John Knox’s time as a galley slave, left him weak constitutionally, and with recurrent attacks of an acute condition they called “The gravel.” He had to labour still while this was upon him, but even Knox expresses how the body in pain, is a cross that can be hard to bear. He was also called to London while in these attacks to answer some trumped up charges against him. In 3 excerpts of letters he wrote to his sister, he speaks of his bodily infirmity

My daily labors must now increase, and therefore spare me as much as you may. My old
malady troubles me sore, and nothing is more contrarious to my health
than writing. Think not that I weary to visit you; but unless my pain shall
cease, I will altogether become unprofitable. Work, O Lord, even as
pleaseth Thy infinite goodness, and relax the troubles, at Thy own
pleasure, of such as seeketh Thy glory to shine. Amen.

The pain of my head and stomach troubles me greatly. Daily I find my body decay; but the providence of
my God shall not be frustrate. I am charged to be at Widrington on
Sunday, where I think I shall also remain Monday. The Spirit of the Lord
Jesus rest with you. Desire such faithful as with whom ye communicate
your mind, to pray that, at the pleasure of our good God, my dolor both
of body and spirit may be relieved somewhat; for presently it is very
bitter. Never found I the Spirit, I praise my God, so abundant where
God’s glory ought to be declared; and therefore I am sure there abides
something that yet we see not.

Your messenger found me in bed, after a sore trouble and most dolorous night; and
so dolor may complain to dolor when we two meet. But the infinite
goodness of God, who never despiseth the petitions of a sore troubled
heart, shall, at His good pleasure, put end to these pains that we presently
suffer, and in place thereof shall crown us with glory and immortality for
ever. But, dear sister, I am even of mind with faithful Job, yet most sore
tormented, that my pain shall have no end in this life. The power of God
may, against the purpose of my heart, alter such things as appear not to be
altered, as He did unto Job; but dolor and pain, with sore anguish, cries the
contrary. And this is more plain than ever I spake, to let you know ye
have a fellow and companion in trouble, and thus rest in Christ, for the
head of the serpent is already broken down, and he is stinging us upon the
heel.

Here we read of John Knox answering the call to the ministry as called out by John Rough.
If ever there was no man more suited to the ministry and who worked great things by the power of God by his ministry, it would be Knox. Yet today, it often seems, that people enter the ministry without any real calling to. They may have some notion that they can do good, yet, if unsuited and it not being their true calling, they may be responsible for being the instrument for many souls to perish. Being a Christian, is no reason to think one has what it takes to be a minister of the Gospel. The state of the ministry today, in much of Christendom, validates this. The call if the ministry is a very special and high calling. Those who have the calling and are faithful ministers for Christ and his gospel, is a different thing entirely from those who on some notion that has nothing of God given wisdom behind it, think themselves fit to enter the ministry to do so, and do far more harm than good, and far more work for Satan than for God.
No fitter candidate for the office of Minister existed than John Knox, yet he recognized the great responsibility that went with it, and he wrestled with it, heavy in heart, because he didn’t want to go where he was not truly called to be. Oh for more men to take notice of Knox’s example in this way, and for many to recognize, that unlike Knox, they do not have what it takes to be a minister of the Gospel, without doing Satan’s work. Passing all one’s exams is one thing, but head knowledge never did make a heart what it needs to be, for any mission or calling in life.
As told by Thomas McCrie in his life of John Knox, of Knox’s anguish at this time in his life after John Rough called him out publicly to take up the call of Minister of the Gospel of Christ:

This scene cannot fail to interest such as are impressed with the weight of the ministerial function, and will awaken a train of feelings in the breasts of those who have been intrusted with the gospel. It revives the memory of
those early days of the Church, when persons did not rush forward to the altar, nor beg to “be put into one of the priests’ offices, to eat a piece of bread”; when men of piety and talents, deeply impressed with the awful responsibility of the office, and their own insufficiency, were, with great difficulty, induced to take on those orders, which they had long desired, and for which they had labored to qualify themselves. What a glaring contrast to this was exhibited in the conduct of the herd, which at this time filled the stalls of the popish Church! The behavior of Knox also reproves those who become preachers of their own accord; who, from vague and enthusiastic desires of doing good, or a fond conceit of their own gifts, trample upon good order, and thrust themselves into a sacred public employment, without any regular call. continue

While he was in Geneva:

We have received letters from our brethren of Strasbourg, but not
in such sort and ample wise as we looked for; whereupon we
assembled together in the Holy Ghost (we hope), and have, with
one voice and consent, chosen you so particularly to be one of the
ministers of our congregation here, to preach unto us the most
lively Word of God, according to the gift that God hath given you;
forasmuch as we have here, through the merciful goodness of God,
a Church to be congregated together in the name of Christ, and be
all of one body, and also being of one nation, tongue, and country.
And at this present, having need of such a one as you, we do desire
you and also require you, in the name of God, not to deny us, nor
to refuse these our requests; but that you will aid, help, and assist
us with your presence in this our good and godly enterprise, which
we have taken in hand, to the glory of God and the profit of His
congregation, and the poor sheep of Christ dispersed abroad, who,
with your and like presences, would come hither and be of one
fold, whereas now they wander abroad as lost sheep without any
guide. We mistrust not but that you will joyfully accept this
calling.
Fare ye well from Frankfurt this 24th of September.

Most folks know, one of John Knoxes daugher’s married John welsh. Welsh was driven into exile in 1606, in France, but in 1621 he was told he may return if he would agree to be “dealt with” which undoubtedly meant submit to the bishops. He came to London, and his wife was given an audience with King James I. At which the following conversation took place:

the King asked her if her father had been John Knox.

He said: “Knox and Welch! The devil never made sic a match as that.
Knox’s Daughter, Mrs Welch replied: “It’s right, like, sir, for we never asked his advice.”
The king then asked how many of John Knoxes children were still living, to which she replied three and that they were all lasses.
“God be thanked,” exclaimed the King, “for if they had been three lads, I had never enjoyed my three kingdoms in peace.”
She urged that her husband John Welch maybe allowed to return to Scotland.
“Give him his native air!” James said, “Give him the devil!”
Her wit flashed forth at that and she answered: “Give that to your hungry courtiers.”
The king finally agreed that her husband could return if he would submit to the bishops. At which, she lifted up her apron, held it out, and showed herself to be her father’s daugher with the reply: “Please your majesty, I’d rather keep his head there.”
John Welsh died in London in April 1622, and he died while crying in sweet ecstasty in communion with Christ “Hold, Lord! Enough; I can bear no more.”

As these did in Covenanting Scotland, after receiving this letter from John Knox.

‘We, perceiving how Satan in his members, the Antichrists of our
time, cruelly doth rage, seeking to dounthring the Evangel of Christ
and His Congregation, ought, according to our bounden duty, to
strive in our Master’s cause, even unto the death, being certain of
the victory in Him. The which our duty being well considered, We
do promise before the Majesty of God, and His Congregation, that
we, by His grace, shall with all diligence continually apply our
whole power, substance, and our very lives, to maintain, set
forward, and establish the Most Blessed Word of God and His
Congregation; and shall labor at our possibility to have faithful
Ministers purely and truly to minister Christ’s Evangel and
Sacraments to His people. We shall maintain them, nourish them,
and defend them, the whole Congregation of Christ, and every
member thereof, at our whole powers and wearing of our lives
against Satan, and all wicked power that does intend tyranny or
trouble against the aforesaid Congregation.
‘Unto which Holy Word and Congregation we do join us, and also
do forsake and renounce the Congregation of Satan, with all the
superstitious abominations and idolatry thereof. Moreover, we
declare ourselves manifestly enemies thereto, by this our faithful
promise before God, testified to His Congregation, by our
subscriptions at these presents.
‘At Edinburgh, the third day of December, the year of God One
thousand five hundred fifty-seven years: God called to witness,
‘A. ERLE OF ERGILE.
‘GLENCARNE.
‘MORTON.
‘ARCHIBALD, LORD OF LORNE.
‘JOHNNE ERSKYNE OF DOUN.’

