Letter To Earls, Barons, Etc
LETTER TO EARLS, BARONS, ETC.
and idolatiy, and tlie monuments therof, might be utterly removit and banishit out of tliis realme, quhilk God of liis infinite mercy lies so lovingly and willingly callit from darkness to light.
This matter indeed was lyked of all men ; but sick imjiediment gave the enemie of the Kirk in his members to stay the good worke of God, that moyen could there none be had, but be the contrair, at every light occasion, the ministrie frustrat of all Jyfe and sustentatioun
; the lamit and impotent members of Chryst lying in the street as dung, i:)erishiug for hunger and cold, yea and the whole flock of Chryst Jesus wdthin this realme continuallie threatnit with the execution of that most cruell decreit of the last Councell of Trent, wherin was determinit and decreeit to make ane sacrifice of the whole professors within all Europe, be the t3Tanny of that Roman Antichryst.
We are not ignorant how farre the samein was attemptit be way of deid within the Realme of France, how farre now in Flanders and in parts neir adjacent therto ; and also quhat practising to that effect hes bein continually thir thrie yeirs by past, and even now of late dayes, within our awin bowells, be our commoun conjured enemies, alsweill within as without this realme, how they were bent to ther enterprize, if God had not of his meere mercie preveined beyond all our knowledge and expectatioun, their cruel and craftie practises.
Upon the quhilk consideratioun, the Assemblie at this present convention of the Kirk, accustomit at the course of tyme occureand, hes thoght it needfull to repaire the decay and ruiue of [that worke so vertueously begun amongst us be ane universall concurIrence and consent of the haill professours of Chryst Jesus within this I Realme, and be the same meanes to meet the forsaid dangers hingand I over our heids, proceiding from the craft of our implacabill enemies, alsweill within as without the same ; and to that eff'ect hes ordainit ane .iSeuerall Assemblie of the haill professors of all estates and degries within the kirks of Scotland, to be haldin heir within this towne of Edinburgh, upon the xx day of this nixt moneth of Julij, quherby ane perpetuall ordour may be takin for the libertie of the Kirk of Go37 sustentatioim of the ministers and failyeit members therof, and that ane sure union and coujunctioun may be had amongst the haill members for the libertie of Gods Kirk, quherby we may be able to withstand the rage and violence of the forsaids enemies.
And because it hes pleased the goodnes of God so to move your Lordships heart, that ye are a notable instrument and member of his Kirk, as our hope is, so sail our prayer be, that ye may continue increasing from vertue to vertue unto life everlasting, we thoght it our duetie, in name of our haill brethren heir conveinit, to notifie to your Lordship the foirsaid appointment of the said Assemblie, and in tiie name of the Eternall our God, to recommend to your care and solicitude the building of this ruinous house of God within this Realme :
Requyreing also in his name, that ye will give your personal presence, your labours and concurrencis
CALLING A MEETING OF ASSEMBLY.
to that effect, as in the forsaid Assemblie to be haldin the said day, that the haill body may be comforted be the presence and good advyce of so notour ane member therof And because we doubt nothing but your Lordship salbe present, shewing so long experience of your good part in all tymes past, we cease to trouble you with longer letter, referring the rest to be declarit be our brethren the Commissioners of the Kirk, who to this effect are direct to your Lordship, and uthers our brethren in these partis ; and we, for our part, sail earnestlie pray to God, to augment in you his love and feare, and blesse your Lordship to the comfort of his Kirk, Amen.
From Edinburgh, the
of Junij 1567.
Be your Lordships to command with service in Chryst Jesus, in name of the rest of our Brethren here assembled.
John Erskine of Dun.
John Knox.
Mk. John Spottiswood, Superintendent of Lothian.
Mr. John Dowglas, Rector of the University of St. Andrews.
John Row.
Me. John Cratg.
(The names of the persons to whom this letter was directit, are the Erles, Huntlie, Argyle, Cassills, Rothes, Crawfurd, Marishall, Meuteith, and Glencarne ; Lords, Boyd, Drummound, Sanquhar, Herreis, Cathcart, Yester, Fleming, Levingstoun, Forbes, Salton, Glames, Ogilvie, Gray, Oliphant, Methveu, Innermeath ; Mr. of Grahame, Mr. of Sinclair, Mr. of Somervell ; Barrons, Lochinvar, Gairleis ; the Sherriff' of Air, Glenurquhart.
Sir James Hamiltoun, Bouytoun ; Commendators, Arbroith, Kilwinning, Dumfermeling, St. Colmes, Newbottle, Halyruidhouse.
The Superintendents and Quarters of countreyes were ordained to direct this Letter to the foirsaids persons severallie
:) Tennour of the Commissiouns givin to every ane of the foirsaids Commissioners, within every ane of ther bounds respective, followes :
Forsameikle as Satan this long time in his members hes so rageit and perturbit the good successe and proceeding in Chryst's religioun within this Realme, be craftie meanes and subtill conspiracies, that the same from tyme to tyme doeth decay, in hazard altogether to be subvertit, unlesse God of his mercie find hastie remeid, and that cheiflie through the extreame povertie of the Ministers who sould preach the word of lyfe to the peiple, who therthrow are compellit, some to leave the vocatioun alluterlie, and some uthers so abstractit be carefull
THE COMMISSIONERS, ETC.
povertio, that they may not insist so diligently in the exercise of the word as they wold doe.
Therfor the Kirk presentlie conveinit at Edinburgh in this Generall Assemblie, hes thoght it most necessar be thir presents to reqiieist and admonisch most brotherlie all such persons as trufly professe the Lord Jesus within this Realme, of what estate or degrie that evir they be, asweill the Nobilitie, Barroues, and Gentlemen, as all uthers true professours, to conveine in Edinburgh the 20 day of Julii nixt, ther to assist with their personall presence, counsell, and power, for ordour to be tane asweill toward the establishing of Chryst's true religioun uuiversallie throughout this haill Realme, and abolishing of the contrair, whilk is Papistrie, as the sustentation of the Ministers, not only for the present tyme and instant necessitie ; but also for ane perfyte ordour to be tane and established iu all tyme comeing, toward the haill libertie of the patrimonie of the Kirk, and the due restoring of the same to the just possessours therof, according to the Word of God : With certification to all and sundrie (of what estate and degrie so evir they be) that compeirs not, due advertisement being made unto them, that they salbe repute heirafter as hinderers of this godlie purpose, and as dissimulat brethren, unworthie to be esteimit heirafter to be of Chryst's flocke, seing God of his mercie at this present hes offerit some better occasioun nor in tymes bygane, and hes begun to tred downe Satan underfoote.
And for the dew requisitioun and admonitioun, in name of the Eternall God, to the elfect foirsaid, to all and sundrie the Brethren, alsweill to brugli as to land, the Kirk presentlie conveinit in this Generall Assemblie, be thir presents giveth ther full power and commissioun to their lovites N. and N. for the bound.s of N.
In verificatioun heirof thir presents are subscryvit be the commoun Clerk of the Kirk, in the said Generall Assemblie, and second session thereof, haldin at Edinburgh, the 26th day of Junii 1567.
(In the third Session, Mr. Johne Row, minister at Sanct Johnston, was ordained to attend upon the printing of the commission direct be the Kirk, for presenting of the foresaid missives, and to bring so manie as sail be necessarie to be sent, to be subscribed be the Clerk of the Assemblie, and the names of the Commissioners to be insert accordinglie.
And in like maner, ordained Mr. Johne Wood, to cause write so manie missives as sail be needfuU, to be .sent to the Erles, Lords, Barrons, and other Brethrein, and to returne the said missives to be subscrived and directed.') ' Bookc (if the I'nivcrsall Kirk, vol. i. ji. it?.
TO MR. JOHN WILLOCK.
Letter of the General Assembly to Mr. John Willock,' requesting HIM to return to SCOTLAND FROM ENGLAND.
Videbavi Satanam sicut fulgur de Coelo cadentem.
As the Lord our God hath at all times beene from the beginning of this his worke of Reformation and restitution of the purity of his true worship and religion within Scotland, (loving Brother in the Lord,) most beneficiall and bountiful! towards this Realme, so hath he now be this last most miraculous victory and overthrow, poured furth in greatest abundance the riches of his mercie, in that not only he hath driven away the tempest and storme, but also hath quyeted and calmed all surges of persecution ; as now we may think weill our ship is receaved, and placed in a most happy and pleasant port
; our enemies, praised be God, are dashed ; religion established ; sufficient provision made for ministers ; ordour taken, and penalties appoynted, for all sort of transgression and transgressours
; and above all, a godly magistral, whom God of his eternall and heavenly Providence hath reserved to this age, to put in execution whatsoever he by his law commandeth.
Now then, loving Brother, as your presence was to us all in time of trouble most comfortable, so it is now of us all universally wished, but most earnestly craved be your own flock, who continually at all Assemblies have declared the force of that conjunction, the earnestness of that love, the pith of that zeal and mutual care that bindeth the Pastor with his flock, which neither be processe of time is diminished, nor be separation and distance of place restringed, nor yet be tyrannic and fear dissolved.
True it is, that at this their most earnest and just petition, we have ever still winked this whyle bypast ; not but that to us all your absence was most dolourous ; but in respect of troubles, we judged more meet to await for such opportunity as now God, in this most wonderfull victory of his Evangel, hath offered.
Therfor seing all impediments are removed, and your flock still continueth in earnest suit for you, and now every where throughout ' Mr. .John Willock was a native ot returning to Scotland in October 1558, Ayrshire, and born in the early part of he engaged in the public work of the the sixteenth century.
He belonged to ministry, and proved one of the most one of the monastic orders, but having active and zealous of the Protestant embraced the Reformed opinions he reparty.
He was admitted Superiutentired to England about the year 1539. dent of Glasgow and the West, on the During the persecutions, in the reign of 14th of September 1561, the Duke ot Queen Mary, he went abroad, and pracChattelherault, the Earl of Arran, etc., tised as a physician at Embden.
On being present.
THE COMMISSIONERS, ETC.
the Realme Commissioners and Superintendents placed, and one offered to them, and be them refused altogither, awaiting for yow we could no longer stay, but agree to this their desire, in suit whereof neither through fear have they fainted, nor by charges retarded, nor yet by any kind of offer desisted ; and as we have been moved to grant to them that which they have thus humbly and continually suited, we cannot but perswad ourselves but yow will satisfie the same ; neither can we think that the shepherd will refuse his flock ; that the father will reject the just petition of his son ; least of all, that the faithfull servant of God will shut up his ears at the voice and commandment of the Kirk, or yet deny his labours to his own Country.
The time is proper now to reape with blythnesse that which be you before was sowen in tears, and enjoy the fruit of your most wearisome and painfull labours.
It shall be no less pleasant to you to see your own native Countrie at liberty and freedom, quhich ye left mourning and sobbing, under the heavie burden of most cruell servitude, then comfortable to behold the religioun of Jesus Christ throughout all the Realme flourishing, vertue increasing, vertuous men in reputation ; and finally to embrace these dayes, quhich howsoever be your self they have been most piously desired, yet could yow never look to attain the same.
Now, at last, to conclude, unless yow will be ane enemie to your Country, yow will not refuse these requeists
; unless yow will be stubborn and disobedient, yow will not contemne the commandment of the Kirk
; imless yow will be careless and unthankfuU, yow will not despise the humble, continuall and eai'nest suit of your flock
; and last of all we assure our selves, that yow are not so astricted and addicted to your own particular, as that this generall and common cause should be in anywise be you neglected.
Now shall yow see the kaipstone of that Work wherof ye layed the foundation.
Thus we cannot look for any other answer then yee shall give be your self, and with all expedition possible.^ Our state, yow know, is not so sure but we ever stand upon our watches ; but that, we know, will not stay you, seiug your compt is so layed.
Thus we commit you to the protection of our Lord Jesus.
At Edinburgh, in our Generall Assembly, and seventh Session thereof, (January 1567-8).
^ The above letter, written by Knox in seems to Lave returned to England tliename of the Assembly, had the effect during the following year, as in Februof bringing Willock back for a time
; and ary 1570 he wi'ote to Knox lamenting on the 1st of July 1568, when the Genethe death of the Regent Murray.
Wilral Assembly met at Edinburgh, Mr. lock is supposed to have died about the John Willock, Superintendent^ of the year 1574.— (See Notices in the Wodrow West, was chosen Moderator.
He Miscellany, p. 263.)
] ^^ S'^1 THE
ORDOVRE OF
EXCOMMVNICATIOVN AND
OF PVBLICT REPENTANCE,
vfed in the Church of Scotland and commanded to be prented by the general! Aflemblie of the fame, in the Moneth of lunij, 1569.
PRENTID AT EDINBVRGH
BE ROBERT LEKPREVIK.
ANNO.
1569.
It will be observed that the date Junij on the preceding title (and repeated iu all the subsequent editions), is an error for Julij 1569, the General Assembly having met at Edinburgh on the 5th of that month.
An edition at Edinburgh, in the year 1571, is mentioned in Herbert's Ames, p.
1493, apparently by mistake, as no such republication is known.
In the original edition the Order of Excommunication ends on Signature D 2, and is followed by " The Foeme and Ordour of the Electiocn of the Superintendent, which
MAY SERVE IN THE ELECTIOUN OF ALL UTHER MINISTERS.
At EDINBURGH, THE 9.
OF Marciie, Anno 1560, Johne Knox being Minister."
6 leaves, the last page being blank.
Then follows " The Electioun of Eldars and Deaconis in the Church of Edinburgh."
4 leaves, ending on Signature E 4, without any imprint.
These Forms are not here inserted, having already been given in the History of the Reformation, vol. ii. p. 144 to 150, and p. 151 to 154.
Small 8vo, contains A to E 4 in eights, roman letter.
THE ORDER. OF EXCOMMUNICATION,
AND OF PUBLIC REPENTANCE.
To THE Reader.
Albeit that in the Booke of Discipline the causes als weill of publict Repentance as of Excommunicatioun, ar sufficientlie expressed
Yit because the Forme and Ordour ar not so set furth, that everie Church and Minister may have assurance that they agree witli utheris in proceiding, it is thoght expedient to draws that Ordour which universallie within this Realme shal be observed.
And First, we man understand what Crymes be worthie of Excommunicatioun, and what of publict Repentance.
In the First, it is to be noted, that all crymes that be the law of God deserve death, deserve also Excommunicatioun from the societie of Christis Church, whither the offendar be Papist or Protestant :
For it is no reason that, under pretence of diversitie of religioun, open impiety shuld be suffered in the visible body of Christ Jesus ; and thairfor wilful! murtherars, adulteraris (lauchfullie convict), sorcerars, witches, conjurars, charmars, and gevars of drinks to destroy children, and opin blasphemars (as if ony renunce God, deny the trueth and the authority of his Holie Word, rayll aganis his blessed Sacramentis), such, we say, aucht to be Excommunicat from the society of Christis Church, that their impiety may be haldin in greater horror, and that they may be the moir deiply wounded, perceaving themselfes abhorred of the godly.
Aganis such opin malefactoris the processe may be summar :
For the cryme being knawin, advertisement aucht to be gevin to the Superintendent of the diocey, either be the Minister, or be such as can best geve informatioun of that fact ; except in reformed townis and uther places where the Ministerie is planted with Minister and Eldaris, according to the Act of the Generall Assembly made the 26 of December 1568
[1565].
And if there be no Superintendent where the cryme is committed, then aucht the informatioun to pas from such as ar offended to the nixt Superintendent, who with expeditioun aucht to direct his VOL.
VI.
2 F
THE ORDER OF EXCOMMUNICATION,
letters of suinmonds to the ixarish church where the oftendar hath his residence, if the Ministcrie be there planted : and if it be not, or if the offendar liave no certane dwelling-place, then aucht the summonds to be direct to the cheife town, and best Reformed Church in that diocy, where the cryme was committed, appointing to the offendar a certain day, time, and place, where and when he shall compeire befoir the Superintendent and his assessors, to heare that cryme tried, as tuiching the trueth of it, and to answer for himself, why the sentence of Excommunicatioun should not be pronunced publiklie againis him.
If the offendar, lauchfullie warned, compeire not, inquisitioun being takin of the cryme, charge may be gevin be the Superintendent to the Ministers, so many as shall be thoucht necessar for publicatioun of that sentence, to pronunce the same the nixt Sunday, the -forjue whereof shall after be declared :
Bot and if the offendar compeire and alledge for himselfe ony reasonable defence, to wit, that he will not be fugitive from the law, but will abyde the censure thereof for that offence, then may the sentence of Excommunicatioun be suspendit till that the magistrat be required to try that cause ; wherein if the magistrats be negligent, then aucht the Church from secret inquisition to proceid till publique admouitiouu, that the magistratis may be vigilant in that cause of blood, which cryith vengeance upon the hole land wliere it is sched without punishment.
If no remedie be them can be found, then justly may the Church pronunce the offendar excommunicat, as one suspect, besidis his cryme, to have corrupted the judges, revengeris of the blood : And so aught the Church to proceid to Excommunication, whither the offendar be fugitive from the law, or if he procure pardoun, or elude the severity of justice by means whatsoever besydis the tryal of his innocencie.
If the offender abyde an assise, and by the same be absolved, then may not the Church pronunce excommunicatioun, bot justlie may exhort the man be whose hand the blood was sched, to enter into consideration with himself, how pretious is the lyfe of man before God, and how severely God commandeth blood (liowsoever it be sched, except it be by the sword of the Magistrate) to be punished ; and so may injoine unto him such satisfactionis to be made publikly to the Church, as may bear testificatiotm of his obedience and unfained repentance.
If the offendar be convict, and execution follow according to the cryme, then, upon the humble sute of him that is to suffer, may the Eldars and Ministers of the Churcli not only geve unto him consolatioun, bot also pronunce the sentence of absolutioun, and his sin to be remitted according to his repentance and faith.
And thus much for Excommunication of publike Offendars.
And yit farther, we must considdir, that if the offendar be fugitive from the Law, so that punishment cannot be executed againis him, in that caise the Church aucht to delay no time, bot upon the uotorietie
AND OF PUBLIC REPENTANCE.
of his cryme, and that he is tied from tlie presence of tlie judge, it aucht to pronunce liim excommunicated publilily, and so continually to repute him, untill such tyme that the magistrat be satisfied : And so whither the oftendar be convict in judgment, or be fugitive from the Law, the Church aucht to proceid to the sentence of Excommunicatioun
; the Forme whereof foUoweth :
Thk Ministee, in publike audience of the Pepill, sall say,— It is cleirlie knawin unto us that N., sometymes baptized in the Name of the Father, and of the Sone, and of the Holy Ghost, and so reputed and compted for a Christian, hath fearfullie fallin from the society of Christ's body, by committing of cruell and wilful murther (or by committing filthy adultery, &c.), which cryme be the law of God deserveth death : And because the civil sword is in the hand of God's Magistrat, who notwithstanding oft winkis at such crymes, we having place in the Ministery, with grief and dolour of our harts, ar compelled to draw the sword granted be God to his Church ; that is, to Excommunicat from the society of Christ Jesus, from his body the Church, from participatiouu of sacraments, and prayers with the same, the said N.
And therefore, in the name and authoritie of the eternal God, and op his Son Jesus Christ, We pronunce the said N. excommunicate and accursed in this his wicked fact ; and charge all that favor the Lord Jesus so to repute and hold him (or hir) untill such time as that either the Magistrat have punished the oftendar as Goddis law commandis, or that the same oftendar be reconciled to the Church again be publique repentance : And in the mean tyme we earnestlie desire all the faithful to call upon God to move the harts of the upper powers so to punish such horrible crymes, that malefactors may fear to oft'end, evin for feare of punishment ; and also so to tuich the hart of the off'endar, that he may deipelie consider how fearefull it is to fall in the hands of the eternal God, that by unfained repentance he may apprehend mercie in Jesus Christ, and so avoid eternal condemnatioun.
[The Ordour to receive the Excommunicate again to Repentance AND SoCIETIE of THE FaITHFUL.]
The sentence of Excommunicatioun ones pronunced, the Church may not suddanly admit the murtherar, or convict adulterai', to repentance and society of the faithfull, albeit that pardon be purchased of the Magistrat ; bot first aucht inquisition to be taken if the murtherar have satisfied the party oft"ended, that is, the kin and friendis of the man slain ; which if he hath not done, neither is understood willing so to do, the Church in no way is may heare him.
Bot if he be willing to satisfie, and the freinds exceid measure and the possibilitie of him that hath committed the cryme, then aucht the Church to put moderatioun
THE ORDER OF EXCOM^IUNICATION,
to the unreasonable, incaise the Civil magistrat hath not so done befoii-, and so proceid with him that offereth repentance, that the wilfulnes of the indiscreit be not hinderance to the reconciliatioun of him that earnestlie craveth the benefit and society of the Church.
And yit may not the Cliurch receave ony Excommunicat at his first requeist ; bot in such grevous crymes as befoir ar expressed (of utheris shall be efter spokin), fourty dayis at the least after his first offer may be appointed, to try whither the signes of repentance appeir in the offendar or not.
And yit in the mean tyme the Church may coufort him be holsome admonitiouns, assuring him of God's mercy, if he be verily penitent ; he may also be admitted to the hearing of the AVord bot in no wyse to participatioun of prayeris, nether befoir nor efter the sermon.
The first fourty dayis expyred, upon his new suit, the Superintendent or Sessioun may injoyne siich paines as may try whether he be penitent or not :
The least ar, the murtherar man stand three several Sundayis in a publike place before the church dore bare-futed and bare-headed, cled in a base and abject apparrell, having the same weapen which he used in the murther, or the lyke, bloody in his hand, and in conceaved words shall say to such as shall enter into the church :
The Confessioun of the Penitent.
So farre hath Sathan gottin victorie ovir me, that cruelly I have sched innocent blood, for the which I have deserved death corporall and eternall ; and so I grant my selfe unworthy of the common light, or yit of the companie of men : And yit because in God there is mercy that passeth all measure, and because the Magistrat hath not taldn from me this wretchit lyfe, I most earnestlie desyre to be reconciled again with the Church of Christ Jesus, from the societie whereof mine iniquitie hath caused me to be excommunicated
; and therefore, in the bowelis of Christ Jesus, I crave of you to pray with me unto God, that my grevous cryme may be of him remitted, and also that ye will be suppliants with me to the Church, that I abyd not thus Excommunicat unto the end.
