on this eirth abyde) Of thy greit liberalitie.
6 And all man sail thy power (0 God) Of all thy feirfull actis declair :
And I to publische all abrod, Thy greitnes at na tyme will spair.
17 The Lord is just in his wayis all, And haly in his warkis ilkone.
18 At hand to all that on him call 7 They sail brek out to mentioun And specifie thy greit gudenes :
And with loud voice their sangis ilk In trueth, that call to him alone.
19 The Lord will the desyre fulfill Of sic as do him feir and dreid :
And he also their cry heir will.
And save them in the tyme of neid. one.
Sail frame to scliaw thy richteousnee.
8 The Lord our God is gracious, Zea mercyfull is he also :
20 He dois preserve them mair and les, That beir to him a loving hart, In mercy he is plentious, Bot unto wraith and anger slowe.
Bot wirkers all of wickidues Distioy will he and clene subvert.
9 The Lord to all men is bening, 21 My mouth theirfoir my speiche sail Quhais mercyis al his warkis exceid.
10 Thy warkis ilkane thy praises sing.
And eik thy Sanctis thee blys in deid. frame To speik the praises of the Lord :
The glorie of thy kingdome thay Do schaw and of thy power do tell.
All flesche to blys his haly name.
For ever mair eik sail accord.
TRANSLATION OF CALVIN'S CATECHISM.
Note of early Editions.
| to teache Children the 1. The Gate | chisme oe maner | wherein the Minister demandeth Christian religion, I STION, AND THE ChILDE MAKETH ANSWERE.
THE que | Made by the excellent Doctor and Pastor | in Christes Churche Churche, Iohn Calvin.
(Same woodcut as in vol. iv. p. 149.) By John Crespin. m.d.lvl 12mo, pp.
167.
2. The Catechisme, etc, (as above.) (Printed at Geneva.) By Zacharie Dvrand. md.lxi.
16mo, 103 leaves.
3. The Catechisme, etc. (as above.) (No place of printing.) 1561.
12mo, from folio 36-84, of " The Forme of Prayers," etc., and 8 leaves not numbered.
(See vol. iv. p.
153.) | chisme or Ma 4. The Cate | ner to teache Children the | * | Wherein the Minister I Christian reli | gion.
| Question, and the Chylde maketh demandeth the | answere : made by the excellent Do | ctor and Pastor in | The doctrine | Iohn Caluin.
Christs Churche, | Ephes.
2. of the Apostles and Pro- | phetes is the foundation of | Christs Church.
| Imprinted at Edinbrough by me | Eobert Lekpriuik.
| 1564.
I Cum Priuilegio.
| Small 8vo, pp. 181.
5. The Catechisme, etc.
(as above, with the woodcut given at p. 291.) Printed by Thomas Bassandyne, dwelling at the nether Bow. m.d.lxxv.
12mo, pp. 192.
THE RESTE OF THE FIRSTE TABLE FOR THE PRAYERS.
(From the edition at Geneva 1561, IGmo.
Nos.
1 to 10 same as at p. 288, Nos. 2, 3, 4, 5, 6, 9, 10, 14, 15, and 16.) A brief examination of Children before they be admitted the Lord's Table, ....
14 Sundry sortes of Prayers, ....
11 The Psalmes of David in meter, 12 The Catechisme of M. Calvin,
A Prayer for Scholers, ....
15 A Prayer to be sayd in visitinge of the Sicke,
lOI lOZ 19 A Prayer for Laborers, ....
17 The Confession of Faythe vsed at Geneva, 18 The Lord's Prayer in mitre,
FEINTED AT GENEVA.
M.D.LXI.
(From Bassandync's Edition 1575.) A brief examination of Children before they be admitted to the Lordes Supper, .
.149
A forme of prayers to be vsed in priuate liouses euery morning and euening, ......
A Prayer to be said before meales, , .
-^59 A thankesgiuing after meales, .... i6i Another thankesgiuing befoie meate, .
.162
Another thankesgiuing after meate, .
.163
Euening Prayer, .
.165
A Prayer made at the first assemblie of the English Church at Geneua, &c., .
.170
A Complaint of the tyrannie vsed against the Saintes of God, &c.,
A godly Prayer to be said at all tymes, .
.184
A Prayer to be said of the childe before he studie his lesson, .
A Prayer to be said afore a man begin his vv'ork, .
PRAYERS, ETC.
SUBJOYNED TO CaLVIN's CaTECHISM.
Edinbuegh, in the yeak 1564.
The Maner to Examine Children, before they be admitted TO the Supper of the Lord.
The Minister.
In whome doest tliou beleve ?
The Guide.
I b^^e in God the Father, and in Jesus Christ his Sonne, and in the Holie Ghost, and loke to be saved by none other nieanes.
M. The Father, the Sonne, and the Holie Ghost, be tliey any more then one God ?
G. No, although they be distinct in persones.
M. What is the effect .of thxiaith ?
C. That God, the Father of our Lord Jesus Christ (and so by him of us all) is the beginning and principal cause of all things, the which he governeth in suche sorte, that nothing can be done without his ordinance and providence.
Next, that Jesus Christ, his Sonne, came downe into this worlde, and accomplished all things which were necessarie for our salvation
: and ascended into heaven, where he sitteth at the right hand of the Father, that is, that he hath all power in heaven and in earth, and shal come agaiue from thence to judge the whole worlde.
Furthermore, that the Holy Ghost is very God, because he is the
PRAYERS, ETC.
\ vertue and power of God, and priutetli in our hearts the promises made unto us in Jesus Christ; and finally, that the Church is sanctified and delivered from their sinnes, through the mercies of God, and shal after this life rise againe to life everlasting. if. Must we serve God according as he hath commanded ? or els as men's traditions teach e us ?
G. We must serve him as he hath taught us by his worde and commandements, and not according to the commandements of men.
M. Canst thou kepc God's commandements of tliy self ?
G. No verely.
M. Who then doeth kepe and fulfil them in thee ?
G. The Holie Cost.
M. When God then giveth thee his Holie Ghost, canst thou perfectly observe them ? j G. No ; not so.
M. Why?
God doeth curse and reject all suche as do not everie point fulfill his commandements.
* G.
It is true.
M. By what meanes then shalt thou be saved, and delivered from the curse of God ?
G. By the death and passion of our Lord Jesus Christ.
M. How so ?
C. For because that by his death he hath restored us to life, and reconciled us to God his Father.
M. To whom doest thou make thy prayers ?
I pray to God in the name of our Lord Jesus Christ, our Advocate and Mediator, referring all my prayers to that scope which Christ our Saviour hath left us as a moste sufficient and absolute rule.
M. How many Sacraments are there in Christ's Church ?
0. Two : Baptisme and the Lord's Supper.
M. What is ment by Baptisme ?
PRAYERS, ETC.
First, it signifieth that we have forgivenes of our sinnes by^the blood of Christ ; secondly, it setteth before our eyes our regeneration or new spiritual birth.
M. What signifieth the Supper of the Lord ?
G. That by the spiritual eating and drinking of the bodie and blood of our Lord Jesus Christ, our soules are nourished unto life everlasting.
"WTiat do the bread and wine represent in the Lord's Supper ?
G. That as our bodies are nourished therewith, so our souls are sustained and nourished with the vertue of Christ's bodie and blood ; not that they are inclosed in the bread'and wine, but we must seke Christ in heaven in the glorie of God his Father, M. By what meanes may we atteine unto him there ?
G. By faith which God's Spirit worketh in our hearts, assuring us of God's promises made to us in his holie gospel.
A FOEME OF PEAYEES TO BE USED IN PEIVATE
HOUSES EYEEIE MOENING AND EVENING.
Morning Prayee.
Almightie God, and most merciful Father, we do not^ present our selves here before thy Majestie, trusting in our owne merites or wortliines, but in thy manifolde mercies, which hast promised to heare our prayers and^ graunt our requestes, which we shall make to thee, in the name of thy beloved Sonne Jesus
I Christ our Lord, who hath also commanded us to assemble our I \A< selves together in his^ Name, with ful assurance that he wil not y^
'. onely l^e among us, but also be our Mediator and Advocate towardes thy Majestie, that we may* obteine all things which - » Dan.
John 16.
= Mat. 18.
* 1 Tinj. 2; 1 Jolin 3.
PRAYERS, ETC.
shal seme expedient to thy blessed wil for our necessities.
Therefore we beseche thee, most merciful Father, to turne thy loving countenance towardes us, and^ impute not unto us our manifolde sinnes and offenses, whereby we justly deserve thy wrath and sharpe punishment; but rather receave us to thy mercie for Jesus Christ's sake, accepting his death and passion as a just recompence for all our offenses,^ in whom onely thou art pleased, and through whom thou canst not be offended with us.
And seing that of thy great mercies we have quietlie passed this night, graunt, heavenlie Father, that we may bestowe this day wholly in thy service, so that all our^ thoughts, wordes, and dedes may redounde to the giorie of thy Name, and good ensample to all men, who, seeing our good workes, may glorifie tliee our heavenly Father.
And forasmuche as of thy mere / favour and love, thou hast not onely created us to thine owne*/ j / similitude and likenes, but also hast chosen us to be heire^ j\^ with thy deare Sonne Jesus Christ, of that immortal kingdoms J which thou preparedst for us before the beginning of the worlde, we beseche thee to increase^ our faith and knowledge, and to lighten our hearts wdtli thine holie Spirit, that we may in the meane time live in godlie conversation and integritie of life, knowing that*' idolaters, adulterers, covetous men, contentious persons, drunkardes, gluttons, and suche like, shal not inherit the kingdome of God.
( • .
• ) And because thou hast commanded us to pray one for another, we do not onely make request, Lord, for our selves and them that thou hast alreadie called to the true understand- // ing of thine heavenlie wil, but for all people and! nations of / h the world, who, as tliey know by thy wonderful works, that ''^ thou art God over all, so they may be instructed by thine holie
^ u Spirit to beleve in thco their onlie Saviour and Eedeemer.
Tsal. 32.
' Colo. 3.
' Luk.
17.
' Act 10; 1 Tim. 2.
^ 2 John 2, 3.
* Gone. 2.
» Gal. 5.
PRAYERS, ETC.
But forasmuche as they caunot^ beleve except they heare, nor can not hearc but by preaching, and "none can preache except they be sent, therefore, Lord, raise up faithful distributers of thy mysteries, who, setting aparte all worldlie respects, may, both inHieir life and doctrine, onely seke thy glorie.
Contrarily confound^ Satan, Antichrist, with all hirelings and Papists, whom thou hast alreadie cast off into a reprobate sense, that they may not by sectes, schismes, heresies, and errours, disquiet thy litle flocke.
And because, Lord, we be fallen r into the latter dayes, and^ dangerous times, wherein ignorance liath" gotten the upper hand, and Satan with his ministers seke by all meanes to quenche the light of thy Gospel, we beseche thee to mainteine thy cause against those* ravening wolves, and strengthen all thy servants whom they kepe in prison and bondage.
Let not thy long suffering be an occasion either to increase their tyrannic, or to discourage thy children, neither yet let our sinnes and wickednes be an hindrance to thy mercies, but with spede, Lord, consider the great miseries and afflictions of thy poore Church, which, in sundrie places, by the rage of enemies, is grievouslie tormented ; and this we confesse, Lord, to come most justely for our sinnes, which (notwithstanding thy manifolde benefites, whereby thou doest daily allure us to love thee, and thy sharpe threatnings, whereby we have occasion to feare thee, and spedely to repent) yet continue in our owne wickednes, and fele not our hearts so touched with that displeasure of our sins as we ought to do.
Therefore, O Lord, creat in us new hearts, that with fervent mindes we may bew^aile our manifolde sinnes, and earnestly repent us for our former wickednes and ungodly behaviour towardes thee
; and whereas we can not of our selves purchase thy pardon,^ yet we humbly beseche thee, for Jesus Christs sake, to shewe thy mercies upon us, and receave us agaiue to thy favour.
Grant 1 Rom.
10.
2 Tim.
?,.
' Rom. 7
; I Cor. 3
; Luke 17.
- Rom. 16.
* Miitt. 7.
PRAYERS, ETC.
us, deare Father, these our lequestes, and all other things necessarie for us and thy whole Church, according to thy promise in Jesus Christ our Lord ; in whose Name we beseche thee, as he hath taught us, saying. Our Father, &c.
A Pkayer to be said before Meales, All things depend upon thy providence,^ Lord, to receave at thine hands due sustenance in time convenient.
Thou givest to them, and they gather it ; thou openest thine hand, and they are satisfied with all good things. heavenlie Father, which art the fountaine and full treasure of all goodnes,^ we beseche thee to shewe thy mercies upon us thy children, and sanctifie these giftes which we receave of thy merciful liberalitie, granting us grace to use them^ soberly and purely, according to thy blessed wil ; so that hereby w^e may acknowledge thee to be the autor and giver of all good things
; and, above all, that we may remembre continually to seeke* the spiritual foode of thy worde, wherewith our soules may be nourished everlastingly through our Saviour Christ, who is the true^ bread of life which came downe from heaven, of whome, \ whosoever eateth, shall live for ever, and reigne with him in glorie, worlde without end.
So be it.
A Thankesgiving after Meales.
Let all nations magnifie the Lord ; let all people rejoyce, in praysing and extolling his mercies ;*^ for his fatherlie kindnes is plentifully shewed foorth upon us, and the truetli of his promise indureth for ever.
We render thankes unto thee, Lord God, for the manifolde benefites^ which we continually receave at thy bountiful hande, not onely for that it hath pleased thee to feed us in this present
' John 6.
Col.
Psal. 104.
Tit. 2.
"- 2 Tim.
* John 6.
'''
Psal.
117.
PRAYERS, ETC.
life, giving unto us all things necessarie for the same, but especially because thou hast of thy free mercies^ facioned us new into an assured hope of a farre better life, the wliich thou hast" declared unto us by thine liolie Gospel.
Therefore, we humblie beseche thee, heavenly Father, that thou wilt not suffer our affections to be^ so intangled or rooted in these earthlie and corruptible things, but that we may alwayes have our mindes directed to thee on^ high, continually watching for the comming^ of our Lord and Saviour Christ,*' what time he shal appeare for our ful redemption.
To whome, with thee and the Holie Ghost, be all honour and glorie, for ever and ever.
So be it.
Anothee Thankesgiving before Meate.
Eternal and everlasting God, Father of our Lord Jesus Christ, who of thy most singular love which thou bearest to mankinde,
' hast appointed to his sustenance not onely the frutes of the earth, but also the foules of the ayre and beastes of the earth, and fishes of the sea, and hast commanded thy benefites to be received as from thine handes with thankesgiving, assuring thy children by the mouth of thine Apostle, that to the cleane all things are cleane, as the creatures wliich be sanctified by the worde^ and by prayer ; graunt unto us so moderately to use these thy giftes present, that the bodies being refreshed, the soules may be more able to procede in all good workes, to the praise of thine holie Name, through Jesus Christ our Lord.
So be it.
Our Father which art, &c.
Another.
The eyes of all things do loke up and trust in thee, Lord.^ Thou givest them meat in due season ; thou openest thine hand and fiUest with thy blessings everie living creature.
Good Lord, 1 Rom. 8; Tit.
^ 1 Job. 2.
= 1 Cor.
Tit.
; Act. 10.
2 Tim.
* 1 Tim. 2.
« Rom. 8.
« Psal. 104.
PRAYERS, ETC.
l)lesse us and tlie giftes which we receive of thy large liberalitie, through Jesus Christ our Lord.
So be it.
Our Father, &c.
Anothee Tiiankesgiving aeter Meat, Glorie, praise, and honor be unto thee, moste merciful and omnipotent Father, who of thine infinite goodnes hast created man to thine owne image and similitude ; who also hast fed, and daily feedest of thy moste bountiful hand all living creatures, graunt unto us that as thou hast nourished these our mortall bodies with corporal foode, so thou woldest replenish our soules with the perfect knowledge of the livelie word of thy beloved Sone Jesus, to whom be praise, glorie, and honour, for ever.
So be it.
God save the Church uuiversall ; God comfort them that be comfortles ; Lord, increase our faith.
O Lord, for Christ thy Sonnes sake, be merciful to the communewealths, where thy
Gospel is truly preached, and harbour graunted to the afflicted membres of Christ's bodie, and illuminate, according to thy good pleasure, ,al nations with thejjrightnes of thy word.
So be it.
Another.
The God of glorie and peace, who hath created, redeemed, and presently fedde us, be blessed for ever.
So be it.
The God of all power, who hath called from death that great (Pastor of the shepe, our Lord Jesus, comforte and defend the flocke which he hath redemed by the blood of the eternal Tes- ( tament, increase the number of true preachers, represse the rage of obstinate tyrants, mitigate and lighten the hearts of the ignorant, releve the paines of such as be aflicted, but especially of those that suffer for the testimonie of his truetli, and finally confounde Satan by the power of our Lord Jesus Christ.
So be it.
PRAYERS, ETC.
Evening Prayer.
Lord God, Father everlasting and full of pitie, we acknowledge and confesse that we be not worthie to lift up our eyes to heaven,^ much lesse to present our selves before thy Majestie with confidence that thou wilt heare our prayers and graunt our requestes, if we consider our owne deservings
; for our consciences do accuse us, and our sinnes witnesse against us, and we knowe that thou art an upright judge, which doest not justifie the sinners and wicked men, but^ punishest the fautes of all such as transgresse thy commaudements.
Yet, most merciful Father, since it hath pleased thee to^ commande us to call on thee in all our troubles and adversities, promising even then to help us, when we feele our selves, as it were, swallowed up of death and* desperation, we utterly renounce all worldlie confidence, and flee to thy sovereigne bountie as our onlie stay and refuge, beseching thee not to call to^ remembrancF our manifoTde~sinnes and wickednes, whereby we continually provoke thy wrath and indignation against us
; neither our negligence and unkindnes, which have neither worthely esteemed, nor in our lives sufficientlie expressed the sweet comfort of thy
Gospel revelled unto us, but rather to accept the obedience and death of thy Sonne Jesus Christ, who, by offerring up his bodie in"^ sacrifice once for all, hath made a sufficient recompense for all our sinnes.
Have mercie, therefore, upon us, Lord, and forgive us our^ offences ; teach us by thine holy Spirit that we may rightly weigh them, and earnestly repent for the same and so much the rather, Lord, because that the^ reprobate, and such as thou hast forsaken, can not praise thee nor call upon thy ISTame, but the^ repenting heart, the sorrowful minde, the conscience oppressed,-^^ hungring and thirsting for thy grace, shall ever set foorth thy praise and glorie.
And albeit we be 1| 1 Luk. 15.
* Psal. 18.
Psal. 19.
Psal. 5.
- Exod. 2.
Psal. 79.
« Psal. 58.
"> Psal. 107.
^ Psal. 50.
^ Heb. 9, 10.
PRAYERS, ETC.
but^ wormes and dust, yet tbou art our Creator, aud we be the worke of thine handes ; yea, thou art our Father, and we thy children ;^ thou art our shepherd, and we thy flocke ; thou art our Eedemer, and we thy people whome thou hast bought thou art our Qod, and we thine inheritance.^ Correct us not, therefore, in thine angre, Lord, neither according to our desertes punish us, but mercifully chastise us with a fatherlie affection, that all the worlde may know that at what* time so ever a sinner doeth repent him of his sinne, from the bottome of his heart, thou wilt put away his wickednes out of thy remembrance, as thou hast promised by thine holie Prophet.
(.y Finally, forasmuche as it hatli pleased thee to make the night for man to rest in, as thou hast ordeined him the day to travel, grant, deare Father, that we may so take our bodelie ^' watche for the time that rest, that our soules may continually our Lord Jesus Christ shal appeare for our deliverance out of this mortal life, and in the meane season that we, not overcome by any^ fantasies, dreames, or other tentations, may fully set our minds upon thee, love thee, feare thee, and rest in thee
; furthermore, that our slepe be not^ excessive or overmuch after the insatiable desires of our flesh, but onely sufficient to content our weake nature, that we may be better disposed to live in all godlie conversation, to the glorie of thine holie Name and profit of our brethren.
So be it.
A Prayer made at the first assemblie of the English Church at Geneva, when the Confession of Faith and
WHOLE OeDERS were THERE RED AND APPROVED.
Lord God Almightie .... and their assemblies.
(See vol. iv. p. 212.) ' Psa. 22.
^ 2 Cor. 6. crease of the Go.=ipel ; which also may ^ lere.
10; Psah G. be said here as time serveth.— [See * Ezek. 18. supra, p. 346.] ^ This marke (lirecteth us to that parte
Lxike 12. of the Morning Prayer that is for in- ' Mat. 6.
* Luk. 21.
PRAYERS, ETC.
A Complaint of the Tyeannie used against the Sainctes of God, conteyning a Confession of our Sinnes, and a Prayer
FOR THE Deliverance and Preservacion of the Church, and Confusion of the Enemies.
Eternal and everlasting God, Father of our Lord Jesus Christ, vi^ho hast commanded us to pray, and promised to heare us, even when we do call from the pit of desperation, the miseries of these our most wicked dayes, compel us to powre foorthe before thee the complaintes of our wretched hearts oppressed with sorowe.
Our eyes do beholde, and our eares do heare the calamities and oppression, which no tongue can expresse, neither yet alas do our dull hearts rightly consider the same.
For the heathen are entred into thme inheritance :^ they have polluted thy Sanctuarie, prophaned and abolished thy blessed institutions, most cruelly murthered, and dayly do murther thy deare children.
Thou hast exalted the arme and force of our enemies, thou hast exposed us to a prey, to ignominie and shame before suche as persecute thy treuth.
Their wayes do prosper ; they glorie in mischeif, and speake proudly against the honour of thy
Name.
Thou goest not foorthe as Captaine before our hostes.
The edge of our sworde, which sometimes was moste sharpe, is nowe blunt, and doeth returne without victorie in battel.
It appeareth to our enemies, Lord, that thou hast broken that league which of mercie and goodnes thou hast made with thy Church : For the libertie which they have to kil thy children like shepe, and to shed their blood, no man resisting, doeth so blinde and puffe them with pride, that they ashame not to af&rme, that thou regardest not our intreating.
Thy long suffring and pacience, maketh them bolde from crueltie to procede to the blasphemie of thy Name.
And in the meane season, alas, we do not consider the heavines of our sinnes, which long have deserved at thine hands, not onely these temporal plagues, but also the tormentes prepared for the inobedient.
For we knowing thy blessed wil, have not applied our dili-
Psal. 79.
VOL.
VI.
PRAYERS, ETC.
gence to obey tlie same, but have folowed, for the most parte, the vaine conversation of the blinde woiide : and therefore in very justice hast thou visited our unthankfulues.
T>\\t, O Lord, if thou shalt observe and kepe in minde for ever the iniquities of thy children, then shal no flesh abide, nor be saved in thy presence.^ And therefore we, convicted in our owne conscience, that most justly we suffer, as punished by thine hand, do nevertheles call for mercie, according to thy promise.
And first we desire to be corrected with the rodde of thy children, by the which we may be broght to a perfect hatred of sinne, and of our selves : and therefore, that it wolde please thee, for Christ Jesus thy Sonnes sake, to shewe to us and thy
(whole Church universally persecuted, the same favour and grace, that sometymes thou didest, when the chief membres of the same for anguish and feare, were compelled to cry
: Why have the nacions raged ?^ why hath the people made uprores ? and why have princes and kings conjured against thine anointed Christ Jesus ?
Then didest thou wonderfully assist and preserve thy smale and dispersed flocke : then didest thou burst up the barres and gates of yron : then didest thou shake tlie foundations of strong prisones : then didest thou plague the cruel persecuters ; and then gavest thou some tranquiUitie and rest, after those raoincj stormes and cniel afflictions.
O Lord, thou remainest one for ever : we have offended, and are unworthie of any deliverance ; but worthie art thou to be a true and constant God, and worthie is thy deare Sonne Christ
Jesus, that thou shouldest glorifie his Name, and revenge the blasphemie spoken against the trueth of his Gospel, which is by our adversaries damned, as a doctrine deceiveable and false the blood of thy Sonne is trodden under fete, in that the iyea., blood of his membres is shed for witnessing of thy trueth
: and therefore, Lord, behold not the unworthynes of us that call for the redresse of these enormities, neither let our imperfections stoppe thy mercies from us, but beholde the face of thine anointed
Psul. 143.
Tsal. 2
Actes 4.
PEAYERS, ETC.
Christ Jesus, and let the equitle of our cause prevaile in thy presence.
Let the blood of thy Salutes which is shed, be openly revenged in the eyes of thy Church, that mortal men may knowe the vanitie of their counsels, and that thy children may have a taste of thine eternal goodnes.
And seeing that from that man of sinne, that Eomaine Antichrist, the chiefe adversarie to thy deare Sonne, doeth all iniquitie spring, and mischief procede :
Let it please thy Fatherlie mercie more and more to reveile his deceit and tyrannic to the worlde
: open the eyes of Princes and Magistrates, that clearly they may se how shamefully they have bene and are abused by his deceivable wayes, how by him they are compelled moste cruelly to sheade the blood of thy Saintes, and by violence, refuse thy new and eternal Testament, that they in deepe consideration of the grievous offences may unfainedly lament their horrible defection from Christ Jesus thy Sonne, from hence foorthe studying to promote his glorie in the dominions committed to their charges, that so yet once againe may the glorie of thy Gospel appeare to the worlde.
And seing also that the chief strength of that odious beast consisteth in dissension of Princes, let it please thee, Father, which hast claimed to thy selfe to be called the God of peace, to unite and knit in perfect love, the hearts of al those that loke for the life everlasting.
Let no craft of Satan move them to warre one against another, neither yet to mainteine by their force and strength that kingdome of darkenes : but rather that godly they may conspire (illuminated by the word) to roote out from among them, all supersticion, with the mainteiners of the same.
These thy graces, Lord, we unfainedly desire to be powred foorth upmi_all_realines and nations, but principally, according to that duetie which thou requirest of us, we moste earnestly require, that the hearts of the inhabitants of England and Scotland, whome the malice and craft of Satan and of his suppostes, of many
\ yeeres have dissevered, may continue in that godlie um^e, which
now of late it hath pleased thee to give them, being knit to- "\l J
PRAYERS, ETC.
getlier in the imitie of thy word : open their eyes, that clearly they may beholde the bondage and miserie which is purposed against them both : and give unto them wisdome to avoide the same in suche sort, that in their godly concorde, tliy name may be glorified, and thy dispersed flocke comforted and relieved.