‘The Spirit of Wisdom, Constancy, and Strength be multiplied
with you, by the favor of God Our Father, and by the grace of Our
Lord Jesus Christ.
‘According to my promise, Right Honorable, I came to Dieppe, the
24th of October, of full mind, by the good will of God, with the
first ship to have visited you. But because two letters, not very
pleasing to the flesh, were there presented to me, I was compelled
to stay for a time. The one was directed to myself from a faithful
brother, which made mention, that new consultation was
appointed for final conclusion of the matter before purposed, and
willed me therefore to abide in these parts, till the determination of
the same. The other letter was directed from a gentleman to a
friend, with charge to advertise me, that he had communed with all
these that seemed most frack (eager) and fervent in the matter, and
that in none did he find such boldness and constancy as was
requisite for such an enterprise. Some, as he writeth, did repent
that ever any such thing was moved. Some were partly ashamed;
and others were able to deny, that ever they did consent to any
such purpose, if any trial or question should be taken thereof.
‘Which letters, when I had considered, I partly was confounded,
and partly was pierced with anguish and sorrow. Confounded I
was, that I had so far travailed in the matter, moving the same to
the most godly and the most learned that this day we know to live
in Europe, to the effect that I might have their judgments and grave
counsels, for assurance as well of your consciences as of mine, in
all enterprises. That nothing should succeed so long consultation,
cannot but redound either to your shame or mine. Either it shall
appear that I was marvelously vain, being so solicitous where no
necessity required, or else, that such as were my movers thereto
lacked ripeness of judgment in their first vocation. To some it may
appear a small and light matter, that I have east off, and as it were
abandoned, as well my particular care as my public office and
charge [at Geneva], leaving my house and poor family destitute of
all head, save God only, and committing that small, but to Christ
dearly beloved, flock, over which I was appointed one of the
ministers, to the charge of another. This to worldly men may
appear a small matter, but to me it is such, that more worldly
substance than I will express, could not have caused me willingly
to behold the eyes of so many grave men weep at once for my
cause, as I did in taking of my last good-night from them. To
whom, if it please God that I return, and question be demanded,
What was the impediment of my purposed journey? judge you
what I shall answer. The cause of my pain and sorrow—God is
witness—is for nothing pertaining either to my corporal
contentment or worldly displeasure; but it is for the grievous
plagues and punishments of God, which assuredly shall apprehend
not only you, but every inhabitant of that miserable Realm and Isle,
except the power of God, by the liberty of His Evangel, deliver
you from bondage.
‘My words shall appear to some sharp and indiscreetly spoken;
but as charity ought to interpret all things to the best, so ought
wise men to understand, that a true friend cannot be a flatterer,
especially when the questions of salvation, both of body and soul,
are moved; and that not of one nor of two, but as it were of a
whole realm and nation. What are the sobs, and what is the
affliction of my troubled heart, God shall one day declare. But this
will I add to my former rigor and severity, to wit, if any persuade
you, for fear of dangers that may follow, to faint in your former
purpose, be he never esteemed so wise and friendly, let him be
judged of you both foolish and your mortal enemy. Foolish,
because he understandeth nothing of God’s approved wisdom.
Enemy unto you, because he laboreth to separate you from God’s
favor; provoking His vengeance and grievous plagues against you,
because he would that ye should prefer your worldly rest to God’s
praise and glory, and the friendship of the wicked to the salvation
of your brethren.
‘Your subjects, yea, your brethren are oppressed, their bodies and
souls held in bondage. God speaketh to your consciences that ye
ought to hazard your own lives, be it against Kings or Emperors,
for their deliverance. Only for that cause are ye called princes of
the people, and ye receive of your brethren honor, tribute, and
homage at God’s commandment; not by reason of your birth and
progeny, as the most part of men falsely do suppose, but by
reason of your office and duty, which is to vindicate and deliver
your subjects and brethren from all violence and oppression, to the
uttermost of your power. Advise diligently I beseech you, with the
points of that Letter, which I directed to the whole Nobility, and
let every man apply the matter and ease to himself. Your
consciences shall one day be compelled to acknowledge, that the
Reformation of Religion, and of public enormities, doth appertain
to more than to the Clergy, or chief rulers called Kings.
‘The Mighty Spirit of the Lord Jesus rule and guide your counsels,
to His glory, your eternal comfort, and the consolation of your
brethren. Amen.
‘From Dieppe, ‘27th day of October 1557.’

In reply to letters he received from Lord James Stewart, Ersikyn (of Dun) and the Earle of Glencarne Lord of Lorne.

God often lets the wicked triumph for a little while to try us, to make us humble and full of faith; but be not afraid—God is ever true to his people; his arm is strong, and he will rise up and help us
—John Knox

Elizabeth Adamson, then spouse to James Barroun [Dean of Guild],burgess of Edinburgh, who, by reason that she had a troubled conscience,delighted much in the company of the said John Knox, because he,according to the grace given unto him, opened more fully the fountain ofGod’s mercies than did the common sort of teachers that she had heard before; for she had heard none except Friars. She did with such greediness drink thereof, that at her death she did express the fruit of her hearing, to the great comfort of all those that repaired to her. She suffered most grievous torment in her body, yet out of her mouth was heard nothing but praising of God, except that sometimes she would lament the troubles of those that were troubled by her. Being sometimes demanded by her sisters, what she thought of that pain which she then suffered in body, in respect of that wherewith sometimes she was troubled in spirit, she answered: ‘A thousand years of this torment, and ten times more joined unto it, is not to be compared to the quarter of an hour that I suffered in my spirit. I thank my God, through Jesus Christ, that hath delivered me from that most fearful pain; and welcome be this, even so long as it pleaseth His Godly Majesty to exercise me therewith.’
A little before her departure, she desired her sisters, and some others that were beside her, to sing a Psalm, and amongst others, she appointed the Hundred and Third Psalm, beginning ‘My soul, praise thou the Lord always.’ This ended, she said: ‘At the teaching of this Psalm, began my troubled soul first effectually to taste of the mercy of my God, which now to me is more sweet and precious, than if all the kingdoms of the earth were given to me to possess a thousand years.’ The Priests urged her with their ceremonies and superstitions; to whom she answered: ‘Depart from me, ye Sergeants of Satan! I have refused, and in you              r own presence do refuse, all your abominations. That which ye call your Sacrament and Christ’s Body, as ye have deceived us to believe in times past, is nothing but an idol, and hath nothing to do with the right Institution of Jesus Christ. Therefore, in God’s name, I command you not to trouble me.’They departed, alleging, ‘That she raved, and knew not what she said.’ Short thereafter she slept in the Lord Jesus, to no small comfort of those that saw her blessed departing. This we could not omit of this worthy woman, who gave so notable a confession, before the great light of God’s
Word did universally shine through this realm.
–History of the reformation of Religion in scotland, Vol. 1. John Knox

Psalm 78 tells us to study Christian history and trace how God has always delivered his people. This is one such example from the land of Scotland:

The time the galleys remained in Scotland that winter there were delivered
Master James Balfour, his two brethren, David and Gilbert, Sir John
Auchinleek, John Sibbald, Master John Gray, parson of St. Nicholas Kirk,
near Cupar, William Guthrie, and Stephen Bell. By the procurement of the
Queen Dowager to the Cardinal of Lorraine and to the King of France, the
Gentlemen that remained in prison were set at liberty in the month of
July, Anno 1550. Short thereafter they were called to Scotland; peace was
proclaimed; and they themselves were restored to their lands, in despite of
their enemies. That was done in hatred of the Duke of Chatelherault,
Governor of Scotland, because France began to thirst to have the regiment
of Scotland in their own hands. Howsoever it was, God made the hearts of
their enemies to set them at liberty. There rested a number of common
servants yet in the galleys, who were all delivered upon the Contract of
Peace that was made betwixt France and England, after the taking of
Boulogne. So was the whole company set at liberty, none perishing except
James Melvin, who departed from the misery of this life in the Castle of
Brest, in Brittany.
This we write to let posterity understand how potently God wrought in
delivering those that had but a small knowledge of His Truth, but for the
love of the same hazarded all. If we now, having greater light, or our
posterity, shall see a fearful dispersion of such as oppone themselves to
impiety—if, we say, we or they shall see such left of men, yea, as it were,
despised and punished of God, yet let us not condemn the persons that
punish vice for just causes’ nor yet despair, but that the same God that
dejects, for causes unknown to us, will raise up again the persons dejected,
to His glory and their comfort.
–From John Knox’s “The History of the Reformation in scotland” Volume 1

And John Knox’s gift of prophesy.

This section is extracted and is telling of the time where Knox was a galley slave:

At certain times the Mass was said in the galleys, or else heard upon the shore, and those that were in the galleys were threatened with torments if they would not give reverence to the Mass. But they could never make the poorest of that company to give reverence to that idol. Yea, when upon
the Saturday at night they sang their Salve Regina, the whole Scottishmen put on their caps, their hoods, or such things as they had to cover their heads; and when others were compelled to kiss a painted brod (board), which they called ‘Notre Dame,’ they were not pressed after once; for this was the chance:—
Soon after their arrival at Nantes, their great Salve was sung, and a glorious painted Lady was brought in to be kissed, and, amongst others, was presented to one of the Scottishmen then chained. He gently said: ‘Trouble me not. Such an idol is accursed; therefore I will not touch it.’ The Patron (Skipper) and the Arguesyn (Lieutenant), with two officers, having the chief charge of all such matters, said, ‘Thou shalt handle it’; and they violently thrust it to his face, and put it betwixt his hands. He, seeing the extremity, took the idol, and advisedly looking about him, east it into the river, and said: ‘LET OUT LADY NOW SAVE HERSELF. SHE IS LIGHT ENOUGH; LET HER LEARN TO SWIM!’ After that was no Scotsman urged with that idolatry!

I have heard some say that Scotsman was John Knox, but since it does not say so here, I shall leave that for the reader to discern.

These are things that appear to be of no great importance. Yet, if we do rightly consider, they express the same obedience that God required of His people Israel, when they were to be carried to Babylon. He gave charge to them, that when they should see the Babylonians worship their gods of gold, silver, metal, and wood, they should say: ‘The gods that have not made the Heaven and the Earth shall perish from the Heaven and out of the Earth.’ But to proceed. Master James Balfour and John Knox being in one galley, and being wondrous familiar, Master James would oftentimes ask Knox’s judgment, ‘If he thought that ever they should be delivered?’ Whose answer was ever, from the day they entered into the galleys, ‘God will deliver us from this bondage, to His glory, even in this life.’ Lying betwixt Dundee and St. Andrews, the second time the galleys returned to Scotland, the said John Knox being so extremely sick that few hoped his life, Master James willed him to look to the land, and asked him if he knew it; who
answered, ‘Yes; I know it well. I see the steeple of that place where God first in public opened my mouth to His glory, and I am fully persuaded, how weak soever I now appear, I shall not depart this life till my tongue shall glorify His Holy Name in the same place.’ This reported Master James in presence of many famous witnesses many years before ever John Knox set his foot in Scotland this last time to preach.
–From John Knox’s History of Reformation of Religion in Scotland, Volume One pp. 81

I had planned for a blog post tonite on the doctrine of election, but after a bolt out of the blue tonite, I have decided to post this instead.
I have long felt perplexed, confusion, even anger, at those Professors of Christ who when I was already dealing with more than enough for anyone to cope with at one time, continued to pile me up in additional afflictions so that at times, I have felt I knew not how to stand. Being sick unto death would be enough to cope with for most people, to die alone, estrange from and abandoned by the church you once loved, and forsaken of humanity in such dreadful illness is another matter entirely, and a cross of great magnitude. Yet for all those who have used their hands against me, I can only think now, forgive them Father, for they know not what they do. They were the instruments to pile me up so high, yet the first cause of anything is always the God of heaven and earth, and by these crosses, whether directly from God of men being used as the instruments to pile them up, through them, I have gained by the grace of God much sanctification, and ultimately, true conversion. Sometimes I have felt like Alexander Peden, the prophet of the Covenant when he said he felt the visible church was trying to shut him out of heaven. in his case however, he was not talking of his covenanting brethren or those of like mind, but of enemies of God and true religion. But God is the first cause of everything that befalls us–good, bad, or indifferent. When men are used as the tools which strike us or afflict us, we must see the affliction as ultimately from the hand of God. The same was true of Herod and pontus Pilate, and like Christ with his persecutors and murderers, the only dignified thing to say is Father forgive them, they know not what they do, whether they are true believers are false professors that remains true.
Sometimes you think things are fine, and out of the blue you get a shock or some insult or sleight, and you feel knocked down. But you will only stay down if you choose to. It is said of William Wilberforce the politician and abolitionist, that the thing that made him notable, was no matter how many times he got knocked down, he always got back up, and stronger. I think affliction works that in you. That you get knocked down so often, you don’t know how not to get back up, because if you do not, you have lost it all. Christ said do not fear those who can kill the body, but those who can kill the soul. We will only lose our souls if we let them be taken or give our consent. When your soul is one of the few things one has left of any worth to you, and you have lost everything and everyone that once mattered to you, as well as your health and freedom, then you are not going to give consent for your souls eternal welfare to be snatched from you, or killed, but we will commit to the Lord for safe keeping, knowing that we are unable to keep it, just as we cannot do a thing in our own strength, but we have a Saviour, and Advocate, an Intercessor who is more than able and more than willing.