At the last of the three Sundayis certain of tlie Eldaris shall receive him into the Church, and present him before the preaching place, and shall declair unto the Minister, that all that was injoyned to that offendar was obedicntlie fulfilled by him.
Then shall the Minister recite unto him als well the grevousnes of his sin, as the mercies of God, if he be penitent.
And therefter shall require of the Church, If that they desire any farther satisfactioun
? And if no answer be gevin, then shall the Minister pronunce his sin to be remitted according to his repentance, and shall exhort the Church to embrace him as a brother.
AND OF PUBLIC REPENTANCE.
{ efter that prayer and thankisgeviug be geviu uuto God, as efter shall I be descryved.
• And thus far to be observed for the Ordour in receaving of thame that have committed capital crymes, be it murther, adulterie, incest, witchcraft, or utheris befoir expressed.
Apostates to Papistkie.
Resteth yit one uther kynd of oflfendaris that deserve Excommunicatioun, albeit not so summarlie, to wit, such as have bene partakers with us in doctrine and sacraments, and have retiu'ned back agane to the Paijistrie, or have gevin their presence to onie part of their abhomiuatioun, or yit that of onie long continuance, withdrawe themselfis from the societie of Christis bodie, and from the participatioun of the sacramentis, when they ar publiklie ministred.
Such, no doubt, declair themselfis worthie of excommunicatioun ; bot first they man be called either befoir the Superintendent, with sum jojmed with him, or elis befoir the Eldaris and Sessioun of the best and nixt Reformed Church where the offendaris have their residence, who man accuse theu" defectioun, exhort them to repentance, and declair to tliem the danger wherein they stand.
Wh(jm if the offendar hearith, the Sessioun or Superintendent may appoynt him ane day to satisfie the Church publikelie, whom by his defectioun he had off'ended.
Bot if he continue stubburne, then may the Sessioun or Superintendent command the Minister or Ministers to declair the next Sunday the defectioun of such ane person, and his obstinate contempt ; and this advertisement being gevin two Sundayis, the third may the sentence of Excommunication be pronunced.
Offences that deseuve publike Repentance, and Okder to
PROCEIDE THEREINTILL.
Such oifences as fall not under the Civile sword, and yit ar sclandei-ous and offensive in the Church, deserve publike Repentance : and of these sum ar more hayuous than utheris,—fornication, drunkennes used, swearing, cursed speaking, chyding, feghting, brawling, and commoun contempt of the ordor of the Church, breaking of the Sabbath, and such like, aucht to be in no pers(jn suffered
Bot the sclander being knawin, the offendar should be called befoir the Ministery, his cryme provin, accused, rebuked, and he commanded publiklie to satisfie the Church ; which if the oftendar refuis, they may proceid to Excommunicatioun, as efter shall be declaired.
If the oftendar compeir not, summonds aucht to pass to the third time ; and then incase he compeir not, the Church may decerne tlie sentence to be pronunced.
Utheris be less haynous, and yit deserve admonition, as wanton and A'ain words, imcomelie gestures, negligence in hearhig the preachingis, or abstening from the Lordis Table when it is publiklie ministrat, suspicioun of avarice or of pryde, siiperfluitie or lyotousnes in cheir or
THE ORDEll OF EXCOMMUNICATION,
raymcut : tliesc, we say, and such utlieiis, that of the world are not regarded, deserve adraonitioun araongis the membres of Christis body
First, secretly, by one or two of those that first espy the offence, which if the person suspected hear, and geve declaratioun of amendment, then there nedeth no farther proces.
Bot if he coutempne and despiseth admonitioun, then shuld the former admonisaris tak to themselfis two or three faithful and honest witnesses, in whose presence the suspected offendar shuld be admonished, and the causes of their suspitiouu declaired ; to whom if then he geve significatioun of repentance, and promise of amendment, they may cut off all farther accusatioun :
Bot and if he obstinately contempne both the said admonitiouns, then aucht the first and second brethren to signifie the matter to the ]\Iiuisters and Eldaris in their Sessioun, who aiicht to call the offendar, and, before the complainars, accuse him als weill of the cryme, as of the contempt of the admonitioun.
If then he acknawledge his offence, and be willing to satisfie the brethren befoir offended, and the Sessioun then present, there nedeth no farther publication of the offence.
Bot if he declair himself inobedient to the Session, then without delay the nixt Sunday aucht the cryme, and the ordor of admouitionis passed befoir, be publiklie declaired to the Church, and the person (without specificatioun of his name) be admonished to satisfie in publique that which he refused to do in secret : And that for the first.
If he offerris liimself to the Church befoir the nixt Suntlay, the discretioun of the Ministerie may tak such ordor, as may satisfie als weill the private personis that first war oftended, as the Church, declairing the repentance and submissioun of that brother, that befoir appeared stubburne and incorrigiljle.
Bot and if he abyde the second publict admonitioun, when that his name shall be expressed, and his offences and stubburnnes declared, ; yea, it may not be receaved befoir that he have humblie required the same of the then can no satisfactioun be receaved bot in publict
Ministerie and Sessioun of the Church in their appointed Assemblie.
If he continue stubburne, then tlie third Sunday aucht he to be charged publiklie to satisfie the Church for his offence and contem])t, under the pain of Excommunication ; the Order whereof shall efter be declaired.
And thus a small offence or sclander may justly deserve Excommunication, by reason of the contempt and disobedience of the oftendar.
If the offendar schaw himself penitent betwcne the first admonitioun and the second, and satisfie the Ministerie of the Church, and the brethren that were befoir oftended in their Assemblie, then it may suHice that the Minister, at commaudement of the Sessioun, declair the nixt Sunday (without compeiring or expressing of the person) his repentance and submissioun in these or uther wordis
It was signified unto yon licfoir, deirlio bclovit, that one ccrtan
AND OF PUBLIC REPENTANCE.
4.55 brother (or brethren) was noted, or at the least suspected of some offence wherof he bemg admonished by one or two, appeared lightlie to regard the same ; and therefoir Avas he and his offence notified unto the Ministerie in their Assembly, who, according to their deuty and charge, accused him of the same ; and not finding in him such obedience as the professioun of ane Christian requii'eth, fearing that such offences and stubburnnes shuld engender contempt, and infect utheris, they war compelled to notifie unto you the cryme and the proceidingis of the Sessioun, myuding to have soucht tlie uttermost remedie incase the otfendar had continued obstinate.
Bot seeing that it hath pleased God to moUifie the hart of our brother, whose name we neid not to expresse, so that he hath not onlie acknowledged his offence, bot also hath fullie satisfied the brethren that first war offended, and us the Ministerie, and hath promised to abstene from all appearance of such evill, as whereof he was suspected and admonished, we have no just cause to proceid to onie farther extremitie, bot rather to glorifie God for the submissioun of our brother, and unfainedlie pray unto him, that in the lyke caise we and everie one of us may geve the lykc obedience.
The Fokme of publique Repentance.
It is first to be observed, that none may be admitted to publique repentance except that first they be admitted thereto be the Sessioim and Assemblie of the Ministeris and Eldaris
; in the which they aucht sharplie to be examinat, what feire and terrour they have of God's judgmentis, what hatred of sin, and dolour for the same, and what sense and felling they have of God's mercies :
In the which if they be ignorant, they aucht diligently to be instructed ; for it is bot ane mocking to present such to publik repentance, as neither understand what sin is, what repentance is, what grace is, nor be whom God's favour and mercie is purchased.
After then that the offender shall be instructed in the Assemblie, so that to have sum taist of God's judgements, bot chiefly of God's mercies in Christ Jesus, he may be presented before the publik Church upon a Sunday after the sermon, and before the Prayeris and Psalme, and then the Minister shall say,
Beloved and dearest Brethren, we, be reason of our charge and Ministery, present befoir you this brother, that by the infirmitie of the flesh and craft of Sathan, hes feirfullie fallen from the obedience of his
God, by committing N. of a crime, &c.
(let the sin be expressed) ; by the which he hes not only offended against the Majestic of God, bot also by the same hes gevin great sclander and offence till his holy congregatioun ; and therefore doeth till his owin confusion (bot to the glorie of God and our great confort) present himself here before you, to witnes and declair his unfaincd repentance, the thrist and the caire that he hes
THE ORDER OF EXCOMMUNICATION,
to be reconciled with God throw Jesus Christ, and with you his brethren, whom he hcs offended ; and therefore it is requisite that ye and he understand what assurance wc have to requyre such publik satisfaction of him, what profit we aucht to learne in the same, and what profit and utilitie redoundes to both of this his humiliatioun.
That publik Repentance is the institutioun ofGod^and not man's inventiouii, may be plainly gaddered of the words of our Maister,"ir6mmanding,
" that if ouy have offended his brother, in what sort so ever it be, that he shall go to him and be reconciled unto his brother."
Tf the offence committed against one brother requyres reconciliatioun, the offence committed against many brethren requires the same.
And if a man be charged be Christ Jesus to go to a man whom he has offended, and thair be confessioun of his offence requyre reconciliatioun, much moir is he bound to seik a whole multitude whom he hes offended, and befoir them with all humility requyre the same ; for that wo which our Maister Christ Jesus pronunceth against every man that hes offended the least one within his Church, remaneth upon every publik off'endar untill such tyme as he declair himself willing to remove the same, which he can never do untill such tyme as he let the multitude whom he hes offended understand his unfained repentance.
But because that all men of upricht judgment agree in this, that publik offences requyre publik repentance, we pass to the second head, which is, What it is that we have to consider in the fall and sin of this our brother.
If _we^ consider his fall and sin in him only, without having consideration of oiuselfis, and of our owin corruption, we shall profit nothing, for so shall we bot despyse our brother and flatter our selfis.
But if we shall earnestlie consider what nature we bear, what corruption lurketh in it, how prone and readie everie one of us is to such and greater impietie, then shall we in the sinne of this our brother accuse and damne our owin sinnes, in his fall shall we consider and lament our sinful nature ; also shall we joyne our repentance, teares, and prayeris with him and his, knowing that no flesh can be justified before God's presence, if judgement proceid without mercie.
The profit which this our brother and we have of this his humiliation, is, that we and he may be assured that our God is moir reddie to receave us to mercie, through Jesus Christ his only Sone, then we ar to crave it.
It is not sinne, be it never so grevous, that shall debar us from his favour, if we seik to his mercie ; for as all have sinned, and ar by themselfis destitute of God's grace, so is he reddie to shaw mercie unto all that unfainedlie call for the same ; yea, he doth not onlie receave such as come, but he, by the mouth of his deir Sone, calleth upon such as be burdened and laidened with sinne, and solemnedlie promiseth that he will refresh them.
We have besides anc uther commoditie, to wit, that if we shall heirefter ftdl into the lykc or greater (for we stand not by our owin power.
AND OF PUBLIC REPENTANCE.
but by grace only), that we be not eschamed iu this same sort to humble our selfis and confesse our offence.
Now, therefore, brother, as we all praise God in this your humiliatioun, beseiking him that it be without hypocrisie, so it becummeth ye earnestly to considder of what mind and with what hart ye present your self heir before this Assemblie.
It is not your^sine_that shall separate you from your God, nor from his mercy in Jesus Christ, if ye rcpeiit the same ; Lot hypocrisie and impenitencie, which God remove from you and us, is nowise tolerable before his presence.
The Offendar audit to protest before God, that he is sory for his sinne, and unfainedly desyreth God to be mercifuU unto him, and that for the obedience of his deir Sone our Lord Jesus Christ.
The Minister.
We can only see that which is without, and according to your confessioun judge, leaving the secretis of the hart to God, who only can try and search the same.
Bot because uufeaned repentance for sinne, and simple confessioun of the same, ar the mere giftis of God, we will joyne our prayeris with youris, that the one and the uther may be granted to you and us.
The Prayer.
Eternal and everliving God, Father of our Lord Jesus Christ, thow that by the mouth of tliy holy Propheites and Apostillis hes plainlie pronunced, that thow desyrest not the death of ane sinner, bot rather that he may convert and live ; who also hes sent thy only Sone to suffer the cniell death of the croce, not for the just, but for such as find themselfis oppressed with the burden of sinne, that by him and his advocation they may have acces to the throne of thy grace, being assured, that before thee they shall find favour and mercy : We are convened, Lord, in thy presence, and that in the Name of this same our Lord Jesus thy deir Sone, to accuse before thee our sinnes, and before the feit of thy Majesty, to crave mercy for the same.
We most humbly beseche thee, Father of Mercies, first, that thou wilt tuich and move our harts by the power of thy Holy Spirit, in such sort, that we may come to ane trew kuawledge of our sinnes
; bot cheifly, Lord, it will please thee to move the hart of this our brother N., &c., who, as he hes offended thy Majesty, and ane great number of this thy holy congregation, by his grevous and publik sine, so doeth he not refuse publikly to acknawledge and confesse the same, as that this his humiliatiouu gevin to the glory of thy Name presently doeth witnes.
Bot because, Lord, the external confessioun, without the dolour of the hart, availeth nothing in thy presence, we most humblie beseche thee, that thou wilt so effectually move his hart, and ouris also, that he and
THE ORDER OF EXCOMMUNICATION,
we -without hypocrisie, damning that which thy law pronunceth injust, may atteine to some sense and feilmg of thy mercy, which thou hast abundantly shawen unto mankyud in Jesus Christ our Lord.
Grant, Lord, unto this our brother, the repentance of the hart, and sincere confession of the mouth, to the praise of thy Name, to the confort of thy Church, and to the confusion of Sathan.
And unto us grant, Lord, that albeit we cannot live altogether cleine of sinne,^ yit that we fall not in horrible crymes to the dishonor of thy holy Name, to the sclander of our brethren, and infamy of thy holy Evangel, which we professe.
Let thy godly power, Lord, so strengthen our weaknes, that nether the craft of Sathan, nor the tyranny of sinne, draw us utterly from thy obedience.
Give us grace, Lord, that by holines and innocencie of lyfe, we may declaire to this wicked generatioun what difierence there is betwixt the sones of light and the soues of darknes ; that men seeing our gud workis, may glorify thee, and thy Sone Jesus Christ, our only Saviour and Redeuier ; to whom with Thee, and the Holy Spirit, be all honor, praise, and glory, now and ever.
Amen.
The Prayer finished, the Minister shall turne him to the Penitent brother, and in full audience shall say :
You have heard,^ brother, what is your dewtie towardes the Church, which ye have offended, to wit, that willingly ye confesse that cryme that you have committed, asking God mercie for the same, and so that ye may reconcile your self to the Church which ye have offended.
You have hard also the affection and care of the Church towardes you their penitent brother, notwithstanding your grevous fall, to wit, that we all heir present joyne our sinnes with your sinne
; we all repute and esteime your fall to be our owen ; we accuse our selfis no less then we accuse you.
Now, finally, we joyne our prayeris with youris, that we and ye may obteue mercy, and that by the means of our Lord Jesus Christ.
Let us, therefore, brother, have this confort of you, that ye wil openlie and simplie confesse your cryme, and give to iis attestation"-^ of your imfained repentance.
The Penitent shall then openlie confesse the cryme, whatsoever it be, and shall desyre God's mercie, and pray the Church to call to God for mercie with him, and unfainedly desyre that he may lie joyned againe to their society and number.
If the Penitent be confounded with shame, or such ane one as cannot distinctlie speik to the confort and instruction of the Church, the Minister shall mak repetition, that every head may be understood by it self and thereafter shall ask the penitent if that be his confession, and if so he belcvcth.
His answer affirmative being receaved, the Minister shall '
" Sinne," and " heard," arc usually " Some copies liavc a fesiimoin/. printed "sine," and "hard."
AND OF PUBLIC REPENTANCE.
ask the congregation if they judge any farther to be requyred for their satisfactioun and reconciliation of that brother.
No contradictioiin being made, the Minister shall say to the Penitent :
We have heard, deir brother, your confession, for the which we from our hartis praise God ; for in it the Spirit of Jesus Christ hath confounded the Devill, and broken down his head and power, in that, that you, to the glorie of God, have openly damned your self and your impiety, imploring grace and mercie for Christ Jesus his Sones sake.
This strenth, submission and obedience, cannot proceid from flesh and blude, but is the singular gift of the Holy Ghost : acknowledge, therefore, it to be gevin imto you by Jesus Christ our Lord ; and now tak heed, lest at any tyme ye be unmyndfull of this great benefit, which no doubt Sathan doth invy, and will assaile by all means possible, that you may abuse it.
He will not cease to tempt you to fall againe in such, or crymes more horrible ; bot resist the devill, and he shall flee from you.
Live in sobrietie, be instant in prayer, commend your self unfainedly to God, who as he is faithful!, so shall he give to us victorie over sinue, death, and Sathan, and that by means of our Head and soveraigne champion Jesus Christ ; to whom be all praise, glory, and honour, now and ever.
Amen.
Ane Admonition to the Church.
It is your dewtie, Brethren, to tak example of this our penitent brother :
First, That ye be unfainedlie displeased in your owen harts for your sinnes :
Secondarly, That with this our brother ye accuse them in the sight of God, imploring grace and mercie for your offences committed : And last, if any of you shall after this publikly ottend, that ye refuse not with the like reverence to satisfie the Church of God, offended in you.
Now only resteth, that ye remit and foryet all offences which ye have couceaved heretofore by the sinne and fall of this our brother ; accept and embrace him as ane member of Christ's body
; let none tak upon him to reproche or accuse him for any offences, that before this hour he hath committed.
And that he may have the better assurance of your good will and reconciliation, prostrate your selfis before God, and render him thanks for the conversion and repentance of this our brother.
The Thanksgeving.
Heavenly Father, Fountaiue of all mercy and consolation, we confesse our selves unworthy to be counted amongis thy children, if thou have respect to the corruption of our nature ; but seeing it hath pleased thy Fatherly goodnes, not only freely to chuse us in thy deir Sone our Lord
Jesus Christ, by his death to redeme us, by his Evangel to call us, and by his Holy Spirit (which both arc thine) to illuminate us ; but also
THE ORDEE OF EXCOMMUNICATION,
that thou hast comniauded thy Word and holie Evangel to be preached, to the end that the penitent shall have an assurance of the remission of their siunes, not onlie for a tyme, hot even als oft as men from sorrowfull hartis shall call for thy grace and mercie.
In consideration of this thy Fatherly adoijtion and ineffable clemencie shawen upon us, we cannot bot praise and magnifie thy Fatherlie mercie
; an testimonie whereof we not onlie feile in our selfis, but also see the same evidentlie in the conversion of this our brother, whom Sathan for an tyme held in bondage, bot now is set at freedome by the power of our Lord Jesus
Christ, and is returned againe to the societie of his bodie.
Grant unto us, heavenlie Father, that he and we may more and more be displeased for our sinnes, and proceid in all manner of gud workis, to the praise of thy holy Name, and edification of thy Church, by Jesus Christ our Lord and only Saviour.
So be it.
The Thankesgiving being finished, the Minister shall requyre of the Penitent, if that he will be subject to the Discipline of the Church, in caise that he after offend : 'Who answering that he will, the Minister shall say, in maner of Absolution
If thou nufainedly repentis thy former iniquity, and beleves in the Lord Jesus, then I, in his Name, pronunce and afiirme that thy sinnes ar forgevin, not only on earth, but also in heaven, according to the promises annexed with the preiching of his Word, and to the power put in the Ministerie of his Church.
Then shall the Eldaris and Deacons, with Ministers (if anie be), in the name of the hole Church, take the reconciled brother by the hand, and embrace him, in signe of full reconciliation.
Then after shall the Church sing the CIII. Psalme, so much as they think expedient ; and so shall the Assemblie, with the benediction, be dismissed.
THE FORME OF EXCOMMUNICATION.
After that all admonitions, both private and publict, be past, as before is said, then must the Church proceid to Excommunication, if the offender remain obstinate.
The Sunday, therefore, after the thrid publik admonition, the Minister being before charged by the Session or Elders, shall thus signify unto the Church after the sermon
It is not unkuowen unto you, Avith what lenity and carefulnes the Ministerie and the whole Church, by private and jjublict admonitions, hath sought N., etc., to satisfie the Chunih, and to declare himselt penitent for his grevous crymes and rebellion, by the which he hath offended God's Majestic, blasphemed his holie Name, and offended his Church ; in whom to this day we finde nothing hot stubburnnes : We
AND OF PUBLIC REPENTANCE.
canuot, therefore, of conscience, wink anie longer at the disobedience of the saide N., lest that his example infect and hurt uthers : We are compelled, therefore, in the feare of God, to give the said N. into the hands and power of the devill, to the destruction of the flesh, if that by that meane he may be broght to the consideration of himself, and so repent and avoide that fearfull condemnation that shall fall on all inobedient in the day of the Lord Jesus.
And lest that onie shuld think that we do this of manlie presumption, without the assurance of the Scriptures, ye shall shortlie hear what commandement and authoritie we have so to do.
First, We have the commandement of our Maister and Saviour Jesus ChrLst, to holde such for ethniks and publicanes as will not hear the voyce of the Church : but plaiue it is, that this obstinate N. hath contemptuouslie refused all wholsome admonitions, and therefore we (not one or two, but the whole Church) must holde him as a publicane, that is, as one cut oflf from the bodie of Jesus Christ, and unworthie of anie societie with him, or with the benefites of his Church, till his new conversion and his receaving againe.
Secundarly, We have the command of the Apostle St, Paul, and that fearful sentence, which he, being absent, did notwithstanding pronuuce against the incest, with his sharpe rebuke to the Corinthians, because that with greater zeale and expedition they expelled not from amonges them that wicked man.
And if anie thinke that the offence of this foir-named obstinate is not so haynous as that of incest, let such understand, that mercie and favour may rather be graunted til anie uther sinne then to the contempt of holesome admonitions, and of the just and laughfull ordinances of the Church.
For uther sinues, how liaynous so ever they be (so be it that they deserve not death), as by unfeaned repentance they ar remitted before God ; so upon the same humblie offered unto the Church, order may be taken, that the offender may be conforted, and at lenth restored to the societie of the Church againe : but such as proudlie contempne the admonition of the Church, private or publike, declare themselfes stubburnc, rebellious, and altogether impenitent, and therefore most justlie ought they to be Excommunicate.