The commune welthes, Lord, where thy Gospell is truely preached, and harbour graunted to the afflicted members of Christs bodie, we commend to thy protection and mercie
: Be thou unto them a defence and buckler : be thou a watchman to their walles, and a perpetual savegarde to their cities, that the craftie assautes of their enemies, repulsed by thy power, thy
Gospel may have free passage from one nation to another : and let all Preachers and Ministers of the same have the giftes of thine Holie Sprit, in suche aboundance, as thy godly wisdome shall knowe to be expedient, for the perfect instruction of that flocke which thou hast redemed with the precious blood of thyne onely and welbeloved Sonne Jesus Christ : purge their hearts from all kiude of superstition, from ambition and vaine glorie, by which Satan continiially laboreth to stirre up ungodly contention, and let them so consent in the unitie of thy trueth, that neither the estimacion which they have of men, nether the vaine opinions which they have conceived by their writings, prevaile in them against the cleare understanding of thy blessed worde.
And now last, Lord, we most humbly beseche thee, according to that prayer of thy deare Sonne our Lord Jesus, so to sanctifie and confirme us in thine eternall veritie, that neither the love of life temporal, neither yet the feare of torments and corporal death, cause us to denie the same, when the confession of our Faith shall be required of us : but to assist us with the power of thy Sprite, that not onely boldely we may confesse thee, Father of mercies, to be the true God alone, and wliome thou hast sent, our Lord Jesus to be the only Saviour of the worlde, but also, that constantly we may withstand all doctrine repugning to thine eternal trueth, revelled to us in thy most
PRAYERS, ETC.
. blessed word.
Remove from our hearts the bliude love of our .selves, and so rule thou all the actions of our lyfe, that in us thy godly Name may be glorified, thy Church edified, and Satan finally confounded by the power and meanes of our Lord Jesus
Christ, to whome with tiiee and the Holie Sprit, be all praise and glorie, before thy Congregations now and ever.
So be it.
Arise, Lord, and let thyne enemies be ashamed, let them flee from thy presence that hate thy godly Name ; let the grones of thy prisoners entre in before thee, and preserve by thy power suche as be appointed to death : let not thyne enemies thus triumph to the end, but let them understand that against thee they fight.
Preserve and defend the Vine which thy right hand hath planted, and let all nations se the glorie of thyne anointed.
Hasten Lord, and tary not.
.; A GoDLiE Peayee to be said at all Times.
Honour and praise be given to thee, Lord God Almightie, moste deare Father of heaven, for all thy mercies and loving kyndenes shewed unto us, in that it hath pleased thy gracious goodnes, frely and of thyne owne accorde, to elect and chuse us to salvation before the beginning of the worlde
: and even lyke continualLthankes be given to thee for creating us after thyne owne image ; for redeming us with the precious blood of thy
/ deare Sonne, when we were utterly lost ; for sanctifying us with thyne Holy Spirit in the revelacion and knowledge of thine holy worde ; for helping and succouring us in all our neds and necessities ; for saving us from all dangers of bodie and soule for comforting us so fatherly in all our tribulacions and persecutions ; for sparing us so long, and giving us so large a tynie of repentance.
These benefites, moste mercyfuU Father, lyke as we acknowledge to have received them of thyne onely goodnes, even so we beseche thee, for thy deare Sonne Jesus Christs sake, to graunt us alwayes thyne Holie Sprit, whereby we may continually growe in thankfulnes towardes thee, to be led
PRAYERS, ETC.
into all truetli, and comforted in all our adversities.
Lord, strengthen our faith : kindle it more in ferventnes, and love towardes thee, and our neighbours for thy sake.
Suffer us not, moste deare Father, to receive thy worde any more in vaine, but grant us alwayes the assistance of thy grace and Holie Sprite, that in heart, worde, and dede, we may sanctifie and do worship to thy Name.
Helpe to amplifie and increase thy Kingdome, that whatsoever thou sendest, we may be heartly wel content with thy good pleasure and will.
Let us not lacke the thing, Father, without the which we can not serve thee : but blesse ; thou so all the workes of our handes that we may have sufficient, and not to be chargeable, but rather helpfull imto others
: be mercifull, Lord, to our offences.
And seing our dette is great, which thou hast forgiven us in Jesus Christ, make us to love thee, and our neighbours so muche the more.
Be thou our Father, our Captaine and Defender in all tentations; holde thou us by thy mercyfuU hand, that we may be delivered from all inconveniences, and end our lives in the sanctifying and honour of thine holie Name, through Jesus Christ our Lord and onely
Saviour.
So be it.
Let thy mightie hand and outstretched arme, Lord, be stil our defence : thy mercie and loving kyndnes in Jesus Christ thy deare Sonne, our salvation : thy true and holie word our instruction : thy grace and Holie Sprite, our comfort and consolation unto the end, and in the end.
So be it.
Lord, increase our faith.
A Pkayer to be said of the Childe, before he studie HIS Lesson.
Out of the 119. Psalme.—Whereiu shal the Child addresse his way % in guidinc; himsolfe according to thy worde.
Open myne eyes, and I shal kuowe the uierveilos of thy Law.
Give lue nnder standing, and I .slial kojie thy Law. yea I .shal kcpe it with mine whole heart.
PRAYEES, ETC.
Lord, which art the fouutaiue of all wisedoine and knowledge, seing it hath pleased thee to give me the meane to be taught in my youth, for to learne to guide me godly and honestly all
I the course of my life ; it may also please thee to lighten myne ' understanding (the which of it selfe is hlinde), that it may comprehend and receive that doctrine and learning which shalhe
I taught me : it may please thee to strengthen my memorie te kepe it well ; it may please thee also to dispose myne hearte willingiie to receive it with suche desire as apperteineth, so that by myne ingratitude, the occasion which thou givest me, be not lost.
That I may thus do, it may please thee to powre upon me thyne Holie Sprit, the Sprit, I say, of all understanding,
truetli, judgement, wisdome, and learning, the which may make ' me able so to profite, that the paiues that slialbe taken in teaching me be not in vaine.
And to what studie so ever I apply my selfe, make me, Lord, to addresse it unto the right end : that is, to knowe thee in our Lord Jesus Christ, that I may have ful trust of salvation in thy grace, and to serve thee uprightly according to thy pleasure, so that whatsoever I learne, it may be unto me as an instrument to help me thereunto.
And seing thou dost promise to give wisdome to the lytle and humble ones, and to confounde the proude in the vanitie of their wits, and lykewise to make thy selfe knowen to them that be of an upright heart, and also to blynde the ungodly and wicked ; I beseche thee to facion me unto true humilitie, so that I may be taught first to be obedient unto thee, and next unto my superiors, that thou hast appointed over me
: further, that it may please thee to dispose mine heart unfeinedly to seke thee, and to forsake all evil and filthie lustes of the flesh
: And that in this sorte, I may now prepare my selfe to serve thee once in that estate which it shal please thee to appoint for me, when
I shal come to age.
Out of the 25 Psalme.—The Lord reveileth his secrets unto them that feare him, and maketh them to knowe his alliance.
3G0
PRAYERS, ETC.
A Peayer to be said befoee a Man begin his Worke.
O Lord God, moste merciful Father aud Saviour, seing it hath pleased thee to command us to travel, that we may relieve our \ nede, we beseche thee of thy grace so to hlesse our labour, that j thy blessing may extend unto us, without the which we are not ; able to continue, and that this great favour may be a witnesse unto us of thy bountifulnes and assistance, so that thereby we may know the fatherlie care that thou hast over us.
More over, Lord, we besecli thee, that thou wouldest strengthen us witli thme Holy Sprite, that we may faithfully travel in / our state and vocation without fraude or deceit
: and that we may indevour our selves to foUowe thine holy ordinance, rather then to seke to satisfie our griedie affections or desire to gaine.
And if it please thee, Lord, to prosper our labour, give us a mynde also to help them that have nede, according to that abilitie that thou of thy mercy shalt give us, and knowing that all good things come of thee, graunt that we may humble our selves to our neighbours, and not by any meanes lyfte our selves up above them which have not received so liberal a portion, as of thy mercy thou hast given unto us.
And if it please thee to trye and exercise us by greater povertie and nede then our flesh wolde desire, that thou woldest yet, Lord, graunt us grace to knowe that thou wilt nourish us continually through thy bountiful liberalitie, that we be not so tempted, that we fall into distrust : but that we may paciently waite til thou fill us, not onely with corporal graces and benefites, but chiefly with thine heavenlie and spiritual treasures, to the intent that we may alwayes have more ample occasion to give thee thankes, and so wholy to rest upon thy mercies.
Heare us, Lord of mercie, through Jesus Christ thy Sonne our Lord.
Amen.
ADDITIONAL PRAYERS, ETC.
Not contained in the Edinburgh Volume of 1565.
The Forme of the Confession of Faith,^ wherunto al subscribe as are receyved to be scholers in the Universitie of Geneva ; and it is verye profitables^ for all Townes, Parishes, and Congregations, to discernes^ the true Christians from Anabaj)tistes, Libertines, Arrians, Papistes, and other Keretikes.*
I Protest that I wU follow and holde the Doctrine of Faith whiche is conteined in the Catechisme of this Church, and to submit my self to the Discipline which is establisched here : nether will I joyne myself or consent to any sects which might trouble the peace and union that God hath here aproved by his Word.
And to declare this more at large, and to cut off all cavillations and shiftes, I Confesse that there is one God only to whom we muste cleave, to sgrve him and worshvp him, who is also our only trust and refuge.
And althogh he be of a pure substance and unmixt, yet is he distinct into thre persones.
Therfore I detest al heresies which were condemned as wel by the first Council of Nice, as by the first Council of Ephesus, and in that of Chalcidonia.
Likwise all the errors ^ It will be observed that this Conthe little volume as originally printed fession, etc., is mentioned on the titleat Geneva 1561, of which only one perpage of the Edinburgh edition of 1562 feet copy is known.
See title, supra, (see vol. iv. p. 155), but it is not specip. 290. lied in the contents, nor is it found in ^^ * These words are so printed in the the only copy of the volume that is oi-iginal edition.
A few other obvious known to exist.
It is here given from typographical errors have been corrected.
•.i(r2
PRAYERS, ETC.
whiche have bene reniied by Servet and his adherents, contentyng my self with this simplicitie, that in the only substance and essence of God there is the Father, who hath begotten from al eternitie his word, and hath also had alway his spirit in him selfe, and that every one of these persones hath his propertie in such sort, that the Divinitie remayneth still in his perfection and propre nature.
I Confesse, moreover, that God hath created not onely this visible worlde, to wit, the heaven and the earth, and all that is therin conteyned, but also the invisible spirites ; wherof some have continued in the obedience of God, and the other have fallen into perdition throughe theyr owue malice.
But the perseverance which the Angels had came by the fre election of God, who continued hys love and mercy towarde them, in gyving then invincible strength to persevere alwaye in goodnes.
Wherfore I deteste the errour of the Maniches, whiche imagined that the devill was evill of nature, and had even hys original] and begynninge of him selfe.
I Confesse, also, that God hath so created the worlde once, that he is still the Governour therof, in suche sorte that no thynge is done or can come but by hys counsell and providence.
And albeit the devill and the reprobate labour to bryng all thynges to confusion, yea, and the faithful by the fautes that they commit, pervert good ordre and justice, yet God hath the chief superioritie above all, and turneth the evyll into good ; and howsoever it be, he disposeth and governeth all with a secret brydle, and after so wonderfidl a facion, that we muste reverence it with all humilitie, because we are not able to comprehend it.
I Confesse, likewise, that man was created to God's image, in ^ full perfection of hys Spirit, wil, and all partes, faculties, and l)owers of his soulo, and that all the corruption and vice that is in him procedeth of that, that Adam, our father, did separate liim selfe from God liy his rebellion, and in leaving the foun-
PRAYERS, ETC.
taine of life and of all goodnes made him selfe sclave to all miserie ; so that we are everie one borne in originall sinne, and are all accursed of God and damned frome our niother'sTwombe, not onely through another mantfaut, but for the wickednes that is in us, althogh it appeare not.
I Confesse, also, that originall sinne blindeth the Spirite and corrupteth the heart, so that we are deprived of all that apperteineth to life everlasting, insomuch as all our naturall gifts are depraved and defiled ; whiche is the occasion that we can not have a good thoght nor motion to do well.
Therefore I detest them whiche attribute to man any fre will to atteine unto vertue by, or to prepare our selves to be in the grace of II God, or to helpe hym to worke as of our selves, and to further the vertue which is given to us by the Holie Spirit.
I Confesse, also, that by the inestimable goodnes of God, Jesus Christe was given into us for a remedie, to bring us frome a death to lyfe, and to restore that whiche perished in Adam ; / and to accomplish this, he that was the eternal wisdome of God hys Father, and of the same substance, hathe put on our flesh
; j so that he was made God and man in one persone.
Whereupon I renounce and detest al heresies which are contrarie to this principle, as of Marcion, Manes, Nestorious, Eutiches, and suche like ; and also the fond fantasies that Servet and Schuengfeld went about to bring in and set up.
As touching the meane of our salvation, I Confesse that Jesus , I Christ, in his death and in his resurrection, hathe fully finished
I j \/ and accomplished al that was requisite to abolish and i)ut away
our sinnes, and to reconcile us to God his father ; and that he hathe overcome death and the devil, to the intent that we shuld enjoye the frute of his victorie ; and also that he hathe received the Holie Gost in all abundance, for to distribute to everie one
of his accordinge to the measure that he thinketh good.
I Confesse, therefore, that all our ri^diteousnes, whereby we are agreable unto God, and whereon we must al together rest,
PRAYERS, ETC.
consistetli in the remission of sinnes, which he hath purchased unto us Ly the washing whiche w^e have by his blood, and by tliat onelie sacrifice whereby he hathe appeased the angre of God towarde us.
And I holde it as a detestable presumption, that men sliulde attribute to themselves any merite to put the least parte of their trust therin to obteine everlasting life.
I confesse, then, that Jesus Christ dueth not onely justifie us, by covering all oure fautes and iniquities, but also renuetli us by his Spirit, and that these two pointes can not be separate, to obteine pardone for our sinnes, and to be reformed into an holie life.
But because, until we departe out of this worlde, there remaine many infirmities and vices in us, in so muche that all the good workes whiche we do, by the helpe of the Holie Gost, are spotted with some blot, we mast alwais have our refuge to the free justice which procedeth of the obedience l/U/j which Jesus Christe hath prayed for us : forasmuche as we are accepted in hys Name, and that God imputeth not unto us our sinnes.
I Confesse that we are made partakers of Jesus Christe, and of all his benefites, by faith in the Gospel, when we are assured certeinly of his promises towards us, whiche are conteiaed therein.
And because this passeth al our power to obteine it, therefore I acknowledge, that we can not have this faith but by w I the Spirite of God, which is an especial gift, and is not communicate to any but to the elect, which are predestinate before the creation of the world with to the inheritance of salvation, and that frely, without any respect of thair dignitie or vertue.
I Confesse, also, that we are justified by faith, inasmuche as we thereby receive Jesus Christ, who is given us of the Father, for a Mediatour : and in that, that we are grounded upon the promises of the Gospel, whereby God testifieth unto us that he raketh and claimeth us for hys children as juste and pure from al spot, forasmuche as our sinnes are wasdeth [washed] away by the blood of his Sonne.
Wherefore I detest the dreames of
PRAYERS, ETC.
them which wolde make us to beleive that the essentiall justice of God is in us, not beinge content with that fre imputation and acceptation, whereupon the Scripture commandeth us onely to stay.
I Confesse that faith giveth us an entrance and accesse to come unto God and call upon him, whiche teacheth us to call upon him with assurance to be heard accordinge as he hathe promised us, and that this honour oght to be reserved to hym j alone, as a soveraine sacrifice, whereby we declare that we have
' and holde all of him.
And althogh that we be utterly unworthie to present ourselves before this Majestic, yet having Jesus Christe for our Mediatour and Advocate, we have sufficient to content our selves with all.
Wherefore I detest that superstition whiche was imagined, to direct men to Saincts, to the intent that we shuld have them for patrones and advocates to pray unto God for us.
I Confesse, that aswel the trade of godlie life, as the doctrine i and teachinge of faith, are conteined in the Holie Scripture, j and that in all perfection, so that it is not lawfull to adde any j thyng thereunto, not to diminish any thyng thereof
And therefor I detest what soever men have set up of their owne invention, to make articles of oure faith thereof, or to binde mens consciences to their lawes and statutes.
Generally, I reject all those maners and facions to serve God which men have broght in without the autoritie of the Word, as are al the ceremonies of the Papistrie. And I abhorre all that tyrannous yoke wherewith poore sooles [soules] have been oppressed, as is the lawe of Auricular confession, prohibition of Mariage, and suche like.
I Confesse that the Church oght to be gouverned by the Pastors and ministers, which have charge to preache the Word of God, and minister the Sacrameutes ; and that none oght to thrust in themselves to preache without lawfull election, to avoide confusion : and that, if they whiche are called to this office execute it not faithfully, they oght to be deposed.
Also
PRAYERS, ETC". tliat all tlieir power aiul superioritie consisteth in guiding them whiclie are coiinnitted unto them by the Worde of God, so that Jesu Christe remaineth alwayes chief Pastor and onelye master of this Church, and we oght to heare none but his voice.
Therefore I detest the whole order of the Papistrie (whiche they call the Hierarchic) as a devillishe confusion, stablished, as it were, in despite of God, and to the mockerie and reproclie of all Christian religion.
I Confesse that, besyde the preachynge, because of oure rudenes and infirmytye, we have nede of Sacraments, as of salves which are to ratifie the promises of God in oure heartes and that there are two whiche are ordeined unto us by Jesus
Chkiste, to wit, Baptisme and the Supper of the Lord, without an^_mo.
The first is to give us entrance into the Church ; and the second is to reteine us therein.
So 1 reject the five Sacraments which the Papiste have invented of their own braine.
Albeit that the Sacramentes are pledges to assure us of the grace of God, yet I Confesse that they were unprofitable, except the Holie Ghost shulde make them effectual in us as instruments, to the intent that our faith shulde not be distracte from God, and staye upon creatures.
Also, I Confesse that the Sacramentes are depraved and corrupte, wdien they are not referred to this ende, to seke in Jesus Christ all that apperteineth to our salvation, and when they are applied to anye other use then that our faith therby shuld be wholly confirmed towarde him.
And forasmuche as the promes of adoption apperteineth to the sede of the faithfuU, I Confesse thatjthe_infantes of the faithfull oght to be received into the Churche by Baptisme.
And herein I deteste the errour of the Anabaptistes.
Concerning the Lordes Supper, I Confesse that it is a testimonie to us of the unitie that we have with Jesus Christe, forasmuche as he dyed not onelye once, and rose again for us, but also fedeth and nourisheth us with his flesh and blood, that we might be one with him, and that his life shulde be communicat
PRAYERS, ETC.
;i67 unto us .
And althogh he be in heaven untill he come to judge the worlde, yet I beleve that, by the secrete and incompre hensible vertue of his Spirite, he quickeneth oure soules witli the substance of his bodye and of his blood.
Ill effect, I Confesse that, aswel in the Lordes Supper, as in Baptisme, God giveth us in dede and acconiplisheth trully that whiche is thrre figured.
But to obteine so great a benefite, we muste joyne tlie word with the signes.
Wherefore I detest the abuse and corruption of the Papistes, which have taken awaye the chief thing of the sacraments, to wit, the doctrine which shuld teach us tlie right use and the frute that procedeth therof, and have made thereof sorceries and charmings.
Also I Confesse, that the water, albeit it be a fraile element, yet it doetli testifie to us in dede in the Sacrament of Baptisme then [the] true presence of the blood of Christ Jesus, and of his
Spirit ; and that m the Supper the breact~ahd wlnii are certSiHe and infallible pledges that we are spiritually nourished with the body and blood of Jesus Christ ; and so I joyne with the signes the possession and the use of that which is there presented.
And forasmuche as the holye Supper, according as Jesus Christe ordeined it, is our singular and inestimable treasure, so much more I detest the Masse as a most abominable sacriledge and cursed abomination, whiche serveth for nothynge elles but to subvert all that Jesus Christe hath left us, bothe in that that they have made it a sacrifice for the quicke and for the deade, and also in all other thinges, whiche are cleane contrarie to the pure institution of the Lordes Supper.
I Confesse that God wil have the world governed by lawes and policies, that there may be meanes to bridle and represse the disordinate affections of men.
As he hath established, therfore, kingdomes, power, and gouvernement, and whatsoever doth apperteine to the estate of justice
; so he wil be knovvne to be the Autour of the same, to the intent that not only for his sake we suffer our superiours to beare rule, but also that we
PRAYERS, ETC.
honor and esteme them with all reverence, takinge them for his lieutenantes and officers, whome he hathe put in autoritie to execute that charge which is lawefull and holye.
Therfore we muste obey their lawes and statutes, pay tribute, taxes, and other dueties, and beare the yoke of subjection willingly and gladly, if so be that God, who is chief Governour, may have his autoritie reserved whole in al points.^
A Confession of oue Sinnes, which we use in the time when
THE EtEKNAL CORRECTETH US WITH
AN"Y OF HIS APPOINTED
SCOURGES FOR DECLINING FROM THE PURITIE OF HIS WORDE,
WHETHER IT BE IN DOCTRINE OR LIFE.^
{From the Edinburgh edition of 1562.) Lord God, which art mightie and dreadful, thou that kepest covenant, and shewest mercy to them that love the and do thy commandements, we have sinned, we have offended, we have wickedly and stubburnely gone backe from thy lawes and precepts ; we wolde never obey thy servantes, the Prophetes, that spake in thy Name to our kinges and princes, to oiu' forefathers, and to all the people of our land.^
Lord, righteousnes belongeth unto thee ;* unto us perteineth nothing but open shame, as thou from the begining hast openly, in the sight of all agis displeasing thee,^ shewing thy selfe most terrible and fearful against the manifest contempt of thy graces offred ; so that the curses and punishments which are written in thy law are in ful readines to be shed furth,^ and that in greatest 1 After this Confession, the little Ge- ^ Exo. 20
; Luk. 7. neva volume of 1561 contains a repetiGen. 5; Eom. 5. tion (without the music) of the Lord's 1 Joh.
; Psal. 32, & 109..
Prayer, in metre, Our Father lohicli in Leu. 26
; Deue 28.
Heaven art, nine stanzas of six lines, Jer. 26
; Nehe. 6. which is given in nearly all the old Psal. 1 1 ; Jam. 4. editions of the Psalter, as translated by Joh. 4, 6. 25; Psal. 20.
Dr. Coxe.
* Jer. 20, 27.
« Nehe. 1
; Job 9, 38, 39, 40.
^ Leu. 26
; Deue. 27, 28, 30.
Psal. 24, 76, 77, 139.
« 2 Pet. 2
; Prov. 26
; Heb. 6.
10.
— (Marginal notes.)
PKAYERS, ETC.
3nc) alioinidaiice, if that %ve do not with spedie repentance turne unto thy mercy seat.
Moste petifull it is, Lord, to beholde that nether they that beare rnle over us, nor M'e that are inferiour, do lament our horrible defection from the.^
Suche is thy juste judgements, Lord, that thou punishest sinne by sine, and man by his owne inventions, so tliat there can be no end of iniquitie," except thou prevent us with thine undeserved grace.
Therefore con^"ert us, O Lord, and we shalbe converted, for we do not offer up our prayers trusting in our owne righteousnes, but in tliy manifolde mercies.^ And althogh we can not say the contrarie, but that thou in tyme of greatest blindnes hast stirred up some to put us in minde of our declining,'* and to utter unto us thy eternal veritie
; we notwithstanding, have moste shamefully abused the same,^ in obeying rather our owne lustes^ and affections, then the admonitions of thy Prophetes -J yet we humbly beseche thee once againe for thy Xames sake,^ to pour some confortable drop of thine accustomed mercie upon us f incline thine eares and open thine eyes to beholde the grievous plagues^*^ which are emminent, and make in us teacheable hearts, to convert betimes, or thou presse furtli the uttermoste of thine judgements.
And let the afflictions and juste punishments written in thy boke be an admonition and warning aswel to us, as other nations, who shal heare of the same, lest, for like contempt, in the end like or worse plagues fall upon them.^^
Wherefore, Lord, heare us ; Lord forgive us ;^^ O Lord, consider and tarie not over longe, but for thy deare Sonne Jesus Christes sake,-'^ be merciful unto us, and deliver us.
So shall it be knowen to all the w^orlde * How miserable it is to retunie to " Zaob. 7. the olde vomit.
^ I'sal. '23.
^ Isa. 95
; Eom. 10
; Eplie. 2.
» Psal. 71.
^ Psal. 85
; Jer. 31.
Psal. 23, 25.
* Tit. 3
; 2 Tim.
" Matt. 11, 12 ; Luk. 10.
^Gal. 4, 5.
1^ Job. 16.
" Gal. 5.
Psal. 103, 108.—(Marginal Notes.) A'OL.
VI.
2 A
PRAYERS, ETC.
tliat thou onely art the selfe same God, that ever shewest meroie to all suehe as call upon thine holy Xanie.
A GODUE Pkayee. i^Ft'oiH the Edinbinyh edition o/\o(}'2.) God the Father of our Lord Jesus Christ, in Avhonie liveth the plenitude and fulues of all wisdome and imdei'standing, by the presence of thy Holie Spirit, illuminate our dull and ignorant senses, and affectually promote and move our hearts, in such f sort that we may attaine and come to the true knowledge and godlie understanding of thy moste blessed Avil, shewed and reveled unto mankiude in thy most holy Worde, give us the grace (0 heavenlie Father 1\ that by the promes of the same we may learne to put our whole truste and confidence in the our eternal GiDd alone, and by the sharpe threatnings and juste punishments, which we find from time to time duely execute against the inobedient dispysers of thy holie Evangile, idolaters and hipocrites, that we may trimble in thy presence continually, fearing to offend thy godlie Majestic ; so that the whole actions of our life may be rueled and governed, not after the appetite of our corrupt nature, but onelie according to the precise nile and ditement of thy holie Law ; seing it liath x^leased thee of thy infinite mercies and grace to call us from all supersticion, error, and blindues of heart, to that dignitie, honour, and preeminence that thou communicatest thy godlie counsels with us
; that we, in depe consideration of the same, may dedicate and sanctifie our whole lives and bodies to the praise and glorie of thy holie Name ; to the comfort and consolation of Christe Jesus congregation
; and finally, that eveiy one of us to edifie and comfort oae another by good exemple of life.