1 Peter 4:19 Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.

I will close this blog post with a prayer of George Wishart, whose surely was as his name suggests, wise of heart.

‘O Thou Savior of the World, have mercy upon me! Father of
Heaven, I commend my spirit into Thy holy hands.’ Then he
turned to the people and said: ‘I beseech you, Christian Brethren
and Sisters, be not offended at the Word of God, for the affliction
and torments which ye see prepared for me. But I exhort you, love
the Word of God and suffer patiently, and with a comfortable
heart, for the Word’s sake, which is your undoubted salvation and
everlasting comfort. Moreover, I pray you, show my brethren and
sisters, which have heard me oft, that they cease not to learn the
Word of God which I taught unto them, for no persecutions in this
world, which lasteth not. Show them that my doctrine was no
wives’ fables, after the constitutions made by men. If I had taught
men’s doctrine, I had gotten greater thanks by men. But for the
true Evangel, which was given to me by the Grace of God, I suffer
this day by men, not sorrowfully, but with a glad heart and mind.
For this cause I was sent, that I should suffer this fire for Christ’s
sake. Consider and behold my visage. Ye shall not see me change
my color! This grim fire I fear not: and so I pray you to do, if any
persecution come unto you for the Word’s sake; and not to fear
them that slay the body, and afterward have no power to slay the
soul. Some have said I taught that the soul of man should sleep
until the Last Day; but I know surely that my soul shall sup with
my Savior this night, ere it be six hours, for whom I suffer this.’

From George Wishart’s arrival in Scotland in 1544 and subsequent persecution of:

IN the midst of all the calamities that came upon this Realm after the
defection of the Governor, the Earl of Arran, from Christ Jesus, came to
Scotland that Blessed Martyr of God I, MASTER GEORGE WISHART, in the
year of God 1544. He was a man of such graces as before him were never
heard within this Realm, yea, and are rare to be found yet in any man,
notwithstanding the great light of God that since his days hath shined unto
us. He was singularly learned, as well in all godly knowledge, as in all
honest human science. Also he was so clearly illuminated with the Spirit
of Prophecy, that he saw not only things pertaining to himself, but also
such things as some towns and the whole Realm afterwards felt, which he
forespake, not in secret, but in the audience of many. The beginning of his
doctrine (teaching) was in Montrose. continue

I saw him everie day of his doctrine go *hulie and fear*, with a furring of martriks [martens] about his neck, a staff in the ane hand, and guid godlie Richart Ballenden, his servand, halding up the other *oxtar* from the Abbey to the paroche Kirk; and by the said Richart and another servand, lifted up to the pulpit where he behoved to lean at his first entry; but or he had done with his sermon, he was so active and vigorous that he was like to ding that pulpit in blads, and fly out of it….In the opening up of his text, he was moderate the space of an half hour; but when he entered to application, he made me so to grew and tremble that I could not hold a pen to write.”

1. *slowly and warily*
2. *armpit*

From James Melville’s autobiography and diary, pp. 33 written by Melville of when a student at St. Andrews on John Knox’s visit of 1571

After this cruelty was used upon the Castle Hill of Edinburgh—to the
effect that the rest of the Bishops might show themselves no less fervent
to suppress the light of God than he of St. Andrews15 was—two were
apprehended in the Diocese of Glasgow. The one was named Jeronimus
Russell, a Cordelier friar (Franciscan), a young man of a meek nature,
quick spirit, and good letters; and one Kennedy, who passed not eighteen
years of age, one of excellent injyne (genius) in Scottish poesy. To assist
the Bishop of Glasgow in that cruel judgment, or at least to cause him dip
his hands in the blood of the Saints of God, were sent Master John
Lauder, Archdeacon of Teviotdale, Master Andrew Oliphant Secretary to
Cardinal Beaton, and Friar Maltman, sergeants of Satan, apt for that
purpose.
The day appointed to their cruelty having approached, the two poor
saints of God were presented before those bloody butchers; and grievous
were the crimes that were laid to their charge. Kennedy at the first was
faint, and gladly would have recanted. But while place of repentance was
denied him, the Spirit of God, which is the Spirit of all comfort, began to
work in him, yea, the inward comfort began to burst forth, as well in
visage as in tongue and word. His countenance began to be cheerful, and,
with a joyful voice, upon his knees, he said: ‘O Eternal God! How
wondrous is that Love and Mercy that Thou bearest unto mankind, and
unto me the most caitiff and miserable wretch above all others! Even now,
when I would have denied Thee, and Thy Son, our Lord Jesus Christ, my
only Savior, and so have cast myself into everlasting damnation, Thou, by
Thine own hand, hast pulled me from the very bottom of Hell, and made
me to feel that heavenly comfort which takes from me that ungodly fear,
wherewith before I was oppressed. Now I defy death. Do what ye please!
I praise my God I am ready.’
The godly and learned Jeronimus, railed upon by these godless tyrants,
answered: ‘This is your hour and the power of darkness. Now sit ye as
judges; and we stand wrongfully accused, and more wrongfully to be
condemned. But the day shall come when our innocence shall appear, and
ye shall see your own blindness to your everlasting confusion. Go forward
and fulfill the measure of your iniquity! ’ While these servants of God
thus behaved themselves, a variance arose betwixt the Bishop of Glasgow,
Gawin Dunbar, and the Beasts that came from the Cardinal. The Bishop
said, ‘I think it better to spare these men, than to put them to death.’
Whereat the idiot Doctors, offended, said: ‘What will ye do, my Lord?
Will ye condemn all that my Lord Cardinal, and the other Bishops and we
have done? If so ye do, ye show yourself enemy to the Kirk and us; and
so we will repute you, be ye assured.’ At which words, the faithless man,
affrayed, adjudged the innocents to die, according to the desire of the
wicked. The meek and gentle Jerome Russell comforted the other with
many comfortable sentences, oft saying unto him: ‘Brother, fear not!
More potent is He that is in us, than he that is in the world. The pain that
we shall suffer is short, and shall be light; but our joy and consolation shall
never have end. Therefore let us contend to enter in unto our Master and
Savior by the same Strait Way, which He hath trod before us. Death can
not destroy us; for it is destroyed already by Him for whose sake we
suffer.’ With these and the like comfortable sentences, they passed to the
place of execution, and constantly triumphed over Death and Satan, even
in the midst of the flaming fire.
From “The History of the Reformation in Scotland” By John Knox

These letters were delivered to the said John in Geneva, by the hands of James Syme, who now resteth with Christ, and of James Barroun, that yet liveth,†2 in the month of May immediately thereafter. Which received, and advised upon, he took consultation as well with his own church as with that notable servant of God, John Calvin, and with other godly ministers, who all with one consent, said, “That he could not refuse that Vocation, unless he would declare himself rebellious unto his God, and unmerciful to his country.” And so he returned answer, with promises to visit them with reasonable expedition, and so soon as he might put order to that dear flock that was committed to his charge. And so, in the end of the next September after, he departed from Geneva, and came to Dieppe, where there met him contrary letters; as by this his answer thereto we may understand