The precept of God gevin under the law, to expell from the middes of God's people such as were lei3rous (without exception of persons), is to us an assurance that we ought to expell from the societie of Christ's body such as be striken with spiritual leprosie
; for the one is no lesse infective and dangerous then is the uther.
Now, seeing that we know Excommunication is God's ordinance, let us in few words understand the utility and use of the same.
By it, first, the Church is purged of open wicked doers, which is no small commodity, considering that we feght in the middes and eyes of this wicked generation, which seiketh in us nothing more than occasion of sclander.
Secondarly, By it is the Church and every member of the
THE ORDER OF EXCOMMUNICATION,
same reteaned in obedience and fcare, whereof all have need, if the frailtie of our flesh shall be rightly cousiddered.
Thirdly, By it we exercise ane singular worke of charity, while that we declare our selfes carefull to kepe the flock of Christ in purity of maners, and without danger to be infected : for, as it w"ar a worke both uncharitable and cruell to joyne together in one bed persones infected with pestilent or iither contagious and infective sores, with tender children, or with such as war hole, so it is no lesse crueltie to suff'er amonges the flock of the Apostle,—" A little leaven corrupteth the whole masse."
But lest Jesus Christ such other obstinat rebelles : for trew is that sentence of that we shuld seme to usurpe power owir the Church, or to doe any thing without the knowledge and consent of the whole body, for this present w^e delay the senttmce, willing, such as have any thing to object in the contrair, to propone the same the nixt Session day, or cles to signify the same to some of the Ministeris or Eldaris, that answ-er may be gevin thereto ; and in the meane tyme we will call to God for the conversion of the impenitent.
A Prayer for the Obstinat.
Eternall and everliving God, Father of our Lord Jesus Christ. Avhuse verie property is to shaw mercie, and to restore life, even when to man's judgement diMtli liath gottin dominion over tliy creatures : for thou
first soght, called, accused, and convicted our father Adam after his transgression ; and being so dead in sinne, and thrall to Sathan, that he could nether confesse his ofi'ence, nor yit ask mercy for the same, thou by thy free promises of mercy and grace gave unto him a new lyfe and strenth to repent.
The same order must thou kepe, Lord, with all thy chosen children of his posteritie : for in maunis corrupt nature there can be no obedience, whill that thou by operation of thy Holy Spirit worke the same.
And therefore, we most humbly beseke thee, for Jesus Christ thy Sones sake, pitifullie to look upon this thy creature, who ones was baptized in thy Name, and hath professed himself subject to thy religioun and unto the discipline of thy Church, whome Sathan, alas, now so blyndeth, that obstinately he contemneth the one and the uther.
_ We have followed, Lord, the reule prescribed imto us by thy deir Sone our Lord Jesus Christ, in admonishing and threatning him
; bot hidderto have profited nothing concerning him and his humiliation.
But, Lord, as thou alone knowes, so may thou alone change and moUifie the harts of the proud and impenitent : thou, by the voce of thy Prophet Nathan, wakened David from his dedlie securitie : thou, without anie prophet, bet down the pryde of Manasses in the prison, after he had sclied the blood of thy servaudis, and had replenished Jerusalem with all kynd of impitie : thou turned the hart of Peter at
AND OF PUBLIC REPENTANCE.
the look of thy cleir Soiie our Lord Jesus Christ, efter that feirfuUie, with horrible imprecatiouis, he had thrise openlie denyed him.
O Lord, thy mercies without measure endure for evir, to the which we efter long travell do remit this obstinat and impenitent ; earnestlie desiring thee, Father of mercies, first so to peirse his hart with the feir of thy severe judgements, that he may begin to understand, that thus contemning all holesome admonitions, he provokis thy wraith and indignation againes himself.
Open his eyis, that he may see how feirful and terrible a thing it is to fall into thy hands : and therefter mollifie and oynt his hart by the unction of thy Holy Spirit, that he may unfeanedly convert unto thee, and geve vmto thee that honour and obedience that thou requirest in thy holy word ; and so to our confort that now mourne for his rebellion, that he may subject himself to the just ordinance of thy Church, and avoide that feirfull vengeance that most assuredly shall fall upon all the inobedient.
These thy graces, heavenly Father, and farther, as thou knowest to be expedient for us, and for thy Church univcrsall, we call for according as we are taught to pray be our soverane Maister, Christ Jesus, saying, Our Father, &c.
The secund Sunday, efter the sermone and publict prayeris, the Minister shall, in audience of the hole Church, ask the Eldars and Deaconis,
—who man sit in an eminent and proper place, that there answer may be heard The Minister.
Hath N., whom the last day we admonished, under the pain of Excommunication, to satisfie the Church for his publict sclander and contempt of the Ministerie, be himself, or be any uther, offered his obedience unto you 1 They shall answere as the Trath is, yea or nay.
If he hath soght the favoris of anie within the Ministerie, with promise of obedience, then shall farther process be delayed, and he commanded to appeir before the Sessioun in there nixt assemblie, where ordor may be takin for his publict repentance, as in the former head is expressed.
If he have not labored to satisfie the Church, then shall the Minister proceid and say :
It can not but be dolorous to the bodie, that anie one membre thereof shuld be cut off" and perish ; and yit it aucht to be more feirfull to the membre then to the bodie, for the membre cut ofl" can doe nothing but putrifie and perish, and yit the bodie may reteine lyfe and strenth.
Bot the rebellioun of this obstinat may proceid in one part from ignorance j for it may be that he understandeth not what excommunication is, and what is the danger of the same :
I shall therefoir in few wordis oppin the one and the uther.
THE ORDER OF EXCOMMUNICATION,
Laughfull excominuuicatiou (for tlie tliiiuclriugis of that Romaiie Antichrist ar bot vanity and wyud) is the cutting off" from the body of Jesus Cluist, from participatioun of his holy sacramentis, and from publict prayeris with Ids Church, be publike and solemned sentence, all obstinat and impenitent persouis, efter dew admouitionis : which sentence, lawghfuUie pronunced on earth, is ratified in heaven, by byndiug of the same sinnes that they bynd on earth.
Tlie danger hereof is greater than man can suddanly espy ; for seeing that without thfi body of Jesus Christ there abydeth nothing bot death and damnation to mankynd, in what estait shall we judge them to stand, that justly are cut off" from the same
Yea, what horrible vengeance hangeth upon them and their posteritie, notable and severe punishmeutis may instruct us
Cain the murtherar was not accursed in his awin person only, bot that same malediction rang in his posteritie, and upon all that joyned therewith, till that all mankynde was destroyed by water (eight persons reserved).
Cham lykewyse was accursed in his sone Canaan, the severity whereof proceded evin to the exterminion^ of that hole race and nation.
The sempill word of our Maister Jesus Christ caused the figg-tree suddanly to wither.
At the voyce of Peter, Ananias and Sapphira war striken to death.
The same God and Lord Jesus, with the power of his Holie Spirit that then was potent and just, wirkis evin now in the Ministerie of his Church, the contempt whereof he will in no wyse suff"er unpunished.
;And therefoir ye that have acquentance or familiarity with the foirnamed, obstinat, declair imto him these dangeris, and will him not to tempt the uttermoist.
And thus yit again let us pray to God for his conversion.
Let the former Prayer be publictly said.
The thrid Sonday, let the first questioun be proponed by the Minister to the Eldaris and Deaconis, concerning the submission of the Obstinat, so oft admonished, as was proponed the second.
If repentance be off"ered, let ordour be takin, as is befoir said, with a charge to the Church to prayse God for the coiiversion of that brother.
If repentance be not off"ered, then shall the Minister expone wherein the persone that is to be Excommunicat hath off'ended, how oft and by whom he hath bene admonished, als well privatelie as publictly ; and shall demand of the Eldaris and Deaconis if it be not so : Whose answer receaved, the Minister shall ask the hole Church if they think that such contempt shuld be suffered amonges them : and if then no man raak intercession for the obstinat, the Minister shall proceid, and say
Of very conscience we are compelled to do that which to our liartis is most dolorous, to wit, to gave over in the handis of the Devill, this '
Tliis word is changed in the later copies to roofing out.
AND OF PUBLIC REPENTANCE.
tbirnamed obstiuat coutemuer N., whom ones we esteimed a membre of our body ; aud that not onlie for the cryme that he hath committed, hot much rather for his proud contempt and intoUerable rebellioun, lest that our sufferance uf him in this his impietie shidd not only be imputed unto us, bot also that he shuld infect uthers with the same pestilence.
And therefore we man use the last remedie, how grevous that ever it be unto us : and yit I desire you, for more ample declaratioun of your Christian charity towards him, ye pray with me unto God, now for the last, for his conversioun.
The last Prayer before the Excommunicatioun.
Omnipotent, Eternall, and Mercifull Father, who, for that good-will that thou bearest unto us in Jesus Christ thy deir Sone, wilt not the death and destruction of a sinner, but rather that he, by inspiration and moving of thy Holie Spirit, convert and live
; who also doest witnes the vertew and streuth of thy word to be such, that it causeth the mountains to schaik, the rockes to tremble, and the floods to drie up
; behald, we thy children and people here prostrat before thee, most humblie beseik thee, in tlie Name of thy deire Sone our Lord Jesus Christ, that thou wilt move and peirse the hart of our impenitent brother, whom Sathan so long hath indured and hardened
; let it pleise thy Majestie, be the vertew of thy Holie Spirit, that thou wilt mollifie the same.
Expell his darknes, and by the light of thy grace that thou wilt so illuminat him, that now at lenth he may fell, first, How grevously he hath offended againis thy Majestie ; and, secondarly, againis thy holie Church and Assemblie.
Give him thy grace to acknawledg, accuse, and damne als well befoir us whom he hath offended, as befoir thy presence, this his proud contempt, lest that we, by the same provoked, be compelled, with all our greifis, to cut him off thy mysticall bodie, whom we, Lord, unfeanedly desire to retene within thy Church, as a lyvely member of thy deir Sone our Lord Jesus.
Heir us, merciful Father; call back again this our impenitent brother that now tendith to eternal destruction ; that we al, who befoir thy presence evin for his rebellion do murne, may receave him again with gladnes and joy, and so render prayse and honour unto thee befoir this thy holie Cungregatioun.
We grant our selfis, Lord, unworthy whom thou should heir, because we cease not to offend thee by our continual transgression of thy holy precepts.
Look not upon us, mercifull Father, in this our corrupt nature, bot look thou to thy deir Sone, whom thou of thy mere mercie hast appointed our Head, great Bishop, Advocat, Mediator, and only Propitiator.
In him and in the merites of his death.
We humblie beseche thee mercifuUie to behald us, and suffer not the most innocent blude of thy deir Sone, sched for us, and for this our impeniVOL.
VI.
2 G
THE ORDER OF EXCOMMUNICATION,
tent brother, to be prophaned hy the tyranny and slight of Sathan.
Bot, by the vertew of the same, let this our impenitent brother be broght to unfeaned repentance, that so he may escaip tliat feirfuli condemnatioun, in the which he appeireth to fall.
This we ask of thee, heavenly Father, in the boldnes of our Head and Mediator Jesus Christ, praying as he hath taught us, Our Father, &c.
If after this Prayer the Obstinat compeir not to offer his Repentance, then shall the Minister proceid, and say
Brethren, seing that as ye have heard this obstinate and impenitent persone, N., hatli so grevously offended against God, and against this his holy congregatioun, who by no means (as ye may perceave) can be broght to repentance ; whereof it is evident by the word of God, that he is fallin from the kingdome of hedvcn, and from the blessed society of the Lord Jesus :
And we, albeit with dolour of our hartes, may now execute that which the commandement of Jesus Christ, and the practise of his Apostle, schaweth that of our office we aucht to do, to wit, that we shall publictly declair and prouuuce such to have no society with us, as declair themselfis obstinat and rebellious agains all holsome admonitions, and the blessed ordinances of his Church : and that we may do the same, not out of our awin authority, bot in the name and power of our Lord Jesus Christ, befoir whom all kneis are compelled to bow, let us humblie fall down befoir him, and on this mauer pray, and pronunce this sentence :
The Invocatioun of the Name of Jesus Christ, to excom-
MUNICAT THE IMPENITENT, TOGITHER WITH THE SeNTEN^^E OF
Excommunication.
Lord Jesus Christ, the only and eternall King of all the chosen children of thine heavinly Father, the Head and Lawgiver of thy Church, who by thy awin mouth hast commanded that such offendars as proudlie contemne the admonitiouns of thy Church shall be cast out from the society of the same, and shall be reputed of thy professouris as prophane ethnicks ; we, willing to obey this thy precept, which also we have receaved be institutioun of thy Apostile, ar here presently convened in thy Name, to Excommunicate and cast furth from the societie of thy holie bodie, and from all participatioun with thy Church in sacramentis or prayeris, N.
; which thing we do at thy commandement, and in thy power and authoritie, to the glorie of thy holy Name, to the conservation and edification of this thy Church, in the which it hath pleised thee to place us Ministers, and to the extreme remedie of the stubburne obstiuacie of the fore-named impenitent.
And because thou hast proraised thy self evir to be with us, bot especially with such as uprightly
AND OF PUBLIC REPENTANCE.
46/ travel in the Ministeiy of thy Church, whom also thou lies promised to instruct and guj^de by the dictament of thy Holie Spirit, we most humblie beseche thee so to governe and assist us in the execution of this our charge, that whatsoevir we in thy Name do here pronunce on earth, that thou wilt ratifie the same iu the hcavin.
Our assurance, Lord, is thy expressed word ; and therefore, in boldnes of the same Heik I, in thy Name, and at the commandement of this thy l^resent Cougregatioun, cut off", seclude, and excommunicat from thy bodj^ and from our societie, N., as one persone sclanderous, proud, a contempnar, and one member, for this present, altogither corrupted and jiernitious to the bodie.
And this his sin (albeit with sorrow of hart) by vertew of our Ministerie, we bynde and pronunce the same to be bound in heaven and eartli.
We farther geve over in the handis and power of the Devill the said N., to the destiuctioun of his flesh, straitlie charging all that professe the Lord Jesus, to whose knawledge this our sentence shall cum, to repute and hald the said N. accursed, and unworthie of the familiar societie of Christians : declaring unto all men, that such as herefter befoir his repentance shall hant or fomiliarlie accompanie with him, ar partakaris of his impiety, and subject .to the lyke condemnation.
This our sentence, Lord Jesus, pronunced in thy Name, and at thy commandement, we humblie desire thee to ratine according to thy promise.
And yit. Lord, thou that earnest to save that which was lost, look upon him v/ith the eyis of tliy mercie, if thy good pleasure be ; and so peirse thou his hart that he may feile in his breist the terrours of thy judgementis, that by thy grace he fruictfully may be converted to thee ; and so damning his awin impietie, he may be with the lyke solemnitie receaved within the bosome of thy Church, from the which this day (with greif and dolour of our hartis) he is ejected.
Lord ! in thy presence, Ave protest that our awin affections move us not to this severitie, but onely the hatred of sin, and obedience that we geve to tliy awin commandement.
And tlierefore, heavenlie Father, we crave the perpetuall assistance of thy Holie Spirit, not onlie to brydill our corrupted affections, but also so to conduct us in all the course of our hole lyfe, that we nevir fal to the like impietie and contempt, bot that continuallie we may be subject to the voce of thy Church, and unto the Ministers of the same, who trewlie offer to us the Word of lyfe, the blessed Evangel of thy onlie belovit Sone Jesus Christ ; to whom with thee and the Holie Spirit be all prayse, glorie, and honour, now and ever.
So be it.
The Sentence pronunced, and the Prayer ended.
The Minister shall admonish the Cluu'ch, that all the faithfuU hald the Excommunicat as an ethnike, as before is said
; that no man use his familiar companie ; and yet that no man accuse him of onie uther cryme than of such as he is convicted of, and for the which he is ex-
THE ORDER OK EXCOMM[TNICATION,
eominuuicat, bot that everie man shall secretlie call to God for grace to be grauted to the excommunicat.
Such as have office in the Ministerie may upon licence required of the Church, speik with the excommunicat, so long as hope resteth of his couversioun
; bot if he contineu obstinat, then audit all the faithfuU utterly to abhor his presence and communication.
And yit aucht they more earnestly to call to God, that Sathan in the end may be confounded, and the creature of God fred from his snares by the power of the Lord Jesus.
And with the accustomed benediction the Assemblie shall be dimissed, after they have sung the CI. Psalme, or one portion thereof, as it shall pleise the congregatioun.
THE ORDOURE TO RECEAVE THE EXCOMMUNICAT
AGANE TO THE SOCIETIE OF THE CHURCH.
First, we must observe, that such as deserve death for the cryme committed, never be admitted to the Societie of the Church, untill such time as either the magistrate punish acc(jrding to the law, or elles pardon the cryme, as before we have said : but such as for uther offences and for there contempt ar excommunicat, may be received when they shall earnestlie seike the favouris of the Church.
They must begyne at the Ministerie, the Eldars, and Deaconis, who must expone there repentance to the Minister or Ministers in their Assemblie : a day may be appointed to the Excommunicat to present himself before them.
The signes of his repentance aught to be diligentlie inquired, as what hath bene his behaviour sence the tyme of his excommunication, what he will offer for satisfaction to the Church, and unto whom he hath exponed the griefe and dolour of his hart.
If the Excommunicat be found penitent and obedient in all things, the Minister the nixt Sonday may geve advertisement to the hole Church of his humiliation, and command them to call to God for increase of the same : the nixt session day the Minister may appoint to the Excommunicat such satisfaction as they think most expedient ; to the which if the excommunicat fullie agree, then may the said Ministerie appoint unto him a certane day when he shall fulfill the same.
For this is principallie to be observed, that no excommunicat persone may be receavid to the societie of the Church again, until such time as he hath stand at the church dure, at the least moe Sundayis than one ; Whicli dayis being expirid, and the hole satisfaction complete, some of the Eldars shall passe to the excommunicat, efter that the formar prayer of the Minister in the pulpet be ended, and shall present him to an certan place appointed for the penitents, where he shall stand in the same habitc, in the which he maid satisfaction, untill the sermon be ended : And then shal tlie same Eldars that broght him into the Church present him to the Minister, with these or the lyke wordis
AND OF PUBLIC REPENTANCE.
This^ creature of God is, N., that for his wickediies and obstinat rebellion hath bene Excoinmunicat from the bodie of Jesus Christ, bot now, by the power of the Spirit of God, is called back again by Repentance, so far as the judgement of man can persave, for he hath not only craved the favours of the Miuistrie that he might be receaved into the bodie of the Church again, bot also most obediently hath subjected himself to all that we have commanded, for trial of his humiliatioun
And therefoir we present him befoir you to be examinat ; and if his ; repentance be sufficient, to be receaved again to the bodie of the Church, i Then shall the Minister render thanks, first to God for that part of his humiliation, and also desire the Church of God to do the same with him.
Therefter he shall addresse him to the person excommunicat, and first shall lay befoir him his sin
; therefter, the admonitions that war gevin unto him to satisfie the Chui-ch for the same ; and last, his proud contempt and long obstinacie, for the which he was excommunicat : And of every one he shall require his peculiar confession, with accusation of himself, and detestation of his impietie
; Which being receaved, he shall render thanks to God as foUoweth :
We thank the mercie and goodnes of God, through Jesus Christ our Lord, for this thy conversion, N., into the which thou hast not so much aschamed thy self, as that thou hast confounded and ovircome Sathau, by Avhose venoum and deceaveable entisements thou hitherto hast bene rebellious to the holsonie admonitions of the Church : And yit because we can bot onlie see that which is externall, we will joyne our prayeris with thyne, that thy humiliation may proceed from the heart.
Let the Praj^ers appoynted to be said in the receaving of the Penitent [supra, p. 457] be said also here : Which ended, let the Church and the Penitent be admonished as there is expremed ; except that the cryme of his Excommunication must evir be aggredged and mentionat.
The Prayer conteining his receaving to the Church.
Lord Jesus Christ, King, Teachar, and our eternal Preist, who with the preaching of thy blessed Evangel hes joyned the power to bynd and lowse the sinnes of men, who hes also pronunced, that whatsoevir by thy Ministers is bound on earth shall be bound in the heavin, and also that whatsoever is lowsed by the same, shall lie lowsed and absolved with the in the heavin ; look, Lord, mercifullie upon this thy creature N., etc., whom Sathan of long tyme hath haldin in bondage, so that not onlie he drew him to iniquitie, bot also that he so hardened his hart, that he despised all admonitiouns ; for the which his sin and contempt we war compelled to excommunicat him from our bodie.
Bot now, Lord, seeing that the Spirit of our Lord Jesus Christ hath so far prevaled in him, that he is returned to nnr society, it wil pleise
THE ORDER OF EXCOMMUNICATION.
thee, for the obedience of our Lord Jesus, so to accept hiui, that hi.s formar inobedience be uever laid to his charge, bot that he may increase in all godliues, till that Sathau finally be trodden under his feit and ours, by the power of our Lord Jesus Christ
; to whom Avith Thee and the Holy Sjjirit be all honor and glorie, now and evir.
So be it.
The Fok:-ie of Absolutiou.n.
(In the Name and authoritie of Jesus Christ, I, the Minister of his blessed Evangel, with consent of this hole IMinis^ry and Church^Ab^ ^ve thee, N. from the sentence of Excommunication, from the sin by )' thee committed, and from al censures led againes thee for tlie same of before, according to thy repentance, and pronunces thy sin to be loused in hcavin, and thee to be rceeaved again to the societie of Jesus Christ, to his bodie the Ch'urcli, to the pavticipatioun of his Sacramentes, and, finally, to the fruition of all his benefits, in the name of the Father, the Sone, and the Holy Spirit.
So be it.
The Absolution pronounced, the Minister shall then call him Brother, and geve him admonition to watch and pray, tlat he fall not in the lyke tentation, that he be thankful! for the mercie shawin unto him, and that he sliaw the fruictis of his conversion in lyfe and conversatioun.
Thereftir the hole Miuisterie shall embrace him, and such uthei'is of tlie Church as be nixt unto him ; and then shall a Psalme of thankisgeving be song.