Let us pray for this as we be taught by oure Soveraine Lorde and ^Master Christ Jesus.
Our Father, etc.
I'1'vAYEK.S, ETC.
A Confession of Sixxes, with Peayek for remission of the
SAME, TO BE USED IN THESE TROUBLESOME DAYES.'
(From tlve Edinburgh edition of 1562.) O dreadful, and inoste uiiglitie God, thou that fioiu the l»eginniiig hast declared thy selfe a consuming fire against the contemners of thy most holie precepts, and yet to the penitent thou hast shewen thy selfe a favouraLle Father and a God ful of mercie ; we, the workmanship of thine owen handes, confesse our selves moste unworthy to open our eyes mito tlie heaven
: for dur conscience doetli accuse us, and our manifest iniquitie doeth beare witnes that we have declined from thee
: we have bene polluted with idolatrie and supersticiou ; we have given thy glorie to creatures, and hath soght supporte where it wa.'^ not to be founde, the manifest corruption of our lives doeth evidentlie prove how farre we have offended against thee
: and against thy juste and moste holie commaudements.
Above all this, we have further otf'ended thee, Lord, for some of us after knowledge of thy blessed wil, which of thy mercy thou hast reveled imto us, have followed the filthie plea sure of the flesh, and vanitie of this wicked worlde
; we are not ignorant, Lord, tliat thou art an just judge, who sufired not the iniquitie of obstinat transgressoi-s long to be mipunished and even now hast thou begonne to poure out thy displesoure upon us, as th(ju doest threaten in thy I^w, for strangers have oppressed us, they possest our touues, and threatned bondage and sclaverie to our whole nation and countrie.
AVe do not denie, Lord, but that our grievous offences and gi'eat unthankfuines have desei'\'ed not onelie these temporal jjlagties, but also rejection from thy presence and jjerpetual condemnation ; but, Lord, if thou shuldest kepe in minde for ever the iniquitie of thy creatures, there shal no flesh abide thy judgement, and therefore we moste humbly beseche thee, Father ' This Coufession aftci wards altered ; see supra, p. 294.
PRAYERS, ETC.
of mercies, for Christ Jesus thy Sonues sake, to remove the re membrance of our hypast iniquities, and by the power of thy Holie Spirit, so to govern us in all times to come, that all the actions of our life may tend to the advancement of thy glorie, and to the comfort of thy troubled flocke.
Eemove from us, Lord, all terrible thraldome of merciles strangers.
And seing it hath pleased thee, now after our long blindnes and horrible defection from thee, to offer unto us the light of thy worde, and in the same remission of our sinnes, by the meanes of thy onely beloved Sonne Jesus Christ our Lord, let the same, thy grace undeserved of us, so continue with us, that to this generation, and to the posteritie to come, it may appeare that thou hast not called us in vaine frome darkues to light.
Grante us this, and whatsoever thou know^est to apperteine to the manifestation of thy glorie, and to the comfort of thy troubled Church, for the merite and intercession of thy beloved Sonne Christ Jesus, our Soveraine Lord and onely Lawgiver, to whome with thee and the Holy Gost be all honor and glorie, now and ever.
So be it.
Ane Prayei;, mete tu be used when God thiieteneth HIS Judgements.
(From the Edi)ihurgh edition of 1575.) Lorde our God, Father everlasting, and ful of compassion, heare from the heavens our prayers and supplications, which from our sorroweful hearts and wounded consciences we powre foortlie presently before thy Majestic.
Thow hast, Lord, in tlie multitude of thy mercies, not onely creaied_us_i"easonable creatures, but also of thy inestimable goodnes hast send the great Angel of the covenant, our Lord Jesus Christ, to redenu> us, by whome thy wrath is taken away, the law is satisfied, and the power of death, of hel, and of Sathaii, is liroken.
Moreover, M'hen as we lay in the shadowe of death, and the feareful dark nes of the soule, which was brought in by that man of ]xn-ditiou
PRAYERS, ETC.
the Antechrist, and his suppostes, conspired enemies to thy Sonne our Lord Jesus, thou made the light of thy Evangel to shyne amongst us in such ahoundance, that no Nation nor Country hath the lamp of thy treuth, showing the way to life everlasting, so clerely shyning amongst them, with these benefits spiritual it pleaseth thee of the same goodnes to conjune temporal blessinges : for whose eyes hath not sene thy potent arme fighting for us, whose heart is so blinded that it can not perceave in al our afflictions thy wounderful delyverance
: who can not but confesse that alwayes we were covered under thy shadow, Thou was our hope, our fortresse, and our God, thou coverit us under thy winges, and we were sure under thy feathers.
But alas, Lord, the consideration of thy benefits is a matter of sorrow to our woimded consciences ; for the multitude of thy blessings convicts us of the more feareful unthankfuhies.
In suche a light what is among us but works of darknes ; and so this thy great and inestimable kindnes, with unkindnes have we recompensed againe.
Thou gently hast called us, and yet doest cal upon us, but who did heare ? thou thretneth, but wlio did tremble ? thow punisheth, but we wolde not receave correction.
Ane fyre appeareth presently to be kendled in thy wrath, but where is the repentance amongst us to slocken it.
Lord, we know the dome, and insensible elements of the worlde admonisheth us, of our great unthankfulnes ; the heavy face of the heavens, the unnatural dealings in the earth, the contafjion and infection of the aire, threatneth thy judgements.
Those creaturs thou hast formed for mans comfort, but potent art thou who turneth that to the disconfort and hurt of them who repyneth against thee, which otherwise should have bene comfortabil.
Besides al this things, we clerely see the enemies of thy trueth raging against thy Church to the judgement of man for to prevaile.
Yea further, Lorde, Satan takinge upon him the shappe of
PRAYERS, ETC.
an Angp] of lij^lit, is in this corrupt age moste besie, to shake tlio, foundation of al trew religion ; that he may involve againe tlie blind world in fearful darknes.
Thir thy judgements, tliou rigliteous Judge of tlie world, ar liid from the eyes of them whome the God of this world hath darkned.
But, O Lord, wlien we consider them, we must tremble ; and when we behold them, we must stoupe and confesse that we have offended thy Maj(^stie ; O Lord, we dare not lie bold altogether to crave tliat thou wilt not correct, for we understand that by external afflictions and corrections, as certeine middes and bitter medicine, thou liailest the woundes and sores of the inwarde man.
Yet, Lord, cori-ect us in thy mercy, and iiot in thy fearce wrath, lest peradventure we be brused into poudre
: AVhen as the lyre departeth from thy presence, and is kindled in thy indignation, seperate us from the nombre of those above whose headdes thy righteous judgements doeth hing, and the sword of thy vengeance thretneth eternal destruction
; and to this end and pur pose creat in us newe heartes, give unto us the sprite of unfained repentance, worke in us a sorrowing for our sinnes, a detestation and hatrent of the same, together with a love unto righteousnes, that we, not being conforme to the wicked world, but making thy rcA'eled wil a rule to lead our lyfe by, may offer ourselves up in a lively sacrifice unto thee, consecrating unto thy glorie bodie and soule, and al the actions of the same.
Preserve us, good Lord, from the fearful thraldome of conscience and bondage of idolatrie : continue the light of thy glorious Gospel amongst us : represse the pryde of them wlio seketh to have the kandlestick removed, and the liglit shyning extinguished.
Purge this countrie, by suche means as thou knowest to serve best for thy owne glorie, of murther, fornication, adulterie, incest, oppression, sacrilege, and such like other pestes, which hath defyled thine inh('i'itanct\ Graiuit us thankful heartes for thy benefites and manifold blessings powred u]Jon us, for tlie whiclie also open our mouthes to sound thy ])raises, and
PRAYERS, ETC.
offer the sacrifice of tliankesgeving wherein thou doste delyte ; inarme us witli thy power, to stryve against Satan, against the fleshe, against tlie worlde, and against al those thinges which driveth us away from thyne obedience, that walking in thy pathes, and obeying thy blessed ordinances, we may so end our lyves in the sanctification of thy Name, that at last we maye atteine to that blessed immortalitie, and that crowne of gloria prepared for thine elect in Jesus Christ the King of glorie and God of immortalitie ; in whose Name we crave most humbly these thy graces to be powred upon us moste miserable sinners
; and further, as thy wisedome knoweth to be necessary for us, and for thy Church universal, disparsed upon the face of the whole earth : praying unto thee with al humilitie and submis sion of mynds, as we ar teached and commanded to pray, saying
Our Father which art, etc.
A Prayer in tyme of Affliction.
{From the Edinburgh edition of 1575.) Just and righteous art thou, dreadful and most highe God, holy in al thy workes, and most just in al thy judgements, yea, even then wlien as thou punishest in greatest severitie.
We liave before, Lord, felt thy heavy hand upon us, and when we cryed upon thee in our calamities and afflic tions, moste mercifully thou inclyned thy ears unto us.
But alas, Lord, we have not answered in our l}'^'es glorifying thy holy Name, as thou aunswered us when we called in oure distresse, but did returne unto our woimted sinne, and so provoketh thee through our misdedes unto displeasure
: And there fore hast thou most justely turned thy self to punish us againe in bringing amongst us this noysome and destroying pest, according to the thretning of thy law, because we have not made our frute of thy former corrections.
Our repentance, Lord,
^:g pkayers, etc. hath bene like the dew that suddenly evanisheth away ; yea, the great multitude abaide hardned iu heart through their owne pry^de, and, walking in the lusts of their owne hearts, securely contemned tliy Ijlessed ordinances.
For who hath murned for the universal corruption of this blind age? or ceased the niur therer from his murther ? the oppressour from his oppression ? the deceatful man from his deceat ? the contemner of thy word from his contempt ? and the licentious liver from his licentiousnes ?
Yea, Lord, where could the man be found that soght not himself, albeit with the hurt of others and defacing of thy glorie ?
So universally did, and presently doeth, that root of al evil, covetousnes, ringe through out this whole cuntrie ; yea, Lord, they to whome thou granted worldly blessings in greatest aboundance, hath bene and is possessed with this uncleane spirit of avarice.
The more thou gave, the more iiisatiabilly thrysted they to have, and ceased not til they did spoyle thee of thy owne patrimonie ; and yet in this matter they wil not knowe themselves to sinne and offend thy Majestic.
Therefore can not thy Justice longer spare, but it must punishe and strike, as thou thretnest into thy holy Law.
Now we know.
Lord, that thy judgements connnonly beginneth at thy owne house, and therefor hast thou begon for to correct us, albeit yet in thy mercie, and not in greatest severitie.
Wherefore, good Lord, ether els in the multitude of thy mercies remove this bitter cuppe away from us, or graunt us thy grace paciently and obediently to drinke the same as geven out of thy owne hand for our amendement.
We acknowledge, Lord, that afflictions are molestsome, noysome, and hard to be l:)orne with of fragil fleshe, but Christ Jesus hath suffered heaviar torments for us, and we have deserved more iior we susteine, who so oft hath merited the very hels.
Yf it sal please thy Majestic to continew our punishement, and double our stripes, then lat it please thee in like means to eik our patience, and make oure corporal afflictions serve to our humiliation, invocation of thy
PRAYERS, ETC.
Xame, and obedience to thy holy ordinances.
Or if of a Fatherly pitie it shal please thee to he content with this gentle correction, let the calme appeare after this present tempest, tKat in respect of liothe the one and the other we may glorifie thee
; in that first thon hast corrected to animendement, lest we shnld have sleped in sinne to our destruction ; and, secundly, that thou hast taken awaye the bitternes of affliction with the sweetnes of thy confortal)le deliverance : in thee first having respect to the necessitie, and in the laste to our infirmitie.
But, Lord, againe we know albeit thy judgements thus begin neth at thy owne house, and they of thy familie aj)peareth onely to be beaten of thee ; yet the wicked shal not escape, but they shal drinke the dregges of the cup of thy indignation, let it be they escape the famine, the pest shal apprehend them
; if they escape the pest, the sword shal devoure them ; if they shal not fal in the edge of the sworde, thou art able to make any of the smallest and least creatures to be a stumblingblocke before their fete ; where at, albeit they reche their heads above the clouds, they fal most fearefully.
But, Lord, now it is thine owne inheritance, for the which we sigh and grone before thy IVTajestie ; loke upon it, therefore, from the heavens, and be merciful to thy people ; let thy angre and thy wrathe 1)6 turned away from us, and make thy face to shine lovingly upon thine owne sanctuary.
Lord, heare ; Lord, forgive ; Lord, consider, grant our requestes, for thy owne sake, our God, and that in the Name of thy onely begotten Sonne Jesus Christ,.' our onely Saviour and Mediatour, in whose name we pray uuta thee, as we are teached, sayiuG^, OuR Father, etc.
A Confession of Sinnes, to be used before Sermon.
(From the Edinburgh edition of 1575.) Trueth it is, Loed, that we are unworthy to come in thy godly presence, by reason of our manifold sinnes and wicked-
37b
PRAYERS, ETC.
nes, much lesse ar we worthie to receave any grace or mercy at thy handes, if thou shulde deale with us according to our deservino's ; for we have sinned, Lorde, against thee, and we have offended thy godlye and divine Majestic, if thou should beginne to reken with us even from our first conception in our mothers wombe, thou canst find nothing at al in us but occasion of death and eternall condemnation
: for trueth it is, that first we were conceaved in sinne, and in iniquitie was every one of us borne of oure mother ; al the dayes of our lyfe we have so stil continued in sinne and wickednes, that rather we have geven oure selves to foUowe the corruption of this our fleshely nature then otherwaies, with that earnest care and dihgence to serve and worship thee our God, as it become us ; and therefore if thou should enter in judgement with us, just occasion hast thou not onely to punishe thir our wretched and mortal bodies, but also to punishe us bothe in bodie and soule eternally, if thou shoulde handle us according to the rigour of thy justice.
Bot yet, Lord, as on the owne part we acknowledge our owne sinnes and offences, together with the fearefuU judgements of thee our God, that justly be reason thereof thou may powre upon us, so also on the other parte we acknowledge thee to be a merciful God, a loving and a favourable Father to al them that unfainedly turne unto thee.
Wherefore, Lord, we thy people, and tlie workmanship of thine owne handes, most humbly beseche thee, for Christ thy Sonnes sake, to sliewe thy mercy upon us, and forgive us al our offences, impute not to us the sinnes of oure youth, neither yet receave thou a rekening of us for the iniquitie of our olde age ; but as thou hast showen thy self merciful to al them that hath truely called unto thee, so shew the like mercy and the lyke favour unto us thy poore servands.
Indue our hearts, God, with such a true and perfect acknowledging of our sinnes, that we may powre fortli before thee the unfained sighs and sobbes of our troubled hearts and afflicted consciences for our oftenses connnitted against
PRAYERS, ETC.
thee.
Inflamme our hearts with such a zeale and ferveiicie towardes thy glorie, that all the dayes of our lyfe our onely studie, travel, and labour may be to serve and worship thee our God in spirit, in trueth, and in veritie as thou requyrest of us
; and that this may be the better performed in us, preserve us from al impediments and stayes that in any waies may hinder or stop us in the same ; but in special, Lord, preserve us from the craft of Satan, from the snares of the worlde, and from the noughtie lustes and affections of the fleshe.
Make thy Spirit^ OGod^_once^to take such ful possession and dwelling in our hearts, that not onely al the actions of our life, but also al the wordes of our mouth, and the least thought and cogitation of oure mindes, may be gydit and rueled thereby.
And, finally, graunt that al the time of oure lyfe may he so spent in thy true fear and obedience, that altogether we maye ende the same in the sanctification and honoring of thy blessed Name, through Jesus Clu'ist our Lord ; to whome with thee, and the Holy Gost, be al honour and glorie for now and for ever.
So be it.
A Prayer for the King.
{From the Edinburgh edition of 1575.) Lord Jesus Christ, most high, most mightie King of kinges.
Lord of lords, the onely Euler of Princes, the very Sonne of God, on whose right hande sitting, doest from thy throne behald al the dwellers upon earth, with most lowly hearts we beseche thee, vouchesave with favourable regarde to behald oure most gracious sovereigne lord, King James the Sixte,^ and to replenish him with the grace of thy Holy Spirit, that he alway incline to thy wil and walke in thy way ; kepe ' In later editions tliese words are Queenes Majesties, the Prince, and tlie varied.
In edition 1596, they are, " the rest of their Royall children."
In 1635 King and Queenes Majesties, and the " King Charles and his Qneene, with Prince."
In 1611, '' the King and th.eir royall ofspring."
3S()
PRAYERS, ETC.
liini farre of from ignorance, but through thy gift let ]:)rudeiice and knowledge alway abounde in his Koyal heart ; so instruct him (0 Lord Jesus), ringing upon us in earth, that his humane
Majestic alway obey thy Divine Majestic in feare and dreadc :
Indue him plentifully with heavenly gifts ; graunt him in health and wealth long to live : Heap glorie and honour upon him :
Glade him with the joye of thy countenance :
So strengthen him, that he may vanquish and overcome al his and our foes, and be dread and feared of al the enemies of this his Eealme.
Amen.
[In the various editions of the Book of Common Order, reprinted along with the Psalms, frequent changes continued to be made, until the General Assembly, on the 16th of May 1601, discharged any further alterations or additions without the allowance of the Assembly ; and nothing was added afterwards by any lawful Assembly.
Some of these additional Prayers are not here printed, as they apparently do not belong to Knox's period.
In the edition by Henry Charteris at Edinburgh, 1596, there are four, entitled, " A Prayer for Eepentance," p.
; " Ane Confession that shall go before the reading of the Lawe, and before everie Exercise," p.
56; " An other Confession," p. 59
; and " A Prayer to prepare us to Die well," p. 78.
In the Collection of Confessions, etc., vol ii. p. 268, we also find one with tliis title, " A Christian Exposition upon the Lord's Prayer," given from an undescribed edition printed in the year
1600; and in the editions at Middleburgh 1602, and Edinburgh 1611, there is added "A Commentarie upon the first verse of the 122 Psalme, written by the learned Doctor M. L."
(Martin Luther), but the translator's name is not mentioned.]
THE
ORDER OF THE GENERAL FAST,
AND THE FORM OF EXCOMMUNICATION,
APPROVED BY THE GENERAL ASSEMBLY OF
THE CHURCH OF SCOTLAND
M.D.LXVL—M.D.LXIX.
The following pages serve to complete the series of C*onfessions, Orders, and Forms, of public authority in the Church of Scotland, at the period of the Eeformation.
Knox having had a chief hand in preparing these standards in matters of Doctrine and Discipline, a few explanatory remarks may not be unsuitable.
The establishment of the Eeformed Eeligion in this country is associated with the Confession of Faith, when it was ratified by the Three Estates assembled in Parliament at Edinburgh on the 17th of Aiigust 1560.
This Confession, consisting of twenty-five Articles or Chapters, is already printed from the original edition,^ along with two Acts against the Sacrifice of the Mass, and the Jurisdiction of the Pope within this Eealm.
The point that next demanded the serious attention of the Protestant Church was a form of Policy, whicli, says Knox, " by the Papists was altogether defaced." ^ The Parliament having been dissolved, consultation was held how this might best be accomplished ; and it resulted in a commission and charge being given to Knox and other four ministers, " to draw
/ in a volume the Policy and Discipline of the Kirk, as well, or in the same manner as they had done the Doctrine."^
Having for this end prepared the Book of Discipline, it was sub mitted to the nobility, and others, by many of whom it was approved ; but certain conditions, in the form of marginal notes and additions, were made by the Lords of Council, as expressed in the Act subscribed by them on the 27th of January 1560-61.*
According to this scheme, certain wise and liberal measures 1 Knox's Works, vol. ii. pp. 91-120.
= Ibid. p. 128.
2 Ihid. p. 128.
^ Ibid. p. 257.
] were recommended for the appropriation of the rents and possessions justly appertaining to the Church, so that, in the first instance, an adequate provision should he made for the support of the ministry ; that a grannnar school should be erected in every parish for the instruction of youth ; that tlie three Universities should be well endowed, and the course of study in each of the Colleges regulated according to the plan laid down
; and further, that the necessitous Poor should be maintained.
The proposed Book of Discipline, it is well known, was never sanctioned by any public enactment of the Legislature.
In addition to the rigorous and impartial exercise of discipline, it unfortunately happened that the worldly interests of some " of the Professors" were atfected by such an appropriation of the Church's patrimony which many of the nobility and courtiers had secured for themselves ; and for several years the Protestant ministers were kept in nearly a state of starvation.
I have already inserted this Book of Discipline in volume second,-"- from what may be reckoned the most authentic copy that has reached our times ; and the only one in which the notes and additions alluded to appear in their original form, a portion of the manuscript being apparently the actual copy submitted to the Lords of Council.^ Upon the occasion of Mr. John Spottiswood, minister of Calder, being admitted Superintendent of Lothian and Tweeddale, on the 9th of March l-'iGO-ei, Knox had prepared " The Forme
AND Order of the Election of .Superintendents;" and also " The Order of Election of Elders and Deacons."
These * Knox's Works, pp. 183-258. as it was formerly set forth by publicke ' Ihid. p. 207.
It forrns a portion of authority, And at this present cnmmandKnox's MS. 1566.
See vol. i. p. xxxi. ed there to be practised in the said Kirke, and vol. ii. p. 201.—In the footnote at Anno 1641, etc.
[London] Printed by p. 183, in de>cribing the 1621 edition of Rob. Yonng, his Majesties Printer for the First and Second Books of Discipline,
Scotland, and are to be sold by John I had overlooked another edition, pubSweeting, at the signe of the Angell in lisbed under this title: "The Doctrine Popes-head-Allie, 1641," pp. xi. 100. and Dis(?ipline of the Kirke of Scotland,
] Forms were intended to serve on future occasions, and they are inserted in his History of the Reformation.^
The Book of Commox Order, contained in the division which immediately precedes this, was found to be no less indispensable.
It superseded the proposed use of the English Book of Common Prayer, and was an adaptation of what had been received by the English Congregation at Geneva.
This Book consisted of a set of Prayers and Othces for the common occasions of the Church, along with the Forms to be employed in administering the Sacraments of Baptism and the Lord's Supper.
As already shown, the volume which also contained a metrical version of the Psalms, and a translation of Calvin's Catechism, was sanctioned by the General Assembly on the 26th of December 1564.
There now remain to be added two separate treatises, which accompany several later editions of that volume
: The Treatise ON Fasting, 1566, and the Form of Excommunication, 1569, with a few public Letters of the time, which were prepared hj
Knox under the direction of the General Assembly.
A general Fast, it may be remarked, was not then regarded as a mere nominal observance ; while the sentence of Excommunication involved very serious consequences, l^oth of a civil and religious kind.
After this enumeration, it may be observed, that various offices in the Church, wdiich are mentioned in the Books of Discipline and of Common Order, were not permanent, but were, in the course of a few years, either laid aside or modified, when found to be inexpedient.
Such were the several classes of Superintendents and Commissioners, of Readers and Exhorters, and of Doctors or Teachers.
It has been maintained, that by the election of Superintendents, the Episcopal form of Diocesan Bishops was recognised.
But the office was merely of a temporary nature, in ' Knox's Works, vol. ii. pp. 143-150, and 151-154.
VOL.
VI.
2 B
] order that many parishes or localities should not be wholly deprived of religious oversight and instruction.
In July 15G0 as the Committee of Parliament had nominated ministers only to some of the principal towns, it became necessary to provide a remedy, that " the greatest part of this Eealme should not be destitute of all doctrine."
It was, therefore, proposed, that the countiy should be divided into ten or twelve districts, each to have a special Superintendent, whose duty it was to visit and preach in the several churches, but not to remain beyond a limited time in any one place.
They had also authority " to plant" or admit persons, who, upon examination, were found suitable for vacant congregations ; and to see that all beneficed persons should be resident, and not allowed to neglect their proper duties.
The number of persons elected as Superintendents never exceeded the five who were first chosen.
The office M'as one of a very arduous nature.
It conferred no degree of superiority over their brethren ; it had no great pecuniary advantage ; while, like other members, they were subject to be censured, superseded, or deposed by the General Assembly.
As their number was never increased, the Assembly from time to time appointed Commissioners or Visitors for special districts.
The Superintendents who were nominated by the Committee of Parliament, in July 1560, were John Carswell, for Argyle and the Isles.
John Erskine of Dun, for Angus and Mearns.
John Spottiswood, for Lothian and Tweeddale.
John Willock, for Glasgow and the West.
John Wynrame, for Fife.
On the 25th December 1563, when the Superintendents were tried by the General Assembly, Spottiswood requested the i\ssembly to give him license to return to his former cure, as minister of Calder, " because he was not able to discharge so great a burthen as he was burthened with."
It was complained
] of Wynrame that he did not preach during his visitations, leaving the duty to the minister of the parish.
Willock was also censured for not endeavouring to procure the extermination of idolatry within his bounds.
He also desired to be disburdened of the great charge lying upon him, and which he had undertaken only for a time.
Erskme, it was said plainly, allowed discipline to be neglected in many kirks of Angus and Mearns ; that he preached not in his visitations ; and that, being burdened with the visitation of the North, he could not attend upon the charge allotted him.
Carswell not being present, was passed over unchallenged.
The question, Whether Superintendents ought to preach in all the kirks where they did visit, was reserved to be discussed at the end of the Assembly.^
In addition to these five Superintendents, the Assembly, on the penult of June 1562, refused the petition of Alexander Gordon, formerly Bishop of that diocese, to be acknowledged as Superintendent of Galloway, in virtue of an alleged presentation either by the Lords of Secret Council or province of Galloway."^ In December following, he w^as again put in nomination, with Superintendents for Aberdeen and other places, but the haill Kirk remitted this to further advisement.