The Spirit of wisdom, constancy, and strength be multiplied with you, by the favor of God our Father, and by the grace of our Lord Jesus Christ.
According to my promise, Right Honorable, I came to Dieppe, the twenty-fourth of October, of full mind, by the good will of God, with the first ships to have visited you. But because two letters, not very pleasing to the flesh, were there presented unto me, I was compelled to stay for a time. The one was directed to myself from a faithful brother, which made mention, that new consultation was appointed for final conclusion of the matter before purposed, and willed me therefore to abide in these parts, till the determination of the same. The other letter was directed from a gentleman to a friend, with charge to advise me, that he had communed with all those that seemed most ready and fervent in the matter, and that into none did he find such boldness and constancy, as was requisite for such an enterprise; but that some did (as he writeth) repent that ever any such thing was moved; some were partly ashamed; and others were able to deny, that ever they did consent to any such purpose, if any trial or question should be taken thereof, &c. Which letters, when I had considered, I partly was confounded, and partly was pierced with anguish and sorrow. Confounded I was, that I had so far travelled in the matter, moving the same to the most godly and the most learned that this day we know to live in Europe, to the effect that I might have their judgments and grave counsels, for assurance as well of your consciences as of mine, in all enterprises: And then that nothing should succeed so long consultation, can not but redound either to your shame or mine; for either it shall appear; that I was marvelously vain, being so solist where no necessity required, or else, that such as were my motives thereto lacked the ripeness of judgment in their first vocation. To some it may appear a small and light matter, that I have cast off, and as it were abandoned, as well my particular care, as my public office and charge, leaving my house and poor family destitute of all head, save God only, and committing that small (but to Christ dearly beloved) flock, over the which I was appointed one of the ministers, to the charge of an other. This, I say, to worldly men may appear a small matter, but to me it was, and yet is such, that more worldly substance than I will express, could not have caused me willingly behold the eyes of so many grave men weep at once for my cause, as that I did, in taken of my last good night from them. To whom, if it please God that I return, and question be demanded, What was the impediment of my purposed journey? Judge you what I shall answer. the cause of my dolor and sorrow (God is witness) is for nothing pertaining either to my corporal contentment or worldly displeasure; but it is for the grievous plagues and punishments of God, which assuredly shall apprehend not only you, but every inhabitant of that miserable Realm and Isle, except that the power of God, by the liberty of his Evangel, deliver you from bondage. I mean not only that perpetual fire and torment, prepared for the Devil, and for such as denying Christ Jesus and his known verity, do follow the sons of wickedness to perdition, (which most is to be feared;) but also that thralldom and misery shall apprehend your own bodies, your children, subjects, and posterity, whom ye have betrayed, (in conscience, I can except none that bear the name of Nobility,) and presently do fight to betray them and your Realm to the slavery of strangers. The war begun, (although I acknowledge it to be the work of God,) shall be your destruction, unless that, by time, remedy be provided. God open your eyes, that ye may espy and consider your own miserable estate. My words shall appear to some sharp and indiscreetly spoken; but as charity ought to interpret all things to the best, so ought wise men to understand, that a true friend can not be a flatterer, especially when the questions of salvation, both of body and soul, are moved; and that not of one nor of two, but as it were of a whole realm and nation. What are the sobs, and what is the affection†1 of my troubled heart, God shall one day declare. But this will I add to my former rigor and severity, to wit, if any persuade you, for fear of dangers that may follow, to faint in your former purpose, be he never esteemed so wise and friendly, let him be judged of you both foolish and your mortal enemy: foolish, for because he understandeth nothing of God’s approved wisdom; and enemy unto you, because he laboreth to separate you from God’s favor; provoking his vengeance and grievous plagues against you, because he would that ye should prefer your worldly rest to God’s praise and glory, and the friendship of the wicked to the salvation of your brethren. “I am not ignorant, that fearful troubles shall ensue your enterprise, (as in my former letters I did signify unto you;) but O joyful and comfortable are those troubles and adversities, which man sustains for accomplishment of God’s will, revealed by his word! For how terrible that ever they appear to the judgment of the natural man, yet are they never able to devour nor utterly to consume the sufferers: For the invisible and invincible power of God sustains and preserveth, according to his promise, all such as with simplicity do obey him.” The subtle craft of Pharaoh, many years joined with his bloody cruelty, was not able to destroy the male children of Israel, neither were the waters of the Red Sea, much less the rage of Pharaoh, able to confound Moses and the company which he conducted; and that because the one had God’s promise that they should multiply, and the other had his commandment to enter into such dangers. I would your Wisdoms should consider, that our God remaineth one, and is immutable; and that the Church of Christ Jesus hath the same promise of protection and defense that Israel had of multiplication; and further, that no less cause have ye to enter in your former enterprise, than Moses had to go to the presence of Pharaoh; for your subjects, yea, your brethren are oppressed, their bodies and souls held in bondage: and God speaketh to your consciences, (unless ye be dead with the blind world,) that you ought to hazard your own lives, (be it against Kings or Emperors,) for their deliverance; for only for that cause are ye called Princes of the people, and ye receive from your brethren honor, tribute, and homage at God’s commandment; not by reason of your birth and progeny, (as the most part of men falsely do suppose,) but by reason of your office and duty, which is to vindicate and deliver your subjects and brethren from all violence and oppression, to the uttermost of your power. Advise diligently, I beseech you, with the points of that Letter, which I directed to the whole Nobility, and let every man apply the matter and case to himself; for your conscience shall one day be compelled to acknowledge, that the Reformation of religion, and of public enormities, doth appertain to more than to the Clergy, or chief rulers called Kings. The mighty Spirit of the Lord Jesus rule and guide your counsels, to his glory, your eternal comfort, and to the consolation of your brethren. Amen.
From Dieppe, the twenty-seventh of October 1557.
These letters received and read, together with others directed to the whole Nobility, and some particular gentlemen, as to the Lords of Dun and Pittarow, new consultation was had what was best to be done: and in the end it was concluded, that they would follow forward their purpose once intended, and would commit themselves, and whatever God had given unto them, in his hands, rather than they would suffer idolatry so manifestly to reign, and the subjects of that Realm so to be defrauded, as long they had been, of the only food of their souls, the true preaching of Christ’s Evangel. And that every one should be the more assured of other, a common Bond was made, and by some subscribed, the tenor whereof follows:—
“WE, perceiving how Satan in his members, the Antichrists of our time, cruelly doeth rage, seeking to bring down and to destroy the Evangel of Christ, and his Congregation, ought, according to our bound duty, to strive in our Master’s cause, even unto the death, being certain of the victory in him. The which our duty being well considered, We do promise before the Majesty of God, and his congregation, that we (by his grace,) shall with all diligence continually apply our whole power, substance, and our very lives, to maintain, set forward, and establish the most blessed word of God and his Congregation; and shall labor at our possibility to have faithful Ministers purely and truly to minister Christ’s Evangel and Sacraments to his people. We shall maintain them, nourish them, and defend them, the whole congregation of Christ, and every member thereof, at our whole powers and waring of our lives, against Satan, and all wicked power that does intend tyranny or trouble against the aformentioned congregation. Onto the which holy word and congregation we do join us, and also do forsake and renounce the congregation of Satan, with all the superstitious abomination and idolatry thereof: And moreover, shall declare ourselves manifestly enemies thereto, be this our faithful promise before God, testified to his Congregation, by our subscriptions at their presence:—
“At Edinburgh, the third day of December, the year of God JM. VC. fifty seven years: God called to witness
Knox, John: The Works of John Knox. V. 1:269-274

This is in lieu of an article I hope to write this coming week, (Lord Willing) on my own personal hero of the Reformation, John Knox, to be published at one of my sister sites, 3. Crazy Calvinist.

Knox’s continuing contribution is not just that of the Kirk of Scotland, which after four centuries still uses his order of Geneva in worship; nor is it just that of a nation freed from bondage, to sin, ignorance and statist tyranny; it is rather, his firm insistence and life-long demonstration, that all men are religious in every aspect of life, and that no institution, high or low, can be separated from its responsibility to God. That the greatest liberty is found in the greatest subservience to God’s Law and that their is One supreme King, before whom all other kings must bow.
—David Chiltern

Arbuckill.
“I stand not thereupon; but I deny your Minor, to wit, that our Ceremonies may not abide the trial of God’s word.;
John Knox.
“I prove, that abides not the trial of God’s word, which God’s word condemns: But God’s word condemns your Ceremonies: Therefore they do not abide the trial thereof. But as the thief abides the trial of the inquest, and thereby is condemned to be hanged, even so may your ceremonies abide the trial of God’s word; but not else. And now, in few words to make plain that wherein ye may seem to doubt, to wit, That God’s word damns your Ceremonies, it is evident; for the plain and straight commandment of God is, ‘Not that thing which appears good in thy eyes, shall thou do to the Lord thy God, but what the Lord thy God hath commanded thee, that do thou: add nothing to it; diminish nothing from it.’ Now unless that ye be able to prove that God hath commanded your Ceremonies, this his former commandment will damn both you and them.;
The Friar, somewhat abased†1 what first to answer, while he wanders about in the mist, he falls in a foul mire; for alleging that we may not be so bound to the word, he affirmed, “That the Apostles had not received the Holy Ghost, when they did write their Epistles; but after, they received him, and then they did ordain the Ceremonies.” (Few would have thought, that so learned a man would have given so foolish an answer; and yet it is even as true as he bore a gray cowl.) John Knox, hearing the answer, started, and said, “If that be true, I have long been in an error, and I think I shall die thereto.” The Superior said to him, “Father, what say ye? God forbid that ye affirm that; for then fare well the ground of our faith.” The Friar astonished, made the best shift that he could to correct his fall;†1 but it would not be. John Knox brought him often again to the ground of the argument: but he would never answer directly, but ever fled to the authority of the Church. To which the said John answered often than once, “That the spouse of Christ had neither power nor authority against the word of God.” Then said the Friar, “If so be, ye will leave us no Church.” “Indeed, (said the other,) in David I read that there is a church of the malignants, for he says, Odi ecclesiam malignantium. That church ye may have, without the word, and doing many things directly fighting against the word of God. of that church if ye will be, I can not impede†2 you. But as for me, I will be of none other church, except of that which hath Christ Jesus to be pastor, which hears his voice, and will not hear a stranger.”
In this Disputation many other things were merrily scoffed over;†3 for the Friar, after his fall, could speak nothing to a purpose. For Purgatory he had no better proof, but the authority of Virgil in his sixth Aeneid; and the pains thereof to him was an evil wife. How John Knox answered that, and many other things, himself did witness in a treatise that he wrote in the galleys, containing the some of his doctrine, and Confession of his faith,†4 and sent it to his familiars in Scotland; with his exhortation, that they should continue in the truth, which they had professed, notwithstanding any worldly adversity that might ensue thereof. Thus much of that Disputation have we inserted here, to the intent that men may see, how that Satan ever travails to obscure the light; and yet how God by his power, working in his weak vessels, confounds his craft, and discloses his darkness. continue

“The strangeness, (said the Superior,) of these Articles, which are gathered forth of your doctrine, has moved us to call for you, to hear your own answers.; John Knox said, “I, for my part, praise my God that I see so honorable, and apparently so modest and quiet an audience. But because it is long since that I have heard, that ye are one that is not ignorant of the truth, I may crave of you, in the name of God, yea, and I appeal your conscience before that Supreme Judge, that if ye think any Article there expressed contrarious unto the truth of God, that ye oppose yourself plainly unto it, and suffer not the people to be therewith deceived. But, and if in your conscience ye know the doctrine to be true, then will I crave your patronage thereto; that, by your authority, the people may be moved the rather to believe the truth, whereof many doubts by reason of our youth.”†1
The Superior answered, “I came not here as a judge, but only familiarly to talk; and therefore, I will neither allow nor condemn; but if ye wish, I will reason. Why may not the Church, (said he,) for good causes, devise Ceremonies to decorate the Sacraments, and other God’s service?”