This Ordour may he enlarged or contracted as the tvisedome of the dlscreit Minister shall think exitedient ; For we rather shaw the way to the ignorant, than prescribe Ordour to the learned that cannot he amended.
Ank PEAYEr..
Preserve the publict face of thy Church, within this llealnie, Lord :
Dilait the kingdome of thy Sone Jesus Christ nni^^ally ; and so farther disclois and brek down the tyrannic of that Romane Antichrist, by the power of thy Sone our Lord Jesus Christ.
So be it.
Anno 1567.
Rom.
1 6.
Soli sapienti Deo pei^ Jesum Christtim gloria in per'petuicm.
Amen.
This Book is ihoght necessar and p?'oJitahle for the Church, and commanded to he printed he the Generall Assemhlie.
Set furth he JoHNE Knox Minister ; and sighted he us whose names folloiv, as we ivar appointed he the said Generall Assemhlie.
JoHNE WiLLOK.
DaVID LyNDESAY.
M. JoiiNE Crac.
Guilielmus Christisonis.
Robert Pont.
James Greg, etc.
JoHNE RoAV.
AN ANSWER
TO A LETTER WRITTEN BY
JAMES TYRIE,
A SCOTTISH
JESUIT.
M.D.LXXII.
The follcAving tract was Knox's latest publication.
The increasing infirmities of age, aggravated by the sad and disheartening state of public affairs, having rendered him unfit for any active duty, he retired, on the 5th of May 1571, to 8t.
Andrews, the scene of his early labours.
" He left Edinbiirgh," says Bannatyne, " sore against his will, being compellit be the Brethren of the Kirk and Town," as his life being threatned, it was considered his remaining might prove an occasion of shedding their blood in his defence.^ " During liis stay at St.
Andrews," says his biographer, " he published a Vindication of ' the Eeformed religion, in answer' to a letter written by Tyrie, a Scottish Jesuit.
The argumentative part of the work was finished by him in 1568, but he sent it abroad at that time, with additions, as a farewell address to the world, and a dying testimony to the truth which he had long taught and defended."^
In his prefatory address, Knox himself informs us, that when the Jesuit's letter was put into his hands by a faithful brother, requiring him to answer it, he had hastily written a reply to be communicated to the person unto whom the letter was addressed ; yet regretting his having done so, it was his intention to have suppressed it.
But during this interval of public employment, " in these dolorous times," and when, as he imagined,
" he had taken good night of the world, and all the fasherie of the same," he was induced to send the work to press.
The answer to T\Tie was printed at St. Andrews (see p.
479) : it also forms part of the volume of Knox's writings in the series of British Eeformers, published by the Eeligious
Tract Society, London.
The editor, in reference to it, says, ' See extract, in a subsequent page, ^ JM'Ciie's Life of Knox, vol. ii. j). from Richard Bannatyne's Memorials.
207.
] " This treatise is among the most interesting oi' the writings of the Scottish Eeformer.
The sophistries of the Jesuit are completely exposed, and we have answers to many of those arguments which tlie Jesuits of the joresent day have brought forward dressed up in specious colours.
The ardent desire of Knox to depart and to be with Christ is fully expressed ; and the impartial reader of the letter to Tyrie, with its appendages, will be fully satisfied that Knox was not the turbulent ambitious character which his adversaries represent him to have been."^
A brief notice of Knox's antagonist seems to be necessary to introduce this controversy to the reader.
James Tykie was born at Drumkilbo, near Perth, in the year 1543, and probably spent some time at St. Andrews, without taking the degree of Master of Arts.
In the early part of 1563, he left Scotland with Father Edmund Hay the Jesuit, to pursue his theological studies at the University of Louvain.
On the 1 9 til of August that year he was at Eome, and at the age of twenty he joined the Society of Jesus, which had but recently been founded by Ignatius Loyola.
He was afterwards appointed Professor of Philosophy and Theology in the Jesuit College of Clermont, Paris.
His elder brother, David Tyrie of Drumkilbo,^ appears to have professed the Reformed iaitli ; and in the year 1567 he signed the Bond of Association, connected with Queen Mary's abdication, and the appointment of the Earl of Murray as Eegent.^ His brother James, anxious to reclaim liim to the Romish Church, had addressed several letters to him, including the one submitted to Knox, for the purpose of answering it.
The letter was " written at Paris the yj December," but the year is not specified.
According to Knox's words, " seven years," we might conclude it was written in
; but Tyric's mention of " your invisibll Kirk of Scotland but yet * British Refoimers, oti-. — Knox, ' Printed in Anderson's CollectionH, p. 262.
Lond. (1830) 12nio. relating to the History of Mary Quern ° See Ibotnote 2, p. 470.
of Scotland, vol. ii. p. 2.31.
] audit year atcld," if we should reckon from the ParHameiitary proceedings in Angust 1560, would place it two years later, or in 1567.
Dr. George Mackenzie, in his Life of T}T:'ie, speaks of this Letter as having been printed at Paris in 1568, liut the existence of any such edition is more than doubtful.^
After Knox's Answer had appeared in 1572, Tyrie lost no time in preparing a Eefutation, which he published under the following title :
T Ff K
REFVTATION
. OF ANE ANSVER MA-
DE BE SCHIR lOHNE KNOX,
to ane letter, fend be lames Tyrie, to his vmquhyle brother.
Set^ furth he lames Tyrie.
(Hier. 14.—Rom.
10.)
PARI SI IS.
Apud Thomam brumerium in claufo brunello fub figno Olivas.
1573-
CVM PRIVILEGIO.
This volume is a small 8vo, closely printed, and consists of fifty-seven leaves besides the title, five leaves of address " To the benevolent Reader," "Daitit at Paris the 8. of Marche 1573," and one leaf of " Errours."
The author adopts the same mode as Knox in giving, under separate heads or paragraphs, por- '
Lives of Scots Writers, vol. iii. p. 137.
f 47(;
tions of "The Letter," and " Schir lohn Knox Answer," accompanied with "The Eefutation."
In the present volume this latter portion would be quite out of place.
In a letter of Henry Killigrew to Lord Burghley, from Paris, 13th May 1573, is the following reference to Tyrie's Answer
" His Grace thought thay had brought over certayne bokes in aunswer of Mr. George Bucanan's wryghten agaynst the Scotsch
(Queen), but they were others wryghten by Tirye the Jesowytt in aunswer to a booke of John Knox : one of them confesseth that ther was one of the aunswers to Mr. Geoi'ge B. booke delyveredto ourAmbassadour in France; and further, that certayne
.buUes are brought over from Eome and sent to the rector of the University of Aberdyne, for serch whereof the E. grace hath taken ordre."^ Bishop Lesley, in his well-known work, " De Origine, Moribus, et Eebus Gestis Scotorum," published at Eome in 1578, mentions
Tyrie in high terms of commendation ; as he is also by later Popish writers, such as Hamilton, Dempster, Cone, and Mackenzie.
Sir Thomas Urquhart, with his usual bombast, styles him " a profound and universal scholar."
When Tyrie's Eefutation was published, both his brother"^ and Knox were dead ; but an answer to his work was prepared by John Duncanson, Minister of the King's household.
The General Assembly, on the 7th of Marcli 1573-4,^ appointed Spottiswood, Pont, and other five of their brethren, " to revise and consider the reply made be Jolm Duncansone, Minister of the King's house, against Mr. James Tyrie's last book; and what the said Ijrethren find therein to report again to the 1 Original Letters in State Paper Margaret Fotheringliam, deceist in Office.
March 1571-2; and that David Tyrie ' On the title of the Eefutation 1573 was served heir of his father, David (see 475), Tyrie styles him his «m<^M//ye
Tyrie of Drumkilbo, Perthshire, 20th brother, a word always used to denote a May 1572.— (Retours, Perth, No. 27.) person deceased ; and we find, from his * Booke of the Universal Kirk, vol.
Confirmed Testament (Edinburgh, 20tli i. p.
289; Cnlderwood's History, vol.
April 1577), that he and his spouse, viii.
L ^77 J Assembly, to the effect it may be miderstood whither the said Reply may be committed to print or not."
Three years later we learn from the Assembly's proceedings, that Mr. George Hay, Minister of Euthven, had also submitted to the Assembly, in April 1576, an answer to a work written by Tyrie.^ Smeton, in his reply to " the Apostate" Archibald Hamilton's Dialogue, thus alludes to these Answers by Hay and Duncanson, as still unpublished in the year 1579
" Ignatianre quosdam societatis satellites intelligo, qui nil intentatum relinquunt, ut egregiam in Pontificia tyrannide propaganda, et vera religione opprimenda operam navasse voce et scriptis videantur.
His scio a perdoctis viris Georgio Hayo et Joanne Dunkesono copiose et accurate responsum : quorum scripta quia nondwni in lucern prodicrinit, putavi pretium aliquod operee futurum; si hinc lectori exstaret, quo sedata posset conscientia conjuratorum Chktsti hostium ineptias contemnere.
Hoc prolixioris alicubi disputationis consilium fuit."^ John Hamilton, Eegent in the College of Navarre, in his " Ane Catholik and Facile Traictise," etc., on the Sacrament of the Altar, printed at Paris in 1581, asserts that William Christison, Minister of Dundee, instead of his sittingdown to prepare a refutation, caused one of Tyrie's works to be publicly burned at the Market Cross.
He gives no date, but his words may be quoted :
" Gif thou sal demand at ane Calviniste, Quha in the face of the earth befor Calvin sen the Apostlis day is, of all the doctoris that lies beine sen syne, teachit sik doctrine as Calvin ? he sal not half ane vourd to ansueir, bot haif recourse to the invisibilitie of thair Kirk.
It had bein guid to mony saulis that it had remanit invisibil.
" The Donatistis preachit that the vourd of God vas not treulie preachit vnto thair dayis, and that thair vas not ane visibil Kirk befor thair age, as S. Augustin vitnessis vritand ' Booke of the Universal Kirk, vol. i. p. 361.
^ Sign. ^ iiij.
[ •!-« ) atfaiiis thauie.
This hes beine the eiiasioiie of all heretikis in all agis falsifeing Christis pronieis conctjrning perpetual succession of pastoris, tlie quhilk is sa damnabil in the self, and vithout al probabilitie, that nether Knox nor ony of his factione sen his dead dorst tak in hand to vrit ane ansueir to maister James Ti/reis heuk concerning the Visihilitie of tlu Kirk : zea quhen sum of thaime scheu thair ansuer to thair General Assemblie, it become inuisibil as thair kirk vas before thame selfis : and lat be to maik ane ansueir to that mannis beuk (quha for his singulare lerning and vprichtnes of lyuing is ane gret honeur to our countrie), Christisone of Dondie causit hurne the same at the market croce, and sa schauit his auin ignorance, in place to tak the pen to mak ane ansueir vsit the fyre, quhilk vas the seurest vay for him and sik vtheris, quha lyk parrokettis enterteneis the auditouris be clattering tellis.
The neakit yC, vourdis of the scripture is not tlie true vord of God.
For S.
Paul sayis, litera occidit : the letter or scripture literatlie tane, slayis, bot the scripture faithfullie exponit is the treu vord of God,"^ etc.
Of Father Tyrie's subsequent history, very few words may suffice.
He remained for several years in Paris ; and in 1590 became Provincial of the Jesuits in France.
He was at Kome j on the 2 2d of September 1591 ; and in 1593 was appointed Assistant to the General of the Jesuits for the provinces of Germany and France.
After a brief illness, Tjrie died at Eome, on the 21st of March 1597, leaving behind him for publication several manuscripts to the Library of the professed house " n Gesu," at Rome ; others are supposed to be presei^ed at Paris.
Sisrn. V. iiii.
L -i-^^ J
AN ANSWER TO
A LETTER OF A lESVIT NA-
med Tyrie, be lohne Knox.
UPROV. XXVI.
Anfwer not a foole according to his foolifhenes, leaft thow be lyke him : anfwer a foole according to his foolifhnes leaft he be wife in his owe cofeat TH E contrarietie appearing at the firft fight, betuix thir twa fentecis, ftayit for a tyme, baith heart to meditate & hand to wryte any thing, cotrair that blafpheamous letter.
But when with better mynd, God gaue me to confidder, that whofoeuer opponis not him felf bouldly to blafphemy & manifeft leis, difFeris lytill fra tratouris : cloking & foftering, fo far as in them ly, the treafoun of tratours, & dampnable impietie of thofe, againft whome Gods iuft evengance mon burne without end, vnles fpedie repentace follow : To quyet therefore my owne confcience, I put hand to the pen as followeth.
^IMPRENTIT AT SANCTAN-
drois be Robert Lekpreuik.
Anno. Do.
1572.
Tn small 8vo, rnman letter, sign. A to F 5, in eights, 45 leaves, not paged.
[ -LSI JoHNE Knox, the servand of Jesus (Jlirist, no^^ wearie of the world, and daylie luiking for the resolution of this my earthly Tabernakle, to the Faithfull, that God of his mercy sail appoint to feght after me, desyris grace, mercy, and peace, from God the Father of our Lord Jesus Christ, with the Spirite of sanctificatioun, to resist all kynd of impietie, in thir last and moste wicked day is, wherin Sathan rages, knowing that he lies a short tynie to trouble
Goddis peple.
Wonder not, gentill Eeidar, that sic ane argument suld pro ceid fra me in thir dolorous days, after that I have taken gudeniglit at the world, and at all the fasherie of the same, except to lament for my awin sinnis, and for the sinnis of utheris ; of whome (allace) I feir mony can not lament for themselves, becaus they have sauld themselves to wirk impietie, with all gredynes, without sens and fealing of any dolour that proceadeth from God.
Yet, Lord, thow knowes thy owen, and thow drawes from iniquitie all that unfeinedly incall thy name.
There ar sevin yeares past, sen a scrole, send from a Jesuite to his Brother,^ was presented unto me be a faithfull brother, requyring sum Answer to be maid to the same ; whais just petitioun, I, willing to obey, I pat my hand to the pen, althogh I fand small tyme of quyetnes ; for it was immediatly efter that I w^as called back from exyle, be the Kirk of Edinburgh, after David's judgement.^ Amongs my other caires, I scriblit that which followis, and that in few dayis ; which being finished, I repented of my laubour, and purposed fullie to have suppressed
* David Tyrie of Drumkilbo.
See ^ The death of David Rizzio, at Edinp. 476, note 1. burgh, on the 9th March 1565-6.
VOL.
VI.
2 H
] it.
Which, iia clout, 1 had done, if that the Devil had not steirit up the Jesuites,^ of purpois to trouble godlie harts, with the same argumentis which Tyrie usis, aniplifyed and set furth, with all the dog eloquence that Sathan can devyse for suppressing of the free progres of the Evangell of Jesus Christ, and for the cuiring of that woundit head of the Beast, that Eomane
Antichrist, who shall to distruction in despyte of all those that studie either to erect, or yet to manteane him and his dampnable abusis : which God hes disclosit to sic as the Devill hes not blinded so that they can not discerne betuix darknes and light.
The ordour that is keped in answering of his proud arrogancie and presumpteous foolishenes, the entres of the treatise will declare.
I have added unto this Preface a meditatioun or prayer, thrawin furth of my sorrowful heart, and pronounced be my half dead toung, befoir I was compelled to leave my flocke of Edinburgh, who now ar dispersed, suffering lytill les calamitie then did the faithfull efter the persecutioun of Steaphen.
Lord, comfort and strenthen thame to the end, that anes we may meit in glorie ; for all worldly melting is bot vane, and an occasioun of new dolour.
Call for me, deir Brethren, that God in his mercy will pleis to put end to my long and panefull battell:
For now being unabill to feght, as God sumtymes gave strenth, I thrust an end befoir I be moir troubilsum to the Faithfull.
And yet.
Lord, let my desyre be moderat be thy Holy Spirit, and give me patience to beir whatsoever it pleises thy godlie Majestie to lay upon this my wicked carkase.
* The Order of the Society of Jesus veiled their proceedings, under an apat that time was recently instituted, and ])earaDce of moderation.— (Part of note had already begun todevelope the sophisin vol. of British Reformers.) tries, with which the Jesuits have always
L -1^*3 J The Prayee.
Lord Jesus, receave my spirite, and put an end, at thy gude pleasure, to this my miserable lyfe ; for justice and treuth ar not to be found amonges the sonnes of men
JoHNE Knox, -wjjbh^deliberatjnynd. to his God.
Be mercyfull unto me, Lord, and call not into judgement my manyfold sinnis ; and cheiflie those, whereof the warld is not able to accuse me.
In youth, myd age, and now, after many battelles, I find nothing into me bot vanitie and corruption.
For, in quyetnes I am negligent, in trouble impatient, tending to disperation; and in the meane state, I am so caryed away with vane fantaseis, that, (allace), Lord, they withdraw me from the presence of thy Majestie.
Pryde and ambitioun assault me on the ane part, covetousnes and malice trouble me on the other : breifly, Lord, the affectionis of the fleshe do almoste suppres the operatioun of thy Spirite.
I tak thee, Lord (who only knowes the secreitis of hearts) to record, that in nane of the foirsaid I do delyte ; bot that with them I am troubled, and that soir aganis the desyre of my inward man, which sobbis for my corruption, and wold repose in thy mercy alone.
To the which I clame, and that in the promise that thow lies maid to all penitent sinneris (of whose number I profes myself to be one) in the obedience and death of my only Saviour, our Lord Jesus Christ.
In whome, be thy meare grace, I dout not myself to be electit to eternall salvatioun, whereof thow hes gevin unto me (unto me, Lord, most wretched and unthankfull creature) most assured signes.
For being drowned in ignorance, thow hes gevin to me knawledge above the commoun sort of my brethren ; my toung hes thow usit to set furth thy glorie, to oppung idolatrie, errouris, and fals doctrine.
Thow hes compelled me to foirspeak, aswell
[ 484 J delyveraunce to the afflicted, as distructiouii to certane inobedient ; the performance whereof, not I alone, hot the verray blind world hes alreddy sene.
But above all, Lord, thow, l)e the power of thy Holy Spirite, hes sealed into my heart remission of my sinnes, which I acknawledge and confes my self to have receaved be the precious bloode of Jesus Christ ones shed be whose perfyte obedience I am assured my manyfould rebellionis ar defaced, my grevous sinnes purged, and my saule maid the tabernackle of thy godlie Majestic.
Thow, Father of mercyes, thy Sone our Lord 'Jesus, my only Saviour, Mediator, and Advocate, and thy Holy Spirite, remaning in the same be trew faith ; which is the only victorie that overcummeth the world.
To thee, therefoir, Lord, I commend my spirite ; for I thrist to be resolved from this body of sin, and am assured that I sail rise agane in glorie, howsoever it be that the wicked, for a tynie, sail trode me, and others thy servandes, under their feit.
Be mercyfull, Lord, unto the Kirk within this Eealme; continew with it the light of thy Evangell
; augment the number of trew preicheris; and let thy mercyfull provydence luik upon my desolate bedfellow, the frute of hir bosome, and my two deir children, Nathanael and Eleezer.^
Now, Lord, put end to my miserie !
At Edinburgh, the 12. of Marche, 15G5."
" Tyrie, in his Eeply," says Dr. has of his wyf and childrene, that he jrCrie, "scoffs at the expression of could not tak tent to sic trifflis, I will Knox's pious affection for his family;" pas this with silence," &c. where he remarks, " Because I know his ^ That is the 12th of March 1565-6. great occupatiouns and soUicituile he
[ -IS-^
AN ANSWER TO A LETTER OF A JESUIT, NAMED TYRIE,
BE JOHNE KNOX.
Of leat dayis there came to our hands a Letter, direct unto yow, right worshipful!, from James Tyrie, who styleth him self your humble servitour and brother.
The beginning wherof shaweth the care that he beiris of your salvatioun, his cheritie that hes moved him so oft to wryte unto yow, and thairwith covertley he accuses yow, that he hes receaved no answer of his former, and yet that the same cheritie moveth him stil to continew in his former sute.
In the progres of the said letter he planely furthshawis what is his scope and purpois ; to wit, to alienat your mynd from the treuth of God, now of Goddis greit mercy, efter long darknes, ottered to this Realme.
The purpois, as we suppone, wherefore ye send the same letter unto us, is that we may give solutionis to thay thingis that he objectis agauis the treuth.
Which to do wer not verray hard, provydit that his dytement wer sensible, and liis argumentis formall, and propir to that which he wald perswade.
But becaus, in wryting, he appeareth to us rather scabrushly to have translatit that which he wrytis furth of Latine, or of sum other forane touug, then frely to haif expressit his awin mynd ; and becaus that his argumentis ar not onlie iaipertinent, but also sa generall that in ua wyse they conclude that which he wold prove,—our answeres must exceid the measure of a missive ; and yet we sail avoide, sa far as we can, all unprofitabil prolixitie.
But leist that any suld thinke that we deprave either his dytement or argumentis, we shal insert his hole letter, from parcell to parcell, and give answer to sic headis as either ar blaspheamous aganis the treuth of God, or yet may be otfensive to the walk conscience of men.
In other thingis we sail not be curious.
His letter thus begin nis :
Tyrie's Letter.
Schir, Efter hartly commendatioun, of service, and prayeris, that I have writtin sa oft afoir (we keip his awin wordis and ortographie), it come of my cheritie, that I aucht to yow, for sindrie ressounis, and of the solicitude that cheritie causit me to have of the eternal salvation of your saule, desyrand be your answer to have knawiu your mynd in that behalf ; quhilk, sen I have not obtenit as yit, I have thocht, haifand opportunitie of this beirer, to wryte this wryting araangis the rest, and to exhort yow thairby, that ye wald ernistly (as it becummis ane man to quhome God hes gevin sa mony giftis and talentis) and rypely considder be quhat way ye mon cum to that end, to the quhilk God hes creatit and rcdemit you.
48fi
AN ANSWER TO A LETTEK
An SAVER.
To tlii« long preface we only answer this :—That if the Scribes and Pharesies, who compassed sea and land to mak a proselyt, gat a curse by the mouth of oiir maister, Jesus Christ/ notwithstanding all their appeirand zeale and panefull travell ; who can dout hot that sic as studie to draw back agane to superstitioun and idolatrie sic as God hes called from the same, shall receave a dowble maledictioun, under what pretence that ever they do it 1 For, if thay, who brought Ethnickis and manifest Idolatouris to sum religioun, were accursed, how muche moir ar they detestable, that travell to bring men from a trew religioun to the deapest idolatrie that ever yet was upon the face of the earth ?