" Here," Calderwood remarks, " we may see, that the Bishops converted from Poperie were not suffered to exerce jurisdiction ecclesiasticall, by virtue of their Episcopall office."^
In June 1563, the necessity of the case urging tliem, the Assembly granted license to the Bishops of Galloway, Orkney, and Caithness, for the space of one year, " to plant kirks" within their own bounds.* Eeaders and Exhorters were persons in like manner appointed to officiate in particular congregations, to which no minister had been provided.
At this time three or four churches * Calderwood, vol, ii. p. 244
; and ^ Calderwood, vol. ii. p. 207.
Booke of the Kirk, vol. i. p. 39.
• Ibid. p. 224
; and vol. i. p. 32.
^ Ibid. vol. ii. p. 184
; and vol. i. p. 15.
] were grouped together, having a Minister in the principal church, and Readers in others, iinder his superintendence.
Their duty was limited to reading the Scriptures and Common Prayers, with liberty, when qualified, to explain the Scriptures read, and exhort the people—hence the name Exhorter.
But this title, after a few years, was silently dropped; and, in July 1580, when the matured scheme of Presbyterial Church government was unfolded in the Second Book of Discipline, it was concluded that the office of Eeader " is no ordinary office within the Kirk of God."
It was accordingly in a great measure abolished, and probably most of those who had been so denominated were recognised as ministers
; but we may conclude, that although not permitted to dispense the Sacraments, or to conduct the stated services of preaching and extempore prayers, their training as Scripture Eeaders may have qualified them for the higher position in the ministry.
" At the Assembly," says Knox,^ " in December 1562, gi'eat complaints were made that churches lacked ministers ; that ministers lacked their stipends," etc.
Similar complaints were repeatedly made ; and in the Letter, written in the name of the Superintendents to the Faithful, dated the 25th of December 1565, the " extreme necessity of new ministers" is strongly represented.^ Thus to show the difficulties with which the Reformers had to contend between 1567 and 1571, according to the Register, there were 988 churches with 289 ministers and 715 readers, the places of 20 ministers and 97 readers not being supplied.
I may refer to an introductory note to tlie Register of Ministers and Readers in the year 1574, contained in the Wodrow
Miscellany, for some general notices on the subject ; and also to Principal Lee's Accormt of the First Book of Discipline, in his Lectures on the History of the ChurL-h.
1 Vol. ii. p. 363.
* See the letter subjoined to the Ortlev of Fasting.
] In England, judging from Bishop Jewel's account of the miserable state of the English Protestant clergy in 1570, it was long before adequate provision was made for their support, arising from the same cause, the greediness of the laity in retaining the Church lands and tithes in their own hands.
In the year 1565, the Commissioners of the General Assembly, Mr. John Craig and others, who had been appointed " to collect the heads and causes of the publick East," returned, and, on the 28th of December, " declared the necessitie of a publict Fast at this time ; therefore the Assemblie, with ane voice, ordained
Mr. Knox and Mr. Craig ministers at Edinburgh, to set out the Forme thereof, with the Exercise to be used in the same, and ^ to cause Robert Lekprevik print it."
The Order and Form was accordingly prepared and printed in the little volume, of which the facsimile title is given at page 391.
It was to be observed for eight days, from the last Sunday of February to the first Sunday of March 1565-6.
Yet Calderwood says, " The first and second Lord's day of May was celebrated universallie, and was the first Public Fast which we had after the Eeformation : which Exercise became frequent afterwards ;"^ and, perhaps mistaking it for another year, he afterwards states, "that the Assembly, on the 26th of June, appointed a General Fast to take place on the last two Sabbaths of July nixt, and the Communion to be ministred upon the saids Lord's days, if it may be done convenientlie."* Again, on the 8th of March 1568-9, it was concluded " by the haill Brethren assemblit, that a Generall Fasting be proclaimit throughout all Scotland, to begin in Lothian, Fyfe, and such uther places as may receive advertisement, the 1 otli day of this ^ instant."
Upon the occasion of a similar Fast, this Order was reprinted ^ Calderwood's History, vol. ii. p. 304.
* Calderwood's History, vol. ii. p. 324.
- Booke of the Kirk, vol. i. p. 76.
* Ibid. vol. ii. p. 486; Bookeof the ^ Calderwood's History, vol. ii. p. 317.
Kirk, vol. i. p. 138.
J by Lekprevik in 1574, wlieu tlie time of the Fast was changed, with a slight addition which is annexed, and also a facsimile of the title.
This copy has frequently been reprinted, in the volume of Prayers and Psalms, by VautroUier, Charteris, Hart, and others.
Lekprevik's two editions are very rare.
The marginal notes and references only occur in the edition of 1566.
In regard to " The Form of Excommunication," the General Assembly, on more than one occasion, must have had the subject before them; as we find, that on the 28tli of June 1563, " Mr. Knox was requested to put in order the Forme and Manner of Excommunication ;" ^ and on the 25th of June 1567, the Assembly nominated some of the members " to revise the Order of Excommunication penned be Mr. Knox, and to report their judgement to the Assemblie."^ In July 1568, Messrs.
Willock, Craig, and other five ministers w^ere again appointed " to revise the Form and Order to be used in Excommunication, which is penned be Mr. Knox at the desire of the Assemblie, and to report their judgments."^ This treatise, Calderwood adds, is " extant in our Psalm Books." ^ Their attestation is subjoined to all the copies ; and, according to the title-page, it was commanded to be printed by order of the General Assembly, in June (July) 1569.
The Editor of the Collection of Confessions,^ had the use of the first edition, printed in that year, but it is of such rarity, that the only copy I have been aljle to discover is preserved in a volume of early Scottish tracts in the Archiepiscopal Library at Lambeth, from which I have given the title-page in facsimile.
But this Form of Excommunication was reprinted by Henry Charteris in 1596, by Andrew Hart in 1611, and it also occurs in some of the later editions of the Prayers and Psalms, as well as in the Collection of Confessions.
1 Booke of tlie Kirk, from Cakler- = Ibid. p. 131. wood, vol i. p. 37.
•" Caklerwood's History, vul. ii. p. 424.
« lUd. p. 93.
- Edin. 1722, vol. ii.
J i THE rj
m AND DOCTRINE R
2| OF THE GENERALL K
FASTE, APPOINTED
ZA JM be the Generall AfK ^ femblie of the ^fl ^fl Kirkes of Br PP Scotland.
Jl ^ halden at Edmburgh the 25.
Hr day of December.
1565.
Ji ^ ^= ^ .^ R ^ loei m H^ Therefore alfo now the Lord ^^ ^fl fayeth, Turne yow vnto me with ^M Hr all your heart, and with Falling, & ^^ l^M with weaping, and with murning.
^fl ^d
IMPRINTED
EDINBVRGH
^ K BE
ROBERT LEKPREVIK V
ANNO.
DOM.
1566.
^M Small 8vo, ronian letter, not paged, contains A to G 7 in eiglits.
] np TT -p
ORDOVRE AND
DOCTRINE OF THE GENERALL
Faft, appointed be the Generall Aflemblie'of the Kirkes of Scotland.
Halden at Edinburgh the 25. day of December 1565. loel.
Therefore alfo now the Lord fayeth, Turne yow vnto me with all your hart, and with Farting, and with weaping, and with murning.
IMPRENTED AT EDINBVRGH BE
Robert Lekpreuik.
Anno.
1574.
Suiall 8v(>, romaii loiter, not paged,—contains A to D in eights, E in four, and F in 2,
THE SUPERINTENDENTES, MINISTERS, AND COMMISSIONERS OF
KIRKES REFORMED, WITHIN THE REALME OF
SCOTLAND,
CONVENED IN THE GENERALL ASSEMBLIE, AT EDINBURGH,
THE
25 DAY OF DECEMBER
1565.
TO ALL THAT TREWLY
PROFESSE THE LORD JESUS WITHIN THE SAME REALME,
OR ELS WPIERE, WISHE GRACE AND MERCY FROM GOD THE
FATHER, AND FROM
HIS ONELY
SONE OUR LORD JESUS
CHRIST, WITH THE PERPETUALL CONFORT OF THE HOLIE
SPIRITE.
The present Troubles being somewhat considdered, but greater feared shortly to follow, it wes thought expedient (dearelie beloved in the Lord
Jesus) that the whole Faithfull within this Realme shuld together and at one time, prostrat themselves before their God, craving of him pardone and mercy ; for the great abuse of his former benefites, and the assistance of his Holy Spirite, by whose mightie operation we may yet so convert to our God, that we provoke him not to take from us the lyght of his Evangel, which he of his mercie hath caused so clearly of laite dayes to shine within this Realme.
But because that suche publicte Supplicationes requyre alwayes Fasting to be joyned therewith, and publict Fastynge craveth a certane time, and certane exercises of godlynes then to be used with greater streatnes then at uther tymes
; the whole Assemblie, after deliberation, hath appointed the last Sonday of February, and the first Sonday of Marche nixt following the date of the said Assemblie,^ to that moste necessare exercise (as tyme now standeth) of publict
Fasting.
And further, did require the same to be signified be all Ministers to their people the Sonday preceading the said last Sonday of Februarie.^
But least that the Papistes shall think that now we begine to authorise and praise that which some tymes we have reproved and dampned in them ; or els that the ignorant, who knowe not the commoditie of this moste godlie exercyse, shall contempne the same
; we have thoght expedient some what to speak to the one and to the uther.
And unto the Papistes, First, we say, that as in puritie of conscience we have * In the edition 1574, the time ap- - "The Sunday immediatelie before pointed for the Fast, was " The second the said second Sunday of May."
(Edit.
Sonday of May, and the third nixt fob 1574.) lowing."
THE ORDER OF THE GENERAL FAST.
refused their whole abhominationes, and, amongest the rest, that their siipersticious and Pharisaicall maner of Fasting
; so even unto this day do we continew in the same purpose, boldely afhrmiug that their Fasting is no Fasting that ever God approved, but that it is a deceaAdng of the people, and a meare mocking of God, which moste evidentlie will appeare.
If in the Scriptures we searche what is the ryght end of Fasting, what Fasting pleased God, and which it is that his soul abhori'eth.
Of Fasting, in the Scriptures we finde two sortes ; the one private, the other publicte.
The private, is that which man or woman doeth in secrete, and before their God, for such causes as their owen conscience beareth record unto them.
As David, during the time that his Sone, which wes begotten in adulterie, wes struken with mortal} seicknes, fasted, weapt, and lay upon tiie ground, because that in the seicknes of the Chylde he did considder Godes displeasure against him self ; for the removing whereof he fasted, murned, and prayed unto such tyme as he saw Godes wil fulfilled, by the awaytaking of the Chylde.
Privatlie fasted Anna, wyfe to Alcana,^ even in the verray Solempne Feastes, during the time of hir barrennes ; for she weapt and eat nothing, but in the bitternes of hir heart she prayed unto the Lord ; nether ceased she from sorow and murning, unto suche tyme as Eli the hie preist concurred with her in prayers, by whose mouth, after that he had hard her petifuU complaint, she receaved conforte.
Of this Fasting, speaketh oure Maister, Jesus Christ, in these words, '< When ye fast, be not sowr as the Hypocrytes, for they disfigure their faces that they may seme unto men to fast ; but thow, when thow fastest, anoynt thy heade and washe thy face, that thow seame not unto men to fast, but unto thy Father which seeth in secrete, and will rewarde thee opinly." Of the same no dout speaketh the Apostle, when that he sayeth, " Defraude not one another, except it be with consent for a tyme, that ye may give yourselves to Fasting and prayer."^
To this private Fasting, which standeth chiefly in a temperat dyet, and in powring furthe of our secrete thoughtes and necessities before .God, can be pre.scrived no certane rule, certane tyme, nor certane ceremonies ; but as the Causes and occasiones why that exercise is used are divers (yea, so divers that seldome it is that many at ones are moved with one cause), so are diet, tyme, together with all uther circumstances, requyred to suche Fasting, i:)ut in the libertie of them that use it.
To this Fasting we have bene faitlifuUy and eaniestly exhorted by oure Preachers, as oft as the Scriptures, which they entreated, offered unto them occasion.
And we dout not but the godlie within this Rcalmc have used the same as necessitie craved, albeit with the Papistes we blew no trumpetes, to appoynt thereto certane daj^es.
In edit.
1.574, " wyie to Elcana."— 1 Sam.
- Math.
(3.
1 Cor.
THE ORDER OF THE GENERAL FAST.
The uther kynde of Fasting is publict ; so called, because that it is opeulie avowed, some tymes of a Realme, some tymes of a multitude, some tymes of a cietie, and some tymes of a meaner company, yea, some tymes of particulare persones, and yet publictlie used, and that for the wealth of a multitude.
The Causes thereof are also divers ;^ for sometymes the fcare of ennimies, some tymes the angrie face of God punishing, some tymes his threatning to distroy, some tymes iuiquitie deprehended that ryghtlie before wes not considered, and some tymes the earnest zeale that some beare for preservation of Godes people, for advancing of his glorie, and performing of his worke according to his promes, move men to publicte Fasting, confession of their sinnes, and solempned prayers, for defence against their ennimies, recovering of Godes favoures, removing of his plagues, preservation of his people, and setting fordwarde of that worke, which he hath of his mercie promised to finishe, as in the subsequent probatioues evidently shall appeare.
When Messingers came to Josaphat, saying, " There cometh a great multitude against thee, from beyond the sea, out of Aram (that is SjTia), etc.,- Josaphat feared, and set him self to seke the Lord, and proclamed a Faste throughout all Juda.
And Juda gathered them selves together, to aske couusall of the Lord ; they come even out of all the cieties of Juda to inquyre of the Lord.
And Josaphat stoode in the congregation of Juda and Jerusalem, in the hous of the Lord, before the new court ; and all Juda stoode before the Lord with their yonge ones, their wyfes and their chyldrene.
And Josaphat said, Lord God of our fathers, are not thow God in heaven, and reignest not thow in all Kingdomes of the heathen ]
And in thy hand is power and myght, and none is able to withstand thee.''^ Haste not thow, our God, cast out the inhabitantes of this land before thy people Israeli, and haste given it to the sead of Abraham, thy freind, for ever 1 etc.
But now the Ammorytes, and Moabytes, and the Mont Seir, ar come to cast us out of thy possession.
Lord our God, shall thow not judge them
In us there is no strength to stand against this great multitude that commeth against us, nether knowe we what to do; but unto thee are our eyes bent, etc."
Of this Historic we have the first Cause of publict Fasting, and the solempnitie thereof sufficiently prowen.
For the feare of ennimies compelled Josaphat to seik the Lord; he knowing him selfe burdened with the care of the people, exhorted them to do the same.
They fra all cieties and quarters repared to Jerusalem, whereupone a statute daye the King and the people, yea, wyves and childrene, presented them selves before the Lord, in his holy Temple,^ exponed their necessitie, implored his helpe against that enraged multitude, that alwayes •' The prayer of Josaphat.
' Causes that ought to move men to pubh'ct Fasting.
* The ceremonie of publicte Fasting.
= 2 Paral. i. 20.
THE ORDER OF THE GENERAL FAST.
wes enuiniie to Gocles people, and gave open confession of their owen weaknes, leaning onely to the promes and protection of the Omnipotent.
Which exemple, we and everie people likewy.se assaulted, may and ought to follow in everie poynt.
This onely excepted, that we are not bound to convene at any one appoynted place, as they did at Jerusalem.
For to no one certane and severall place is that promes made, that then wes made to the Temj^le at Jerusalem,^ which wes, that whatsoever men in their extremitie shuld ask of God in it, God shuld grant it from his holie habitation in the heaven.
Jesus the Messias, then looked for, whose presence wes sought in the mercie seat, and betuix the Cherubinnes, is now fentered within the vale, that is, in the heaven, and there abydeth onely Mediator for us, unto whome, from all the coastes of the earth, we may lift up pure handes,^ direct our prayers, supplicationes, and comiilaintes, and be assured that they shalbe receaved, in whatsoever place we convene.
And yet, in tyme of suche publict exercyses, we wolde wishe that all men and wemen shuld repare to suche places as their conscience may be best instructed, their Faith moste edified, repentance moste lively sturred up in them, and they by Godes worde may be moste assured that their just peticions shall not be repelled Which thinges can not be done so lively in secrete and private meditation as that they are in publict Assemblie, where Christ Jesus is trewly preached : And this muche shortlie for the Firste head.
Of the Second, to wit, that the angrie face of God punishing aught to dryve us to publicte fasting, and humiliation of our soules before our
God, we have two notable exemples, the one written in Josua; who, hearing and understanding that Israeli had turned the back before the Cananites, and the elders of Israel rent their clothes, fell upone their faces before the Arke of the Lord unto the nyght,^ and caste dust upone their heades, in signe of their humiliation and dejection.
The uther is expressed in the booke of the Judges ; where Israeli, being commanded by God to fight against Benjamin,'^ because that they menteaned wicked men that deserved death, loste the first day tweutie two thousand of their armie, and the second day eightene thousand.
At the firste lose they were lyghtlie touched, and asked counsall if they shulde renew the battel; but at the second overthrow, the whole people repared unto the hous of the Lord, sat there, weapt before the Lord, and fasted that day unto the night; for then began they to considder Godes angrie face against them.
In this last historie there appeareth just cause wh)^ the people shulde have rune to the onely refuge of God, because that their first armie of fourtie thousand men wes utterlie distroyed.
But what just occasion ' The promeis made to the temple of - In edit.
1574, " to lyft up oure ; "
1 Timo.
Jerusalem is now to be soght in Christe handes Tesus.
Heir.
^ Josua, 7.
* Judj. 20.
THE ORDER OF THE GENERAL FAST.
had Josua so laraentablie to coraplaine,^ yea, so boldely as it were to accuse God, that he had deceaved him in that, that against his promeis he had suffered Israeli to fall before their ennimies.
Was the lose of thrette men (no mo fel that day in the edge of the sword) so great a mater, that he shuld despare of any better successe, that he shulde accuse God that he had brought them over Jordane, and that he shuld feare that the whole army of the Lord shuld be inveroned aboute, and consumed in the rage of their ennimies ] Yea, if Israeli had onely looked no further then to the lose of the fourty thousand men, they had bene but feable soldioures, for they had sufficient strength remaning behinde for what were fourtie thousand, in respect of all the trybes of Israeli 1
Nay, nay, (deare Brethren) it wes an uther thing then the present lose, that terrified and effrayed their consciences, and made them so effeminatlie (so wold fleshe judge) to complaine, weap, and owle before God ; to wit, they saw his angrie face against them ; they saw his hand fortifie their ennimies, and to fight against them, whome both he had commanded to fight, and had promised to give them victorie.^ For everie commandement of God to do any thing against his ennimies hath included within it a secrete promes of his godly assistance
; which they fand not in the beginning of their interpryses; and therefore they did considder the fearcenes of his displeasure, and did tremble before his angrie face, whose myghtie hand they fand to fight against them ; and that wes the cause of their dolorous complaintes, and fearfull crying before their God.
What wes the cause that God delt so framedly^ with the one, and with the uther 1 We may perchance somewhat speak, when that we shall entreat of the frutes of Fasting, and of those thinges that may holde back from us the assistance of God, even when we prepare us to put his commandement in execution.
The Thride Cause of publict Fasting, is Godes threatninges pronounced, ether against a multitude, or against a persone in particulare.
Of the former the excmple is Ninivie, unto the which Jonas cryed. Yet fourtie dayes, and Ninivie shalbe destroyed : which unpleasiug tydinges cumming to the eares of the King, he proclamed a Faste, he humbled his owen soule, yea, even to sackcloth, and sitting in the duste, he straitlie commanded reformation of maners in all estates, yea, and that signes of repentance, of terroures, and feare, shuld appeare,'^ not onely in men and wemen, but also in the brute beastes from whome wes all kynde of nurishement commanded to be withdrowen, to witnes that they feared aswell Godes judgementes to fall upone the creatures that served them in their impietie, as upone them selves that had provoked God to that bote
' Let his complaint be noted.
^ In edit. 1574, " dealt safremmedlie."
^ Everie commandement of God to * What shall becume of the hardnes do any thing hes the secrete promes of of our heartes in these dayes.—(Margihis assistance. nal notes.)
THE ORDER OF THE GENERAL FAST.
displeasure.
Of the utlier the exerai)le is moste notable (inoste notable we say) because that it fell in a wicked man, to wit, in Achab, who by instigation of his wicked wyfe Jcsebell, saulde him self to do all iniquitie And yet, when that he hard the fearefull threatninges of God pronounced by the Prophet Elias^ against him, against his wyfe and hous, he rent his royall garmentes, put on sackcloth, sleipt therein, fasted, and yead baire-footed.
What ensewed the one and the uther of these, we shall after heare.
The Fourt Cause of publict Fasting and murning (for they two muste ever be joyned), is iniquitie deprehended, that before wes not ryghtly considdered.
The testimony whereof we have in Esdras, after the reduction of the captivitie, and that the temple and the work of the Lordes hous wes stayed.
It wes shawen unto Esdras, that the people of Israeli, the Preistes and the Levites,^ were not seperat from the people of the nations, but that they did according to their abhominations ; for they maryed unto them selves, and unto their sonnes, the doughters of the Canauites, the Pherisites, Hithetes, Jebusites, Ammorites,
Moabites, and Egiptiens, so that the holy sead wes mixt with profane Idolateris : which thing being understand and more deaply considdered then it wes before, for then Esdras sawe just cause why the worke of the Lord prospered not in their handes.
This considdered, we say Esdras taking upone him the sinne and offence of the whole peoj^le, rent his clothes, and pulled furth the heares of his head and beard, sat as a man desolate of all conforte till the evening Sacrifice ; and then rysing, he bowed his kneis, and streached furth his hande before the Lord, and made a moste semple and humble confession of all the enormities that were committed be the people, aswell before the Captivitie as after their returning ; and ceased not his lamentable complaint unto suclie tyme as a great multitude of men, wemen, and childrene, moved by his exemple,^ weapt vehementlie, and promised redres of that present disordour and impietie.
Of the last Cause of publict Fasting, to wit, the zeale that certane persones beare for preservation of Codes people, for advancing of his glorie, and performing of his worke according to his promes : we have exemples in Mardocheus, Daniell, and in the faithfull assembled at Antioche.* For when that Mardocheus herd of that cruell sentence, which, by the procurement of Haman, wes pronounced against his Nation ; to wit, that upone a day, statute and affixed, shuld the Jewes, in all the provinces of the King Artaxarses, be destroyed, oulde and yong, men and wemen, and that their substance shuld be exponed in pray.^ This bloody sentence, we say, being herd, Mardocheus rent '
1 lleg. 11.
Estlr. 9.
^ Ester. 4; Daniel 9; Actes 13.
'" So intend tlie Pa^iistes this day.
! that Scotland wolde follow this obedience.
(Marginal notes.)
THE ORDER OF THE GENERAL FAST.
his clothes, put on Sackcloth, and Ashes past furth in the middest of the cietie, and cryed with a great and bitter crye; and, coming to the Kinges gate, gave knowledge to Ester what crueltie wes decreed against the Nation of the Jewes, willing her to make intercession to the king in the contrare, who, efter certaue excuses, said,i " Go and gather all the Jewes that are in Susan, and faste for me, eat not, nor drinke not, thre dayes and thre nyghtes ; and I also, and my handmades, shall likewyse faste, and then shall I enter unto the King, although that I shuld perishe."
In this we may clearely se that the zeale that Mardocheus had to preserve the people of God, moved not onely him self to publict fasting, but also Ester, the Queue, her maides, and the whole Jewes that hard of the murther intended, and moved Ester also to hazart her lyfe in going unto the King without his commandement.
Of the utlier, to wit, that the earnest desyre that God's servandes have that God will performe his promes, and manteane the worke that he hath begune, exemple we have in Daniell,- and in the Actes of the Apostles.
For Daniel), understanding the nomber of the yeares forespoken by the Prophet Jeremie, that Jerusalem shuld ly waist, to have bene completit in the first yeare of the reigne of Darius, turned him self unto God, fasted [humbled] him self in sackcloth and ashes, and with unfeaned confession of his owen sinnes, and of the sinnes of the people, he vehementlie prayed, That according to the promises, some tymes made be Moyses, and after rehearsed by the prophet Isay and Jeremie, he wolde suddingly send them deliverance, and that he wolde not delay it for his owen Names sake."^ When the Gentiles began to be illuminated,^ and that Anteochia had so boldely receaved the Evangle of Jesus Christ, that the disciples in it first of all tooke upone them the name of Christianes
: The principall men of the same Church, thrusting no dout that the kingdom e of Jesus Christ shulde further be enlarged, and that the multitude of the Gentiles shuld be instructed in the ryght way of salvation, fasted and prayed, and, whil that they wer so exercised, charge wes given that Paule and Barnabas shuld be seperated frome the rest, to the worke whereunto God had called them, etc.^ Of these former Histories and Scriptures, we may clearely se for what causes publict Fasting and generall supplicationes have bene made in the Churche of God, and ought to be made when that ever the lyke necessities appeare, or occasions are ofiered.
Now let us shortly heare what conforte and frute ensewed the same ; for the ennimie, yea, the murtherer of all godly exercise, is desperation ; for with what courage can any man with continuance call upone God, if he shall disperatly dout whether God shall accept his prayer or not ? How shall he humble him self before ' Ester. 4.
- Daniel 9.
^ Deut. 30; .Terem. 31.
• Actes 11.
^ Act 13.
4(X)
THE ORDER OF THE GENERAL FAST.
his throne, or to what end shall he confesse his offence, if he be not perswaded that there is mercy and good will in God to pardone his sinnes, to accept him in favour, and to grant unto him more then his owen heart, in the middest of his dolour can requyre or ymagine.
Trew it is, that this vennome of disperatiou is never throughlie purged from our heartes, so long as we cary this raortall carcasse.
But yet the constant promises of our God, and the manyfolde documentes of his mercy and help, showen unto men in their greatest extremitie, ought to animat us to follow their exemple, and to hope for the same successe that they have gotten abufe mannes expectation.
Josaphat, after his humiliation^ and prayer, obtened the victorie, with out the lose of any of his soldioures ; for the Lord reased Ammon and Moab against the inhabitantes of Mount Seir, who being utterly destroyed,'^ everie one of the ennemies of God's people, lift his sworde against another, till that of that godles multitude, there was not one left alive.
Josua and the Israelites after their dejection wer conforted againe.
Ninive was preserved, albeit that Jonas had cryed destruction.