John Knox.
“Because the Church ought to do nothing, but in faith, and ought not to go before; but is bound to follow the voice of the true Pastor.;
The Superior.
“It is in faith that the ceremonies are commanded, and they have proper significations to help our faith; as the hardis in Baptism signify the roughness of the law, and the oil the softness of God’s mercy; and likewise, every one of the ceremonies has a godly signification, and therefore they both proceed from faith, and are done into faith.;

John Knox.
“It is not enough that man invent a ceremony, and then give it a signification, according to his pleasure. For so might the ceremonies of the Gentiles, and this day the ceremonies of Mohammed, be maintained. But if that any thing proceed from faith, it may have the word of God for the assurance; for ye are not ignorant, ‘That faith comes by hearing, and hearing by the word of God.’ Now, if ye will prove that your ceremonies proceed from faith, and do please God, ye may prove that God in expressed words hath commanded them: Or else shall ye never prove, That they proceed from faith, nor yet that they please God; but that they are sin, and do displease him, according to the words of the Apostle, ‘Whatever is not of faith is sin.’ ”

The Superior.
“Will ye bind us so straight, that we may do nothing without the express word of God? What! And I ask a drink? Think ye that I sin? And yet I have not God’s word for me.; This answer gave he, as might appear, to shift over the argument upon the Friar, as that he did.
John Knox.
“I would we should not jest in so grave a matter; neither would I that ye should begin to illud the truth with sophistry; and if ye do, I will defend me the best that I can. And first, to your drinking, I say, that if ye either eat or drink without assurance of God’s word, that in so doing ye displease God, and ye sin into your very eating and drinking. For says not the Apostle, speaking even of meat and drink, ‘That the creatures are sanctified unto man, even by the word and by prayer.’ the word is this: ‘All things are clean to the clean,’ &c. Now, let me hear thus much of your ceremonies, and I shall give you the argument; but I wonder that ye compare things profane and holy things so indiscreetly together. the question was not, nor is not of meat or drink, whereinto the kingdom of God consists not; but the question is of God’s true worshipping, without the which we can have no society with God. And, here it is doubted, if we may take the same freedom in the using of Christ’s Sacraments, that we may do in eating and drinking. One meat I may eat, another I may refuse, and that without scruple of conscience. I may change one with an other, even as often as I please. Whether may we do the same in matters of religion? May we cast away what we please, and retain what we please? If I be well remembered, Moses, in the name of God, says to the people of Israel, ‘All that the Lord thy God commands thee to do, that do thou to the Lord thy God: add nothing to it; diminish nothing from it.’ By this rule, think I, that the Church of Christ will measure God’s religion, and not by that which seems good in their own eyes.”
The Superior.
“Forgive me: I spoke it but in mowes, and I was dry. And now, Father, (said he to the Friar,) follow the argument. Ye have heard what I have said, and what is answered unto me again.;
Arbuckill Gray-friar.†1
“I shall prove plainly that Ceremonies are ordained by God.;
John Knox.
“Such as God hath ordained we allow, and with reverence we use them. But the question is of those that God hath not ordained, such as, in Baptism, are spittle, salt, candle, cuide, (except it be to keep the barn from cold,) hardis, oil, and the rest of the Papistical inventions.;
Arbuckill.
“I will even prove these that ye damn to be ordained of God.;
John Knox.
“The proof thereof I would gladly hear.;
Arbuckill.
“Says not Saint Paul, ‘That another foundation than Jesus Christ may no man lay.’ But upon this foundation some build, gold, silver, and precious stones; some hay, stubble, and wood. the gold, silver, and precious stones, are the Ceremonies of the Church, which do abide the fire, and consumes not away.’ This place of Scripture is most plain,” (says the foolish Fiend.)
John Knox.
“I praise my God, through Jesus Christ, for I find his promise sure, true, and stable. Christ Jesus bids us ‘Not fear, when we shall be called before men, to give confession of his truth;’ for he promises, ‘that it shall be given unto us in that hour, what we shall speak.’ If I had sought the whole Scriptures, I could not have produced a place more proper for my purpose, nor more potent to confound you. Now to your argument: the Ceremonies of the Church, (say ye,) are gold, silver, and precious stones, because they are able to abide the fire; but, I would learn of you, what fire is it which your Ceremonies does abide? And in the meantime, till that ye be advised to answer, I will show my mind, and make an argument against yours, upon the same text. And first, I say, that I have heard this text adduced, for a proof of Purgatory; but for defense of Ceremonies, I never heard, nor yet read it. But omitting whether ye understand the mind of the Apostle or not, I make my argument, and say, That which may abide the fire, may abide the word of God: But your Ceremonies may not abide the word of God: Ergo, They may not abide the fire; and if they may not abide the fire, then are they not gold, silver, nor precious stones. Now, if ye find any ambiguity in this term, Fire, which I interpret to be the word, find ye me an other fire, by the which things built upon Christ Jesus should be tried then God and his word, which both in the Scriptures are called fire, and I shall correct my argument.;

he Works of John Knox. Vol. 1:194-199

(to be continued)

continue

At the Passover†1 after, came to the Castle of St. Andrews John Knox, who, wearied of removing from place to place, by reason of the persecution that came upon him by this Bishop of St. Andrews, was determined to have left Scotland, and to have visited the schools of Germany, (of England then he had no pleasure, by reason that the Pope’s name being suppressed, his laws and corruptions remained in full vigour.) But because he had the care of some gentlemen’s children, whom certain years he had nourished in godliness, their fathers solicited him to go to St. Andrews, that himself might have the benefit of the Castle, and their children the benefit of his doctrine; and so, (we say,) came he the time aformentioned to the said place, and, having in his company Francis Douglas of Langnuddry, George his brother,†2 and Alexander Cockburn, eldest son then to the Lord of Ormiston,†3 began to exercise them after his accustomed manner. Besides their grammar, and other humane authors, he read unto them a catechism, a account whereof he caused them give publicly in the parish Church of St. Andrews. He read moreover unto them the Evangel of John, proceeding where he left at his departing from Langnuddry, where before his residence was; and that lecture he read in the chapel, within the Castle, at a certain hour. They of the place, but especially Master Henry Balnaves and John Rough, preacher, perceiving the manner of his doctrine, began earnestly to travail with him, that he would take the preaching place upon him. But he utterly refused, alleging “That he would not run where God had not called him;” meaning, that he would do nothing without a lawful vocation.
Whereupon they privately amongst themselves advising, having with them in counsel†4 Sir David Lyndesay of the Mont, they concluded, that they would give a charge to the said John, and that publicly by the mouth of their preacher. And so upon a certain day, a sermon had of the election of ministers, What power the congregation (how small that ever it was, passing the number of two or three) had above any man, in whom they supposed and espied the gifts of God to be, and how dangerous it was to refuse, and not to hear the voice of such as desire to be instructed. These and other heads, (we say,) declared, the said John Rough,†1 preacher, directed his words to the said John Knox, saying, “Brother, ye shall not be offended, albeit that I speak unto you that which I have in charge, even from all those that are here present, which is this: in the name of God, and of his Son Jesus Christ, and in the name of these that presently call you by my mouth, I charge you, that ye refuse not this holy vocation, but that as ye tender the glory of God, the increase of Christ his kingdom, the edification of your brethren, and the comfort of me, whom ye understand well enough to be oppressed by the multitude of labors, that ye take upon you the public office and charge of preaching, even as ye look to avoid God’s heavy displeasure, and desire that he shall multiply his graces with you.” And in the end, he said to those that were present, “Was not this your charge to me? And do ye not approve this vocation?” They answered, “It was; and we approve it.” Whereupon the said John†1 abashed, burst forth in most abundant tears, and withdrew himself to his chamber. His countenance and behavior, from that day till the day that he was compelled to present himself to the public place of preaching, did sufficiently declare the grief and trouble of his heart; for no man saw any sign of mirth of him, neither yet had he pleasure to accompany any man, many days together.
The necessity that caused him to enter in the public place, besides the vocation aformentioned, was: Dean†2 John Annan,†3 (a rotten Papist,) had long troubled John Rough in his preaching: the said John Knox had fortified the doctrine of the Preacher by his pen, and had beaten the said Dean John from all defenses, that he was compelled to fly to his last refuge, that is, to the authority of the Church, “Which authority, (said he,) damned all Lutherans and heretics; and therefore he needs no further disputation.” John Knox answered, “Before we hold ourselves, or that ye can prove us sufficiently convicted, we must define the Church, by the right notes given to us in God’s Scriptures of the true Church. We must discern the immaculate spouse of Jesus Christ, from the Mother of confusion, spiritual Babylon, lest that imprudently we embrace a harlot instead of the chaste spouse; yea, to speak it in plain words, least that we submit ourselves to Satan, thinking that we submit ourselves to Jesus Christ. For, as for your Roman Church, as it is now corrupted, and the authority thereof, wherein stands the hope of your victory, I no more doubt but that it is the synagogue of Satan, and the head thereof, called the Pope, to be that man of sin, of whom the Apostle speaks, then that I doubt that Jesus Christ suffered by the procurement of the visible Church of Jerusalem. Yea, I offer my self, by word or write, to prove the Roman Church this day further degenerated from the purity which was in the days of the Apostles, then was the Church of the Jews from the ordinance given by Moses, when they consented to the innocent death of Jesus Christ.” These words were spoken in open audience, in the parish Church of St. Andrews, after that the said Dean John Annan had spoken what it pleaseth him, and had refused to dispute. the people hearing the offer, cried with one consent, “We can not all read your writtings, but we may all hear your preaching: Therefore we require you, in the name of God, that ye will let us hear the probation of that which ye have affirmed; for if it be true, we have been miserably deceived.”
And so the next Sunday was appointed to the said John, to express his mind in the public preaching place. Which day approaching, the said John took the text written in Daniel, the seventh chapter, beginning thus: “And an other king shall rise after them, and he shall be unlike unto the first, and he shall subdue three kings, and shall speak words against the Most Heigh, and shall consume the saints of the Most Heigh, and think that he may change times and laws, and they shall be given into his hands, until a time, and times, and dividing of times.” [The first public sermon†1 of John Knox made in the Parish Church of St. Andrews.]
1. In the beginning of his sermon, he showed the great love of God towards his Church, whom it pleaseth to fore warn of dangers to come so many years before they come to pass. 2. He bravely†1 entreated the estate of the Israelites, who then were in bondage in Babylon, for the most part; and made a short discourse of the four Empires, the Babylonian, the Persian, that of the Greeks, and the fourth of the Romans; in the destruction whereof, rose up that last Beast, which he affirmed to be the Roman Church; for to none other power that ever has yet been, do all the notes that God hath shown to the Prophet pertain, except to it alone; and unto it they do so properly appertain, that such as are not more than blind, may clearly see them. 3. But before he began to open the corruptions of the Papistry, he defined the true Church, showed the true notes of it, whereupon it was built, why it was the pillar of verity, and why it could not err, to wit, “Because it heard the voice of the own pastor, Jesus Christ, would not hear a stranger, neither yet would be carried about with every kind of doctrine.”
Every one of these heads sufficiently declared, he entered to the contrary; and upon the notes given in his text, he showed that the Spirit of God in the New Testament gave to this king other names,†2 to wit, “the Man of Sin,” “the Antichrist,” “the Whore of Babylon.” He showed, that this man of sin, or Antichrist, was not to be restrained to the person of any one man only, no more than by the fourth beast was to be understood the person of any one Emperor. But by such means†3 the Spirit of God would forewarn his chosen of a body and a mul