Which long hes bene mauteyned in the Papistical Kirk, whereto we persave the wryter of the letter wold eutyse yow, as his subsequent perswasionis manifestly declaireth.
For thus he wryteth :
Tyrie's Letter.
Quhilk appeiris to me to be the only faith and religioun keipit in the Catholick Kirk of Christ sen the beginning thairof.
Quhilk appeiris cleirly, be the maist plane wordis of the Propheit Isai, quhair he speikis of the Kirk, Gens et Regnum quod non serviet-it tibi, perihit.
Quhilk words, gif ony wald apply to thair new found kirkis, and specially to your invisibil Kirk of Scotland (bot yit aucht yeir auld), he is convictit.
For it is manifest, that befoir a thousand yeiris in all the warld was thair pepill that trowit as thai do qulia defendis the contrarie, quhilk na man bot he that wald schaw his impudence and his ignorance togidder dar deny : and of the Kirk quhairof the Propheit speikis, it is said be him, in the secund chapter, that it sal be manifest and visibl throw all the warld.
Quhairfoir, gif ye can not schaw quhat place of the warld afoir thre hundreth yeir your Kirk was into, it followis of necessitie, that it is na Kirk, &c.
Thus far of his letter.
Answer.
The first part of his counsall we approve, and adde thereto, that the lyfe everlasting cousistes in the knowledge of the onlie trew God, I . and in the knowledge of him whome he hes send, Jesus Christ.^
That he that belevis in the Sone of God hes lyfe everlasting, and is alreddy past from deith to lyfe ; bot he that belevis not, sail not se lyfe, but the wraith of God abydes upon him.^ We further affirme, that without the societie and bosome of the trew Kirk, never was, is, nor salbe, salvatioun unto man.
In thir and lyke generall heidis we disagre not from the Papistis ; but the difference and dout standis in the Q^ speciallis, to wit, what Faith is, and what ground it hes ; what is Roli- ^ gioun, and wherein it differis from superstitioun and from idolatrie :• \ Matt. 23.
^ loan. 17.
' loan 5. trew worschipperis of God and the The heidis of difference betuix the Papistis.— (Marginal note.)
WRITTEN BY JAMES TYRIE.
and finallie, what is the trew Kirk, and how it may be decerned from the^ sinagoge of Sathan.
Thir heades, we say, ought he in special to have intreted unto yow, if he had bene mynded to have instructed yow in a treuth.
But becaus (as the progres of his letters declareth), his mynd was to draw yow to the bondage of that Romane
Antechrist, he takis generall propositionis, moste trew and most certane in themselves, whereupon he wold conclude that which is most fals and altogether pernitius to the salvatioun of man.
To let the craft of Sathan moir evidently appear, we shall draw his perswasioun in forme of argument, and after returne to the farther meaning of the Propheit, and to the declaratioun of thir terniis, Faith, Religioun, and Oatholick Kirk.
Major.—The Propheit affirmes, that whosoever sail not serve Jerusalem, shall perishe.
Minor.—But the promeis maid to Jerusalem appertenis unto the Kirk.
Conclusion.—Ergo, whosoever servis not the Kirk, sail perishe.
This hole argument we admit, and most constantlie we do affirme it ; and yet sail he never be able to prove his intent, which is, that the Kirk of Scotland is no Kirk.
We will oppin the wound which the wryter of the letter keapis coverit, and yet it most grevis him, as it doeth the rest of al Papistis.^ The Realme of Scotland (all praise to God) hes refused the Pape, that Roraaue Antichrist ; and not only be preaching, bot also be the publict lawes, hes dampned his tyrannicall lawes, his odious supefstitiounis, and usurped jurisdiction.
And therefoir cry the Papistis, that we ar declyned from the trew_Kirk, and ar fallen back from the Oatholick faith.
But befoir that they be able to convict us of those crimes, they mon preif two thiuges.Former, that whatsoever was promysed to Jerusalem dois properly and only appertene unto Rome
; and this mon'thay do, not be conjectures, but be plane wordi'^^ '^^ God pronounced be his Prophet of Jerusalem.
This is the first.
The secund is, that albeit Rome wer as able to prove a promise maid to it, as Jerusalem Avas, of whome it was said,—This is my rest ; heare will I dwell, becaus I have O chosin it ; and albeit that the Papis of Rome, M'home he styles the perpetuall successioun of that Kirk, had as an assured and plane probation, that be God they wer called, be God they wer admitted, and that be God they suld be manteyned in their ministerie and fiuictioun, as that the Levites and successioun of Aaron had to produce at all tymes for their defence ; yet if they, (we say,) who cal themselves the succes LU souris of the Apostlis, be not able to prove, that they have constantlie remaned~ilrtlTe~Efsrieague and covenant which Christ Jesus maid with his Apostlis, when he send them furth to preaehe the glaid tydingis of the kingdome, and to establishe his throne, not only amonges the Jewis,
' Why the Pape and Papistes hate they be able to convict us, or any other the Kirk of Scotland. natioun, of apostasie from the Kirk and trew faith.— (Marginal notes.) ' What Papistes must prove befoir
AN ANSWER TO A LETTER
lK)t also amouges the Gentiles, aecordiug to the former propheseis :
Albeit, we say, that all tliir former thay wer abil to prove~(as they ar uever able to do), yet have they said nothing that may help their cans, uor hurt ouris, oiiles that they thairwith planely prove that tae JSark of Rome, and the successioun of the same, hes remauit and yet remaneth in the original puritie of the Apostlis, in doctrine, lyfe, la\v£a, .and ceremonies.
For tlur being corrupted, the tytill "f sucoessioun will na mair help them then did the^braging of the piei-tiunder the law, who oryit aganis the Propheit Jeremie—" the Temple of the Lord, the temple of the Lord, the temple of the Lord."
What was answered unto them, let the 7. chapter of his Prophesie witnes.^ But farther, of the successioun, and of the assurance thairof, efter.
Now mon we sumthiug speak of Faith, Religioun, and the Catholick Kirk, whairwith he wold territie your conscience and defiiee the treuth
: and then mon we answere to his blaspheamous tauntis and mockage.
Befoir we have confessit, that to leve without Faith, without Religion, and without the societie of the Catholic Kirk, bringis with it most certanely death and dampnation.
But yet, we affirme, that all opinion that is commonly receaved under the name of faith, is not faith which God approvis ; bot trew faith mon have for the ground and assurance thereof
Godis expressed word, of^Lis iiim-y, promysed in Christ Jesus, wliereto the heart of the faithfuF mon consent, so moved "be the Haly Gaist.
And therefor we fear not to affirme, that the Papistis.
Ii;n in-- no better gTound for thair faith then consent of men, decreis of couiiballis, and antiquitie of tyme, have no faith, bot a fonde, yea, a dampnable opinion.^
And the same we affirme of Religioim, whiche, if it be pleasing and acceptable unto God, must have his awin commandement and approbatiouu for a warrand f otherwise it can not be bot odious in his presence, as a thing repugning to his expres ctimmandemeiit, saying, not that which appearis good in thy awin eyis sail thow do to the Lord thy God, bot what the Lord thy God hes commanded thee, that do thow^ : adde nothing to it, diminishe nothing from it.^ Be this precept of that Eternall God, who is immutable, and that can command nothing but that which is just, ar all people, rculmes, and natiounis, (that will avow themselves to be the inheritance of the Lord,) bound and oblist to measm-e thair religioun, not be the exemple of other realmes, neyther yet be their owen good intentioun, or determinatioun of men, but only be the expressed w'ord of God.^ So that what therein is commanded, aucht to be done be the people of God, what apperance or exteruall shaw of holynes that ever it hes.
And, thairfoir, have we most justly rejected the rable of ceremoneis which the Papistis held for the chcif exercise of their religioun, as thingis having na better ground then the invention and consent of men.
-* What ground faitli hath.— (Mar^'. notes.) ' Jerem. 7.
^ Tho warranil of rtligioun.
^ Pent. 4 & 12.
-^ Xota.
VUV^/VV^^'
(_/vv>vv*^
WRITTEN BY JAMES TYRIE.
Now shortlie, of the Kirk commouiilie callit Qitholick.
The name of the Kirk is commoun, and is taken aswcll for the congregation of the wicked, as for the assemblie of the godlie
; as it is plane be ye wordes of David, saying, " I have hated the kirk, or the assemblie of the wicked."^
The terme Catholick, which signifyis , Uuiversall, hes not included in it that vertew which Papistes alledge, that is, that whatsoever is Catholick, that it must le gude.
For if it so wer, then sin in the originall world shuld have bene gude, for it was so Catholick (that is, universall) that it ovei-flowed the hole earth, only one hous excepted.
How universall idolatrie was amongis the Gentiles, historeis witnesse ; and how braid the pestilent sects of Machomet is this day spred, experience dois teach us.
And yet we sujjpone, that no man of right judgement will either approve the one or the other, notwithstanding of their universalitie
; and, therefore, we must have a better as.surance of that Kirk, to which we aucht to joyne our seltis, then that it is Catholick or universall : to wi t, it must be holVj and the communioun of. Sanctis ; for in the Confessioun of our Taith, we say not, I beleve the Kirk universal, bot, " I beleve the holy
Kirk univei"sall, the communion of Sanctis."
Wherefoir we affirme, tEat if that Kirk, whiche is called Catholick or universall, have not holjues in the heart be trew faith, and the confessioun of the same in the mouth, and in the foirhead, it ceisis to be the immaculate spous of Jesus Christ, in whose bosorae the sonnes of God ar nurished to the lyfe everlasting.
And so befoir that the wryter of the letter shalbe able to convict us, that we have declyned from the holy Kirk, he must first defyuc w hat is the verray holynes of the Kirk, wherein it consistis, fra whome it fiowLs, and what is the effect of the same.
And when thus he hes done, he must prove that the Kirk of Rome hes bene and is, only holy, so that no kirk befoir it did ever enjoy that tytill, nether yet that any that after may ensew it, may sa be justlie callit
; and thus we think salbe verray hard to Maister Tyrie and all the Jesuites in Europe to prove.
Bot now, that the vanitie of his argument may the moir evidentlie appeare, we wil, in as few wordis as we can, examine the myud of the Prophet.
Sic as diligently markis the scope of tlie Prupheit Isaias, sail cleirly se, that from the 40th chapter of his Prophesie, to the end of the same, he travellis ijrincipally to comfort Jerusalem, and the uatioun of the Jewis, whose miserable distinction and fearefuU captivitie he foresaw in spreit, [he] pronunced the same in his publict sermonis, and left the memoriall and undoubted register therof to the posteritie that was to follow, and was to be partakeris of all the plaigues that wer befoir spoken.
And least that they, in the myddis of thair calamitie suld have disparit of any delyverance, from the same 4 0th chapter back, we say that the Prophet as the Messinger of Godis mercy pronounceth to Jerusalem, to Mont Syon, and to the afflicted Jewis, delyverance '
Psal.
2(j.
AN ANSWER TO A LETTER
from captivitie, the protection of God to be their defence, the distructioun of Bahiloue, and of all their enemeis
; the coming of the Messias promysed unto them the felicitie of his kingdome, the vocation of the Gentiles ; and finally, the promyses flowing from mercy, that he had maid unto them to continew for ever.
And among their manyfold promysis. this was one, " The kingdome and the natioun that sail not serve thee, sail perishe."
Now, glaidly wald we learne of the wryter, to what realme, to what nation, to what pro-\^ince or cietie will he appoint us, that therein we may serve Jesus Christ, and his immaculate spous, the Kirk, to the end that we shal not perishe.
If he will name Rome, and the Kirk thereof, then must we demand two thiuges : the former, What became of all the faithfull the space of a thousand yeares that flowed betuix the making of the former promyses and the dayis of the Apostilis, what tyme the Evangel began publictly to be off'ered unto the Gentiles •} All whiche tyme Rome was nothing bot a den of idolatrie.
We think he wall not say that the faithfull perished ; and we ar bauld to say, that the faithfull served not Rome, nether yet the Kirk contenit thairin all that tyme.
This is the first Avhereof we wold be resolved.
The secuud is, that if the wryter will alledge that during all the tyme the promise foirsaid apperteaued to Jerusalem and unto Mount Syon ; but that after the ascention of Jesus Christ, and after that the Evangell was receaved of the Gentiles, the promise, which befoir was maid to Jerusalem was transferred unto Rome : if so be, we pray the wryter, that efter he hes consulted with the fynest Papistes, be they Jesuites, or be they others, that he wil shaw unto us where we shall find the resignation and the assurance thereof We clearly read the promises maid to Jerusalem and unto Mount Syon.
We find that the Evangell was there preached in dispyte of Sathan.
We find that from thence Peter and Johne wer send to Samarea, and therefter the Evangell was planted amonges the Gentiles. We find further, that Paule wrote to the sanctes that wer at Rome, and that he himself was caryit
I presoner to it, and that he remanit two years there under custodie in his ludgeing : bot that ever the promises maid to Jerusalem were transferred unto Rome, we find not.
And, therefoir, albeit that we of the Realme of Scotland have refused Rome and the tyrranie thereof, we tJ think not that we have refused the societie of Christis Kirk
;^ but that we ar joynit with it, and daylie ar fed of our mother's breastes, because we imbrase no other doctrine then that which first flowed fiu-th of Jerusalem, whose cietizenes be grace we avow our selves to be.
But now to the taunting blaspheamies of the wryter.
It pleisis liim to terme our Kirkis new found, invisible, yet but aucl)t yeare auld, &c., and our Evangell newly invented.
Which blaspheamies, albeit that man spair, yet we are assured the Eternal], our God, sail not sufter unpunished in '
Ans-\ver Papistes.
Note, and answer directlie.— (IVrarginal notes.)
WRITTEN BY JAMES TYRIE.
this lyfe, and in the lyfe to cum, onles that speadie and unfeaned repentance blot away the same.
But the wryter left to the judgement of God, we wolde knowe of him why he calleth our Kirkis new found, and our Evangel but new invented.^ He appeareth to give his reasone in these wordes (for sayis he) " it is manifest, that befoir a thousand yeares in all the worlde was th«re peple that trowit as thay do quha dcfendis the contrare."
This reasone conteyneth in it sic foly, besydes the obscuritie and generalitie of it, that we stand in dout at what member we shall begin to confute the same.^ But becaus his greatest strength appeareth to stand in this—that befoir a thousand yeares, there was people in all the worlde that beleved otherwise then we beleve ; to that held we will first answer, and say, that granted, that befoir a thousand yeares, there was people in all the worlde that trowed as Papistes now trow, what shall thereof yet be concluded, that our Kirkis ar new found ?
And will he say, that our Evangell is but newly invented % A good dialectisiane wolde answer, that albeit the antecedent wer granted, the consequent may justlie be denyed.
And the reasone is, becaus that nether doeth the Kirk, the faith of the same, nor the authoritie of the Evangell of Clirist Jesus, depend upon that which men beleved befoir that it was published.
Nether yet is the age of the Kirk to be compted from the time when it pleased God of his mercy, either to reveale his word to any realme or natioun that befoir was ignorant of it, or yet to reforme abuses whiche have taken roote amonges the people of God be the negligence of men.
And that this reasone and propositioun is trew, the consideratioun of the planting of the Kirk, and of the divers reformatiounis maid within the same, shall witnes.
When God called Abraham from Ur of the Chaldeanes,^ and maid to him the promise of the blissed sead, and after gave unto him the signe of circumcision ; wer there not people dispersed universally upon the face of the earth, wha trowit and thoglit that they had a goode and perfite religioun, yea, evin that same religion (as they supposed) wherein Noha served God % And yet we knowe that the spirite of God dampneth the multitude of that age of idolatrie, and thereintill magnifies the mercy of God, who from that corrupted multitude called Abraham, and be grace maid him the father of the faithful!.
Now wold we demand of the wryter of the letter, if the age of Abrahanies faith should have bene measured from the errour of the multitude that past befoir him % and if that the age of the Kirk gadderit within his hous shoulde have bene called an audit yeare auld kirk, when that Abraham had sO' long obeyed God, while that all the world continewed in their idolatrie ?
We demand, (we say,) if their auld ido- '
Tyrie's reasone.
^ Answer.
' Gen.
12.—(Marginal notes.)
latrie maid Abraham's faith to be but a new found faith ; and if their multitude and universalitie having for them antiquitie, maid the kirk
; :
AN ANSWER TO A LETTER
that was in Abiahauies hous to be a new found kirk I We sii])pose that men of judg-emeiit shal otherwise pronuuce and subscrive with us, that the faith of Abraham had the same antiquitie that the word had which he beleved.
Now plane it is, that the word which he beleved was the self same word which God pronunced unto the woman in the gardine, speaking aganis the serpent, saying, " I shall put iuimitie betuix thee and the woman, betuix thy sead and hir sead, that sead shal beak doun thy head, and thow shall break doun his heale."^
This promise, we say, being especiallie maid to Abraham, in these wordes " In thy sead shall all the uatiounis of the earth be blissed," was the ground of his faith, lyke as that it was the ground of the faith of Adam Abell ; Seth ; and of all the faithfuU befoir him : so that his faith was no new faith, bot was that same faith whiche had continued amouges Godis elect from the beginning.
For trew faith may not be measured [ from the errour of men, bot from the word and promise which the I faithfuU beleve.
Is the word from the beginning, and the promise
undoubted
then must the faith that thereupon is grounded, not onlie lie trew, but also of the same age and antiquitie that the worde is.
, And therefore, whensoever the Papistes and we shall cum to reaken of / the age of our faith, we dout nothing but tluit their faith, in mo prini cipall pointis nor one or two, shalbe found verray young, and but lately
^^ I invented, in respect of that only trew faith which this day in the Kirks (jf Scotland is professed.
And the self same thing affirme we of our Kirk, and of the Evangell preached within the same ; to wit, that the Evangell which of Godis mercy is revealed imto us, is not forged be man, but that it is the self same Evangel which Jesus Christ taught be his awin mouth, and that his Apostlis, at his commaudement published unto the world.
And therefore we say, that our Kirk is no new found Kirk, (as the wryter blaspheamously rayleth,) but that it is a part of that holy Kirk universall, which is grounded upon the doctrine of J the Prophetes and Apostlis ; having the same antiquitie that the Kirk of the Apostles hes, as concerning doctrine, prayers, administratioun of sacramentis, and all other thinges requisite to a par|iiculare Kirk.
But yet will the wryter of the letter alledge, that we beleve not as the nioste part of men have beleved a thousand yeares and moir
: for they beleved the Messe to be a Sacrifice propiciatorie for the sinnes of the quick and the dead ; the Pape to be the head of the Kirk, and Christes vicar in the earth ; the materialP body of Christ Jesus, flesche, blood, and bane, to be in the Sacrament of the Altar, after that the wordis of consecration wer pronunced be a preast ; iSiiper materia dehiUi : tliat the prayers of the leving profite departed, and sic others as the Catholick faith of the Papistes have concluded
These Articles, will the wiyter say, we beleve not ; and therefoir how can it ho denyed but that our Kirk is new found, and the doctrine ' Gen. 3.
^ " IM.itoriiiU:" in some copies corrected to " iiaturull."
WRITTEN BY JAMES TYRIE.
therof is new ?
We have answered, and yet we answere agane, that whatsoever Papistes have beleved befoir us, whiche hath no better ground then that determination of thair owen counsall, can nether prejudge our faith grounded upon Godis expressed worde, nether yet can prove ouiKirk to be but a new found Kirk.
For if ane conimoun errour, and a superstitious worshipping of God, receaved of a multitude, shoukl have that strength, that it should prevale against God's simple treuth, and against his worshipping prescrived in his word, then had the Propheit Helias bene into a miserable condition
; who being but one man opponed him self to the King, to his Counsall, to his Prophetes, Preastes, and people, and in plane wordes accused thame all of apostasie from God, from his trew worshipping, and from the obedience of his law, and plauely convicted them to be idokitoures, becaus they had imbrased a worshipping of God not conteyned in his word.
It is a wonder that the king with his preastes and propheites excepted not against the Propheit, and said, how can that be idolatrie, which our kingis and people sence the dayis of Jeroboam, have used and manteyned for God's trew service ? Thow art but one man, and we ar a multitude
; how can it be that we all should erre, and that thow alone should please God
But no such thing find we objected unto the Propheit.
But his requeast, being but one man, was obeyed ; quhilk was, that God himself should judge betuix him and them, as that he did be fyre from heaven.
This priviledge crave we to be granted to us of the Papistes in our days ; to wit, that they suffer God to judge betuix our religioun and theirs.
What he approveth, let it be aj^proven of bothe ; and what be him is not commanded, nor be the Apostles of Jesus Christ established and practised, let it be of bothe rejected, and so shall we suddanelie aggre.
But if tliat they will still cry that we ar schismatykes and apostates, because we refuse to defyle ourselves with their abhominationis, we can not but appeale from their corrupt sentence to the uncorrupt Judge, of whose favoures we are assuredly perswaded in that point, becaus he hath said, Follow not the multitude in evdll doing ; and becaus that we find Kingis, Propheites, and people befoir us, to have done the self same thing in their days, (and therefore to have bene approved of God), whiche we in God's feare have done in our dayis
: To wit, they have destroyed the monumentis of idolatrie, and have repressed the same externally be power and force, notwithstanding the antiquitie thereof, and that great multitudes ad beared unto it.
And this muche for the multitude, and that which the multitude moste commonly beleveth.
Now to the further ressounis of the wryter.
He first tauntis and mockis us, and our Kirk, calling it your invisible KirkjiL-Seotland.
Secundly, he affirmeth that the Kirk wherof the Prophet speakes shalbe manifest and visible through all the world ; and for his profe, alledges the secund chapter of the Prophet Tsai.
And
AN ANSWEK TO A LETTER
last, he concludes, iu these wordes :
"Wherefore, if ye can not shaw iu what place of the world, afoir thre' huudreth yeare, your Kirk was into, it followeth of necessitie that it is no Kirk."