Yea, Achab, notwithstanding all his uiigodlynes,^ lost not the frute of his humiliation, but wes recompensed with delay of the uttermoste of the plagues, during his lyfetjane.
The murning of Esdras wes turned into joy, when that he saw the people willing to obey God, and the worke of the hous of the Lord to go fordwart.
The bitter crying of Mardocheus, and the painefull fasting of Ester, were aboundantly rewarded, when not onely wes the people of God preserved, but Haman theii' mortall ennimie Aves hanged ujDon the same gallons that he had prepared for Mardocheus.
Daniell, after his fasting, confession, and prayer, gat moste notable revelationes and assurance, that his people shuld be delivered, yea, that in all extremities they shuld be preserved, till that the Messias promysed unto them shuld come, and manifestly showe him self.
And the godly of Antcochea wer not frustrate of their conforte, when they herd how potently God had wrought amongest the Gentiles, by the ministerie of Barnabas and Paule.
So that we may boldely conclude, that as God hath never despised the petitions of such as with unfeaned heartes have soght his comfort in their necessities, so will he not send us away emptie and voyd, if with trew repentance we seak his face.
If any wolde aske, In what extremitie we finde our selves now to be that heretofore we have not sene, and Avhat are the occasiones that shuld move us now to humble our selves before our God by Publict Fasting, more then that we did in the beginning, when this Evangile * The frutes of trew Fasting, and un- ' Unfeaned humiliation temporally feaned invocation of God. profiteth the verray rcprobat.—(Jlar- * Letsotiiy ennimieeperishe, OLord. ginal notes.)
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wes now last ottered unto us, fur then, liy all apperauce, we and it in our persones stoode in greater danger, then we do yet 1 We answer, that the causes are mo then for greif of heart we can expresse.
First, because that in the beginning we had not refused God's graces,'^ but contrariwyse with such fervencie we receaved them, that we could beare with no kinde of impietie ; but for the suppressing of the same we nether had respect to frende, possession, land, or lyfe, but all we put in hasard that God's treuth myght be advansed, and idolatrie myght be suppressed.
And, therefore did our God, by the mouth of his messingers, in all our adversities, assui'e us that our ennimies shuld not prevale against us, but that they shuld be subdewed under us, that our God shuld be glorified in our semple and upryght dealing.^ But now, sence that carnall wisdome hath perswaded us to beare with manifest idolatrie, and to sutier this Realme, which God hath once purged, to be polluted againe with that abhomiuation ; yea, alace, since that some of us, that God made sometymes instruraentes to suppresse that impietie, have bene the cheif men to conduct and convoy that Idole throughout all the quarters of this Realme ; yea, to the houses of them that sometymes detested the Masse, as the Devill and his service
; sence that time, we say, we have found the face of our Gotl angrie against us, his threatninges have bene sharpe in the mouthes of his Messiugers
; which albeit for the tyme we dispysed and mocked, yet the just experience couvicteth us that we were wicked, and that they in threatning us did nothing but the dewtie of God's trew Messingers.^
And this is the Second cau^e that move us to this publict humiliation, rather now then in the beginning ; to wit, that then we followed God, and not carnall wisedome, and therefore made he few in nomber / fearefull to many, fooles before the world to confound the wyse, and such as before never had experience in armes, made God so bolde and so prosperous in all their iuterpryses, that the expertest souldioures feared the poore i^lowmen ; yea, our God faught for us by sea and by land, he moved the heartes of strangers to sujiporte us, and to spend their lives for our releif.
But now, alace, we se no signe of his former favour, for wisdome or manhead, strength and freindes, honour and blood, joyned with godlynes, are fallen before our eyes, to let us understand what shall be our destruction, if in time we turne not to our God, before that his wrathe be further kindled.
But this is not tlie end :
For esperance (or at least some opinion) had men before that God shulde move the Quenis Majesties heart, to heare the blissed Evangle of Jesus Christ truelie preached, and so consequentlie that she sbuld abandone all Idolatrie and fals Religion :
But now she hath given ^ Causes that now move us to faste, ^ God errant that men may yet conthat moved us not befor. silver.—(Marginal notes.) - Let the faithful call to mynJe.
VOL.
VI.
2 C
THE ORDER OF THE GENERAL FAST.
answer in plaine wordes, that that Religion in which she hath bene nourished (and that is meare abhomination) she will manteane and defend.
And in declaratioun thereof, of kite dayes, there is erected a displayed baiier against Jesus Christ.
For corrupted Hypocrites, and suche as have bene kuowen deceavers of the people, are now authorized to spew out tlieir veuuome against Jesus Christ, his eteraall trueth, and trew Messingers of the same.
That Idole, the Masse, is now againe in divers places erected.
And what hereof may ensew, yea, or what we may looke shalbe the end of suche unhappy begiuuinges, we desyre the godly deaply to considder.
But let it be granted that we had not fallen back from our former fervencie ; that we saw not God's angrie face threatning us with more fearefull plagues to follow ; that the best parte of our Nobilitie war not exiled this Realme, neither yet that our Soverane were ennimie to our religion, that she beare no greater favour to flattering freres and to corrupted Papistes, then she doeth to our poore Preachers.
Supponing, we say, that none of these foresaid causes we had to move us (as that we have them all, and mo, if that we list to recompt them), yet is there one, which if it move us not to humiliation, we showe our selves more then insensible.
For now is Sathan so enraged against Jesus Christ, and so odius is the light of his Evangile unto that Romaine
Antichrist,^ that to suppresse it in one province, Realme, or Nation, he thinketh it nothing, unles that in all Europe the godlie, and suche as abhorre the Papisticall impietie, be therewith also utterly distroyed, and so rased from the face of the earth, that no memorie of them shal after remaine.
If any think that suche crueltie cannot fall into the heartes of men, we send them to be resolved of those Fathers of the last Counsall of Trent, who, in one of their Sessions, have thus concluded
:^ "All Lutheriens, Calvinistes, and suche as are of the new Religion, shall utterlie be exterminate.
The beginning shalbe in France, by conducting of tie Catholik kiuge, Philip of Spaine, and by some of the Nobilitie of France ; which mater (say they) put to some stay, the whole force of bothe, together with the Pope's army, and force of the Dukes of Savoy and Farrar,^ shall assault Geneva, and shall not leave it till that they have put it to sack, saving in it no leving creature."
And with the same mercie shal so many of France, as have taisted of the new religion be served.'^ Frome thence expedition shalbe made against the Germaines, to reduce them to the obedience of the Apostolick seat.
And so shall they procead to other Realmes and Nationes, never ceasing till that all be exterminate that will not make homage to that Romaine Idole.
How ' The suppressing of Cliristes holy ^ The Counsall of Trent.
Evangle wos decried [decreed] in the ^ In later edits., Feirare, or Ferrara. last Counsall of Trent.
* The nicrcie of the Fathers of Trent.
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fearefuU a beginuing this conclusion and determination had, France will remember mo ages then one :
For how many, abufe a hundreth thousand men, wemen, babes, virgines, matrones, and aged fathers, suffered, some by sworde, some by water, some by fyre, and uther tormentes, the verray ennimies themselves are compelled to acknowledge.
And ; albeit that God of his mercie in a parte disappoynted there cruell interpryses, yet let us not thinke that their will is changed, or their malice asswaged.
No, let us be assured, that they abyde but oportunitie to finishe the worke, that cruellie against God, against his trueth, and the trew professoures of the same, they have begune.
The whisperinges whereof are not secrete, neither yet the tokenes obscure, for the trafique of that dragone, now with tlie Princes of the earth, [and] his promyses and flattering entj'sementes, tend to none uther end, but to inflambe them against Jesus Christ, and against the trew professoures of his Evangle.
For who can thinke that the Pope, Cardinalles, and horned Bishopes, will offer the greatest portion of their rentes, for susteaning of a warre whereof no commoditie shuld redound (as they suppose) to themselves
If any think that we accuse them without cause, let them heare their owen wordes ; for this they wrate neare the end of the same Decree : ^ " And to the end that the holy Fathers on their parte, appeare not to be negligent or unwilling to give their ayde and supporte unto so holy a ; warre, or to spaire their owen rentes and money
; have added, that the Cardinalesshall content themselves of the yearely rent of five or six thousand ducates, and the rychest Bishope of two or three thousand at the moste ; and to give franckly the rest of their revenues, to the intertenement of the warre, which is made for the extirpation of the Lutheriens and Calvinistes sectj and for reestablishing of the Romaine
\ Churche, till suche tyme as the mater be conducted to a good and happy end."
If these be not open declaratioues in what danger all faithful stand, if they can bring their crueltie to passe, let verray idiots judge.
But let us heare their conclusion.
" Fi'ance and Germanie, (say they) being by these meanes so chastised, abased, and conducted to the obedience of the holie Romaine Church, the Fathers dout not but tyme shall provide both counsal and commoditie, that the rest of the Realmes about \A may be reduced to one flok,* and one Apostolick governour and Pastour," &c.
By this conclusion, we thinke that the verray blinde may see what is purposed against the Saintes of God in all Realmes and Nationes, to ^ The wordes of the Counsall of Trent. of those Fathers, so that Christ Jesus ^ These are the successoures of the may be crucified, and his Evangle exiled.
Apostles.
* Let Scotland advert.— (Marginal ^ No man nedeth dout of the liberalitie notes.)
THE ORDER OF THE GENERAL FAST.
wit, destruction with cnieltie, or else to make them to worship that blasphemous beast, who being an Idole, usurpeth to himselfe the name of universall Pastoure ; and being knowen to be the Man of sinne and perdition, will be liolden for an Apostolick governour.
But some shall say, they are yet fare from the end of their purpose ; and therefore we neid not to be so fearefull, nor so soUist.
We answer, the danger may be nerar than we beleave, yea, perchance a parte of it hath bene neirar to our neckes, then we have considdered.
But how so ever it be, seing that God of his mercie hath brought furth to lyght their cruell and bloody counsall, in which we uead not to dout, but still they continew ; it becommeth us not to be negligent or sleuthfuU
; but we ought to follow the example of Ezechias, the King of Juda, who receaving not onely the dispytefull answere,i but also the blasphemus and threatning letter of Sennaherib, first, send unto the Prophet Isayas, and pietifuUy compleaned of the instant troubles, willing him to make intercession unto God for the remanent that were left.
Unto whome, albeit that the Prophet answered comfortablie assuring the King, that the ennimie shuld not cume so neir as to shoote darte or arrow within Jerusalem ; yet ceased not the godlie King to present him self in the Temple of the Lord ; and as a man despared of all worldely conforte, spred abrod the letters that proud Sennaherib had sent unto him, and made unto God his moste fervent prayer, as in the 37 chapter of the Prophet Isayas we may read.^ The ennimie had turned backe, and God had put a brydle in his nosethirles.
And so men myght have thought that the King neded not to have bene so solliste.
But the Spirite of God instructed the heart of his servand to seak helpe where it wes onely to be found, and from the handes of God, who only wes able to put finall end to that tyrannie.
The exemple (we say) of this approved servand of God, we ought to follow now, when the like distruction is intended against us, yea, not against one Realme only, but against all that professe the Lord Jesus, as before we have heard.
Albeit that God of his mercy hath stayed the furie of the Papistes for a tyme, we ought not to think that their malice is changed ; nether that such as trewly professe the Lord Jesus, can be in securitie, so long as that Babyloniane hoore hath jDower to enchant the Princes of the earth.
Let us therefore, understanding that she, being dronken with the blood of the Saintes, can never repent of crueltie and murther, use against her the si^irituul weapones,^ to wit, earnest invocation of Gods Name, by the which we finde the proude tyrannes of the earth, in tymcs past, to have beene overthrowen.
Abufe all these Causes foresaid, we have yet one that ought not to be omitted, to wit, the body of this Realme hath long enjoyed '
Isa. 36 and 37.
^ Isay. 37. tlie cnieltie of the Papistes.—(Alaririnal ' Wliat weapons we shall use against note.)
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quietnes, while that other uatioiis about us have bene seveirly plagued.
What thousandes dyed in the East Countreyes, and in England of the pest, Anno 15 03/ 1564 ; their own confessions beare record.
What crueltie hath bene executed in France ; what townes spoyled, and murther committed, somewhat before we have declared, and more we myght, if we had not respect to brevitie and tyme ; and what trouble is presently, and long hath bene, betwix Denmarke and Swaden, the posteritie of that countrey will after understand.
And in all this tyme, now sex yeares^ and more hath God spared us ; so that the publict estate hath alwayes remaned quyet, except within these few monethes.
Ought not the deap consideration of this move us now to stoupe before oiu" God
For have we bene spared because tliat our lebeUion to God is les then is the rebellion of those nations that we have sene punished
If so we think, we are far deceaved.
For in so great light of the Evaugle, we thinke that greater inobedience wes never showen unto God, nor greater ingratitude unto his Messingers, sence the dayes of the Apostles, then of laite yeares hath bene (and yet is) within this Realme.
Idolatrie is obstinatly menteaued ; huredome and adulterie are but pastyrae of the liesh ; slaughter and murther is esteamed small sinue, if any man have freind in Court : craftie dealing with the semple, disceat and oppression, is counted glide conques (yea, allace, almoste universally) ; parcialitie in judgement, is but interpretation of Lawes ; yea, delaying of Justice, what mater is that?
What reverence is had to God's Messiugei's, and what respect unto the l)oore that now so multiplies within this Realoie, (that the lyke hath seldome bene sene) tliought we will cease, the stones will crye, and condempne us : and yet what superfluitie, what vanitie, what feasting, ryotous banckating hath bene (and yet is) used in Court, countrey, and townes, althought the tounges of men dar not speak, yet we think the purses of some do feal, and in their maner complaine.
If these be not sinnes that crave plagues from God, we humblie desyre men to considder what are the sinnes that were layed to the charge of Sodome and Gomorha by the Prophet Ezechiell. ^
Now, say we, God before our eyes hath punished uthers, and can he spare us, being more cryminall then they were 1 Nay, he can not.
And, therefore, there restes nothing unto us but utter extermiuiou, if we unfeanedly turne not unto our God, before that his wraithe be further kindled against us.'^ Judgement is begune in his owen Hous ; for if within Scotland, amonges men of their estate, there wes to be fund equetie, justice, temperance, compassion upone the poore, and upryght conscience, they did moste clearely shyne in them whome God before cure eyes hath firste dejected.
Therefore yet agane we say, that onely ^ Only Auno 1564 in edit. 1574.
* that we shuld heare before God - So in edit. 1574
Ezecli.
10. plagues more.—(Marginal note.)
40()
THE ORDER OF THE GENERAL FAST.
repentance can save us from plagues more grevous then they have felt, or that we have sene of many yeares within this Realme.
But now we knowe, that suche as neither lufe God, nor trewly feare his judgemontes (for mo Atheistes' we have nor consumate Papistes within this Realme) shall grudge and crye, What new ceremonie is this that now we here of 1 Wherefore shall we Faste ! and who hath power to command us so to do 1 A feg for their Fasting ! we will fill and farse our bellies upone the oulde fassion, etc.
Let not the godly be offended at the brocardes and lardons of such godless people
; but let us tremble before our God, and considder that suche hath bene the proude contempt of the wicked in all ages before us, as in the Prophetes we may read.
For Isay compleaneth, saying, " When the Lord calleth to sackclothe and ashes, there is nothing heard but let us eat and drink, kill the fat, and make banket ; let us bring wyne in aboundance,^ and more, and if we must dye, let us departe in joy ; for so they ment, when that they said.
Let us eat and drink, the morow we shall dye."
But let us consider what answer they receave :
" As I live, sayeth the Lord, this your iniquitie shall no't be forgiven unto the death. ^
I shall take from yow the myrth of wyne and oyle ;"^ your yong men shal fall by the sworde ; your aged men shalbe led captives ;^ your delicate dammes shall trote upon their fete over the river (meaning Euphrates)
; their buttockes shall be naked, and their shame shal not be hid,"^ etc.
Jeremie the Prophet preached and cryed even to the King" and to the Queue, and commanded them to walke in lowlynes, to do justice, to represse impietie ; and so he promised that they shoulde sit still upone their Throne in joy and quyetnes ; but if they wolde not, he boldelie pronounced that their carcasses shalbe cast to the heit of the Sone,^ and to the frost and colde of the night.
Ezechiel, in his age, useth the same ordour ; and in his owen bodie showeth unto them signes of humiliation,^ and of the plagues that shuld apprehend them for their Rebellion.
All their admonitions were dispysed, we confesse ; but thereto we shulde not looke, but unto that which ensewed suche jn-oude contempt.
If we wolde that our palices shuld be so destroyed, that they shuld remaine desolate, and be dennes to dragones ; if we wolde that our land shuld be laide waist, and be a pray to our enemies ;^° and if we wolde that the rest of the plagues threatned by the Prophetes, and which have apprehended the disobedient before us, shuld come upone us in full perfection, then we nede nether to faste nor pray, repent nor turne to God : but and if we desyre ether to tiude mercy in this lyfe, or joy and comfort in the lyfe to come, we niuste showe our selves un- ' That is luun without God.— (Mar- * Itiay 20.
" Jereiu. 13.
Jer. 16& 17, ' Jeiem. 13. ginal note.)
jga^y 55 » Isay 22.
* Isay 5, 6, 0.
» Ezcc. 21.
Levit. 26.
THE OEDER OF THE GENERAL FAST.
feanedly sory for the abhominatious that now universally Reigne ;^ we must be lyke Lothe in Sodome, and Noah, in that Catholick defection from God, which wes into the first age ; and by their exemples and "-^ ought we to be encoraged to showe our selves notable deliverances sory for this present corruption, and to oppone our selves thereto to the uttermoste of our powers, unles that we wolde have portion with the wicked.
Nether ought we to be discoraged because that the contemners, godles people, and mockers of all godlynes, shall prevale us in multitude.
Their noml^er, deare Brethren, shal not hurt our innocencie, if that we with unfeaned heartes turn unto our God
; for the promes of his mercy is not bound unto the multitude, so that he will not heare but where the greatest parte is godly. ^ No, deare Brethrene, wheresoever two or thre be gathered in his name, there is he in the middest of them ; * and againe, whosoever incalleth the name of the Lord, he shalbe saved,^ yea, even when in Godes displeasure the whole worlde shalbe plagued.
And therefore let us not follow the multitude in evil doing ;^ but let us declyne from the wayes of their vanitie, and by unfeaned humiliation of our selves, let us purches favoure, before that God's vengeance brust out lyke a fire.
The power that we have to proclame this Fasting, is not of man, but of God, who, by the mouth of his Prophet Ezechiell, pronounceth this sentence :
'' "If the watcheman se the sworde, or any other plague comming upone the land, if he blowe not the trumpet, and plainely warne them to turne to God, and if the sword come and take any away, the wicked shal perishe in their iniquitie
; but their blood shalbe required from the handes of the watcheman."* Now so it is, that God of his mercy hath rased up amonges us mo watchemen then one or two, of whose mouthes we can not deny but we have hard fearefull threatninges of plagues to foUowe upone this proude contempt of all God's graces.
And therefore we, in the feare of our God, willing to avoyd the uttermoste of the plagues, have with one consent concluded this godly
Exercise, to be used amonges us, in signe of our unfeaned humiliation ; which albeit the godles shall mock, yet are we assured, that he who ones pronounced this sentence, " The soule that shall not be afflicted that same day,^ to wit, the day appointed to publict humiliation, shall perishe from amonges his people ; yea, everie soule that shall do any worke that day, T shall destroye suche a soule frome the middest of his people."
^ If we will not perishe with the Math.
18.
^ Joel. 2. worlde, we must be unlike unto it.
Excel. 23.
' Ezech. 33.
2 Gen. 6 & 19- ' The power that the Church hath lo * The promes of Gods mercy and de_ command i^ublict Fasting. liverance is not bounde to the multitude.
Levit. 28.— (MarginaFnotes.)
THE ORDER OF THE GENERAL FAST.
The ceremonie, and the certane statute day, we knowe to be abolished at the comming of Christ Jesus, together with the rest of the figurall ceremonies ; but the effect thereof shall abyde so long as there abydeth an trew Church upon the face of the earth, unto the which repentance and remission of simies are publictly preached
; and therefore, albeit we have no corporall punishment to inflict upone the contemners of that Godly exercise, yet have we the spiritual sword, which ones will stricke sorer then any materiall sword can or may.
The judgementes and justice of our God are immutable ;^ he abydeth the" same and one God that drowned the world by water ; that consumed Sodome and Gomorha with fyre from heaven ;2 that plagued Pharo,^ destroyed Jerusalem, and hath executed his fearce judgementes in all ages, yea, and even before our eyes.
It is the same God (we say) that this day by his faithfull servandes calleth us to repentance, whose voces if we contempne, we declare our selves Rebellious to our God, mockers of his threatninges, and suche as sometymes in despyte cryed, " We will walk according to the lust of our owen heartes,* and let the counsal of the holy one of Israeli cum as it list," etc.
And if so we do, then wo, yea, wo and double damnation unto us, for then even as assuredly as God liveth,^ so assuredly shall the plagues that oure eares have oft heard, be poured furth upone us, even in the eyes of this same perverst generation, with whome we contempne God, and before whome we are nether feared nor eshamed stubburnlye to procead from sinne to contempt.
Our hope is better of yow (deare Brethren) that have professed the Lord Jesus with us within this Realme, albeit that this we speake to let yow understand what Rebellion hath bene in flesh before us, and how it hath bene punished, that we may learne to stoupe before our God by unfeaned repentance ; and then we shaU be assured that, according to the pronies made by the mouth of Joel, our God shal leave unto us a benediction, albeit that the vehement fyre of his wraitli shall consume the inobedient.
But now, least that we shoulde thinke that the observation of the ceremonie is yneugh to please God, we must understand what thiuges must be joined with fructful Fasting, and what thinges they are that may make our Fasting odious to our God.
And first we have to understand, that Fasting by it selfe considdered, is no suche thing as the Papistes heretofore have ymagined ; to wit, that it is a worke meritorious, and a satisfaction for the sinnes before committed."
No, all they that faste with that intent, reuounceth the merites of Christ's death and passion, in so farre as they ascrive to Fasting (whiche is but an exercise used by man) that whiche is onely proper to Jesus Christ
; which is, that hg.by^Qi!£rin;r^ •'' Let Scotland yet be tbrewairued.
* Malacli. 3.
^ Gen. 7
; Gen. 19. s Exod. 8, 9, 10, & 14.
« The opinion of Papistical Fasting.
^ Isay 22 ; Jerc. 2, 5, 6.
(Marginal notes.)
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up himself ones for all,' hath made perfit for ever, those that shall be \\ sanctified. We must further understand, that, as the Kingdome of TTod is nether meat nor drink, so is nether Fasting by it selfe semple considdered,^ the cause why that Kingdome is granted to the chosen, nether yet eating
(moderat we meane,) any cause why the reprobate are frustrat thereof.
But unto Fasting there must be somewhat joyned, if that God shall looke upone it at any tyme in his favour.-'
The Prophet Joel is witncs hereof, who in the persone of God, said unto suche as he had seveirly threatned.
" Turne unto me in your whole heart, in fasting and murning.""* In v/hich wordes the Holie Ghoste first requyreth the conversion of the heart unto God, and thereto joyneth fasting and murning, as witnesses of the sorow that we have for our former offences, and feare that we have of his seveir judgementes ; the releif whereof we publictly professe we can obteane by no uther meanes, but by God's fre mercie from whome we have before declyned."
So that the verray exercise of Fasting, and the murning, and prayer therewith annexed, do solempnedly protest, that by our Fasting, we merite not ; for he that still confesseth his offence, and in bitternes of heart cryeth for mercy, doeth not brage of his merites.
If the Papistes reply. Yet God looketh to the fasting, and heareth the prayers of suche as ryghtly humble themselves before him, we deny not ; but thereto we adde, that rightly did never man humble him self before God, that trusted or glorified in the merites of his owen workes ; '' for without Faith it is unpossible to please God, and faith dependeth upone the promes of God's fre mercie through Jesus Christ, and not upone the merites of any workes.
The Pharisie, in braging, wes rejected ; but the Publican, in denying him self,''^ and calling for mercie, wes justified, not by his workes, which he had not, but by grace and mercy, for the which he sobbed.
Daniel fasted, confessed his sinnes, and the sinnes of the people, and thereto he added moste earnest and fervent prayers.
But doeth he alledge any of them as a cause why God shuld ather be mercyfuU to him or to the people, nay, we finde no suche thing, but the plaine contrarie, for thus he concludeth
" Now therefore our God, heare the supplication and prayer of thy servand,^ and showe thy pleasing visage unto thy Sanctuary, that lyeth waiste for the Lordes saik. my God, give thy care that thow mayest heare ; and open thyen eyes, that thow maiste see the waist places of the cietie which beareth thy name : for we alledge not our ryghteousnes in our prayers, that we poure furthe before thee, but thy moste abounding mercy : Lord ! heare ; Lord ! be mercyfull ; Lord ! take head, and helpe, and delay not, for thine owen self, my God !"'
'' Trew bumiliiuion dependeth npone 1 Heb.
9. 10.
^ Eoin. 14.
* Fasting by itself is but a dead and mercy, and nnt upone workes—(Mariiuprotitable ceremonie.
* Joel. 2. ginal notes.) = Let tbe Papistes considder.'
IjUC.
18.
^ Daniel 9.
THE ORDER OF THE GENERAL FAST.
We may plaiuely se whereupon this excellent servand of God grounded himself to 2)urches God's favour ; to wit, upone the Lord, that is, upoue the Saviour and Mediator promised, upone the moste aboundant mercie of God, and upone God himselfe ; for he understoode what God had promised, aswell by the mouth of Moyses, as by the Prophet Isais, saying
" Beholde that I am, yea, even I am the Lord, and there is no God but I :
I kill, and I give lyfe againe :
I give the wound, and I shaU heale :^ For my owen Names saike will I do it, sayeth the Eternall."
Apone these and the lyke promises, we say, did all the Sainctes of God in all their extremities depend, and did looke to receave comforte, without all respect to their owen workes ; they dampned the best of their owen workes, and called them nothing but filthiness before God.^
And therefore yet, as of before, we boldely affirme, that the Papisticall fasting wes not onlie vaine (for what fasting is it to absteane from fleshe, and to fill the bellie with fishe, wyne, spyce, and uther delicates 1) but also it wes odious unto God,^ and blasphemous to the death of Jesus
Christ, for the causes forewritten.