titude, having a wicked head, which should not only be sinful himself, but that also should be occasion of sin to all that should be subject unto him, (as Christ Jesus is cause of justice to all the members of his body;) and is called the Antichrist, that is to say, one contrary to Christ, because that he is contrary to him in life, doctrine, laws, and subjects. And then began he to decipher the lives of diverse Pope’s, and the lives of all the shavelings for the most part; their doctrine and laws he plainly proved to be opposed directly to the doctrine and laws of God the Father, and of Christ Jesus his Son. This he proved by conferring the doctrine of justification, expressed in the Scriptures, which teach that man is “justified by faith only;” “that the blood of Jesus Christ purges us from all our sins;” and the doctrine of the Papists, which attributeth justification to the works of the law, yea, to the works of man’s invention, as pilgrimage, pardons, and others such baggage. That the Papistical laws are opposed to the laws of the Evangel, he proved by the laws made of observation of days, abstaining from meats, and from marriage, which Christ Jesus made free; and the forbidding whereof, Saint Paul called “the doctrine of devils.” in handling the notes of that Beast given in the text, he willed men to consider if these notes, “There shall one arise unlike to the other, having a mouth speaking great things and blasphemous,” could be applied to any other, but to the Pope and his kingdom; for “if these, (said he,) be not great words and blasphemous, ‘the Successor of Peter,’ ‘the Vicar of Christ,’ ‘the Head of the Church,’ ‘most holy,’ ‘most blessed,’ ‘that can not err;’ that ‘may make right of wrong, and wrong of right;’ that ‘of nothing, may make somewhat;’ and that ‘hath all verity in the shrine of his breast;’ yea, ‘that hath power of all, and none power of him:’ Nay, ‘not to say that he does wrong, although he draw ten thousand million of souls with himself to hell.’ If these, (said he,) and many other, able to be shown in his own Canon Law, be not great and blasphemous words, and such as never mortal man spoke before, let the world judge. And yet, (said he,) is there one most evident of all, to wit, John, in his Revelation, says, ‘That the merchandise of that Babylonian harlot, amongst others things, shall be the bodies and souls of men.’ Now, let the very Papists themselves judge, if ever any before them took upon them power to relax the pains of them that were in Purgatory, as they affirm to the people that daily they do, by the merits of their Mass, and of there other trifles.” In the end he said, “If any here, (and there were present Master John Major,†1 the University, the Superior,†2 and many Canons, with some Friars of both the orders,) that will say, That I have alleged Scripture, doctor, or history, otherwise than it is written, let them come unto me with sufficient witness, and by conference I shall let them see, not only the original where my testimonies are written, but I shall prove, that the writers meant as I have spoken.”
Of this sermon, which was the first that ever John Knox made in public, was there diverse brutes. Some said, “Others sned†3 the branches of the Papistry, but he strikes at the root, to destroy the whole.” Others said, “If the doctors, and Magistri nostri, defend not now the Pope and his authority, which in their own presence is so manifestly impugned, the Devil have my part of him, and of his laws both.” Others said, “Master George Wishart spoke never so plainly, and yet he was burned: even so will he be.” In the end, others said, “The tyranny of the Cardinal made not his cause the better, neither yet the suffering of God’s servant made his cause the worse. And therefore we would counsel you and them, to provide better defenses than fire and sword; for it may be that else ye will be disappointed: men now have other eyes than they had then.” This answer gave the Lord of Nydie,†1 a man fervent and upright in religion.
The bastard Bishop, who yet was not execrated, (consecrated†2 they call it,) wrote to the Superior of St. Andrews, who (Sede vacant) was Vicar General, “That he wondered that he suffered such heretical and schismatic doctrine to be taught, and not to oppose himself to the same.” Upon this rebuke, was a convention of Gray Friars and Black fiends appointed, with the said Superior Dean John Wynrame, in Saint Leonard’s yards, whereunto was first called John Rough, and certain Articles read unto him; and thereafter was John Knox called for. the cause of their convention, and why that they were called, was exposed; and the Articles were read, which were these:—
I. No mortal man can be the head of the Church.
II. The Pope is an Antichrist, and so is no member of Christ’s mystical body.
III. Man may neither make nor devise a religion that is acceptable to God: but man is bound to observe and keep the religion that from God is received, without chopping or changing thereof.
IV. The Sacraments of the New Testament ought to be ministered as they were instituted by Christ Jesus, and practiced by his Apostles: nothing ought to be added unto them; nothing ought to be diminished from them.
V. The Mass is abominable idolatry, blasphemous to the death of Christ, and a profanation of the Lord’s Supper.
VI. There is no Purgatory, in the which the souls of men can either be pined or purged after this life: but heaven rests to the faithful, and hell to the reprobate and unthankful.†1
VII. Praying for the dead is vain, and to the dead is idolatry.
VIII. There is no Bishops, except they preach even by themselves, without any substitute.
IX. The tenths by God’s law do not appertain of necessity to the Church-men.
“The strangeness, (said the Superior,) of these Articles, which are gathered forth of your doctrine, has moved us to call for you, to hear your own answers.; John Knox said, “I, for my part, praise my God that I see so honorable, and apparently so modest and quiet an audience. But because it is long since that I have heard, that ye are one that is not ignorant of the truth, I may crave of you, in the name of God, yea, and I appeal your conscience before that Supreme Judge, that if ye think any Article there expressed contrarious unto the truth of God, that ye oppose yourself plainly unto it, and suffer not the people to be therewith deceived. But, and if in your conscience ye know the doctrine to be true, then will I crave your patronage thereto; that, by your authority, the people may be moved the rather to believe the truth, whereof many doubts by reason of our youth.”
The Works of John Knox. Vol. 1:185-195
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The Prayer of Master George.
“O immortal God! how long shall thou suffer the woodenness and great crudity of the ungodly to exercise their fury upon thy servants, which do further thy word in this world, seeing they desire to do the contrary, that is, to choke and destroy thy true doctrine and verity, by the which thou hast showed thee unto the world, which was all drowned in blindness and ignorance of thy name. O Lord, we know surely, that thy true servants must needs suffer, for thy name’s sake, persecution, affliction, and troubles in this present life, which is but a shadow, as thou hast showed to us, by thy Prophets and Apostles. But yet we desire thee, (Merciful Father,) that thou conserve, defend, and help thy Congregation, which thou hast chosen before the beginning of the world, and given them thy grace to hear thy word, and to be thy true servants in this present life.”
Then, by and by, they caused the common people to remove,†1 whose desire was always to hear that innocent speak. And the sons of darkness pronounced their sentence definitive, not having respect to the judgment of God. When all this was done and said, my Lord Cardinal caused his tormentors†2 to pass again with the meek lamb unto the Castle, until such time the fire was made ready. When he was come into the Castle, then there came two Gray fiends, Friar Scott and his mate, saying, “Sir, ye must make your confession unto us.” He answered, and said, “I will make no confession unto you. Go fetch me yonder man that preached this day, and I will make my confession unto him.” Then they sent for the Superior of the Abbey,†3 who came to him with all diligence; but what he said in this confession, I can not show.†4
When the fire was made ready, and the gallows, at the West part of the Castle, near to the Priory, my Lord Cardinal, dreading that Master George should have been taken away by his friends, therefore he commanded to bend all the ordinance of the Castle right against the place of execution, and commanded all his gunners to be ready, and stand beside their guns, unto such time as he was burned. All this being done, they bound Master George’s hands behind his back, and led him forth with their soldiers, from the Castle, to the place of their cruel and wicked execution. As he came forth of the Castle gate, there met him certain beggars, asking of his alms, for God’s sake. to whom he answered, “I want my hands, wherewith I wont to give you alms. But the merciful Lord, of his benignity and abundant grace, that feeds all men, vouchsafe to give you necessities, both unto your bodies and souls.” Then afterward met him two false fiends, (I should say, Friars,) saying, “Master George, pray to our Lady, that she may be a mediatrix for you to her Son.” to whom he answered meekly, “Cease: tempt me not, my brethren.” After this, he was led to the fire, with a rope about his neck, and a chain of iron about his middle.
When that he came to the fire, he sat down upon his knees, and rose again; and thrice he said these words, “O thou Savior of the world, have mercy upon me: Father of heaven, I commend my spirit into thy holy hands.” When he had made this prayer, he turned himself to the people, and said these words: “I beseech you, Christian brethren and sisters, that ye be not offended at the word of God, for the affliction and torments which ye see already prepared for me. But I exhort you, that ye love the word of God, your salvation, and suffer patiently, and with a comfortable heart, for the word’s sake, which is your undoubted salvation and everlasting comfort. Moreover, I pray you, show my brethren and sisters, which have heard me often before, that they cease not nor leave off to learn the word of God, which I taught unto them, after the grace given unto me, for no persecutions nor troubles in this world, which last not. And show unto them, that my doctrine was no wives’ fable, after the constitutions made by men; and if I had taught men’s doctrine, I had gotten greater thanks by men. But for the word’s sake, and true Evangel, which was given to me by the grace of God, I suffer this day by men, not sorrowfully, but with a glad heart and mind. For this cause I was sent, that I should suffer this fire for Christ’s sake. Consider and behold my visage, ye shall not see me change my color. This grim fire I fear not; and so I pray you for to do, if that any persecution come unto you for the word’s sake; and not to fear them that slay the body, and afterward have no power to slay the soul. Some have said of me; that I taught, that the soul of man should sleep until the last day; but I know surely, and my faith is such, that my soul shall dine†1 with my Savior this night, or it be six hours, for whom I suffer this.” Then he prayed for them which accused him, saying, “I beseech the Father of Heaven to forgive them that have of any ignorance, or else of any evil mind, forged lies upon me; I forgive them with all mine heart: I beseech Christ to forgive them that have condemned me to death this day ignorantly.” And last of all, he said to the people on this manner, “I beseech you, brethren and sisters, to exhort your Prelates to the learning of the word of God, that they at the least may be ashamed to do evil, and learn to do good; and if they will not convert themselves from their wicked error, there shall hastily come upon them the wrath of God,†2 which they shall not eschew.”
Many faithful words said he in the mean time, taking no heed or care of the cruel torments which were then prepared for him. Then, last of all, the hangman, that was his tormentor, sat down upon his knees, and said, “Sir, I pray you, forgive me, for I am not guilty of your death.” to whom he answered, “Come hither to me.” When he was come to him, he kissed his cheek, and said, “Lo! here is a token that I forgive thee: My heart, do thine office.” And then by and by, he was put upon the gibbet, and hanged, and there burned to powder.†3 When that the people beheld the great tormenting of that innocent, they might not withhold from piteous morning and complaining of the innocent lamb’s slaughter.†4
After the death of this blessed martyr of God, began the people, in plain speaking, to damn and detest the cruelty that was used. Yea, men of great birth, estimation, and honor, at open tables avowed, That the blood of the said Master George should be revenged, or else they should cost life for life. Among whom John Lesley,†1 brother to the Earl of Rothes, was the chief; for he, in all companies, spared not to say, “That same whingar, (showing forth his dagger,) and that same hand, should be priests to the Cardinal.” These reports came to the Cardinal’s ears; but he thought himself stout enough for all Scotland; for in Babylon, that is, in his new block-house, he was sure, as he thought; and upon the fields, he was able to match all his enemies. And to write the truth, the most part of the Nobility of Scotland had either given unto him their bonds of manrent, or else were in confederacy, and promised amity with him. He only feared them in whose hands God did deliver him, and for them had he laid his nets so secretly, (as that he made a full account,) that their feet could not escape, as we shall after hear; and something of his former practices we may recount.
After the Passover he came to Edinburgh, to hold the seinze,†2(as the Papists term their unhappy assembly of Baal’s shaven sort.) It was reported that something was purposed against him, at that time, by the Earl of Angus and his friends, whom he mortally hated, and whose destruction he sought. But it failed, and so returned he to his strength; yea, to his God and only comfort, as well in heaven as in earth. And there he remained without all fear of death, promising unto himself no less pleasure, nor did the rich man, of whom mention is made by our Master in the Evangel; for he did not only rejoice and say, “Eat and be glad, my soul, for thou hast great riches laid up in store for many days;” but als