To these heades we must answer in ordour : And first, we will pray the wryter, in his nixt answer, to signifie unto us, why he calleth the Kirk of Scotland invisible, seing that the ground and the persones inhabitant within the same, ar subject to the senses of all those that list to looke upone them.
Yea, the doctrine taught unto us is so patent, that the verray enemies themselves ar not forbidden to heare and to judge of it.
And finally, the administration of the Sacramentes within our kirkis are so publict, that none justlyTan comjjleane, that they are either debarred from hearing or from sight.
And therefore, howsoever it pleaseth the wryter to delite himself in his owen vanitie, we feare not to afiirme, that the Kirk of God, within Scotland this day is as visible as ever it was in Jerusalem, after that Christ Jesus ascended to the heavenes, or as that it was visible in Samarea after that it receaved the Evangell.
Yea, we will further affirme, that the trew Kirk of Jesus Christ is as visible, yea, and as beutifuU in all heT proper ornamentes this day, within the Realme of Scotland, as ever she was in Corinthus, Galacia, Philipi (yea, or yet in Rome it self), what time that any of the Apostles rewled them, or that when they wer saluted be the Apostle in his Epistles for Kirkis
: and this for the fir.^t head.
The answer to the secund can not be so short ; for his assertion aggreis so lytle with the place of the Propheit, that we stand greatly in dout whether that ever the wryter hes travelled to understand the mynd of the Prophet.
His assertion is this :—" Of the Kirk whereof the Propheit speaketh. It is said be him, in the secund chapter that it shalbe manifest and visible through all the world."
The wordes of the Propheit are these :
" It shalbe in the last dayes, that the montane of the hous of the Lord shalbe prepared in tlie tope of the mountanes, and shal be exalted above the hilles, and all nationes shall flow unto it.
And many people shal go and say, Cuin, let us go up unto the montane of the Lord, to the hous of the God of Jacob, and he will teache us his wayes, and we will walk in his pathes.
For the law shall go furth of Syon, and the word of the Lord from Jerusalem ; and he shall judge among the nationes, and rebuke many people,"^ &c.
In these wordes of the Prophet we find no such thing as the Kirk shalbe manifest and visible through all the worlde. We acknawledge a promise of glade thinges to cum, to be joyned to Jerusalem, and unto Mont Syon, after the miserable destruction of the same.
We find the time appointed, to wit, tligja,§tdayes.
But that the promise may be the better trycd, we must know ol itlie wryter, when these last dayis began ; and when they shalbe compleitJ_^ We must further know, if there be any one oertane place appointed, in the which ' hiu. 2.
* Question of the last days.
WRITTEN BY JAMES TYRIE.
it is said, that the Kirk of God shalbe visible and raauifest in all ages ^ These two heades being considered, it shalbe moir easie to judge of the assertioun of the wrvter, and how it aggreis with the mynd of the Prophet.
And first, we think that the wryter will not deny, but the last dayes, M^hereof the Prophet speakes, began long befoir that ever the EvangeU of Jesus Christ was knowen or publictlie receaved in Rome ;^ to wit, at the appearing of Jesus Christ in the fleshe, when that he revealed unto the worlde the hole will of his Father.
For so are we taught be the Apostle, saying, " God in auld tyraes spake unto our fatheres in divers maners be the prophetes ; in the last dayis he hath spoken to us be his sone," ^ &c.
And the Apostle Peter, in that his moste notable sermone made to Jerusalem, the day of Pentecost, affirmes, that the prophesie of Joell, made as concerning the pouring furtli of God's graces upon all fleshe in the laste dayes, was even then compleit, when that the Holy Spreit discended doun upon those that beleved.^ So then, we have i i gotten the last dayes to have begun with Jesus Christ, who is the gloriefl of the secund temple. When think we that they ended %
If the wryter will say, when Rome receaved the Evangel, then was the accomplishment of the last dayes ; as men justly may dout therof, so will the Apostle planelie deny, saying ; " The Spreit speaketh evidentlie, that in the last tymes some siiall depart from the faith," ^ &c.
Whereof we may gather, that the Apostle appointeth the last tymes to continew longer then that the Evangell was ones jjublictly preached ; to wit, till that men should begin to fall from the faith, and give eares to the doctrine of devilles.
Yea, if ye will searche the Scriptures, we shall find that , the last dayes continew from the first appearing of Jesus Christ in V fleshe, unto his last returning unto judgement.
So that the last dayes r do not onely include the first publicatioun of the Evangell, but also the defectioun from it ; yea, and the restitution of it agane unto the world, be the brightnes whereof, that man of sin should be revealed and distroyed.
Whereof we conclude, that if the last dayes do yet continew, whereof the Prophet maketh mention, the thinges promysed to be performed in them are not yet altogether compleit, but are in their .£rogreSj and shall so procead till that all be finished that is foirspoken be the holie Prophetes and Apostles of Jesus Christ.
And so may Jesus i Christ this day be working in Sco_tland, albeit that Papistes rage against his Evangell, as in those dayes he wroght in Jerusalem, when the I preastes and the hole visible Kirk, (for the moste part,) raged against the same.
But now to the secund head.
We wold knowe, if the wryter can appoint unto us any one certane place wher this holy montane of God is promysed to remane, manifestly and visiblie.
For this we mak knowen to the hole world, that for the lufe we beare to the buylding and reparing of Godd's holy hous, we > Nota, ^ Heb.
^ Act. 2.
* 1 Tim. 4, 1.
^ j^-Qfi. v%-
49G
AN ANSWER TU A LETTER
have endangered life and all thiuges temporal : and, theref(jre, if the wryter can appoint unto us a certane place whercuiito God hes maid promise, we shall everie one exhort another, with all diligence, to go up thereunto.
But if he can appoint none, having greater assurance be Godes mouth, moir then an other, then will we eheritabillie desjTe him to desist from taunting and mockage of so notable workes of God, as he of late yeares hes shawen in mo Realmes then one.
Our IMaister Christ Jesus appointes us to no one certane place, wher that we shalbe assured of his presence; but rather forbidding the observatioun of all places, he sendes us to his owen spirituall presence, saying, "Wheresoever two or thre are gathered in my name, there am I in the middest of them." ^ And in an other place, " Behold I am with yow to the end of ' We, being grounded, upon these proniyses^%I6 E22^ ii2£S» through Jesus Clirist, that in our congregationis we have the favourable the world.
' presence of Jesus Christ, as wel in his word as in his holy Sacramentes.
For in his Name alone convene we ; be him alone we call upon God our Father; and be him alone we are assured, through the power of his Holy Spreit, to obtene our requeastes made according to his wil.
We wonder greatlie that the wryter consideris not that the promise of the Prophet is, That all nationis shall cum to that holie montane.
We are a nation, (how abject that ever we appeare). Why then will the wryter deny unto us fre passage to the hous of the Lord
; seing that the ternie of the last dayes is not yet exjDyred, and seing that we desyre to be taught in the wayes of the Lord, and to walk in his pathes
; yea, seing that thousandis in Scotland refuses not to be rebuked of the Lord, and to suffer him to judge amonges us?
If the wryter will say, becaus we will not acknowledge Rome to be the mother of all other Kirkis, we answer as befoir; let us heare the commandement of our God, charging us so to do, and our obedience shall not be long craved.
For we are most willing to obey our mother, j^rovyding that she shaw the undouted signes of a naturall mother ; but an usurped tytle without farther assurance we dar not admit.
And this far for his assertion, and for the mynd of the Prophet.
Now followeth his couclusioun in these wordes :
" Wlierefoir, if ye can not shaiv what place of the worlde afoir thre hundreth yeares your Kirk was into, it followeth of necessitie, that it is no Kirk," &c.
How this conclusion may be rightly gathered of the wordes of the Prophet, we suffer the readers and the wryter himself to considder.
And yet, becaus that till us it wer a thing most grevous so to he excommunicate that we wer no Kirk
; that is, no parcell of the holy Kirk universal!
; M'e answer for our entres, and say,^ That befoir fifteen hundreth yeares our Kirk was in Jerusalem, in Samaria, in Antiochia, and Avheresoever Christ Jesus was trewly preached, and his blissed Evangell obedientlie receaved, whether it was amonges the Jewis or Gentiles.^
There '
Matli. 18.
- Math. 28.
" Nota.
Answer.
w Lk*^
.vV\ rt^u/
WRITTEN BY JAMES TYRIE.
we say was our Kirk, wliicli is nut liouud tu any one place, but ia dispersed upon the face oT tlie hole earth ; having one Godj one faith, one bapf tisme, and one Lord Jesus, Saviour of all that unfeanedly bcleve.
And so we feare not to reccave the tytle and authoritie of a particulare Kirk, becaus we have all thinges be Godes word that thereto apperteanes.
"^-^ -/ Yea, we are farther bold to afhrnie, that if ever it shall please God to bring the Kirk of Rome to hir originall puritie, that she shall not be ashamed to imbrase and reverence the pure Kirk of Scotland as her ^ dearest sister, and nixt resembling her in all thinges, before that pryde and avarice, joyned with idilnes and ryatous leving, corrupted her ministers, and that the inventionis of men wer prcfferred to Godes simple treuth.
We say yet agane, that Mdiensoever the Kirk of Rome shalbe reduced to that estate in the whiche the Apostles left it, we ar assured that she shall vote in our favoures, against all sirch as shall deny us to be a Kirk, if God continew us in that simplicitie which this day is mocked oT the world.
Now let us heare how the wryter proceadeth :
Tyuie's Letter.
And s^T-ftlie gif ze or ony of zour cunning ministeris of zour new invented Evangell schaw nie the dew succession of his Kirk sen Christ, and, by that, agree the manifest contradictioun that baith T have red and sene with my ene amangis the doctouris and principallis of zour new doctrine, I sail not only renunce the sentence quhilk I half haldin heirtofoir, bot als sail afoir all that will heare me, confes my ignorance and fault, and sail employ all my strength to the furthsetting of zour religion, &c.
Answer.
Of this part of the wryter's letter, and of that which is past befoir, it is easie to consider, that he wil acknawledge no kirk to be the trew Kirk of Jesus Christ, onles that it can shaw the dew succession thereof from the dayes of Jesus Christ : And forther, that the teachers of it do so aggre in doctrine, that in no point they he found to differ one from an other.^ We answer, if the immaculate spous of Jesus Christ wer bound to these two extremities, the bondage thereof wer moste _ miserable ; but, becaus we find our Maister Jesus Christ is moir favourable to his pure Kirk then Maister Tyrie craves, we are decreed to stand in that frecloiQfi^^aiixHibertiejvhereunto our Head and only Soverane Lord ^~"^'
""" hes called us.
We find, that he scndes not his afflicted Kirk to seak a lineal suc cession of any persones l:)efoir that he wil reccave them ; but he, with all gentilnes calleth his sheap unto him self, saying, " Cinu unto me all ye that laubour and arc laden, and I will case yow."^ And agane, 1 Answer.
^ Math. 11.
VOL, VI.
AN ANSWER TO A LETTER
V "All that the Father givetli me, shall come to me: and him that \\ Cometh to me I cast not away." ^ golden and moste comfortable sentence, pronunced of Him who can not lie !
Heir is no mention _of_ any succession thiit_ve . should clame to, befoir that we be receaved of him who is the Head of the Kirk ; but only it is said that that which the Father giveth, and that the Sone receiiveth, shall not be cast away ; nether yet will he lose any that curameth to him, but that he will save them and rase them .
« up at the last day.
And the Apostle, speaking of the vocation of the
; Gentiles, sendes them not to seak a succession ; but, in the person of
the Ephesianes, pronunceth this sentence in ftwoures of all that be! eve in Jesus Christ :
" Now therefore ye ar no moir strangers and foraners, but cietizens with the Sanctis and of the houshofd"or~God
: and ar builded upon the foundatioun of the Apostles and Prophetes, Jesus Christ him self being the cheaf corner stone ; in whome all the buylding coupled together, groweth unto an holy temple in the Lord." ^ Heir we find men, who befoir wer strangers, maid cietizens with the sainctes and of the houshold of God ; we find them buylded upon the fundation of the Apostles and Prophetes ; we find Jesus Christ to be the cheaf corner stone—but we find no mention of any sic succession as Maister Tyrie seameth rigorously and without Godes commandement to crave.
And therefoir we can not but wonder, why that mortall man shall crave of us that which nether God the Father, his Sone Christ Jesus, nether yet the holy Apostles in their ministerie, craved of any Realm e or Nation.
And therefoir, let Maister Tyrie tak this for an answer :
That an injust requeast may justly be denyed.
And yet, least that the wryter, or any other, should think themselves -t rather mocked then answered,^ we ade to the premises.
That we are, /.I able to shaw the succession of our Kirk directly and laughfully to have
.(P I flowed from the Aj^ostles.
And our reason is, becaus that in our kirkis f^ I we nether admit doctrine, ryte, nor ceremonie, which be their wrytingis, we find not authorised.* And albeit that this shall not satisfie the new start up Jesuites, yet our consciences are at rest, becaus we are assured to be avowed of the Supreame Judge.
The secund which he requyreth is, that we shall aggre the manifest contradiction that is amonges the principall Doctoures of our new doctrine and late invented EvangeU.
His blaspheamie we remit be Godes hand to be punished ; and yet we wold knowe what doctrine is that which he tearmes new.
Our Evangell, (as befoir is said), is that same which Jesus Christ, be him selfe and be his Apostles manifested unto the world, as all sic as heare the forme of our doctrine can witnes.^ Where he desyres us to aggre all controversies amonges our tcacheris :
-To.
- Ephes. 2.
^ Answer to Tyreis unreasonable de- ^ NoU.
* Diroct an.'swer. syro.
WRITTEN BY JAMES TYRIE.
we answer, bona fide, that we know no controversie in doctrine, especially of that which concernes mannes salvation, within the Eealme of Scotland, but that all the preacheonrs within our kirkis uniformely aggre in doctrine and judgement, notwithstanding the diversitie of giftes.
If Maister Tyrie wolde sende us to consiliate ;dl controversies that are in Germanic and ellis where, his secund petition hes no greater reason then had the former ; for of God we have no farther charge but to w^atche over that flocke whiche is subject unto us.
God hes reased and appointed us jjreacheours to the Realme of Scotland ; in the boundis whereof, if we plant not trew doctrine according to the talent committed to our charge, and oppone ourselves to all kynde of erroures that may infect the flock, we shalbe crimiuall befoir God.
But that we ar precisedly bound to ryn from countrie to countrie to aggre all controversies, albeit it wer evin in the maters of religion, we find no expres comraandement geviu to us in that behalf of our God.
And, therefoir, we must desyre the inspection of Maister Tyrie his power, be vertew whereof he may charge us to that paneful travel, befoir that we can promise obedience.
But Maister Tyrie, we knowe will alledge, that in wryting of his letter, there was no such thing in his mynd
; but that his meaning was, that becaus we did not aggre fully amonges our selves in all heades, therefoir he wold not be of our Kirk : for that in plane wordes he declareth, &c.
Now, all contention laid asyde, we will desyre Maister TjTie, and the rest of his faction, deaply to considder, if they be biiylded upon a sure fundatioun, whill that they have none other cans why they appone them selves to tlie treuth of God, now of his mercy revealed to the world, but becaus that such as jDrofes that treuth aggre not in all heades amonges them selves.
We demand then. What if they had lived in the dayis of the Apostles, when the preaching of Christ Jesus was no les odious to the visible Kirk,^ to wit, to the posteritie of Arahon and Levi, who then rewled in Jerusalem, then hes the light of the EvangcU bene of late yeares, to that Romane Antechrist, and unto suclie as live be his merchandice
] Wold Maister Tyrie (we ask) and his faction have refused the Evangell, becaus that in the bosome of the Kirk there arose great controversie, and that in the especiall heades of religion 1
For, did not some boldely aflBrme in the Kirk of Antiochia,^ that onles the Gentiles were circumcised according to the law of Moses, they could not be saved.
Which doctrine and affirmation was moir dangerous and moir sclanderous in those dayes then all the controversies that yet ar rissen amonges such as have refused the darapnable wayes of the Papistrie, for it concerneth the cheafjiead-ofJustification.
And will any yet say, that therefore the Evangell was not the glade tydinges of salvatioun ?
And they that imbrased it trewly wer not the trew members of Jesus Christ 1 1 Nota.
2 Act. 15.
5UU
AN ANSWER TO A LETTER
We lookc that uiuu will be muir luudeuit then soujc «liaw themselves to be, who, for certane controversies of far les importance then that was, dare boldly dampne the treuth and the professoures of the same, becaus, say they, Propnurti est hereticorum a se invicem dissentire.
That is, " It is proper to heretykes to disagre amonges them selves :" whiche sentence, how ancient that ever it be, if it should be so understand as the Papist doeth—that is, whosoever disagreis amonges them selves in materia of religion they are heretykes ;— if the former sentence (we say) should be so understand, then shall we accuse mo of heresie then can be excused in any one age from Christ Jesus to this day.
For did not Paid disagre from Peter 1 ^ Yea, he did so disagre from him, that he did resist him planly to his face, becaus that he walked not according to the right way of the treuth of the gospell.
These wer two prencipall pillers ; the one appointed to the Jewes, and the other to the Gentiles.
What shall we say of the hote contention which fell betuix Barnabas and Paule, which separated them that befoir wer joyned in as strate conjunction as ever wer two mortall men upon the earth ? ^ If Maister Tyrie and his Jesuites will alledge that these wer but suddane passiones, and did not coucerne any cheaf head of doctrine, the Holy Ghost will prove the contrare.^
For the one tuiched the conscience of men, concerning the fredome of meates ; and the other the admission of ministers, after that they had ones fallen back from that function : which heades wer of greater weght in those dayes (as heirtofoir we have said) then any controversie which the Papistes ar able to shaw to be, or yet to have bene, betwix us that professes the Evaugell and do abhorre their abhominationes.
Farther reasoning of this head for this present we omit, and will jiroceed with IVIaister Tyrie's letter.
Tyrie's Letter.
Quhairfoir, Schir, considdering that in that Kirk, in the quhilk I am -f be the grace of God, thair.is continuall succession of doctrine, and that same self quhilk is preachit now, hes Dene teicuit m ail ages ; as it is manifest till ony man that hes red all ancient wryteris afoir our tymes.
And mairover, I find it spred throw all the world, as in lyke maner it is manifest, and the experience dois teich zow ; for ze will cum to na place quhair Christis doctrine is ressavit, bot ze will find the religion, at leist in mony personis.
Quhairfoir, gif ze can not schaw in na uther religion the samin, it followis evidently that na uther religion is the trew religion.
* <<al. 2.
Act.
15. great suLjects wliich concern the salva- ' All the Reformed Cluircbes agreed tion of man.
See the Harmony of the upon every essential point ; there were Confessions of Faith of the principal no diirereiices anion^' thorn upon the llefornied Churches, a. n. 1584.
WRITTEN BY JAMES TYRIE.
Answer.
To this epilog, and argument gathered thereof, we answer only this That of a manifest lie there can no treuth be concluded.^
His manifest and impudent lie, we say, is. That he affirmes, that in that Kirk, in the which he is, there is continuall succession of doctrine,'-^ and that the self same which is preached now hes bene taught in all ages.—This, we afBrme, is a moste impudent lie.
For now, and of late yeares, it hath bene taught, and of the peo^jle receaved, that the Messe was a sacrifice propitiatorie for the siunis of the quick and the dead ; That the Pape was the head of the Kirk, and such other heades of moste heretical doctrine, approved in the Papisticall Kirk :
^yllich heades we affirme wer unknowen in the. age .of the Apostles, or yet of the Fathers that immediatly followed them.
And for the probation thereof, we desyre their wrytiiigis to be produced, ever beginning at them who wer appointed of God to preache, and to plant the veritie in the world.
We are not bound to credite wdiatsocver the Fathers have spoken ; Christ, and upon the fundatioun of the Apostles and Prophetes.''^ ^ far as any Fathers aggre therewith, we reverently do imbrase it ; but but our faith, (as is befoir said), is buylded upon the sure Rock, Jesus iT^tTie Fathers have affirmed anytiling without the warrand of the written word of the Eternall our God, to whose only voce the sheap cf his pasture ar bound, it is as laughfuU to us to reject that which proceedeth from man and not from God,"* as it is easie to them to affirme it.
Maister Tyrie may know that v/e use the wordes of the ancientis.
It appeareth to us, to be the whole progres of Maister Tyrie's letter,^ that he and his factioun can acknowledge no Kirk which, in all ages, hes not bene visible to the eyes of men, having lykwise a visible succession.
For, first, he affirmes, that the Kirk whereof the Prophet Isaias speakes, should be manifest and visible through all the world. <>
And heare, last, he alledgeth, that we can cum in no place where we sail not find that Religion spred, at the least, in many persones.
And thereof lie concludes, that if we can not prove the lyke of our Religion, it followis that it is not the trcw Religion.
If Maister Tyrie recant not this assertion, he must correct his crede.''
And where universally befor we use to say, Credo savctam Ecclesiam^ &c., he must say Video sanctam Eccleslam.^ For if there be no Kirk upon the face of the earth, but that,which is^sible, and that which may be shawen first be certane notes external, then superfiuous and vane it wer to us to say, I beleve the holy Kirk universall
; but confidently we might affirme, I see the holy Kirk.
If Maister Tyrie will say, We may ' Answer to his affirruatioiies.
' Nota.
^ Tync'w impudencic ' Nota.— "
I believe iu the Imly 3 Ephes. 2.
* Nota.
5 The c'flcct olTyrio's letter.
Ciiurch," h(^ imist say, "
I see the " His affivmatifiiiis. liolv r'h;nc!i."
AN ANSWER TO A LETTER
buthe se and beleve, and be our sight our faith may be strengthened ; for Thomas saw the woundes in the handes, feat, and syde of Christ Jesus, and beleved ; and so may we se the Kirk, and yet beleve it.
If we shouUl grant so far to Maister Tyrie, yet wer his argument nothing helj^d ; for the question is not Whether that we may notifie those thinges that we are bound to beleve
but the question is, If that we are not bound to beleve those thinges which sometymes ar iitterly removed from the external senses of men
Maister Tyrie will acknowledge no Kirk except that which hes bene, and is visible.