And this muche shortly for those thiuges that must be joyned with frutefuU Fasting.
Now we have to consider what thinges may make our Fasting odious, besydes this proude opinion of merite, whereof we have spoken.
It is no dout but that infidelitie ^ maketh all the workes of the reprobate odious before God, yea, even when that they do the verray workes that God hath commanded, as we may read in Matt. 5. 6. and 7., Isai I. and 66. etc., and divers uther places.
But because that infidelitie lurketh oft in the heart, and can not well be espyed but by the bitter and rotten frutes that spring thereof, the Spirite of God hath painted furthe unto us in plaine wordes, what vices may make us and all our workes odious before our God, so that nether will he heare our prayers, nor regarde our fasting.
Salomon sayeth, " He that ditteth' his eare from the crye of the poore, his prayer shalbe abhominable before God."6 And Isai, in the persone of God, sayeth :
" Albeit that ye shall stretche out your handes, and multiplie your prayers, yet will I not heare yow
; for '^ But most plainely to our purpose your handes are full of blood." speaketh the same Prophet, saying :
" The hous of Jacob daylie seaketh me, and they wolde knowe my wayes, as a nation that wrought justice, and that had not left the judgement of their God.^
They ask me judgementes of justice (that is, they querrell with me), and they desyre that God shall drowe neare.
Why have we fasted (say they) and thou beholdest not 1 We have afflicted our soules, and thow misknowest it."
* Deut. 32.
. of the reprobate odious before Cod.
Esay. 64.
(Margiual notes.) •' The Papisticall Fasting vaine and ^ In edit.
1596, " closes ;" in edit, blasphemus.
1611, and others, " stoppis."
* Infidelitie maketh all the workes "
Pro. 21.
' Isay 1.
^ Jsa\ b8.
THE ORDER OF THE GENERAL FAST.
The Prophet answereth iu the persone of God, and sayeth, " Beholde in the day of your Faste, ye will seak your will, and require all your dettes
: beholde ye faste to strife and debaite, and to smyte with the fist of wickednes : ye shall not Faste as they do to daye, to make your voice be heard above," that is, to oppresse uthers ; so that they are compelled to crye unto God.
" Is it sudie a faste that I have chosen 1 That a man shuld afflict his soule for a day, and to bow downe his head as a bulrash, and to ly downe in sackcloth and ashes 1 WUt thow call this a Fasting,
. or an acceptable day unto the Lord 1 Is not this the Fasting that I have chosen, to louse the bandes of wickednes,^ to take of the heavie burdinges, and to let the oppressed go fre, and that ye break everie yock
Is it not to deale thy bread unto the hongrie ; and that th(jw bring the poore that wandreth unto thy hous
When thow seest the nacked, that thow cover him ; and hyde not thy self from thy owen fleshe.
Then shall thy light break furth as the morning, and thy health shall growe spedelie, thy righteousnese shall go before thee, and the glorie of the Lord shall embrase thee," etc.
In these most notable sentences, and m suche as follow in the same place, we have to marck what thinges may make our Fasting to be rejected of God ; what he craveth of suche as faste frutfullie ; and what promes he maketh to such as obey him.
This people exteruallie professed God, they daylie sought his face, by reparing to the Temple, hearing of the Law, and exercising of the sacrifices ; yet did God plague them in mo sortes then one, as in tlie Bookis of the Kinges and Cornickles we may read.
In their extremitie they ran (as to them appeared) to the uttermoste refuge, they Fasted, and unfeanedly humbled their bodies, for that the Prophet meaneth, when that he sayeth, that they Fasted till that their ueckes were weakned, and made faint as a buUrashe, for verray lacke of corporall foode.
They layed of their gorgious garmentes, and put on sackcloth, &c.
; and yet wer their troubles nothing releved.
And that wes the cause why they querreled with God, and said : " Why have we fasted, and thou hast not sene V &c.
And in verray deed, to the natural man it wes strange ; for God had promised that he wolde conforte his people whensoever they shuld humble themselves before him, notwithstanding their former iniquitie.^ In the externall ceremonies, nor in the corporaU exercises, there could no fault be espyed.
Why then doeth not God heare them 1 complaine they 1 God answereth, that their oi;twarde profession wes but hypocrisie, their Fasting wes but mocking of God, and their prayers couhl do nothing but provoke him to further displeasure.
Because that albeit they reteaned the Name of God, and albeit that they appeared in his Temple, yet had they forsaken bothe his judgementes, ' O that Scotland slnild understand and follow.—(Marginal note.)
2 Deut. 3
; 2 Res;.
THE ORDER OF THE GENERAL FAST.
statutes, and holio ordinances.
Albeit the bodie stoujied, and wes afflicted by fasting, yet remained tlie heart i)roude and rebellious against God,^ for they followed their owen corrupted wayes : tl^ey op pressed suche as were subject unto them, their heavie yock lay upone the neckes of suche as could not ridde themselves from their bondage.
Amouges them were stryfe, debaite, whisperinges of malice, yea open contention aud manifest violence, which all were evident declarations of proud heartes, and impenitent souUes.
And therefore God giveth unto them open defyance, in the tyme when they think that they seak liis peace moste earnestly.
And hereto ought we this day, that professe the Lord Jesus, and have renounced abhominations of Papistrie within the Realme of Scotland, give diligent head.
For it is not the semple knoweledge of the trueth onelie, nor yet the externall profession of the same, that is acceptable before God.^ Nay, nay, deare Brethrene, he requireth the frutes of repentance,'^ and they are, to declyne from evill, and to do good, as we may read in many jilaces of the Scripture.
Think we it a thing agreeable with the nature of the Eternall our God, that he shall receave us in favour, after that we have offended, and we will not for his saike remit the injuries that are done to us ?
Can we thiuke to be at peace with him, when that we stubburnelie will continew in strife amonges our selves
Shal he relieve our greif, bondage, or yock, and we will not relieve the burdinges that unjustly we lay upone our brethrene 1 Shal he bestowe his undeserved mercie upon us, and we can showe no bowels of mercie to such as we se in miserie before our eyes
Let us not be deceaved, God can not deny himself.
Murther, malice, hatrent, crueltie, oppression, stryfe, tliift, deceat, injust dealing, covetousnes, avaritiousnes, and unmercifulnes unto the poore, besydes pryde, horedome, adulterie, wantonnes, and the rest of the workes of the flesh, are so odious before God,* that whill that any of them reigneth in the heart of man, he and his whole workes are detestable before God.
And therefore if Ave desyre that God's fearfuU judgementes shalbe stayed, let us (that kuowe the trueth, and say that we professe the same) unfenedlie returne unto our God.
Let us not be iuferioures to the king of Ninivie, who commanded everie man to turne from his wicked wayes, and from the iniquitie that wes in his hands.
Let us considder what our God craveth of us ; but especiallie let Earles, Lordes, Barrons, burgesses, and artificers, considder by what meanes their substances are increassed.
~ J It is not yneugh to justifie us before God, that Civile Lawes cannot accuse us.^ Nay, Brethrene, the eyes of our God pearseth deaj^er then
' Let everie man examine his owen * The workes that may make onre conscience.
Fasting odious.
^ Psal. 34.
Pet.
' Christiane justice craveth more than Civile Lawes.— (Marginal notes.)
THE ORDER OF THE GENERAL FA^T.
mannes law can streaclie.
The law of man cauuot convict the Earle, ^the Lord, the Barrone, or Gentilman, foi-'oppressing of the poore labour ers of the ground ; for his defence is ready, I may do with my oweu as best pleaseth me.
The Merchand is just yneugh in his owen conceat, | if before men he can not be convict of thift and deceat.
The Artificer and Craftisman thiuketh liimselfe fre before God, albeit that he nether worke suflBcient stuffe, nor yet sell for reitsonable price
: The worlde is evil (sayeth he), and how can men live if they do not as uther do 1 And thus doeth every man leane upon the iniquitie of an other, and thinketh himself sufficientlie excused when that he meitteth craft with craft, and repulseth back violence ether with deceat or els with open injurie.
Let us be assured, deare brethren, that these be the sinnes I which heretofore have provoked God, not onlie to plague, but also to I destroy, and utterlie overthrowe stronge realmes-and flourishing commonwealth es.^
Now, seing that the justice and judgementes of our God abyde for ' ever, and that he hath solempnedlie pronounced, that everie realme, j nation, or cietie that sinneth, as did Juda and Jerusalem, ^ shall be likewise punished.
Let that fearefuU destruction that came upone them, into the whiche, after honger and jjest, the sworde devoured without discretion the ryche and poore,'^ the noble, and those that were of basse degre ; * the yong and olde, the priests and prophetes, yea, the matrones and virgines, eschaped not the day of that sharp visitation.
Let their punishment (we say) provoke us to repentance ; and so no dout w^e shall finde favour in the sight of our God, albeit that he hath begune to shew unto us evident signes of his displeasure justlie conceaved against us.^ But (as God forbide) if we mocke his Messingers, and despyse his wordes, till that there be no remeadie, as they did, then can we (wliome God hath rased up to instruct and forewarne yow) do nothing but take witnesse of heaven and earth, yea, and of your owen conscience, that we have faithfullie instructed yow in the right way of God, aswell concerning his trew worshipping as in doing of your dewties one to another ; and also that we have forewarned yow of the plagues to come, firste by our tounges, and now by our pen, for a perpetuall memoriall to the posteritie that shall follow, who shall glorifie God ether for your conversion, or els for your just condemnation and seveire punishmentes, if ye continew inobedient.
To prescrive to everie man his dewtie in particulare, we can not, because we knowe not whereintill everie man, and everie estate particularlie oftendeth ; but we must remit every estate, and everie man in his vocation, to the examination of his oweu conscience ; and that according as God commandeth in his hole Law, and as Christ Jesus 1 Cnnsulte with the 22d Chapter of Jere. 7.
^ 2 Paral. 26 the Prophet Ezecliiell.
* 2 Reg. 25.
Paral. 36.
THE ORDER OF THE GENERAL FAST.
requireth, that suche as shall possesse the kingdoine with him shall do :
I which is, " Whatsoever (sayeth he) that ye wolde men shulde do unto j yow, do ye the like unto them."^ By this reule, whiche the author of \ all equitie, justice, and policie hath established, send we the Earles, Lordes, Barrons, and gentilmen to trye their owen consciences, whether that they wolde be content that they shuld be entreated (if God had made them husbandmen and laubowrers of the ground), as they have entreated, and presentlie doeth entreate, suche as sometymes had a moderate and resonable life under their predecessours ; whether, we say, that they wolde be content that their steadinges and malinges should be raised from male to ferme, from one ferme to two, and so going upward, till that for povertie the ancient laubourers are compelled to leave the ground in the handes of the lord.
If with this entreatment they wolde be content, we appeale [to] their owen conscience ; and if they thinke that they wolde not, then, in God's Name we require them to begin to reforme themselves, and to remember that it is not we, but that it is Christ Jesus that so craveth of them.
And unto the same reule we send Judges, Lawers, Merchandes, Artificers, and finallie, even the verray labourers of the ground themselves, that everie one in his vocation may trye how justlie, uprightlie, and mercyfuUie he dealeth with his Nighboure : And if he finde his conscience accused by the former sentence of our Master, let him call for grace, that he may not onelie repent for the by past, but also amend in tymes to cume ; and so shall their Fasting and Prayers be acceptable unto God.
If men think that we require the thing that is unpossible, for what were this els but to reforme the face of the whole earth 1 which never j wes, nor yet shalbe, till that the righteoos-Eng and Judge appeare for I the restauration of all thinges : We answer, that we speak not to tlie j godless multitude, nether yet to such as are mockers of God's judgementes, whose portion is in this life,^ and for whome the fyre of hell (which now they mock) is assuredlie prepared.
But we speak to such as have professed the Lord Jesus with us, who have communicated with his blessed Sacramentes, have renounced idolatrie, and have avowed themselves to be new creatures in Jesus Christ, in whome they are ingrafted as livelie branches, apt to bring furth good frute.^ Now, why it shuld be thought unpossible that these men (of what vocation that ever they be) shulde begin to expresse in their lives, that which in worde they have publictlie professed, we se no good reasone, uiiles that we wolde say that it is unpossible that God shall now work in men of tliis age, as we read that he hath wrought in men before us ; and that were blasphemie.
Seing that the hand of our God is no more shortned towardes us '
Mattli.
= Matth. 25.
= loan.
1.5.
THE OKDER OF THE GENERAL FAST.
then it hath bene towardes those that have past before us.^ At God's semple commandement, Abraham left his father's hous and native countrie.^
Moyses preferred the condition of the people of Israeli, even in their greatest aflSiction, to the ryches and glorie of Pharos Courte.^
David, upon the unction of Samuell, did pacientlie abide the persecution of Saul many yeares.* Zacheus, at an dennar with Christ Jesus, wes not onelie content to restore whatsoever he had before defrauded, but also to give the half of all his substance to the sustentation of the poore.^ And the faithfuU, in the dayes of the Apostles, solde their possessions and ministrat unto the indigent.® None of these excellent workes crave we of the foithfuU in our age, but onely those without the which the spirite of sanctification cannot be knowen to be in man ; to wit, that everie man speak the trueth with his brother
;'' that none oppresse nor defraude another in any busynes ;« that the bowels of mercy may appeare amongs suche as God hath called to his knoweledge
; and finally, that we altogether that professe the Lord Jesus, and do abhorre idolatrye, abhorre also all kynde of impietie, studying to abound in all good workes, and to sbyne as lyghtes in the middest of this wicked generation -.^ which, if we do not, we declare, no dout, that Christ Jesus dwelleth not within us, but that we ar they that heare and knowe the will of our Lord, but do not the same.
And unto what curse and malidiction suche persones are subject, the parable of the fegge-tre, which wes threatned to be cut downe if it brought not furth frute
; the curse given to it, upon the which Christ Jesus, being hongrie, fand no frute, and his last sentence against the reprobate, do sufficiently witnes.^'^ In the which we have to observe, that the reprobate are adjudged to the fyre that never shalbe quenched, not onely because they committed iniquitie, but also because they were not found frutefuU in good workes.
Let everie man, therefore, that will avoyde plagues temporall and perpetuall, unfeanedlie studie to accomplishe in worke that which in worde and outwarde profession he doeth avowe ; and upone suche, no dout, shal the blessing of God rest, when the manifest contempners and cloked hypocrites shal be rased from the face of the earth, and shalbe cast unto uttermoste darkenes, where there shalbe weaping and gnasheing of teith without end, whiche shalbe the rewarde of all their wicked workes.
Mo thinges we wolde have written, suche as the notes upone the disconfiture of Joshua at Hay, and of the Israelites fighting against Benjamin, together with the foolishe opinion of the Papistes, who think themselves oblished to fast fourtie dayes (whiche they call their Lent), 1 Isay 30.
^ Gene. 12.
» Coloss. 3. i° Matth. 21 & 25.
^ Exod. 2.
* 1 Samu. 16.
Everie tre that bringeth not furth ^ Luc.
19.
^ Act. 2. good frute, shalbe cutte down and cast ' Ephe. 4.
^ 1 Thes. 4. in the fyre.—(Marginal note.)
THE ORDER OF THE GENERAL FAST.
because that Christ Jesus fasted fourtie dayes immediatlie after his Baptisme : but these we are compelled for this present to pretermit, be reason that the tyme appoynted to this present exercise of Fasting approcheth so nye.
If God of his mercy shall please to coutinew the light of his Evangle amonges us, this argument will be enlarged and set furth with greater circumstances from tyme to tyme.
Now to the Ordour, Exercise, and Abstinence that is to be kept in this publict Fasting :
First, it is to be observed, that the two dayes before expressed, to wit, the last Sonday of Februarie instant, and the first Sonday of March e^ immediatly thereafter following, ar not appoynted for any religion of tyme,"-^ nether yet that those precised dayes shalbe observed everie yeare following ; but because that shortly thereafter, are the Estates of this Realme appoynted to convene in Parliament, Therefore the whole Assemblie thoght those dayes for the present necessitie most meit
; leaving in the libertie of the Churche what tyme they will appoynt to that exercise in all tymes to cum.
The Sondayes^ are appoynted not of superstition, nether yet to bring in any schysme within the Church, but because that upone the Sonday the people (especiallie that dwell a landwart) may best attend upone Prayer, and the rest of the Exercises that ought to be joyned Avith publict Fasting.
The Abstinence is commanded to be from Setterday at eight houres at nyght, till Sonday after the exercise at after noone, that is, after five houres ; and then onely bread and drinck to be used, and that with great sobrietie,* that the body craving necessary food, the soule may be provoked earnestly to crave of God that which it moste neadeth ; that is, mercie for our former unthanckfulnes, and the assistance of his Holy
Spirite in tymes to cum.
Men that will observe this exercise, may not any of the two dayes use any kynde of gammes, but exercise themselves after the publict Assemblies in previe meditation with their God.^
Gorgious apparrelP wolde be absteaned fra during the whole tyme of our humiliation, which is, from the one Sonday in the morning, till the uixt Sonday at nyght ; albeit that the straitnes of abstinence is to be kept, but the two dayes onely.
I We do not binde the conscience of persones that be unable to beare I the extremitie of the Abstinence ; and yet do we exhort them to use their libertie (if any they tak) in secret, least that others ather follow their evill
In the edit. 1574, cliangeJ to " the * The Abstinence, second and thrid Sonday of Maij in- ^ No gammes may be used npnne the slant." dayes of Abstinence.
^ The reason of the tyme.
* Gorgious apparel is to be left.
' The reason of the Sondayes.
— (Marginal notes.)
THE OllDER OF THE GENERAL FAST.
exemple, or els judge them to be desi:)yscrs of so uecessarie un exercyse.^ The tyme that shalbe spent aswell before none as after, must be left to the wisdome of the dis(;rete Ministers, who best can judge both what the auditore may beare, and what themselves are able to sustene.
But because that tliis exercise is extraordinary, the tyme thereof wolde be somewhat longer then it is used to be in the acustomed Assemblies.
And yet we wolde not have it so tedious that it shulde be noysome to the people.
And therefore we think that three houres and less, before noune, and two houres at after noune, shalbe sutficient for the whole exercyse publict : ^ The rest to be spent in previe meditation by everie familie aparte.
The Sonday preceading tlie last Sonday of February, as before is said,'' shall everie Minister give advertisement to his flocke of such thinges as are to be done the nixt Sonday following, and of the causes of the same, with suche exhortation as God shall put into their mouthes, to make the people to embrase the just commandement of the Churche with more glaide myndes.
In Townes we think expedient that the exercise of the doctrine begine upoue the Setterday* at after nooue, immediatly pve(;eading the first Sonday of Abstinence, that the people may be the better prepared religiously to use the observations of the nixt day :
But in Landwart we think good that the doctrine begine the Sonday before.
The argument of the Sermon and exhortation to be taken from some proper place of the Prophetes^—as of Joel the first, where he sayeth
" Sanctifie a faste, appoynt the assemble,"'' &c.
Or of Jonas the thride, where Jonas cryed, " And yet fourtie dayes, and Ninive shalbe distroyed," ^ &c.
Or of Jeremie the sevint where that he sayeth, " Heare the worde of the Lord, all Juda, and ye that enter in by these gates," &c.
Or of the threttene of Lucas, upone the declaration of them that shewe to our Master the crueltie of Pylate, and upone his answer. ^ Or upoue any iither proper place within tlie Scripture that entreteth of repentance, of publict humiliation, of the causes, and of the frutes of the same.
This ended, as it were for preparation, the beginning shalbe upon Sonday, from the Law of God, because that all that oftendeth God's Majestic proceadeth from the transgression thereof
; and therefore, after a shorte prayer, that God will please to make his Holy word to fructific araonges us, this Confession shalbe made.
' The scickc and wcake are not bouiiil * In towiies the doctrine shall begine to this exercyse. upone the Setterday.
^ Wiiat houres before none and what ^ Places proper for the first Sermon after none. of Fasting.— (Marginal notes.) ^ In edit.
1.574, " the Sonday preced- ® Joel.
' Jonas 3. ing the secund Sonday of Maij."
* Luc. 13.
VOL.
VI.
2 D
41»
THE ORDKK OF THE GENERAL FAST.
The Confession that shal goe before the Reading of the Law, and before everie exercyse.
It is of thy mercy, Lord, and not of our merites, that it hath pleased tliee to showe thy self unto the worlde ever from the beginning, and unto us now in this last and moste corrupt age
: yea. Lord, we further confesse, that nether Law nor Evangle can profite us to salvation, except that tliow, of thy meare grace, woriceJiito_us_aJjufe all power that is in tliis oure nature.
For albeit thow teache, we shall remaine ignorant ; albeit thow threaten, we shal contempne ;^ and albeit thow promes mercy and grace, yet shall we despaire and remaine in infidelitie f onles that thow creat in us new heartes, write thy Law into the same,3 and scale in us remission of our sinnes, and that sense and feeling of thy Fatherlie mercy, by the power of thy holie Spirite.
To the originall world thou spakest by Noha :* To Pharao and his people by thy servand Moyses :^ To all Israeli by the fearefull trumpet of thy
Law -P To tlie Cietie of Jerusalem by thy owen Wisdome, our Lord Jesus Christ -J And to the multitude, aswel of Jewes as Gentiles, by the preaching of thy holy Apostles.^ But Avho gave obedience ?
Who trembled, and constantlie feared thy bote dis^jleasure ? Who did rightly acknowledge the time of their visitation ?
And who did enibrase and kepe to the end thy fatherly promises 1 Onel}- they, Lord, to whome thy Spirite wes the inwarde teacher, whose heartes thow opened,** and from whome thow removed rebellion and infidelitie : the rest were externally called, but obeyed not : they heard aswel mercy offered as threatninges pronounsed, but nether with the one nor with the uther were they affectually moved.
We acknowledge, Lord, that the same corruption lurcketh in us, that budded furth in them, to their distruction and just condenmation.
And therefore we moste humbly beseak thee, Father of mercies, for Clirist Jesus thy Sones sake, that as thow hast caused tiie lyght of thy worde clearely to shyne amongs us, and as thow hast i^lainely instructed us, by the external ministerie, in the ryght way of salvation :
So it will please thee inwardly to move our duUe heartes, and by the power of thy Holy
Spirite, that tliow will write and scale into them that holy fear and reverence which thow cravest of thy chosen childrene, and that faithfull obedience to thy holie will, together with the fealing and sense, that our sinnes are fully purged, and frely remitted, by that only one Sacrifice, whiclie onely by it self is acceptable unto thee, to wit, the obedience, deatli, and mediation of thy onely Sone our soverane Lord, ' Heb. B.
I'snl. 51.
-'Jere. 31.
" Exod. 20.
" Mat. 20. aiidJoan 1'2.
* Gene. 0.
' Exod. 2. 3. 4.
» Acts 3. 4. 14 and 16.
« Joan. ti.
THE ORDER OF THE GENERAL FAST.
onely Pastor, Mediator, and Hie Preast, our Lord Jesus Christ.
To whome with thee, and with the holy Ghoste, be all honour and glore, worlde without end.
[Amen.] This Confession ended, the Minister or Reader shall distinctlie read the 27. and 28. of Deuteronomie : which ended, the Minister shall wishe everie man to descend secretly into him self, to examine his owen conscience, whereinto he findeth him selfe giltie before God.
The Minister himself, with the peojDle, shalLprostrate themselves , and remaine in private meditation a reasonable spa^e," as the quarter of an houre, or more.
Thereafter shal the Minister exhorte the peoj^le to confesse with liim their sinnes and offences, as followeth
Just and ryghteous art thow, Lord God, Father everlasting ; holy is thy Law, and moste just are thy judgementes, yea, even when thow doest punishe in greatest severitie ; we do confesse, as the trueth is, that we have transgressed thy whole law, and have offended thy godly Majestie, in breaking and violating everie precept of the same ; and so moste justly may thow poure furth upone us all plagues that are threatned, and that we finde powred furth upon the disobedient at any tyme from the beginning.
And so muche the rather, Lord, because that so long we have bene called by thy Holie word to unfeaned repentance and newnes of lyfe, and yet have we still remaned in our former rebellion : and therefore, if thow wilt enter in judgement with us, we can nether eschape confusion in this lyfe, nor just condempuatiou in the lyfe to cum.
But Lord, thy mercy is without measure, and the treuth of thy promises abydeth for ever.
Unworthy are we that thow shuldest looke upon us : but, Lord, thow hast promised that thow wilt show mercy to the moste grievous offenders, whensoever that they repent.
And further, thow, by the mouth of thy deare Sone our Lord Jesus Christ, hast promised that thow wilt give thy Holy Spirite to suche as humblie cal unto thee.
In boldnes of the whiche pronies, we moste humbly beseak thee, Father of mercies, that it wold please thy godly Majestie to work in our stubburne heartes an imfeaned dolour for our former offences, with some sense and fealing of thy grace and mercy, together with an earnest desyre of justice and righteousnes, in the which we are bound continually to walk.
But because that nether we nor our prayers can stand before thee, be reason of that imperfectione which still remaineth in this oure corrupted nature, we fie to the obedience and perfite justice of Jesus Christ, our onely Mediator, in whome, and by whome, we call not onely for remission of our siunes, and for assistance of thy
Holy Spirite, but also for all things that thy godly wisdome knoweth to be expedient for us, and for thy Church universall.
Praying as he hath taught us, saying : Our Fathp:r that art, &c.
T[IE ORDER OF THE fiENERAL FAST.
This endi;d, the Mintsteii .shall read the Text wheeeupone he
WILL GROUND HIS SeRMON.
First, lie shal exjjone the digiiitie and e(iuitie of GodsLaw.^ Secondly, the plagues and punishmentes that ensew the contempt thereof, togetlier with the blessinges promised to the obedient observers of it.
Thridly, he sail teache Christ Jesus to be the end and perfection of the Law, Avho hath perfitely accomi^lished that whiche wes impossible to the Law to do.And so shall he exhorte everie man to unfeaned re pentance, to steadfast faith in Christ Jesus, and to .showu frutes ui' the same.
The Sermone ended, the commone prayer shalbe u.scd, that is con teaned in the Psalme booke, the 4G. jtage thereof, beginning thus:
" God Almyghtie and heavenly Father," &c.^ Which ended, the 51 .