o he said, “Tush, a fig for the feed, and a button for the bragging of all the heretics and their assistance in Scotland. Is not my Lord Governor mine? Witness his eldest son†3 there pledge at my table? Have I not the Queen at my own devotion? (He meant of the mother to Mary that now mischievously reigns.) Is not France my friend, and I friend to France? What danger should I fear?” And thus, in vanity, the carnal Cardinal delighted himself a little before his death. But yet he had devised to have cut of such as he thought might distress him; for he had appointed the whole gentlemen of Fife to have met him at Falkland, the Monday after that he was slain upon the Saturday. His treasonable purpose was not understood but by his secret counsel; and it was this: That Norman Lesley, Sheriff of Fife,†4 and apparent heir to his father, the Earl of Rothes; the said John Lesley, father-brother to Norman; the Lords of Grange, elder and younger; Sir James Leirmonth of Darsye,†1 and Provost of St. Andrews; and the faithful Lord of Raith;†2 should either have been slain, or else taken, and after to have been used at his pleasure. This enterprise was disclosed after his slaughter, partly by letters and memorials found in his chamber, but plainly affirmed by such as were of the counsel. Many purposes were devised, how that wicked man might have been taken away. But all failed, till Friday, the twenty-eigth of May, Anno 1546, when the aformentioned Norman came at night to St. Andrews; William Kirkaldy of Grange younger was in the town before, awaiting upon the purpose; last came John Lesley aformentioned, who was most suspected. What conclusion they took that night, it was not known, but by the issue which followed.
But early upon the Saturday, in the morning, the twenty-ninth. of May, were they in various companies in the Abbey church-yard, not far distant from the Castle. First, the gates being open, and the draw-bridge let down, for receiving of lyme and stones, and other things necessary for building, (for Babylon was almost finished,)—first, we say, assayed William Kirkaldy of Grange younger, and with him six persons, and gotten interest, held purpose with the porter, “If My Lord was walking?” who answered, “No.” (And so it was in deed; for he had been busy at his accounts with Mistress Marion Ogilvy†3 that night, who was espied to depart from him by the privy postern that morning; and therefore quietness, after the rules of physic, and a morn sleep†4 was requisite for My Lord.) While the said William and the Porter talked, and his servants made them to look the work and the workmen, approached Norman Lesley with his company; and because they were in no great number, they easily got entrance. They addressed them to the midst of the close, and immediately came John Lesley, somewhat rudely, and four persons with him. The porter, fearing, would have drawn the bridge; but the said John, being entered thereon, stayed, and leapt in. And while the porter made him for defense, his head was broken, the keys taken from him, and he was cast in the fossa;†5 and so the place was seized. the shout arose:†6 the workmen, to the number of more than a hundred, ran of the walls, and were without hurt put forth at the wicked gate.†7 The first thing that ever was done, William Kirkaldy took the guard of the privy postern, fearing that the fox should have escaped. Then go the rest to the gentlemen’s chambers, and without violence done to any man, they put more than fifty persons to the gate: the number that enterprised and did this, was but sixteen persons. The Cardinal, awakened with the shouts, asked from his window, What means that noise? It was answered, That Norman Lesley had taken his Castle. Which understood, he ran to the postern; but perceiving the passage to be kept without, he returned quickly to his chamber, took his two-handed sword, and guarded his chamber child cast kystes, and other impediments to the door. In this mean time came John Lesley unto it, and bids open. The Cardinal asking, “Who calls?” he answers, “My name is Lesley.” He re-demands, “Is that Norman?” the other says, “Nay; my name is John.” “I will have Norman,” says the Cardinal; “for he is my friend.”†1 “Content yourself with such as are here; for other shall ye get none.” There were with the said John, James Melven,†2 a man familiarly acquainted with Master George Wishart, and Peter Carmichael,†3 a stout gentleman. In this meantime, while they force at the door, the Cardinal hides a box of gold under coals that were laid in a secret corner. At length he asked, “Will ye save my life?” The said John answered, “It may be that we will.” “Nay,” says the Cardinal, “Swear unto me by God’s wounds, and I will open unto you.” Then answered the said John, “It that was said, is unsaid;“ and so cried, “Fire, fire;” (for the door was very stark;) and so was brought a chimney full of burning coals. Which perceived, the Cardinal or his chamber child, (it is uncertain,) opened the door, and the Cardinal sat down in a chair, and cried, “I am a priest; I am a priest: ye will not slay me.” The said John Lesley, (according to his former vows,) struck him first once or twice, and so did the said Peter. But James Melven, (a man of nature most gentle and most modest,†1) perceiving them both in choler, withdrew them, and said, “This work and judgment of God, (although it be secret,) ought to be done with greater gravity;” and presenting unto him the point of the sword, said, “Repent thee of thy former wicked life, but especially of the shedding of the blood of that notable instrument of God, Master George Wishart, which albeit the flame of fire consumed before men; yet cries it, a vengeance upon thee, and we from God are sent to revenge it: For here, before my God, I protest, that neither the hatred of thy person, the love of thy riches, nor the fear of any trouble thou could have done to me in particular, moved, nor moves me to strike thee; but only because thou hast been, and remain an obstinate enemy against Christ Jesus and his holy Evangel.” And so he struck him twice or thrice through with a stog sword; and so he fell, never word heard out of his mouth, but “I am a priest, I am a priest: fie, fie: all is gone.” [The godly fact and words of James Melven.†2]†3
While they were thus occupied with the Cardinal, the fray arose in the town. The Provost†4 assembled the community, and came to the fossa side, crying, “What have ye done with my Lord Cardinal? Where is my Lord Cardinal? Have ye slain my Lord Cardinal? Let us see my Lord Cardinal?” They that were within answered gently, “Best it were unto you to return to your own houses; for the man ye call the Cardinal has received his reward, and in his own person will trouble the world no more.” But then more enragedly, they cry, “We shall never depart till that we see him.” And so was he brought to the East blockhouse head, and shown dead over the wall to the faithless multitude, which would not believe before it saw: How miserably lay David Beaton, careful Cardinal.†5 And so they departed, without Requiem æternam, and Requiescant in pace, sung for his soul. Now, because the weather was hot, (for it was in May, as ye have heard,) and his funeral could not suddenly be prepared, it was thought best, to keep him from stinking, to give him great shalt enough, a cope of lead, and a nook†1 in the bottom of the Sea-tower, (a place where many of God’s children had been imprisoned before,) to await what exequeis his brethren the Bishops would prepare for him.†2
These things we wrote merrily.†1 But we would, that the Reader should observe God’s just judgments, and how that he can apprehend the worldly wise in their own wisdom, make their table to be a snare to trap their own feet, and their own presupposed strength to be their own destruction. These are the works of our God, whereby he would admonish the tyrants of this earth, that in the end he will be revenged of their cruelty, what strength so ever they make in the cont