We, in tlie contrare, acknowledge and reverence tlu' s]iuus of Christ Jesus, sonitymes exyled from the jsvorld/ recea\ iiig sninetymes the wynges of 'aui egle that she may fle to the wylderncs, wlicreuf God, and not of manj she hath her place prepared.
We reverence her which doeth cuiuplaue, that she hath bene desolate, barrane, a captive, and a wanderer to and fro.
That spous of Jesus Christ brages so lytle of her succession, visible to mannes eyes, that she is rest in admiration, who should have nurished her children during the tyme of her baniwement."^
If Master Tyrie be so well sene in the ancient wryters, as in his wryting he wold shaw him self to be, then can he not be ignorant, that it is not without great cans that the Holy Goste hath taught us to say, " I beleve the holy Kirk universall :"^ to wit, becaus that oftentymes it is that the Kirk militant is so afflicted, yea, the bew ic thereof is so obsciu'ed to the moste part of the worlde, that the synagoge of Sathan usurpes the tytle of the trew Kirk, and Babilone is preferred to Jerusalem ; so that the elect are compelled to compleane, and say, " We se not our owen signes, now is there no pi-ophet any moir amonges us."^ Let the dayes of Helyas and his complaint witnes whether that the Kirk of God is alwayes so visible, that it may be pointed furth with the linger of man.
Thus we wryte shortly, to give occasion to Maister Tyrie, and to such as are blinded with that errour, moir deaply to considder that artickle of their beleve, and not so rashely to condempne such as God of his mercy calles from darknes to light.
Now to the rest of his letter.
Tyeie's Letter.
Thair is sum, I knaw, perchance for laik outher of gude discourse or wit,^ measiu'es the veritie of the things thay follow be the warldly succes thay have in the following of it.
Bot surely I can not esteme zow to be of that rank ; and gif ze wer, I wald exhort zow to reid amangis the rest the sevintene and twa Psalme,^ and the hundreth fortie and thre Psalme ; quhairby ze wil easily understand, that nouther the prosperous succes of zour part, (in warldly thinges I mene), proifis it that ze follow ''
" Wit," undei'stauding.
Apociil. 12.
Isai. 40.
' Note diligently.
* Psalm. 71.
'' So in original (scvenly-tliird).
WEITTEN BY JAMES TYRIE.
to be of veritie, nor zit our decay and adversitie makis our part to be convicted ; ze, rather, the mater being cousidderit as it aught to be, zouv prosperitie is rather a manifest argument of Goddis wraith, nor of any trueth of veritie.
For it is said be ane godly, haly, and cunning^ man, ane xj. hundreth zeir by jiast, " Quod nihil infelicius felicitate peccantium^ quiaet penalis nutritur impiinitas, et mala voluntas, velut interior hostin I'oboratur,'^ &c.
Answer.
We might have passed by this parcel! without answer, becaus that nothing in it, conceaved justly can be laid to our charge.
For our warldly felicitie, prosperitie, and rest, nether is, neither yet hes bene, at any tyme sence we have imbrased the Evangel of Jesus Christ, suche as may nurishe us in wickednes ; nether yet are the Papists able to convict us of such impietie, as all the world know hath roung among them of mo years then an hundreth thrise told.
And in the mean tyme, to what honour and worldly dignitie they are ascended, we mak them selves judges.
Tf they say, the doctrine which we teach is wondrously spred within this hundreth yeaves, so that now it hes almoste red it self furth of bondage, we wold demand of the Papistes, If the Evangell of Jesus Christ ceased to be the doctrine of salvation, what tyme the Kirkis gat rest in Judea and elles where in the dayes of the Apostles 1 If they answer, that they meaue no such thing
; then yet we demand, if tlie hand of the Lord be more shortened now then that it was in the primative Kirk, so that now He may not aswell manteane his treuth, and enlarge the kingdome of his onely Sone, as that he did in the dayis of the Apostles
Whatsoever the Papistes shall answer, we are assured, that nether is his power diminished, so that he may not 'I manteane his treuth, nether yet is his lufe so waxen cold towardes his Kirk, but that he will in his auger remember upon mercy.
Why do not those cruell men considder, what innocent bloode hath bene shed for the testimonie of Christ's Evangell within these threscore yeares ?
Wold they that God at no tyme should shaw pietie upon the patient suffering of his afflicted Kirk
Wolde they that the sworde should still devour % Wold they that the flaming fyres should never be quenched 1 If that so they wold, they shaw them selves the \ sones of him who hath bene a murtherer from the beginning, and yet 1 '-^ continew in the same malice.
But our God beareth towardes his weak children a fatherly affectiouUj whereby he is moved somtymes to stay the furie and rage of Sathan for a ceason, to the end that his chosen moir gladely may prepare them selves to a new battell.
Trew it is, the doctrine of salvation is greatly enlarged ; and thereof we praise God : trew it is, that Sathan hath not universally such power to persecute, as sometymes he hath had ; but will Maister Tyrie thereof conclude, that '
" Cunning," learned.
AN ANSWER TO A LETTER
in our Kirk there is no strength ?
But now to the Scriptures whioli Maister Tyrie coateth.^ Trew it is tliat David, in his seventy-third Psahne, (according to the compt of tlie Hehrewes,) affirmes, that nether the worklly prosperitie of the ungodly, nor yet the affliction of the godly, ought to discourage such as feare God.
In this geuerall head, we aggre with Maister Tyrie and with all Papistes.
But we affirme, that the notes and signes, which tlie Holy Ghost giveth in that place, be tlie which the wicked shall be knoweu, do no wyse apperteane to us ; but of many yeares moste evidently have appeared, and to this hour do yet appeare, in the Pape, and in many of tJiose that nianteaue his kingdome.
For, whether that the generation of that Romane Antechrist hath bene exemed from the troubles of men ; whether that their pryde hes bene as visible as ever was their garment ; whether that their eyes have start out for ftitnes ; and finally, whether that their licentious levinges, their oppression and presumption, have not plauely declared that they have set their mouth against the heaven, we are content that the world (l)e it never so blind), the histories of their lives, (not written be us, but be their owen scribes), and the verray experience which all men now have, and heirtofoir have had of tlieir proceaduiges, beare record whether that they or we be noted in that Psalme.
We give Maister Tyrie to understand, that we are better acquented with the lives and conversationis of the Pajjes and Cardinalles then thay think us to be and that we know the strength of their lawes, decries, statutes, and V counsalles better then the Jesuites knowes the reule of Jesus,albeit that presumpteously they have usurped his name.
And therefoir we wil crave of Maister Tyrie and of all his faction, that in wryting either to us, or yet till suche as they wold perswade, that they use treuth and simjjlicitie ; and so shall they find themselves better contented, in reading of our answers.
For this, befoir the Lord Jesus, we protest, that it is the treuth which we teach, and wherein we delyte ; the lufe whereof causes us abhor all mannes invention, superstition, and idolatrie.
And thus far to the answers of the Scriptures which Maister Tyrie coateth.
Now to the sentence of the ancient wryter, whose name he suppresseth, we answer, That his wordos cut the throttes of the jjroud Papistes of that age, and of all their followers sence those dajis.
For then began the taill of the Dragoun to draw the starros from the heaven to ^-"^ then began the fontanes, Avhich sonietymes gave cleare and the earth holsome watter to become bitter, yea, to be turued unto blood
: and yet did they prosper in all worldlie felicitie, wdiich was the cans that many godly men, lamenting that publict corruption, wer comijelled to pronunce that and like sentences against the verray Kirk men that then lyved.
And least that Maister Tyiio sluwdd tliinke tliat this we aifirnu'
• " (Joiltdlt," rjunh-s.
• = N..l,i.
• Revel.
12.
WEITTEN BY JAMES TYRIE.
without anthoritie, we remit him to the wrytings of Jeronic, Augustiue, Ambrose, Bernard, aud others, that wer nether come long before, nor after the tyme that he notes ; whose wrytinges, if he shall diligentlie examine, he sal find what w^as their judgement of the seat of Rome in their dayes.
And what others, that after followed added to the former impietie of their fathers, from the day that ones the Pope wer decored, or rather deformed, with a triple crowne, let the wryters of all ages sence beare witues.
And least that Maister Tyrie shal think that we put him to to much pane, when that we send him to all wryters in generall, we shal releve him somwhat, and appoint him to two only, whome justly he can not suspect to have bene corrupted be us.
The one is Abbas Joachim, a man sometymes of great authoritie and reputation amonges the Papistes the other is Joannes^ Aventinus,^ historiographur, whose historic was prented be command and with the priviledge of the Empreour Charles the Fyft.
Let the w'rytinges, we say, of these two, beare witnes what hes bene the judgement of divers men in divers ages, of Rome, of the pryde of the prelacie, of their corruption in lyfe and doctrine, and finally, of their defectioun from the trueth.
Abbas Joachim,^ wTyting upon the wordes of the Revelation of Sanct Johue, " the sext angel powred furth his phyole upon the great flood Euphrates," &c., hes this sentence. Si autem aquce hitjus fluminis quod vocatur Euphrates, populi sunt, et gentes, et Hnguce, quce parent Romano imperio ; si quidem civitas Romana ipsa, est nova Babilon, &c.
" That if (sayeth he) the watters of this flood that is called Euphrates, be people, nationis, and toimges that obey the Romane impyre, for the cietie of Rome itself is new Babilon."
This place, and that which ensewes of the drying up of the watters, evidently shawes
^ John Aveiitinus, a native of I3avathe people as a saint and a prophet, ria, and the author of several historical
He wrote some mystical commentaries works.
The one here mentioned is his upon the Scriptures, in whicli he spoke great work, " Annalium Boiorum Libri of the necessity of a reformation in the Septem. Excusum Ingolstadii, 1554,"
Church, and animadverted stronglyupon folio.
The privilege of the Emperor the corrupt state in which it then was.
Charles V. is dated Bruxellis, pridie The comment on the Revelation has been Idus Junii, 1554.
The editor of the ascribed to one of his disciples."— See British Reformers lemarks, "The JeDupin, Cent. xiii. (Editor of the British suits have alleged that Aventinus was Reformers, 1830.}—There are several a Lutheran in sentiment, as they desire editions of the " Vaticinia sive proto weaken the force of his testimony phetiae Abbatis Joachimi et Anselmi against the evil conduct of the Popes, episcopi Marsicani." A life by D. Gerand the vicious lives of the Romish vaise, is entitled, " Histoire de I'Abbe priests."
Joachim, surnomme le Prophete, avec ^ "Joachim, Abbot of Corazzo, and I'analyse de ses ouvragcs."
Paris, 1745, afterwarcTs of Florence, flourished in the 2 vols. 12mo. twelfth century. lie was revered by
AN ANSWER TO A LETTER
wliat was the judgement of the wiyter in his dayes uf Rome ; to wit, that it was become new Babilon.
And least that any should think tliat the author meaneth of the ancient Romane impyre, and not of the regiment of the Kirk tliat was in it, or in the dominion thereof, he explancs him selfe after whill, that he interjiretes the great hoore, and the kinges of the earth who commit huredome with her.
The great hoore, he sayes, the universal Fatlieiis atfirmed to be Rome : not, says he, as concerning the congregation of the just, which sometymes was a pilgramer in it, but as concerning the multitude of the reprobate, who be their wicked workes blaspheameth and impungeth the same Kirk, being a pilgramer with hir.
Let Maister Tyrie mark, that the wryter saw in Rome two Kirkis : the hoore, and her multitude dispersed in all If the places of the impyre ; and the Kirk which was a stranger, blaspheamed and impuuged be the multitude.
And yet after he explanes him self more planely, saying, Reges vero terrce, dicti sunt prcelati, quibus concessum est regimen animarum.
Quorum nonnulli fornicantur cum Bahllone, quumquidem lit jylaceant Iwminihus pari'ipendunt et negligunt mandatum Dei; "The kinges of the earth (says he) are called the jirelates, to whome the regiment of saules is committed, of wliome, nevertheles, some commit fornication with Babilon
; because that they, for the l^leasure of men, neglect and disijyse the commandement of God."
And least that any should thinke that suche a sentence had reckelesly eschaped him, he doubles the same wordes over agane, saying, Reges vero terrce esse p7'ceIatos Ecclesia7'um, q^corum aliqiii fornicantur cum Bahilone, superius dictum est; "It is befoir said (sayeth he), that the kinges of the earth are the prelates of tlie Kirkis, of whom some commit hooredome with Babilon."
And proceades farther, saying, Et quod sequitur : Et Tnercatores terrce de virtute deliciarum ejus, divites facti sunt ad falsos sacerdotes et hipocritas, referendum est, qui negotiantes regnum Dei temporalibus lucris, &c.
That is, "And that which folioweth, (sayeth he), and the merchandes of the earth wer made riche of the power of her pleasures ; that is to be referred to the fals preastes and hypocrhites, who, making merchandice of the kiugdome of God, gapes for temporall advantage," &c.
And after a lytle, upon these wordes, and the merchandes of the earth shall murne, &c., he sayes, Negotiatoi'es terrce qui sicut sujierius dictum est, ipsi sunt sacerdotes hruti qui nesciunt que Dei sunt.
Sacerdotes animcdes qui dati sunt in atrium exterius, ut manducent peccata populi : cjui vendunt orationes et misscts pro denariis facientes domum orationis apofhecam negotiationis, facientes inquam forum jnibliciim et speluncam latroiium, &c.
That is, " The merchandes of the earth, (as is before said), they are the brutish preastes, that knowe not those thinges that apperteane to God
; sensuall preastes that are placed in the outward court, that they may eat the sinnes of the ijeople ; who sell prayers and messes for money ; making the hous
WRITTEN BY JAMES TYRIE.
of praj'er ane chop of merchandice, yea, making it (I say) a publict aud oppeu mercat, and a den of theves,"^ &c.
If Master Tyrie, or any other of that sect, blame us of rayling (as commonly they use to do, when that we s^ieak the treuth), then let him
* and them considder, that we learned not of Martyn Luther what kind ^1 of men the Papistes wer, but that which we speak and affirme now, we have^receaved of the Papistes them selves.
For this hath bene the mercyfull provydence of God towardes his lytle flock ever from the beginning, that when an universall corruption began to spred the self, then wer rased some, as it wer one or two amonges the hole multitude, till admonishe the present age and the posterities to come, how far men had declyned from the originall puritie, that at least God might have some y\ testimonie that the_ veritie of God was not altogether buryed in the earth.
But now let us heare the judgementes of others.
Such as be any thing acquented with the histories of the antiquitie, can not be ignorant how vehement was the contention betuix Nicolaus the first, and certane of the bishoppes of Germanic, for the divorcement and secund mariage of Lotharius King of XJngarie."^
Which of the two parties had the just action, we dispute not ; but what wer the crymes lade to the Pape in those dayes,we shall shortly touche.
Efter that Tetogaudus'^ and Guntherus, who wer the two cheaf bishoppes that opponed them selves to the pryde of the Romane Bishop, had largely purged them selves of all things wherewith he charged them, they entei" in into moste bitter accusation of the said Nicolas Pape.
And after other things, they lade to his charge, that most tyrannically he had oppressed the libertie of the spous of Jesus Christ.
And after that they have rehearsed the principall ornaments wherewith the trew Kirk was decored, they say, Quoe benejicia tu veluti latro intercipis, tempio Dei prceripis, in teque ; transftrs, &c.
And after, Tu Pontijicis quidem personam prce tefers, at tyrannum agitas : sub habitu, et cultu p>astoris, lupinn sentimus : titulus Parentem mentitur, tute factis Jovem ostentas."^
That is, " Whiche benefites thow as a murtherer cutteth of, and takis away from the Kirk of God, transferring them unto thy self Thow shawls the person of a pasture, but planely thow playes the tyranne : under the habit and cloithing of a sheapherd, we feale the crueltie of a wolf"
The tytle lies, for it calleth thee Father, but thow thy self into thy workes shawes the thundering of Jupiter, &c.
" And therfoir (say they) we knowe not thy voce, we regarde not thy statutes, nether yet feare we thy bulles, nor thunderinges.
If thow pretend to interdite us, we feare not to cut thy throt with thy owen sword f for the Holy ^ Eejoyse Papistes, lieare are Messes, is given by Fleury, iu his Histoire Ecbut marke that tliey are solde.— (Marclesiastique, Liv. 50. ginal note).
^ " Ungarie," Hungary.
* Aveuti. lib. 4. foli. 428.
* In Aventini's, the name is printed * Let the Papistes confute this or elles Tetgauilus. A full account of this affair absolve us.
AN ANSWER TO A LETTER
Ghust is author of all the Kirkis whersoover they be dispersed ui)o]i the face of the earth."
This was the judgement of many otheris then of these befoir expressed, of the Seat of Rome in those dayes, about 800 yeares after the ascension of Christ ; and how the pryde and iniquitie of tliat Seat augmented, as also the free speaking of men against the same, the subsequeiitis will declare.
What lamentable tragedie was played betuix Hildebrand, called Gregor the Sevint, and Henrie the fourt, Empreoiir of Rome,^ mo historiographoures then one or two do witnesse.
Nether yet do those writers who wer most addict to the faction of the Pope, to wit, Gerochus, and Paulus, so cover the shame of that deceaver, but that they give sufficient light to men, to se what mischeaf lurked within the bosome of that pestilent Seat.
For wryting what the said Hildebrand did, what tyme that he was first deposed from that seat, which be craft and without all ordour he did usurp, they say that he spared not largely to bestow the patrimonie of the Kirk upon soldiours, and upone capitanes of warre, upon the which, the pure cheafiy should have bene susteaued ; yea, they affirme, that he shew him self more rigerous against the Empreour then it became a pasture"-^ to have dune.
If this was their judgement who tooke upo^i them to defend his action and cans, what think we was the judgement of others
That shall we better understand be his accusation, and be the sentence pronunced against him be all the bishoppes of France and Germanic, who with one voce, concluded, that Hildebrand v/as ainliitious, perjured, an usurper of the Empreoures authoritie ; one that violated and brak the concord of the Kirk ; and therefore, that he was unworthie of that seat.
This sentence was pronunced in his owen face, whil that he was sitting in counsal in Rome^ be one Rulandus, cheaf preast of Parma, who boldly, tmd without any salutation, offering the decreit of the Connsall, together with the Empreoures letters, said, " This Hildebrand is no bishop, no father, no pasture :^ he is a thcaf, a wolf, a murtherer, a tyranne ; and therefoir let him be deposed," &e.
We are not ignorant that hereof ensewed great tumult, sedition, and trouble.
But as tliat purged nothing his former infamie, so did it not stop the mouthes of many, planely to pronunce what judgement they had of him and of that seat ; to wit, that he, luidcr the tytle of Christ, did the verray work of the Antichrist ; that he sat in the Tempell of God, which then was become Bal)ilone ; that he was worshipped and extolled above all that which was called God ; that he glorifyed as if he could nut erre, &c.
The.-^e, and others crymes of * The Emperor Henry IV. was dethe gates of Canossa (where the Tojie posed hy Gregory YIl., usually called then was), barefooted, etc., attended by I'ope Hildebrand.
'I'lie account of his his wife and child, is fully described in treatment in the depth of winlcr, A.n.
Foxe's IJook of Martyrs, and other works.
1077, when the Kniper<a' appeared at "
" Pasture," pastor.
WRITTEN BY JAMES TYRIE.
no les weight, wer lado in tlitxt age to the hishoppes and seat of liome ; and this was for without the terme of thre huudreth yeares, within the which Maister Tyric wolde limitat the doctrine of our Kirk.
But let us heare farther.
As the practises of the bishoppes of Rome wer more and more espyed, the bishoppes of Germanie assembled them selves in Counsall at Eeginoburgium ;i where the bisliop of that same cuntric, in his most vehement orison, made against the authors of sedition, amonges other thinges, pronunced this sentence against the bishoppes and seat of Rome.
" Christ our Saviour, (says he), most diligentlie foirwarned us to be ware of fals Christes, and fals prophetes, whome he willed us to discerne and know be their workes, whome presently,^ onles we be more blind, we may se."
For (says he) Romani Jlamines a7mia in omnes habent Christianos, audendo, faUendo, et hella ex bellis serendo magni facti, oves trucidant, occidunt, imcem, concordiam terris depellnnt,^ &c.
That is, "These Romane preastes (he notes tlie hole rable) make warre against all Christianes, some tymes malepartly, sometymes craftely, and be deceat they still contiiiew warre upon warre ; they themselves, being made great, murther and slay the sheap ; breitly, they tak peace and concord from the earth."
And after a lytle, in the same orison, which is to be found in the sevint booke of the Historic foresaid, he sayes, Ilildebrandus ante annos centum atque septuaginta, pnmus specie religionis Antichristi imperii fundamenta jecit.
Hoc helium nefandnm jirimus auspi^cdus est, quod pe7' successores hue usque continuatur,'^ &c.
That is, " Hilldebrand (says he), before an hundreth and sevintie yeares, first under apperance of Religion, laid the fundation of the impyre of the Antechrist.
He first began this unhapi^y warre, which to this day is continued be his successourcs."
He farther proceades and sayes, " Beleve the man that hes experience : these preastes of Babilone desyre to regne alone ; they shal not cease unto such tyme as that they have oppressed the honor of the Romane impyre : and consequently, the trew pastures that wold fead the flocke being oppressed, and the barking dogges being removed, they shallexthiguishe the treuth, they shnll murther, and trode all thinges under their feat ; they shall sit in the temple of God, and be extolled above all that is worshipped,"^ &c.
These, and many other grave sentences, wer pronunced be the said Ebirhardus, and wer ratifyed and confirmed be the hole Bishoppes, and Senate of Germanie ; wherby it is evident what judgement that age had of the Bishoppes of Rome and their Colleges.
To avoyde farther prolixitie, we omit the orison and judgement of Probus, the Bishop of ^ " Eegiuoburgium," or Eatisbon (in ^ This clay yet.— (Marginal note.) German, Regensburg), on tbe banks of * Aven. lib. 7.
(p. 683.) '' Let tbe worlde judge. the Danube.
^ Nota.
AN ANSWER TO A LETTER
Tullos ;^ the piiblict edict set furth against the Pope and against his practises in the dayes of Lodovicus the fourt Empreour,^ together with the judgementes of many other, which such as are exercised in reading of histories may note.