Psalme shalbe souiig wh(;le ; and so with the benediction, the assemblie is to be demitted for that exercise.
At after nounc.
Efter invocation of God's name, publictly by the Minister, and secretly by every man* for a reas(niable space : The Minister may take the argument of his Sermone from the beginning of 119. Psalme, where the deligent reader shall observe the properties and conditions of suche as in whose heartes God writeth his Law.
Or if that be thought over hard, then may ye take the text of Johne, " God is lyght, and into him there is no darcknes : if we say we have fellovvshipe with him," &c.^ The prayer is referred unto the Minister.
The G. Psalme shalbe soung.
The benediction and exhortation, to call to mynde wherefore that exercise is used, being ended, the publict Exercise shalbe jnit to end for that day.
Albeit, that to Landwart the people cannot well convene everie day betwix the two Sondayes, yet in Broughes and Townes we think they ought to convene an houre before none, and an houre and more at after none.
The houre before none to be the houre accustomed to the commone prayers ; the houre at after noone to be at 3 houres or after.
The Exercise of the whole Weke.
The beginning ever to be with Confession of our sinncs, and imploring of God's graces.
Then ccrtane Psalmcs, and ccrtane Histories to ^ The lieades of the first Sermone.
* In later editions, "every man ami '^ See it svpra, p. 30-1. woman."
* 1 Joan 1.
'^ Horn. 3.
THE ORDER OF THE GENERAL FAST.
be distinctly red, exliortatiou to be couceaved thercuijou, and prayers lykewise, as God shall instruct and inspyre the Minister or Reader.
Mononday before none.
Thurisday before none.
Psalm, 2.
3. and 10.
Psalm, the 49. and 57.
Historie, 2. of the Judges.
Histurie, Esther the 3. and 4.
After none.
After none.
Psalm, the 12.
13. and 17.
Psalm, the 37.
Historie, the G. of the Judges.
Historie, Esther the 5.
6. and 7.
Teusdciy before none.
Fryday before none.
Psalm, the 25. and 28.
Psalm, the 59.
61. and G4.
Historie, the 7. of the Judges.
Historie, the 2. of Paralip. 20.
After none.
After none.
Psalm, the 3G. and 40.
Psalm, the G9.
Historie, the 4. of the Judges.
Historie, the 3G. of Isai.
Wednesday before none.
Setterday before none.
Psalm, the 14. and 55.
Psalm, the 68. and 70.
Historie, the 19. of the Judges.
Historie, the 37. of Isai.
After none.
After none.
Psalm, tlie 44. and 56.
Psalm, the 74. and 77, Historie, the 20 of the Judges.
Historie, the 9. and 10. of Esd.
Sonday the last day of this publict exercise, for this tyme, before none shalbe used in all thinges as the former Sonday, except that the 26. of Leviticus may be red for the 28. of Deuteronomie and for the prayer shalbe used that which is to be found in the Psalme book, the 165 page, beginning, " Eternall and everlasting," &c
^ Sonday at after 7ione.—Psalm 78.
Historie, the 9. of Daniel.
The exhortation and prayers ended, for the conclusion shalbe distinctly read the 80. Psal., and so with exhortation to every man to considder to wdiat end the whole Exercise tendeth, with benediction the assemblie shalbe demitted.'-^ The Exhortations and Prayers of every severall Exercise, we have remitted to be gathered by the discrete Ministers
; for tyme preassed us so, that we coidde not frame them in suche ordour as wes convenient, nether yet thought we it so expedient to pen prayers unto men, as to teache them with what heart and affection, and for what causes we shulde pray in this great calamitie, appearing shortlie to overwhelme this whole Realm, unles God of his great mercy abufe mannes expectation finde the remeady.
Before whomc it is that wc have (and presently do) prostrate our selves, for obteaning of those thinges, without whiche the lyght of his Evaugle cannot long continew v\dth us.
And therefore, yet ones againe, we exhorte, and by the power committed unto us by God, charge all that professe the Lord Jesus, and the sinceritie ^ See it supra, p. 296.
" In later editions, " dimltted."
THE ORDER OF THE GENERAL FAST.
of his Evangle, withiu this Roalme, that even as they love the quyetnes of their couiinonwealth, the continuance of Christ Jesus his holy Evangle within the same, and their owen salvation, together with the salvation of their posteritie, that unfeanedly they prostrate themselves before the Throne of God's Majestie, and in bitternes of heart pray with us :
Aryse, Lord, and let thyne enniraies be confounded.
Let them fle from thy presence that hate thy godly name.
Let the grones of thy afflicted enter in before thee ; and preserve thow by thy owen power, suche as be appoynted to death.
Let not thy ennimies thus triumph to the end : but let them understand that against thee they fight.
Preserve the wyne^ which thy ryght hand hath planted.
Oppone thy power to the power of that Romaine Antichri^st, and let the glorie of thyne annoynted Jesus Christ our Lord shyne before all nations.
So be it.
Hasten, Lord, and tary not.'^ * Wyne, vine. of which are omitted in the subsequecr, ^ The original edition of 1566, coneditions of " The Order of the General tains the following letter, addressed to Fast." the Ministers of Scotland, in reference This Order continued to be observed to tlieir liardsliips in obtaining payment in all the Fasts appointed by the General of their stipends ; and also Knox's adAssembly : the special Causes beingdress "To the Faithful Eeader," both sometimesexpressed in the proclamation.
THE SUPERINTENDENTES, MINISTERS, AND COMMISSIONERS OF
KIRKES, REFORMED WITHIN THE REALME OF SCOTLAND,
ASSEMBLED IN EDINBURGH THE 25 DAY OF DECEMBER 1565.
TO THE MINISTERS OF JESUS CHRIST, WITHIN THE REALME,
DESYRE GRACE AND PEACE FROM GOD THE FATHER OF
OUR LORD JESUS
CHRIST, WITH THE PERPETUALL
CON-
FORTE OF THE HOLY SPIRITE.
The present miserie, and greater troubles appearing shortly to follow, crave, deare Brethrene, that everie one of us exhorte and admonishe another, that we recule not back in the beginning of this battel, which is cum upon us unlooked for of many.
And therefore it is that we, your brethrene, partakers with yow of the afflictions of Jesus Christ, understanding the extremitie wherein the whole Ministers within this Realme now stand, for lake of reasonable provision to them selves and poore families, have thought expedient to communicate with yow our myndes by this our letter, which is, that firste we shall deligently marke those wordes of the Apostle, saying. No man shalbe crouued, .
J onles he strive laughfully j^ and also that fearefull sentence of our Mas- /P*^^ j ter Jesus Christ, saying, No man putting his hand to the plough, and '; . ^ looking backe, is apt to the kingdome of God.^ We have ones professed
, -yv-*"'*^ our selves warriours against Sathan, and laubourers in the husbandrie ""'^ of the Lord our God, who of his mercy hathe opened oure mouthes to exhorte uthers to contempne this wicked worlde, and to contend to enter into that heavenly Jerusalem.
God hath honored us so, that men hath judged us the messingers of the Everlasting.
By us hath he disclosed idolatrie, by us are the wicked of the worlde rebuked, and by us hath our God comforted the consciences of many that were oppressed with ignorance and irapietie.
Considder, then, deare Brethrene, what sclander and offence shall we give to the weak 1 What occasion of rejoysing shall the ennimies have t And to what ignominie shall we expone the glorious Evangle of Jesus Christ ? if that we for any occasion shall desist and cease from publict preaching of the same.
We that admonishe yow are not ignorant, nether yet altogether without experience, how vehement a dart povert ie is, and what troublesome cogitations it is able to rase, yea, even in men of greatest constancie.
But yet, deare Brethrene, we ought earnestlie to considder with what conditiones we are entered into this moste honorable vocation, and what we chiefly seake in the preaching of the Evangle ; for if we lay before '
> TiiBot. 2.
Luc. 9.
THE SUPERINTENDENTS, ETC.,
us utlier conditions, then Jesus Christ laide before his Ajjostles, when he send them furth firste to preaclie tlie glaide tydiuges of his kingdome ;^ and if we seake and ymagine to our selves better entreatment of this wicked generation, then we find the derrest servands of God have gotten in the worldc, we ether dcceave our selves, or cl.s declaire us not to be trew successours of those whose doctrine we propone to the people.
They were send furth as sheape, amongs the middest of wolfes ; to them it wes pronounced, that they shuld be hated, they shuld be mocked ; men shulde curse and persecute them for the testimonie of the trcuth,^ which threatnings we find not to have bene vaine, but to have fallen upone the chiefest members of Jesus Christ, as the Actes of the Apostles beare testimonie.
And think we that the same Evangle which they preached can have anc uther successe in oure Miuisterie then it had in tlieires 1 Tn giftes, we muste confesse oure selves farre inferioure to those lyghtos of tlie worlde ; in deligence and painefull travell we can not be compared, and yet we look to be partakers of the kingdome which God hath prepared for such as paciently abyde the gainecoming of the Lord Jesus.
And shall we in nothing communicate with them 1 They were some tymes whipped, some tymes stoned, oft cast in preason, and the blood of many sealed up their doctrine.
And shall we for povertie leave the flock of Jesus Clirist before that it utterly refuse us 1 God forbid, deare Brethrene, for what shall discerne us from the Mercenaries and Hyrelinges, if our constancie in adversitie shal not do it
The hyrelings, in tymc of quietnes, teache the treuth as we do ; in giftes and utterance they coramonlie excead us in lyfe and conversation ; they may for a season be irrepreliensible.
What is it then that maketh them hyrelings 1 Our Master and Saviour Jesus Christ auswereth, saying, " The mercenarie seeth the wolfe comming, and fieeth, because he is a mercenarie." ^
Theji the leaving of the flock, when wolfes come to invade it, proveth suche as were holden pastours to be nothing but hyrelings, we deny not ; but if one Cietie we be persecuted, we may laughfully flee unto another, yea, if one Eealme cast us furth, we may receave tlie benefite of another.
But ever still with this condition, that we cast not from us the profession that publictly we have made, nether yet that we cease to fead the flo(.'k of Jesus Christ, and to gaiuestand the teachers of fals doctrine, so farre furth as in us lyeth.
But hereiuto standeth the question. Whether may we, whome God hath called to tliis honour, that he hath made us ambassadourcs of his good will unto this luitliankfull generation, desist frome our vociitions 1 Because that we can not be provided of reasonable livinges, as God hath commanded, and oiu' travelles deserve.
I\Iatli. 10.
= Joan.
1(5.
« Joan. 10.
TO THE MINISTERS OF SCOTLAND.
The Spirite of God uuiformlic tliroiigh the Scriptures wil answer us.
That Helias wes send to be fed by the ravens.^ Elizeus and his scollers were compelled to gather herbes to make pottage.^ Paule did oft live by the worke of his oweu handes, but we never finde that they rcceaved dimission from their vocations.
Seing then dear brethrene that God as yet hatlie tempted none of us with the extremetie that we finde uthers before us, have suffered and overcome, let us be ashamed so suddenly to faint, even in the brunt of the battell.
The pi'ice of Christ Jesu.s, his death and passion is committed to our charge, 1:'He eyei'of men are bent upon us, and we must answer before that Judge, who will not admit everie excuse that pleaseth us, but will judge upryghtly, as in his worde he hath before pronounced.
Let us therefore stand fast, not onely in the trcuth, but also in the defence and advancing of the same, which we cannot do, if we cease from our publict vocations.
Let us, deare Brethren, stand fast in the same, and commit oiir bodies to the care of him who feadeth the foules of the aire, and hath promysed that he kuoweth whereof we have nead.^
He preserved us in the darknes of our mother's bosome, he provyded our foode in their breastes, and instructed us to use the same, when we knew him not, he hath nourished us in the tyme of blyndnes and of impietie, and will he now dcsi)yse us, when we call upone him, and preache the glorious Gospell of his deare Soue our Lord Jesus?
Nay, deare Brethrene, he nether will nor can, unles that infidelitie cut us of from his mercyfull providence.
Let us considder that the whole earth is the Lordes, and all the fulnes of the same, that he is able to m(jvc the hrartcs of men as best pleaseth him.
He is able to blisse and multiplie thinges that are nothing in the eyes of carnall men.^
It is but i)overtie that as yet doeth threaten us, which, if we be not able to comtempne, how shall we abyde the furie and terroure of death
Which many thousands before us have suffered for the testimonie of the same treuth, which we professe and teache, and disjjysed all worldly redemption, as the Apostle speaketh.^ This is but a gentill tryall which our Father taketh of our obedience, which if we willingly offer unto him, the bowels of his Fatherly compassion will rather cause the heavens, yea, the rockes and rivers to minister unto us thinges necessarie to the bodie, then that he shall suffer us to perishe, if we dedicate om* whole lives unto him.
Let us be frequent in reading (which allace, over many dispise), earnest_iu prayer, deligent in watcheing over the flock cqinmitted to our charge, and let our sobrietie and temperate lyfe eshame the wicked, and be exemple to the godly ; and then there is no dout but the Eternall our God shall remeady this extremitie, he shall confound our ennimies, and shall shortly convert our teares and murning in joy and
1. Keg. 17.
2 2. Eeg. 4.
^ jiat]j_ q^ "
2. Keg. 4; Joan. 6
; Math. 14.
« Heb. 11.
THE ORDEK OF THE GENERAL FAST.
myrth, to the glorie of his owen Name, and to the conforte of the posteritie to cum.
Through the merites and iutercession of Jesus Christ cure Lord, whose Holy Spirite conforte yew and us to the end.
Of Edinburgh, in our General Assemblie, the last Session thereof.
Anno. l.)G5.
To THE Faithfull Reader.
Albeit that nether suche as did firste command, nether yet those that have travelled to set furthe this ordour of publict Fasting, and admonitions to the Ministers, have impyre above the bodies of suche as unto whome they wryte : yet have they no dout power from God to rebuke sinne, and to crave repentance, especially of suche as God hath called to his knowledge, in the middest of this moste obstinate and corrupt generation.
And therefore, in the bowels of Jesus Clu'ist, we requyre all men to ponder and wey, wliat is the estate of this Realme at this present, and if they se not clearely just causes why that God shoulde punishe in his bote displeasure tliem, we can be content that men live at their owen cxuyetnes.
But if that justice be universally oppressed and iniquitie so menteaned, that it ovcrfloweth this whole Realme, then dare we be bolde to cry with the Prophet Ezechiell,^ that suche as murne not for the abhominations that now habound, shall perishe in the iniquitie of this most stubburne generation.
Whill that suche as semplie obey God, speaking by his moste dispysed Ministers, shall avoyde vengeance bothe temporall and eternall, we dout not but suche as think themselves more wise then they declaire themselves godly, shal ask wherefore shall we be subject to the ordinances of men?
Have we not the Spirite of God to teache us in all thinges 1 We answer, that if we as men command any thing, let it not be obeyed but if we in this age command the same things which God in the ages before us hath commanded by his servands, let them beware, least that in dispysing of us they disi>yse not also the Eternall God, whose holie worde is to us assurance of everie precept that we have given.
And further, we feare not to say that suche as murne not with Jacob in his affliction, shal not rejoyse with him in the day of. his deliverance, but they shalbe compelled to murne and quaike with Pharo without end.
Many thinges we have omitted to further oportunitie and better occ-asion.
God grant that things simplie spoken and uprightly ment, may be interpret according to the reule of charitie, and obedientlie followed as God requyreth.
JoHNE Knoxe, at the command of the publict Assemblie.
Math. 24.—Watche and pray, for the dayes aro cvill, and the ryghteous Judge is in readynes to cum.^
Hasteu, Lurd, aiil tavy not.
Ezecl).
lleb.
10.
THE ORDEE OF THE GENERAL FAST.
[From The Oedoure and Doctrine of the Generall Past, «fec.
Imprinted at Edinburgh be Robert Lekpreuik.
Anno 1574.
See page 392.] Certaine Chapters and Partes of the Scriptures used he the Ministers of Edinburgh and Halyrudlious, in the tyme of God's visitation hy the Pest ; in the tyme when in the Court rang all impietie, as murther, huredome, in contempt of God's wordy hot especially in the tyme when the Quene wes strihken he God's hand in Jedburgh :
Also in the tyme of famine and derth, and uther suche tymes as God gave occasion, and according to the maner of the scurge.
In tyme of Pest.
The 21. of Nuraeri, tlie 34. of the secund buke of Samuel, 3. chap, of Ezechiel, the 91. Psalme, with uther suche places proper for tlie same.
In the tyme ivhen Tmpietie abounded.
Ezeehiell the 3.
Esaj-as the 3.
The 1. of Zei)haniacli.
Jeremias the 34.
Numeri the 16.
Oseas the 4.
Numeri the 25.
Amos the 6.
Josua the 7.
Obadiach.
1. of Samuel the 4. & 7.
Micheas the 2.
1. of Samuel the 15.
Zacharie the 5.
1. of the Kinges the 13.
Esra the 4.
2. of the Chron. the 26.
Nehemiach.
In tyme of Famine.
Esayas the 58.
1. of Kinges the 17. & 1^.
Haggeus the 1.
2. of Kinges the 4.
Amos the 4.
2. of Kinges 6.
7. & 8.
Amos the 8.
Zachar)' the 7.
And iithers such lyke partes of the Scriptures, according as the correction wes laide of God :
For even as the Lord our God hes divers and sindrie wandes wherewith he scurgeth the world ; bot mercyfuUie correcteth his owen children for their profite, so hes he left divers examples in holy Scripture, how his chosen hes used themselves under everie sorte of correction, by him Fatherly laide upon them, as iu the chapters before expressed, wes first noted, to steare man to prevent God's Judgements be trew and unfeaned repentance before the plague came.
So these chapters now noted, wes chosen be the Ministers of Edinburgh and Halymdhous, and uthers godly their about, at such tymes
THE ORUER OF THE GENERAL FAST.
SIS God (lid visite tlicm, as is abcjue expressed.
To testifie alswa, that the Kirk of God, nor the faithful! and discreite Ministers, are not bound at cverie Humiliation to stick scrupulously to the former, as no uther may be chosen, bot as God changetli his wandes, so may our prayers, with the examples of the Sanctes so afflicted, be changed and ordoured.
Nether can the wicked justly accuse us, in so doing, of inconstancle :
Bot rather ouglit the chosen to glorifie God, that our publict Fasting and Humihation is not bound to inannes commandemeut precyselie, nor to olde customes, as the Papistes use their ceremonies ; but as God vesies us, so in that maner seak we him as he teacheth us and giveth us examples in his moste holy Word, according to his Fatherly correction.
Three Causes of this Publict Fast.
As in these dayes we call unto him for mercy for our unthankfulnes, being so oft and divers tymes delyvered, and yet his benefites so suddeanlie forget ; in that that we se sinne so to abound in all estates,
God's fearefuU threateninges not feared, bot the pronouncers thereof mocked and disdaned be the most part of the world.
Secundly, the great hounger, famine, and oppression of the pure, although the riche and wealthy that keapes their corne whill the wyld bcastes eat it, feil not the fomine, whose plague suddenly foUowes, if hastely they prevent not God's judgements by unfeaned repentance.
Thridly, and cheifly, we humble our selves, and call upon our God for the confort and delyverance of cure afflicted brethren in France, Flanders, and uther partes :
For althought the plague and cruel Dccreit of Trent is begune at Susan, or rather into fylthie Sodome in Pareis, that boucher-hous of Sathan, be those manesworne and cruell murtherers, yet their mjaide is no Ics cruelly bent towardes us :
For if they had not pietie to drink their owen bloodes, and to se the samiii ryu in the streites with Manasses, mekle less will they be moved with compassion when they shal onely heir crueltie used against strangers, except God drowne Pharao, chase and slay Sennaherib, confound and beate doun with shame Herod, which nuiste be through the prayers of the sauctes of God, humbled under his miglitie hand.
Those, and uther nianyfolde Causes, as sinne unpunished in many places, the craftynes of the worldelings, with the appearant deceitfulnes of fals brethren, movetli us this day to stoup under his mighty hand, which, we cal unto him for his owen Names sake, we may do without hypocrisie ; then not douting bot that the fruite and profitc thereof shalbe found and sene, as at divers tymes we have felt, to his owen glorie, and comfort of his Kirk ; to whome be praise, glorie, and honour for ever.
[Amen.]
] The Faythfull Brethern within the Realm of Scotland undee-
WRITTIN, To THE FaYTHPULL PrOFESSOURIS OF THE LoRD JeSUS
IN Englond, France, Germanye, or ellis whare, desyred Grace and Peace from God the Father, and from his Sone OUR LoRDE Jesus Christ, with the perpetuall confoet of THE Holy Spreit.
Albeit, Deare Bretheru, that vertu and trcw feare of God planted in the hartis of his chosin, will manifest and schew the selfe, whairsoevir it shall please his Fatherlie iirovidence to conduct and cary his servandis and childern, tliat of men they nead no maner of testimonie.
Yit, becaiis that Sathan can transfigure himself into ane angell of lycht, and raak his suppostis appeare as manteanaris of Goddis glory, and pillars of his veritie, and als(^, that many tymes the iunocencie of Joseph is suppressed by prejudicial! accusatioun of the wicked worldlings.
We have thought expedient to signifie unto you all faytlifull, to whose kuawledge these our presentis shall cum, that these, our tuo derrest brethern, Maister Robert Hamyltoun, minister and preacheour of the evangell of Jesus Christ,^ and Robert Campbell of Kyngincleuch,- hath so behaved thamselfes in thare vocations with ws, within this Realmc and our native cuntre of Scotland, that justlie the veray wicked amangs ws can lay no cryme to thare charge.
For the one haith so puirlye taught the word of salvatioun, and the other haith so uprightlie ministred justice in all civill actions subject to his charge, that the godlie with ws can not but lament the absence of such tuo notable instrumeiitis who were lyghtis in the Church of Jesus Christ, confortable to the afflicted, and fearfull to the wicked doaris iu the partis whare they travaled.
Yf then you ask. Why ar they dejected from ws
We ansuer, Becaus that now, to the greif of many, iniquitie commandis, tyrannic ringis, and the cause of the ryghteous is uttirlie suppressed amang ws.
For, albeit of Goddis greate mercye, we have yit the evangell of Jesus Christ ojipinlie preached, yit dar not the principaill men that have travaled for the advancement of Goddis giorie in these last troubles 1 Hamilton was appointed minister April 1581. — (Wodrow Miscellany, of St. Andrews in 1566, in the room p. 283.) of Christopher Goodman, who had ^ Robert Campbell of Kinyeanclencb, returned to England before the close Ayrshire, was an intimate friend of of the previous year.
he Knox, and a zealous Reformer.—(See became Provost of St.
Mary's Colsome notices in the Wodrow Miscellege, St.
Andrews, and died in lany, pages 281-284.)
THE KIRK'S TESTIMONIAL.
(other then thei that have determinate to offer thare bodies a sacrifice for witnessing of his treuth), appeare before the magistrats, that now for our huiniliatioun are placed above ws.
For causes of treasoun ar laid to the charge of innocent men, thare substances ar spoiled, and thare lives ar sought, becaus thei have travaled for mantenance of vertu and suppressing of ydolatrie, of which noniber, these our brethern (according to thare abilitie) haith bene tuo cheif men.
Receave tham, thairfoir, we beseik you, as the servandis of God, and as our derrest brethern.
In doing whairof, as you shall please God, so shall you bynd ws to the lik vicissitude upon the lik assurance.
We unfynedlie crave the assistance of your prayers, tliat God, for Christ Jesus his Sonis saike, will, of his mercy, manteane his owin wark, that potentlie he hes begun amangis ws.
This, in the end, we culd not omitt, that you shall not credeth every Testificatioun, as send from ws.
That which we approve will be signed, as this is.
The Lord Jesus, by his Holye Spreit, confort you and ws to the end, and trode Sathan suddanelie under our feitt.
So be it.
From Edinburgh the xxvj. of December 1565.—Your loving brethern in Christ Jesus, JoHON Eeskyn, of Angus and Mernis, Superintendent.
JoHNE Spottiswod, Superintendent of Lotheane and the Mars.
M. Jhon Wynkam, of FyfFe, Strathern, Fodrik and Gowrie, Superintendent.
John Knox, Minister of Edinburgh.
The Kirkts Testimoniall To Mr. Robert Hammyltoun, AND Robert Campbell.^ ' The above letter was printeil, profor the purpose of comparison with the bably for the first time, in the Wudrow similar facsimile in vol. i. page xxx, Miscellany, p. 285, with a facsimile of of the original Manuscript of Knox's part of the original.
It is preserved in a History of the Reformation, both of volume of the Wodrow Manuscripts in them evidently being written by the the Advocates Library (folio 4. No. 92).
Clerk of the General Assembly.
This facsimile is here repeated, partly
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J The Superintendents, Ministers, and Commissioners of the Churches reformed within this Realme of Scotlande assembled IN EdENBROUGH, the
XXV. daYE OF DECEMBER 1565,
to all
FAITHFULL
WITHIN THE SAME KeALME,
DESIRE GrACE
AND Peace from God the Father, and from our Lorde Jesus Christ, with the perpetual confort of the Holye Ghost.
The sorowfull complayntes of all Ministers in generall, and of some nowe more to be lamented in others in particule]", being considered in this oure last Assembly (beloved in the Lord Jesus) divers men were of divers judgementes, howe the griefe and povertie of such as faithfully travayle in their vocation within the Church of God might somewhat be relieved.
After long reasoning it was concluded, that a supplication shuld be direct to the Queues Majestie, requiiing that respecte might be had to the extreme necessity of our Ministers.^ But bicause that the necessity of our brethren is great, and their povertie present, and that the remedie can not be sodaine nor yet certaine, it was thought expedient that a generall admonition should be made to all the faithful, to have respect to the necessitie of the Ministers universally.
But especially, that the faithfull in every parish have consideration to the necessitie of suche as travaile amongst them in true doctrine and holsome exhortation, which admonition, whosoever dispiseth, dispiseth no doubt the chiefe dutie of a Christian.^ For alas, with what conscience can we eate oure owne bread, and know the bowels of such as offers to us the breade of lyfe, and minister to us spirituall things, to crave of God and us but a reasonable sustentation, and yet can not finde suche favour at oure handes, as Turkes finde amongest Turkes, and Jewes amcmgest that blinded nation.