So that, if Maister Tyrie, or any of his sect, shall after this accuse us, that we are the first tliat have disclosed that man of sin, the moste ancient wryters shall convict him, and purge us.
Now shortly to the rest of his letter.
Tyrie' s Letter.
Sen my departing fra zow I have sene sindrie congregationis, specially in Germauie, professing, as they pretendit, the trew word of God and his Evangell ; bot, in veritie, betuix them thair selfis, and them and zow, I find sa greit difference and rei)ugnance in materis of greit consequence, that gif thair wer na uther argument to let me not depart fra the Catholick Kirk, in the quhilk I was baptised, that wer sufficient, &c.
Answer.
When Maister Tyrie shall accuse, in special, wherein the congregationis in Germanie differ amonges them selves, and that we differ from them, then shall we shaw our judgementes, whether the difference be of suche importance as it ought to dissolve the unitie of the Kirk.
Tjjg Confession of our Faith, and the Qxdour of our Kirk, is^ patent to all that lyst to read the same ; when either he, or any other, shall oppunge any one or two heades of the same, so long as God pleases to reteane in this miserable life, such as of his mercy he hes made his ministers, to blow the trompet of his judgements to this most wicked generation,^ neither he, nor any other, that please to oppone them selves to our Coiifessioun, shall long crave an answer ; an answer, we say, of any one or two heades which they please to oppoung.
For Master Tyrie ought to understand, that the preaching ministers within the Realme of Scotland are oxen, ever laboring under the yock, and that into the husbandrie of the Lord ; and therefore they can have no tyme vacant from their necessary cures, to compas countries with the Jesuits, (who ar subject to none other yocke,^ then to that of their owen election,) to espy what faultes they can finde amonges the congregationis.
As we have, no vacantes, (we say), to considder all tryfles that offend delicate men, who ' At the Council of Wurtzliurg, a.d. and even from the daily drudgery of reciting from the Breviary the service of 1237.
" Or rather Lewis the Fifth, elected Emperor in the ye.ar 1314. the day. The indulgences are expressly permitted, that they may be the more ^ " Tlie other Romish ecclesiastical active in promoting the interests of the orders have many rules and strict dePapacy, to which they vow unqualified obedience."— (Editor of British Reformvotional observances to fulfil, but the Jestiits are freed from those burdens, ers, 1830.)
WRITTEN BY JAMES TYRIE.
can acknowledge no Kirk but that which in all pointes be absolute and perfyte ; so, albeit that bothe we did considder them and coudempue them, yet we usurps no authoritie above our brether, but remit all men to their owen judge, and do reverence all congregationis, who do agree with us in the principallis of our faith, as the particulare Kirkis of Jesus Christ.
Albeit that in all ceremonies there be not uniformitie ; yea, and albeit that in some heades of doctrine also there ]M appeare repugnance, yet will we not brek brotherly concord, provyding that we aggre in the principallis.
Principallis, we call those heades'of doctrine, without the confession and consent whereof the Kirk was not planted.
By these few wordes Maister Tyrie, {if he be wyse), may understand what we meane : and so we procead to the conclusion of his letter.
Tyrie's Letter.
Quhairfoir, Schir, I exhort yow, as I begouth, to think on this mater as deiply as it becumis a Christiane man ; and quhen ze have swa done advertise me of zour sentiment.
In the meane time, I sail pray Almichtie God be his grace to illuminat zour spreit, to knaw in this mater the richt way, and to gif fortitude and strenth, quhen ze half knawin it, to profes it sa far as salbe convenient to zour estate and salvatioun.
Having na farther occasioun of wryting, committis zow to the protectioun of Almichtie God.
Writtin at Paris, the vi. of December, be zour maist humbill servitour and brother, James Tyrie.
Gif ze pleis to answer, ze may send zour wryting to the Baillie of ArrolV q.uha will cans it to be send to me.
Answer.
Against this exhortation wil we object nothing ; for our ernest desyre is, that men diligently considder what doctrine they imbrase, what fundation and ground their faith lies, and, finally, what way they follow, thinking thereby to atteaue to eternall felicitie.
For this careles securitie, that universally may be espyed in men, we dampne,^ and ever have dampned.
But this we feare not to affirme, as before we have written ; that the doctrine of the Papisticall Kirk, now many years bypast, hath bene altogether corrupt ; that their opinion, which they call their Catholick faith, hes no sure ground within the work of God
; and that the way, which they for the moste part have followed, was the verray way of perdition to all such as without trew repentance departed
^ this lyfe in that blindnes ; and much more shallbe to all persons and ^ Erroll.
" Dampne," condemn.
AN ANSWER TO A LETTEll, ETC.
estates that iKnv shall iiianteauc those abhouiinationes, l.ecaus the light is come, and lies sufKi-icntly declared the former darknes.
That man of sin is so manifestlie reveled, that excuse of ignorance there resteth none but a fearefull judgement abydes all such, that yet farther will follow his dampnable wayes.
This, Schir, ye have our judgement, which albeit ye shall receave laitter then we wold, yet, the state of tyme being considdered, we dout not but ye shall interprete all thinges to the best.
Use our letter so, we pray yow, that it may come to the knowledge of the wrytcr to yow, whose conversion we no les seek then he apj^eares to seek youres.
And thus we hartly commit yow to the protection of the Omnipotent.
Of Edinburgh, the 10. day of August, Anno Do.
1.568.
TO THE FAITHrULL EEADER.
What malice, invy, and heatrent of the trenth, lies moved men to brust furtli against me, and my beliavour in Scotland,
Ingland, and elles where, I lytle regarde.
For a good conscience susteanes me, before my God, against all the odious lies that have bene laide to my charge, now many yeares past ; for the whiche, I dont not but the blaspheamers shall answer (onles repentance prevene judgement), when the secreates of heartes shalbe disclosed.
The cans that I adde this imperfyte letter to the former discourse is. That they, whome Sathan hath not blinded hj invy, may see and understand what a troubled conscience craves into the day of battell.
Becaus that God now in his mercy hath put end to the battell of my deare mother, Maistres Elizabeth Bowes, before that he put end to my wretched lyfe, I could not cease but declare to the worlde what was the cans of our great familiaritie and long acquentance ; whiche was nether fleshe nor bloode, but a troubled conscience upon hir part, which never suffered her to rest but when she was in the V company of the faithfid, of whome (fra the first hearing of the word at my mouth) she judged me to be one.
Now, seing her battell is ended, and I am upon the point shortly to follow, this I leave to the posteritie for discharge of my conscience, and to the instruction of her children : That in Scotland, Ingland, France, and Germanic, I have heard the complaintes of divers that feared God, but of the lyke conflict as she susteyned, fra the tyme of her first acquentance, and long before (as her owen mouth, ofter then ones confessed to me), til this hour, I have not knowen.
For her tentation was not in the fleshe, nor for any thing that apperteyned to fleshe (no, not VOL. VL 2 K
J when she was in greatest desolation), but it was in spirite :
!Foi'
Sathan did continually Ijuffette her, that remission of sinnes in Christ Jesus apperteyned nothing unto her, be reason of her former idolatrie and other iniquities : for the which, notwithstanding any worldlie comfort, I have sene her (not for a starte, but in long continuance) powre furth teares, and send to God dolorous complaints, ofter then ever I heard man or woman in my lyfe.
Her company to me was comfortable (yea, honorable and profitable, for she was to me and myne a mother); but yet it was not without some croce : for besydes trouble and fasherie of body susteyned for her, my niynde was seldome quyet, for doing somewhat for the comfort of her troubled conscience whereof this rude letter is the least, and of basest^ argument, amongs many which ly besyde me,''^ and so must do be reason of my inabilitie in mo sortes then one.
I hartly salute and take my good-night^ of all the faithfull in bothe the Eealmes ; earnestly desyring the assistance of their prayers, that without any notable sclander to the Evangell of Jesus Christ I may end my battell : for as the worlde is wearie of me, so am I of it.
Of Sanctandrois, the 12th of Julii, 1572.
JoHNE Knox.
Lord! be mercyful to England and Scotland, for we stand bothe in a dangerous estate ; and that becaus we wold not obey thy holesome admonitionis, whiche wer thyne, how contemptable that ever the persones of thy messingers wer.
Yet, Lord, remember mercy for thy treuthes saik !
Amen, Amen.
And give us not to the opprobrie* of thy enemies, of whome the Castell of Edinburgh^ are the principales, within this Eealme.
Convert them, Lord, or elles confound them, that the worlde * " Basest," feeblest.
" Good-iiiglit," farewell.
' His own letters to which Knox re- * " Opprobrie," reproach, fers, are no doubt those already printed
" Then possessed by the Queen's in v61. iii. adherents.
J may ones agane understand that tliow art a trew and a n'gliteous God.
Amen, Amen, Amen.
Followeth the Letter as it fxist from ruiy hand, at Biep fJw 20th of Julii, 1554.
To HIS Loving Mothee, Maistres Elizabeth Bowes, troubled IN spirite, whome God comfort for his great mercyes sake.
Amen.-^ Psalme 79.
Ryse, Lord ! streache out thy hand : forget not the sohhes of the oppressed.
Eight dearely beloved Mother in our Saviour Jesus Christ, now is our dolour, appointed by God, and forespoken by his prophetes, come upon us as the dolour of a woman j.^^^ ^^^^^^^ ^ in the birth of her first chylde ; and so is it come, of John Kroxr ^ preaching m the as with your eares, bothe oppenly and privately, last dai/es of oftentymes yow have hard declared.
When I ^as' of trouble remember your great infirmitie, and the strong ^iwochmg. battel that continually ye feght, and calles to my mynd how small comfort yow have in earth, I am compelled to sob and grone to Him that only may give strength, comfort, and consolation, without help of any creature unto yow in these moste dolorous dayes.
And good hope I have that my petition shall not be repelled, but, for Christ Jesus' sake accepted and graunted; albeit not in suche sort as yow and I most gladely wold, yet, I dout not, but in suche sort we shall obteane it, as his glorie and our everlasting comfort and proffeit requyreth.
It Ipraise my God
,1 -ii J ,1 J • n he lies shawen hes not bene without the most speciali provyUs mercy on her dence and favoures of God, that these many dayes
""f "'j' r^'*,,^*'"
"^ "^ pyte of oat/ian, bypast yow have bene grevously tempted, and i'fmyhattallwer at an end as sore assaulted, to revolt and turne back agane to hers is. that abhominable and blaspheamous idolatrie, which now in ^ This letter is already printed in special allusion to it by Knox in liis vol. iii, page 343.
It is here subjoined, preceding address " To the faithful on account of the marginal notes, and the lieader."
L -'Ki ) God's anger is erected, before the uttermost of his plaigues be powred furth upon the stubburne and inobeo Tha^x
ver dient, which never wold delyte in the treuth of ^^• his word, and, therfor of his just judgmentes, most justly lies he given them over, according to there heartes desyre, to delyte in lies, to their eternall condempnation.
In the dayes, I say (dearly beloved Mother), that no apperance there was that ever such abhominationes should have taken place so suddanely within this Eealme of England, yow wer tempted.
Let Enr/lavdyet and assaulted to turne back agane to idolatrie ; la^t JLn-'ijJjmlbe whiche tempting spirite God our heavenly Father,
T'ste iPa iltel permitted to trouble yow, partly for that he wold procead. have yow exercised in the battell, before the great danger approched, least, (perchance), that ye might have Nofa. bene overthrowen, if inprouydedly bothe occasion and temptation at ones had assaulted yow
; and partly, that Maistres Elizaby continuall repugnance, ye might learne how f/J^/^rJillaml odious is all kynd of idolatrie in the sight of God. y^'t feghthu,.
For Sathan useth seldome to tempt but in those thingis wherewith he knoweth God moste to be offended ; as pryde, lust, covetousues, adulterie, idolatrie, and such others ; the committers whereof (and continuers in the same), pronunces Paule to have no portion in the kingdome of God.
Galath. 5.
This is my hope (beloved Mother), that in your continuall battell, so far ye have profited, that in this case, almost, ye nead no admonition of me.
But becaus it is my bounden dewtie, not only by a common Christiane cheritie, but also for that moste unfeaned familiaritie and tender love I had maid a f T .
J. faitlifulpromise, (according to godlynes), that we have kept, sence 'lefore witnes, to our first acc|uentance, to do the uttermoste of my fj^'-'^'ZifldeZ power for your comfort; by pen, therefore will I «"^ *«,«« «''^ •^ '
J ^ > tuk mejor soiie, wrytc (becaus the bodyes be now put asunder, to Iharthj imhrasmete agane at Godes plesure), that which by mouth mother} ^ See supra, vol. iii. p.
?V,\A.
; !
J and face to face ye have often hard.
If man or angell shall lauboni' to bring yow back from the profession that ones ye have given, let them (in that behalf) be accursed, and in no part (concerning your faith and religion) obeyed of yow.
If any trouble yow above measure (whether they be Magistrates or carnall freindes), they shall beare their just condempnation, onles they suddanly repent : but whosoever it be that shal provoke or solist yow to that abhominable idol, resist yow all such boldely to the end ; learning of the Holy Ghost not to defyle the temple of God with idolles, nether yet to give your bodylie presence unto them, but, obeying God more then man, avoide all apperance of iniquitie.
The necessitie that all man hath so to do (that willingly wiU not deceave him self), I remit partly to that which oft yow have hard, and, partly, to a generall letter, by me written
Frequent letters in great anguissie of heart, to the Congregationis ;^ written hyJohne o ^ '
G & '
Knox, to aecLyne of whome I hear say a great part, under pretence /''O'" idolatrie. that they may kepe faith secrete in the heart and yet do as idolaters do, beginneth now to fall before that idoll.
But oh, allace blinded and deceaved are they as they shall kiiowe in the Lordes sharpe visitation, which, so assuredly as our God ^ , , ^ ''
Let treiith this liveth, shall shortly apprehend those back-starters da// speak of i1
r> •
-nr- "'^ tJlCH OnC Or amongis the myddes ot idolaters.
\Vith the two idthin that ^''"'^"''^ verray greaf of heart I wryte : better it had bene unto them never to have knowen the treuth, then so suddanely, with Godes great dishonour, to have returned to their vomet.
God, of his infinite mercy grant unto them suddane repentance for if the sin sleap long, I feare it shall awalke to their perpetuall confusion.
But now, deare Mother, comjohne K»ox refort yow my heart (God grant ye may) in this my j;Xt in ht great afflictioun and dolorous pilgramage.
Con- '^•'*^'^^^tinew stoutly to the end, and bow yow never before tliat idoll, and so will the rest of worldlie troubles to me be more toller- ^ This was Knox's " Faithful Atlmoiiitioii," etc., containtsd in vol. iii. pp. 257 320.
] able.
With my owen heart I oft common ;^ yea, and, as it wer comforting my self, I appeare to triumph, that God j ^^ j^j^ shall never suffer vow to fall in that rebuke, ''lercn who svfjfrred me not to Sure I am, that bothe yow wolde fear and esliame ha deceavcd. to commit that abhomination in my presence, who am but a wretched man, subject to sin and miserie lyke to yourself.
But (oh, dear IVIother), though no earthlie creature Approbation, of . sin excuses not should be onended with yow, yet lere yow the before God. presence and offence of him, who, present in all places, searches the verray heart and raynes ; whose indignation, ones kendilled against the inobedient (and no sin more inflammetli his wraith then idolatrie doth), no creature in heaven nor yet in earth (that only is creature), is able to appease the same.
And therefore, dear Mother, avoide and lie from it even as from the death everlasting.
Verray love and carefull soUicitude (whiche God knoweth), my heart taketli for yow, compelleth me so oftentymes to dowble and rehearse one thing, being uncertane when
God shall graunt any opportunitie to visite yow agane.
But the spirite of the Lord Jesus shall, by his owen omnipotent (and yet invinsible) power, supplie in yow that which lacketh of worldly comfort, that the glorie may be knowen to be Godes alone ; who, for a tyme, useth to comfort, susteane, and fead one creature by another, but in the end he draweth us (his owen image) unto him self, that by him i^,1oii p. without tbp. lipip of nil other, we may live, rejoyce, regne, and triumph, as He lies promysed by Jesus Christ his Sone.
Joan. lo.
One thing will I not conceale from yow, deare Mother, that nether are we sure, nether yet in our heartes, can we glorifie God, as our dewtie requyreth, so long as that Xota. we have the cariiall comfort and defence of creatures with us.
The hole man, in body and saule, shall evidentlie prove this conclusioun.
For that body, that liveth by meat, drink, sleap, clothing, and nurishement, avc so it subject to infir- '
" CouuiK'H,''
((iiiiiiiiinc.
] mitie, yea, to niutabilitie aud sin, as the finall death of all man declareth : and the saule, even of Goddes verray elect, living by the lively worde of the hevinly Father, having a teacher that caries fleshe, is alwayes flowing and troubled with some feare, as in Christes Apostles and many others most manifestly we ar instructed.
But when Nota. all earthly creature ceases, then shall the sufficiencie of Godes Spirite wirk his owen work.
And, therefore (beloved Mother), feare not the battell that ye susteane, The feare ofthat nether yet the infirmitie that ye find either in 9'^^^^^^ womaa. tleshe or spirite ; only absteane from external iuiquitie, that yow make not your members servandes to sin, i\o/o. and your imperfection slial have no power to dampne yow ; for Christes perfection is reputed to be youres by faith, which ye have in liis~hloode.
Be assured (Mother), I willingly wolde not deceave yow : if any such infirmitie wer dampnable, long ago I wold have shawed you the treuth.
But no more then God is displeased, albeit sometymes the body be seak, and subject to diseases—no more is he offended albeit the saule in that case be diseased and seak.
And as the naturall ^.
, ., • . r\ote the siviifather will not kyll the body of the chyld, albeit Utude. through seaknes it faint, and abhorre comfortable meates ; no more (and muche les) will our heavenly Father kyll our saules, albeit, through spiritual infirmitie and weaknes of our faith, sometymes we refuse the lively foode of his comKota. fortable promises.
Where contempt of God is by his grace removed, and a love of justice and of the lyfe to come ingrafted in the heart, there is the infallible seal and testimonie of the Holy Ghost, who shall performe his owen work in 2 Corin. 12. dew season ; for the power of God is knowen in our infirmitie and thus commit I yow to the protection of him who by grace lies called yow from darknes to light ; by faith hes purged your conscience and heart, and of his fre mercy shall glorifie yow, according to his promise made unto those that oliedientlie
I receave the message of lyfe, in Christ Jesus our Jam.
Lord.
Whose oumipoteiit spirite rest with yow for ever and ever.
At Deip, the 20th of Julij, 1554; after that I had visited Geneva, and other parts, and returned to Deip to learne the estate of England.
Postscript.-—My oweu estate can 1 nut well declare ; but God shall guyde the footesteppes of him that is wilsome, and shall fead him in trouble, that never greatly sollisted for the worlde.
If any collection might be made amonges the faithfull, it wer no shame to me to receave that which Paule refused not in his trouble.
But all I remit to His provydence, that careth for his owen :
Eest yet in Christ.
Youre Sone, with troubled heart, JoHNE Knox.
LETTERS, ETC.,
DURING THE LATER PERIOD OF
KNOX'S LIFE.
M.D.LXin.—M.D.LXXIT.
In this division I have attempted to bring together such letters and papers as relate to the closing period of the Reformer's life.
During these ten years, from
to 1572, many important events had taken place, in which Knox was personally concerned.
Unfortunately his friendly and familiar correspondence with Mrs. Anna Lock here terminates, or has not been preserved, in which he was likely to have expressed his personal feelings in regard to such events.
But his dis persed letters which have been recovered, although comparatively few in number, and wholly unconnected, are by no means unimportant.
One or two of them ought perhaps to have formed a separate division, with those already printed, which were written by him at the desire of the General Assembly.
Yet it is of little moment in wdiat part of this volume such letters may occur, while it was desirable to avoid any unnecessary subdivisions, at the same time adhering as closely as possible to strict chronological order.
The foHowiug letters do not require any special introductory notice.
Unless otherwise stated, the originals are preserved in H. M. State Paper Office, now transferred to the Eecord Ofiice,
Chancery Lane, London.
They exhibit Knox in his declining years, pressed down by bodily infirmity, and groaning still more heavily in spirit at the lawless and distracted state of public affairs ; as the French influence which predominated in the Queen's councils, and the atrocious events which followed each other in such rapid succession, served to retard the progress and darken the prospects that had dawned so brightly on the Reformed Church.
Exposed as Knox was to the vilest
J culuiunicK, the deep attaulmieut of hits Hock, during all his troubles, must at least have afforded to his mind no small consolation.
At occasional intervals, and more especially when laid aside from his ministerial duties, Knox employed himself in com pleting the Four Books of his History of the Eeformation to the year 1564.
It is elsewhere stated, as probable, that the Fifth Book was compiled from his papers.^
We find at least, that, so late as 1571, he was collecting materials for the continuation of his History, and that, at the time of his decease, his papers and scrolls were in the hands of his faithful assistant oisecretary, Richard Bannatyne, who presented a Supplication respecting them to the General Assembly in March 1572-3.
A small pension was granted to encourage him to proceed in arranging and transcribing these materials.
It was to this circumstance that we are indebted for the existence of a volume of some importance, which was first published by Sir John Graham Dalyell, under this title, " Journal of Transac tions in Scotland, during the contest between the Adherents of Queen Mary, and those of her Son, 1570, 1571, 1572, 1573.
By Richard Bannatyne, Secretary to John Knox."
Edinburgh, 1806, 8vo.
And again, from a more perfect MS., by Mr. Robert Pitcairn, as " Memorials of Transactions in Scotland, a.d. 1569
A.T).
1573.
By Richard Bannatyne, Secretary to John Knox.
Printed at Edinburgh, 1836."
4to, pp. xxxii., 414.
As Bannatyne's work has thus been rendered accessible in a printed form, I have confined my selections to the portions that have a personal relation to Knox, including some letters written by or addressed to him, not elsewhere preserved.
These selec tions form a more suitable termination to the Reformer's Works, than if larger poitions of (liese jNlemorials had betm thrown iu((i an ApiKMidix.
* h'lipra. vi»!. ii.
]>. t6S.