Alas, where are the bowels of mercy that sometyme were founde amongst the faithfull 1 How farre is jthis our filthye avariounesse distant from that liberalitie which appeared in the primitive Church, when that the faithfull cast their substance at the feete of the Apostles 1 ^
Where is that charitie which moved the Churches of Macedonia and Achaia** and other cuntries to make most liberall collectours, and to send the same to relieve the indigence of the pore at Jerusalem and in Judea.
Where is the zeale that was in the Galathians and Philippians,-^ ' The iinswere is, the Queue can spare ' Act. 2
; Rom.
1.5. nothing.
2 Corint. 9.
^ This is the commanndement of the • Oalat. 4
; Pliil. 4.
Spirit of God.
Hebr.
1.3.
THE SUPERINTENDENTS,
ET('. of wlionie tlic one woitkl have given their eyes to the Apostle Paiile, if that might have supported him, the other spared not to sende to tlieir preaehei", being jirisoner in Rome, their supporte and comfort most liberally.
If we thinke to be partakers with suche men in glorye, why studye we not to followe their vertues
If this be the same Evangel of salvation, as no doubt it is, that the Apostles preached, that now of Gods great mercy is preached to us, alas, why brings it not forth some part of the former fruites,^ if we thinke they are but men and not Apostles that nowe preach unto us, let us consider that the Apostles were men, and receyved of men support and comforte, and also that others than the Apostles were grounded fur by the liberalitie of the faithful], as in the Actes of the Apostles maye be scene.We have not Paule to write unto us uewe Epistles, ueyther yet Matliewe, Marke, Lucas, or John, to dite unto us a newe Evangell, bicause things written are sufficient if we understande and followe the same : but of Gods great mercy we have men that open and explane unto us not onely writings of the New, but also of the Old Testament.
We have the servaunts of God indued with rare and notable graces, whom if we contempne, it is to be feared that God shall so punish our ingratitude, that he slial take from us the light of his worde, and the true messengers of the same, and suffer darkenesse agayne to apprehende us, and the slaves of Sathan tirannously to inipire above us, and then woe to us and our posteritie.^ For better it had beeue that the word of lyfe had never bene shewen unto us, than that we in our default shoulde suffer our selves to be defrauded of so great a benefite.
Let us therfore begin to reverence the blessed Evangell of our salvation.
Reverence nor magnifie it wee can not, when that we suffer the true preachers therof to be oppressed with povertie before our eyes, and yet we shut up the bowels of mercy from them.^
Let us consider, deare brethren, how carefully God commaundeth in his law that tlie Levites,'^ and such as served that material tabernacle, should be provided of siifficient livings, yea, let us consider with what plagues God punished Israeli and Juda when his statutes and his servaunts were dispised.*^ Shal we think that the eternall God will spare us, if we be found contemners of such as truely preache the Lorde Jesus, or lawfully beare any charge within his Church? we maye be assured that he will not.
For as the bodye is more excellent than is the shadow, and as the vcritie is to be preferred to the signe, so are the Ministers of the New Testament, and their spirituall service, to be preferred tu the Levites, and their carnall ceremonies, the contemjjt whereof can not but crave at Gods handcs moste severe punishment, bicau.se
^ Let ovcrie man descend within liiiii * Wlio aie they that reverence nut the selfc.
^ Act.
1). evangelist of Jesus Christ.
* Exml. 22.
=* Let Scotland advert.
Levit. 27
; Nu. 28
: Dcut.
12.
TO THE FAITHFUL IN SCOTLAND.
43:3
(as sayde is) the office uf the oue doth farre excell the office of the other.
They did but reade the law, kill the sacrifice, sley the beastes, take of the skinnes, wash the flesh, and offer the same as was commauuded in the law, and for such service were the tenthes first fruites, and other dueties appointed for their sustentation : but the Ministers of Jesus Christ have an office without al comparison more excellentj for \ they bring to us the glad tidinges of salvation, by the two edged sworde of Goddes worde, which is mighty in operation, they sley that old man that never fightes against God, they make his thought patent to his owne confusion, that the newe man of God maye take lyfe.^ They wash the soules with the bloude of Jesus Christe which aboundantly drops from their lips, when truely they preache the vertue and efi'ect of the death of Jesus C?lirist, and rightly minister his sacramentes lefte to be used in his Church, to holde us in recent memorie of that so great a benefite/^ Finallye by them are we taught and conducted, to offer not onely prayers and thanks giving : but also our bodies and soules in a reasonable and lively sacrifice unto God by Jesus Christ.
And yet (0 cruell ingratitude) shal we care no more for their sustentation, than that we were nothing addicted unto them, neyther yet that God had raised them uppe after over long blindnesse, to reduce us againe to the right way of salvation, and to conduct us in the same to the end.
If we thinke that al these things may be due without ministers or without preaching, we utterly deceyve our selves.
For the same order that God hath observed since that he hath collected his visible Church., he will shall be observed so long as it continueth upon the face of the earth, that is, that even as under the lawe the people were commaunded to require wisdome from the mouthes of the priestes, and Levits^ had a charge to teach and so tourne many from their iniquitie : so in this most acceptable time, did Jesus Christ ascending to the heavens, distribute his glory in divers sortes
-.^ for some he made Apostles, some Proplietes, some Evaungelistes, that is, preachers of glad tidings, some pastours, some teachers, to the end that we might all come to the unitie of the faith, and to the knowledge of the Sonne of God.^
Now if we think that none within Scotlande lackes true faith, yea if we thinke that our children can attayne to the right knowledge of God, without true doctrine, then maye we dreame with our selves,^ that ministers are not necessarie, and so are we nothing addicted unto ,b5> them.
But if that faith commeth by hearing, and that by the hearing \"
''^ and that Gods word is not sent unto us absolutely from heaven by Aungels, but is planted by the Holy Spirite in the heartes and mouthes of men whome God of his mercye sendes forth into the of Gods worde, '
Hebr. 4; Rom. 83 Deut.
17.
* Matb. 2.
^ As Christ was crucified amongest
1 Cor. 12
; Eph. 4. the Galathians.
Gala. 3
; Eom. 12.
* Let yet Scotland advert.
' Rom 10.
VOL.
VI.
2 E
THE SUPERINTENDENTS, ETC.
world, to sowo theriii the seede of his Evangell, we can not but confesse our selves (letters to our Miuisters.
The disijisers of whoine, yea all suche as to their power supporte tliem not in their necessities, are before his throne judged contempners of his owne inajestie.
And therfore yet once againe, let every fuithfuU consider what is his duetie, and let us abhor that ingratitude that we shuld suffer the servants of the Lorde Jesus to begge, or travaile in poverty before our eyes, for if we doe, we banishe from us Jesus Christ and the liglit of his Evangell. i The Apostle commaundeth a bishop, and every true preacher of Jesus \ Christ is a Christian bishop among the rest of his vertues to be one i that keepeth hospitalitie, and is able to receyve straungers.
This can ' he not doe without reasonable provision, and by whome the bishop •• shoulde be provided, S. Paule aunswereth in these wordes :—Let him that is taught communicate in al his goods, with him that teachetli him, and againe, is it anye great thing, that while we sowe unto you spirituall things, that we should reape of you carnall things
1 ^ of which and many moe places it is evident, that the flock is bounden to provide for their pastor.
It will not excuse us, deare Brethren, to cry and complaine, we are compelled to answere our bishops, persons, and vicars.
Our teachers are taken up most rigorously, how shal we then be able to susteyne oure ministers.
These complaintes and appearing reasons, deare Brethren, will vanish with winde, when we shal come to the straight examination of consciences before God.
For are we not commaunded to honor God with our substance 1 - and thinke we that we doe honor him when with our substance we fil the bellies of dumb dogges, yea of God's conjured enimies, and suffer his servauntes to fall into povertie, before our eyes, if ye thinke we shall be excused bicause that the order of lawe constrayneth us thereunto, the godly feare in case this reason shall be admitted before God, lest tirannie under collour of lawe, wil take from us our tithes, and so can we not sustayne our ministers.
This reason, Brethren, will be weake, yea, so weake, that we feare it shal be repelled before the incorrupt judge.
For howe manye of us have complayned upon that tiraunt ] Who hath made intercession to the Majestrats for redresse of that enormity.
Yea, alas, howe many of us are not maintayners of those theves, and partakers of their murders, called Bishops,
Abbottes, and Pryors.
Let no man wonder that we terme such men with so odious termes, no, let them rather wonder, that God poureth not forth the uttermost of his vengeaunce upon the realme, and us that maintaine such tirants in their tirannie, in this great light of his Evangell.
Theves they are, for they take large fee and serves not; murtherers they are, bicause that by withholding the bread of lyfe, they cause the soules of men to dye for hunger of God's worde.
And yet how con.spire we with them, wliat doe we to muintayue that abuse :
Gala. G.
- Pro. 3.
TO THE FAITHFUL IN SCOTLAND.
of those theves, we have tacks^ by them, wt^ have interest and title to tithes, and for love of the spoile, we mainetaine their murthers in oiDpression of the pore.
Let us not be deceyved, deare Brethren.
There is no lawe made by man, that can make these lawful, neyther yet the substance of one to be the just possession of an other, without a just title.The tenthes were once appointed by God to the Levites, to the pore,' to the widow, fotherlesse, and straungers, and the lawes of Emperours, Kings, and Princes, did after Christ, appoint the same to the like use, to wit, to the sustentation of such as travaile in the Church, for the reliefe of the pore, and for maintenaunce of learning.
Nowe, say we, to transfer the tythes from these uses, tlie persons before named not being provided for, is both to commit theft and sacrUedge, yea, the spoile of the pore is in the houses of so manye, as unjustlye possesse them, and who they are ye have before heard, neyther shall they in the ende escape that sentence of the Prophete,—The malediction of the Lorde is upon the house of the thefe.-^ But yet. Brethren, let us suppose that in no sorte we did consent with those oppressions, but that we opponed our selves unto them to the uttermoste of our powers, and yet we were oppressed in our just cause by the tirannie of unjust lawes
? should we yet be excused before God if we communicate not with the necessitie of the ministers of Jesus Christ 1
Let us be moste assured that we can not, for that sentence of our Lorde and Judge standes ever in force,— " Worthy is the laborer of his wages." ^
And againe, " You shall not mussell the mouth of the Oxe that treadeth forth the corne."
The execution of these precepts He wil alway require of you, howsoever we flatter oure selves in our owne imaginations, neyther doth extremitie of lawes, nor corruption of tymes excuse us before God, of the deutie he requires of us.
Which thing did Abdias, servaunt to Achab, and Jesabell, rightly consider, for when by them (but Jesabell, chieflye) the Prophets of the Lord were destroied, he hid in caves an hundreth Prophets of the Lorde,^ and fed them with bread and water, that is, liberallye, and sufficientlye, for then was water more scant in Israel than ale or wyne is (as yet) amongest us.
Did a man feede an hundered servauntes of the Lorde, and in that tyme when things were most scant, and yet both the King and the Queene sought the subversion of true religion, and the destruction of all God's true servants, and shal not a thousand of us and moe that have professed the Lord Jesus witli in this Realme, upon our charges, sustaine two or three hundereth of such as have travailed, and yet travaile to advance the kingdome of Jesus Christ amongst us "?
If we doe not, fearefuU shall the sentence be, that shall be pronounced against us, by him, whose voyce we shall not then be able to gainstand, when from his throne he shall say, '
Tacks, leases.
^ Howsoever the worlde mocke this, God shall aprove it.
3 Zacha. 50.
* 1 Corin. 9.
M Reg;. 25.
43(5
THE SUPERINTENDENTS, ETC.
" D('i)iut from nie ye workers of iiiiquitie, for I was Imngry aud ye fed me not, tliirstie ye gave me no drinke, naked ye clothed me not, I lacked liarbrowe, and ye receyved me not into your house."
^ Playne it is that Christ Jesus in his owue person neyther suffers hunger nor thrist, he needes neyther clothes nor house, but as liim selfe in the same place saith, " Whatsoever ye did not to the lest one of these, that ye did not to me."
Let us, deare Brethren, ponder these wordes, and let us nowe beginne to shew the fruites of repentance, and unfaynedly to magnifie the worde of our salvation.
Let the bowels of our mercye be opened to oure brethren.
Let never the pestilente Papists have cause to rejoyce over us, that they shall hereafter saye, that our own nigardcnes banished Jesus Christ from us.
Which thing if without hipocrisie and of good courage we begin to doe, then no doubt but God shall blesse the labors of our hande, he shall restore to us our former courage, and strike the hartes of our enimies with the same feare that they have felt before.
It is we, deare Brethren, it is wee that hath exponed the glorious Evangell of Jesus Christ to this dauuger within this realme, for while that the moste parte of us studied for the building of our own house, the house of the Lord was neglected and dispised.
And in the meane time hath the enimie so prevayled, that we and it stand in equall daunger, save that the spirituall house of God can never utterly be suppressed.'-^ But we may fal, both temporally and eternally, if we dispise the sermon of exhortation, which calles us agayne to our first profession.
If we heare and obey his voice, there is mercy, power, and good will in our God.
Mercy, to pardon our former negligence, power to represse the pride of our enimies, and good will to maintaine the cause of his truth, that once of his mercy he hath made to prosper in our handes.
Lorde, for thine owne name sake, move our heartes to consider our dueties.
Preserve the flock to whome thou of thy mercy hast reveled thy selfe.
Purge this Realme of daumable Idolatry, and continewe to our posteritie the light of thy Worde in the same puritie that thou hast offered it unto us.
Take our rude Exhortation in good part, deare Brethren, and be bolde upon us in all thinges not repugning to God.
The grace of our Lord Jesus rest with you and us now and ever.
At Edinburgh, in our Generall Assembly, the laste Session thereof, the 28. of December 1565.
John Knoxe, at the commaundement of the Brethren before mencioned.
' Math. 25. derstande, for oft before it was heard - God grant that this may yet be iinand mocked of manye.—(Marg. note.)
J The Superintendents, Ministers, and Commissioners of Kirks WITHIN the ReALME
OF SCOTLAND
PRESENTLIE
ASSEMBLIT, To
ALL AND SUNDRIE FAITHFUL BRETHREN TO WHOSE KNOWLEDGE
THiR Presents sall come, wischeth Grace, Mercie, and Peace FROM God the Father, and from our Lord Jesus Cheyst.
Witt your Universities, tlaat our loviug brother Johne Knox,^ bearer of tbir jiresents, hes bein and is ane true and faithful minister of the Evangell of Jesus Chryst within this realme of Scotland, continually within thir viii yeirs bygane or therabout ; in doctrine pure, and sincere in lyfe and conversation, in our sights inculjiable, and hes so fruitfully usit that talent grantit to him be the Eternal, to the advancement of the glorie of his godlie name, to the propagation of the kingdom of Jesus Chryst, and edifieing of them who heard his preaching, that of duetie we most heartlie praise his godlie Majestie, for that so great ane benefite grantit unto him for our utilitie and profite.
And because he, fQr_the_naturaU love and afFectioun he beares to his Childrein,^ now being within the realme of Ingland, and favour to uthers his brethren, requested us to grant him licence for ane season, to repaire toward the said realme of Ingland, for the causes above mentionat. We, after mutual conference in full Assemblie, thoght this petitioim just and reasonable, and therfor all in ane voyce grants licence to our said Brother, according to the Queens Majesties conduct, to passe to the said realme, for the purposes fou'spoken and uthers his lawfull affaires, what time he sail think most commodious for his journey ; provydeing allwayes that he returne to this realme of Scotland before the 25 of the moneth of Junii nixt insewing, to continue in his former vocatioun, and ua utherwayes.
And tliis we make knowin to all and sundrie to whom it effeirs, be thir our Letters TestimoniaUs, givin at Edinburgh in our Generall Assemblie, and third Session therof, subscryvit be the Clerk of the same, the 27. of December [1566].
* " Anent Mr.
Knox's requeist to as is conteinit in the saids letters; the passe to the realme of Ingland to visite tenour," etc.
(as above).—Booke of the his children, and to doe bis other busiUniversall Kirk of Scotland, vol. i. p. uess, the liaill Assemblie grantit gladly
84. licence, with letters testimonialls of his ° Knox's two sons, by bis first wife, honest conversatioun and godlie docMarjory Bowes, were in England for trine within this Realme, with provision their education.
J The Superintendents, Ministers, and Comissioners of Kirks
WITHIN THE ReALME OF SCOTLAND,^ TO THERE BRETHREN THE
BiSCHOPS AND PaSTOURS OF InGLAND,^ WHO HES RENUNCED THE
ROMANE AnTICHRYST, AND DOES PROFESSE WITH THEM THE LORD
Jesus in sinceritie, desyres the perpetuall increase of the HoLiE Spirit.
By word and write it is come to our knowledge, Reverend Pastors, that diverse of our deirest brethren, among whom are some of the best learnit within that realme, are dej^ryvit fra Ecclesiastical functioun, and forbidden to preach, and so by you are stayed to promote the kingdome of Chryst, because ther conscience will not suffer them to take upon them, at the comandment of the Authoritie, sick garments as idolaters in the tyme of blindnes have usit in the tyme of ^idolatrie
; whilk brute cannot be but most dolorous to our hearts, myndfull of that sentence of the Apostle, saying, "If ye byte and devore ane another, take good held least ye be consumit ane of another."
We purpose not at this present to enter upon the ground whilk we heare of either partie to be aggriet^ with greater vehemence ^ then well lykes us ; to witt, Whither sick apparrell be to be countit amongs things that is simple and^ indifferent, or not.
Bot in the bowells of Chryst Jesus we crave, that christian charitie may so farre prevail in you, in you we say the Pastors and Leaders of the flocke in that ^ " The Ministers and Elders of the anonymously, without place or date; Churches within the Realme of Scotbut at Edinburgh by Robert Waldegrave, land," p. 125, edit. 1593. in the year 1593, under this title :—"A * The General Assembly " attour orparte of a register, contayuinge sundrie dainit ane letter to be directit to the memorable matters, written by divers Bischops of Ingland, that they wald be godly and learned in our time, w hich content gentlie to handle the brethren stande for, and desire the reformation preachers, touching the habits surpof our Church, in Disciph'ne and Cerecloathes and uthers abulyements, wliilk monies, accordinge to the pure worde of appeirantlie tends more to superstition God, and the Lawe of our Lande." 4to. nor to edificatioun ; and requeists Master Many copies of this volume were seized Kuox to put the heads in write whilk he on their arrival in London, and delivered tliinks necessar to be wryten to the saids to " My Lordes Grace."— See Herbert's Bischops. Tlietonour whereof followes.""
Ames, vol. iii. p. 1514, note.
—Booke of the Kirk, vol. i. p. 85.
= Of their.— (Edit. 1593.) This Letter, which occurs with va- * Followed.— {Ibid.) viations in vol. ii. p. 545, is included in •''
Violence.
(Ibid.) "^ Simplie indifferent.
(Tliid.) a volume of Puritanical Tracts, printed
TO THE BISHOPS, ETC., OF ENGLAND.
Realiiie, that ye doe not to utlier.s that whilk ye would uthers did not to you :^ Ye cannot be ignorant how tender a thing the conscience of man is •? all that have knowledge are not alyke perswadit, yet conscience reclainies not at the wearing of sick garments ; bot many thousands both godly and learned are utherwayes perswadit, whose consciences are continually striken with thir sentences ; " Whatt hes Chryst Jesus to do with Belial 1 What hes^ darknes adoe with light f If surp-claithes,"' cornett-cap and tippet, has bein badges of idolaters in the verie act of ther idolatrie, what hes the preacher of Christian libertie and the oppin rebuiker of all superstitioun to doe with the dregges of that Romish Beast f yea, what is he that ought not to feare either to take in his hand or foirheid, the print and marke of that odious Beast ? Our Brethren that in*^ conscience refuses that unprofitable apparrell, does neither damne nor molest you that use sick vaine trifles
If ye sail doe the lyke to them, we doubt not but therein ye sail please God, and comfort the lioarts of many whilk are woundit with the extremitie that is usit against these godlie and our belovit Brethren.
Colour of rhetorick or manly' perswasion will we use none, bot charitablie we desyre you to call that sentence of Peter to mynd,
" Feed the flocke of God whilk is committed to your charge, careing for it not be constraint bot willinglie ; not as thogh ye were Lords over Gods heritage, but that ye may be ensamples to the flocke."
And farther, also, we desyre you to meditate that sentence of the Apostle, saying, " Give none ofiience neither to the Jewes, nor to the Grecians, nor to the Kirk of God."
In what conditioun of tyme ye and we both traveU in the promoting of Chryst's kingdome, we suppose you not to be ignorant, and therfor we are more bold to exhort you to walke more circumspectly, then that for sick vanities the godly sould be troubled
; for all things that may seime lawfuU edifie not.
If the commandment of the Authoritic urge the conscience of you and of our brethren farther than they can beare, we uufainedly crave of you that ye remember ye are callit the " light of the world," and "the salt of the earth."
All civill'^ auctoritie hes not the light of God alwayes shyuing befor the eyis in there statutes and commandments ;^ bot tliere aftectiouns savour over meikle of the earth and of worldlie wisdom, and therfore we thinke ye sould boldly oppone yourselves to all that power that will or darre extoll itself, not only agains God, but also agaius all sick as darre burdein the consciences of the faithful, farther then God hes burdeinit ^ Not that uthers should do unto you.
* Nota.— (Marginal note.) —{Ibid.) " Of—(Edit. 1593.) ^ The conscience is tender.—(Mar- ' Humane.
(Ibid.) ginal note.) * Called to.
(Ibid.) ^ Fellowsbippe is their betwixt darke- ' Before their eyes, but their aflccnes and light?— (Edit. 1503.) tions, etc {Ibid.) * Surplesse (Ibid.)
THE COMMISSIONERS, ETC.
them be his uwiu word.^ Bot heirin we may confesse our oftence, in that we have entrit further in reasoning then we purposed ^ and promised at the beginning
; and therfor we shortlie returne to our former humble supplicatioun, whilk is, That our brethren wlio among you refuse the Romish ragges, may find of you, the Prelates, sick favour as our Heid and Master comands every ane of his members to shaw to another ; whilk we looke to receive of your gentlenes, not only for that ye feare to offend God's Majestie, in troubling of your brethren for sick vaine trifles, but also because ye will not refuse the humble requeist of us, your brethren and fellow preachers,^ in whom albeit there appeir not great worldlie ponipe, yet we suppose that ye will not so farre despyse us, bot that ye will esteime us to be of the number of them that tights agains that Roman Autichryst, and travell that the kingdom of Jesus Chryst may be universallie* advanceit.
The days are iU ;^ iniquitie abounds ; Christian charity alas is waxen cold ; and therfor we ought the more diligentlie to watch, for the houre is uncertaine when the Lord Jesus sail appeir, befor whom ye,^ your brethren, and we, must give account of our administratioun.
And this in conclusion, we anes againe crave favours to our Brethren, whilk grantit, ye in the Lord sail command us things of double more importance.^ The Lord Jesus rule your hearts in true feare to the end, and give to you and us victorie over that conjured enemie of all true Religioun, to witt over'' that Roman Autichryst, whose woundit head Satan preases^ by all means to cure againe.
Bot to destructioun sail he and his mantainers goe, by the power of the Lord Jesus : To whose mightie protectioun we heartlie commit you.
From Edinburgh, out of our Generall Assemblie, and third Sessioun tlierof, the 27 of December l.)66.^*^ Your loving Brethren and fellow-preachers in Chryst Jesus,
JoHNE Craig.
John Row.
James Melvill.
David Lindsay.
Robert Pont.
John Areskine.
William Christeson.
John AVinrhame.
NicoLL Spittell.
John Spotswood.
" Bi. Should open the treuth."— ^ Victorie over that Eoomish Anti- (Marginal note.) christ whose, etc.— (Edit. 1593.) ^ Then we promised at, etc.—(Edit.
" Satan hyall, etc.
(Ibid.) 1593.) '" In place of these names that follow, " Of Christ Jesus.
(Ibid.) the edit. 1593 suhstitutes "FromEden- •• Universallie may be.
{Tbid.) borough .... Anno 1566.
Your lov- ^ Evil.—^(/6/(Z.) ing brethren and fellowe-preachcrs in '' Yea, your brethren, etc.
{Ibid.) Christ Jesus ; John Davidson for James '
Bi.
To deale well with their Nicholson, Writer and Clarke of the I'lclhnn."—(Marginal note.) Church of Eden borough."
The Generall Assemblie of the Kirk of Scotland conveinit at Edinburgh the xxv of December 1566, To the Nobilitie of THIS Realms that professes the Lord Jesus with them, and
HES RENOUNCEIT THAT RoMAN ANTICHRYST, DESYRE CONSTANCIE
IN FAITH AND THE SPIRIT OF RIGHTEOUS JUDGEMENT. ^
Seing that Satan, be all our uegligeuce (Right Honorable) hath so far prevailed .
. rule your hearts in his true feare to the end.
Your Lordships answer we againe crave.
Givin in the Generall Assembly .
. the 27 of December 1566.
(See vol. ii. pp. 539-541.) Letter to the Professors of Religion within this Realm, etc.i^
The Lord covieth and shall not tarrie, &c.
To deplore the miseries of these our most wicked dayis (beloved Brethren), .
, .
Let us know your mindes with expedition.
At Edinburgh, the 27 of December 1566.
(See vol. ii. pp. 542-544.) Letter to Earls, Lords, Barron s, and Commendators of Abbayes, for calling a meeting of the general assembly to be held
AT Edinburgh, in July 1567.
My Lord (or Worshipful Sir), After our maist heartlie commendatiouns of service in the Lord Jesus
Having now of lang time travellit both in public and private with all the Estates, continually craveing of your Honours in special, that the course of the Evangell of Salvation, now once by the liberall mercie of God restorit to this realme, might continue to all your comforts, and your posterities ; and that for the mainteinance and furthering thereof, ane jperfyte policie and full libertie might be grantit to this reformit Kirk within Scotland, the ministrie, the pure and failyeit provydit for sufficiently, as God and all good policie and civil lawes ordaines and requyres
; and that all superstition '
" Mr. Knox wrote another letter, of Sauct Andrews (John Hamilton) as wherein he advertised what was the followeth." — (Calderwood's History, danger which might ensue of the gift vol. ii. p.
.S37.) and power granted to the bastard Bishop