rary. But such is the blindness of man, (as David speaks,) “That the posterity does ever follow the footsteps of their wicked fathers, and principally in their impiety;” for how little differs the cruelty of that bastard, that yet is called Bishop of St. Andrews,†2 from the cruelty of the former, we will after hear.
The death of this aformentioned tyrant was dolorous to the priests, dolorous to the Governor, most dolorous to the Queen Dowager;†3 for in him perished faithfulness to France, and the comfort to all gentlewomen, and especially to wanton widows: His death must be revenged. to the Court again repairs the Earl of Angus, and his brother Sir George. Laubour is made for the Abbacy of Aberbrothok, and a grant was once made of the same, (in memory whereof George Douglas,†4 bastard son to the said Earl, is yet called Postulat.) But it was more proper, (think the Hamiltons,) for the Governor’s kitchen, nor for reward to the Douglases. And yet in hope thereof, the said Earl and George his brother were the first that voted, that the Castle of St. Andrews should be besieged. The Bishop, to declare the zeal that he had to revenge the death of him that was his predecessor, (and yet for his wish he would not have had him leaving again,) still blew the coals. And first, he caused summoned, then denounce accursed, and then last, rebels,†5 not only the first enterprisers, but all such also as after did accompany them.†1 And last of all, the seige was concluded, which began in the end of August; (for the twenty-third day thereof departed the soldiers from Edinburgh,) and continued near to the end of January. At what time, because they had no other hope of winning of it but by hunger; and thereof also they were despaired; for they within had broken through the east wall, and made a plain passage, by an iron gate to the sea, which greatly relieved the besieged, and abased the beseigers; for then they saw that they could not stop them of victuals, unless that they should be masters of the sea, and that they clearly understood they could not be; for the English ships had once been there, and had brought William Kirkaldy from London, and with much difficulty, (because the said gate was not then prepared,) and some loss of men, had rendered him to the Castle again, and had taken with them to the Court of England, John Lesley and Master Henry Balnaves, for perfecting of all contracts betwixt them and King Harry,who promised to take them in his protection, upon condition only, that they should keep the Governor’s son, my Lord of Arran,†1 and stand friends to the contract of marriage, whereof before we have made mention. These things clearly understood, (we say,) by the Governor and his Council, the priests and the shaven sort, they conclude to make an Appointment, to the end, that under truth they might either get the Castle betrayed, or else some principal men of the company taken at unawares. in the which head was the Abbot of Dunfermling†2 principal; and for that purpose had the Lord of Monquhanny,†3 (who was most familiar with those of the Castle,) labored at foot and hand, and proceeded so in his traffic, that from entrance upon daylight at his pleasure, he got license to come upon the night whenever it pleased him. But God had not appointed so many to be betrayed, albeit that he would that they should be punished, and that justly, as hereafter we will hear.
The Works of John Knox. Vol. 1:167-183
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There are plenty of things I believe are worth getting up and fighting for over, in the Christian religion. I am a great proponent for purity in worship and returning back to the churches glory days, where Christ reigned in his Church in the manner of which he is to be worshipped. For that reason, even if Providence did not prevent me attending Church, because of chronic illness, there would be very many churches that I could not in good conscience attend, believing I would be partaking of sin to do so just by being there.

However, in America, the Presbyterian church is much more visible than in England, we have 3 Reformed Presbyterian churches of the Scots covenanting tradition,  for the whole of England. But in America, Presbyterianism means different things, many of the Presbyterian churches are quite liberal, and I would call them deformed rather than reformed. If I was the other side of the pond, then in no way could I join myself to any of the Presbyterian churches that fit that description.

BUT, I also think one can have an air of being too exclusive. To make the terms of membership to a church something that many people would have a hard job to square with either conscience or logic as part of the terms of communion and if you do not subscribe to those things, then I think that is unnecessary dividing the house of God, and going further than Scripture warrants. And in doing so, just as those who have wandered away from the Reformed history they were bred from by dethroning God in the practice of worship, then there is the other extreme, of extra creedal and extra Biblical requirements, which is no less schismatic than the first group. The schism in the first group, many Reformed Presybterians who hold to Reformation attainments, , couldn’t join themselves to those churches who have wandered away from them, because it would go against their beliefs and in many cases conscience. It is the sin of those churches in dethroning Christ that causes the need to separate from them, as far as not being able to join with them in worship.

The same with the other end of the extreme. Though I believe they are probably fewer in numbers. Those  that have extra creedal and extra Biblical requirements for joining to their church, which is of course legalism, by adding requirements that God has not imposed, and binding people’s consciences to those requirements is a form of tyranny, because the conscience should be answerable only to the Lord, and not to the doctrines of men. Yet there are some, who hold to these extra creedal requirements for terms of communion. They come from within the Covenanter groups, yet I am a covenanter myself, but not one that will go further than Scripture does, whether its in the liberal way of the first group of “anything goes,” or the exclusivity and extra Biblical strictness of the second group, the steelite covenanters, who clearly go further than Scripture requires to be able to join yourself to their church. But the result of either group, the liberals or the extra creedal churches is schism and unnecessary division. And in the second group, an unhealthy exclusivism, that in no way would the Lord warrant or approve of.

Christ’s priestly prayer of John 17 speaks to me in a way that many other Scriptures don’t. It will move me to tears for the desire of his and what he wants to see for his church of brotherly unity. It’s also interesting, that John Knox, that was the very passage of Scripture on which he “first cast anchor,” and was responsible for his conversion. On his death-bed, he asked his wife to read him again the passage of where he had “first cast anchor,” and the whole priestly prayer of Christ was very dear to him, and I feel a great attachment to that passage myself.

There is a time for separation for the good of Christ and his church, but we should not unnecessarily rent his body apart, on trifles or without Biblical warrant to support the stance we are taking on whatever the matter may be.

I am reading a book by puritan William Ames, called “A Fresh suit against Human ceremonies in God’s worship” Volume one, as the subject of purity in worship, and Christ reigning in his church by what is allowed and what is not allowed in the Worship of God is a subject very dear to me. But despite that, I still don’t believe that there should ever be things from outside of Scripture that causes separation, division, or being set apart and exclusive. What God has joined together, let no man put asunder. This is a quote from the William Ames book mentioned above.

There is a.. sort of profound disputers in the world, who apprehending they reach to be beyond the reason and writings of other men, have out of the depth of their judgments, devised a way judiciously to deceive their own souls; and out of their pick-lock subtlety, count it easy to make way for themselves, and maintain their way in any question. And this they do by making a maze of divisions, and cut things in so many shreds, by multitude of distinctions, that at length they lose their cause, the truth, and themselves in the issue, and must of necessity bewilder the reader, unless he be of searching judgment: This kind of distinguishing is like snuffing of the candle that is too near, putting out the light wholly, while they intend to make the light burn more clearly: so do these men darken the truth, professing to discover more of it. When to avoid the dint of argument concerning significant ceremonies and worship, his distinctions are so many and intricate, that one member destroys another, and the true nature of worship also.

Whether the Pharisees in their ceremonies did not pretend more holiness than other men? However, these men, in who effect say to all other men, stand back, I am more holy than thou. [William Ames]

The Gospel and its message was not meant to be shut up and an exclusive club that one may not be good enough to partake of in the worship of God. That kind of exclusivity is both unhealthy and unbiblical. And it perhaps is self serving since in separation from the vast majority of other Christians, they have no obligations with or real sense of brother hood. If that were not true, you could join in their worship service any Lord’s Day of your choosing, in an official public worship setting at least. Yet the terms of communion would make it almost impossible for anyone logical or right minded to be able to subscribe to the terms, so you would not be able to.

The steelites have serious error I believe, and there is a bent of legalism amongst them. That’s not to say they still don’t have a lot of good things about their beliefs and practices, but I still believe the later to be true, and rather than just this post which gives thoughts without Biblical reasons of why, I shall at some later point in time, with the Lord’s assistance in both, discernment, and giving me the time to, address in more detail, with the reasons from Scriptures and creeds, of why it is wrong.

I think it is a very slippery slope actually, when one considers the fiascos at the Edmonton Church who were also like-minded, and they became more and more exclusive and continued to add thing after thing that had no Biblical warrant, to continue being part of their church. The result was, that the church at Edmonton imploded on itself.

However, just because they have some error, I believe at least, and I doubt I am alone in this belief, doesn’t mean one should throw the baby out with the bath water and ignore the good and focus on the bad, or erroneous, or to start bandying words such as cults about them as is commonly done. But I do think they are on a slippery slope. I am a covenanter, through and through. I am not a steelite Covenanter however.

A Fresh Suit Against Human Ceremonies in God's Worship Vol 1 by William Ames

“Many and horrible sayings unto me, a Christian man, many words abominable for to hear, ye have spoken here this day, which not only to teach, but also to think, I thought it ever great abomination. Wherefore, I pray your discretions quietly to hear me, that ye may know what were my sayings, and the manner of my doctrine. This my petition, my Lords, I desire to be heard for three causes: the First is, Because through preaching of the word of God, his glory is made manifest: it is reasonable therefore, for the advancing of the glory of God, that ye hear me teaching truly the pure and sincere word of God, without any dissimulation. The Second reason is, Because that your health springeth from the word of God, for he works all things by his word: it was therefore an unrighteous thing, if ye should stop your ears from me teaching truly the word of God. The Third reason is, Because your doctrine speaketh forth many pernicious,†1 blasphemous, and abominable words, not coming by the inspiration of God, but of the devil, on†2 no less peril than my life: It is just therefore, and reasonable, your discretion to know what my words and doctrine are, and what I have ever taught in my time in this realm, that I perish not unjustly, to the great peril of your souls. Wherefore, both for the glory and honor of God, your own health, and safeguard of my life, I beseech your discretions to hear me, and in the meantime I shall recite my doctrine without any color.
First, and chiefly, since the time I came into this realm, I taught nothing but the Ten Commandments of God, the Twelve Articles of the Faith, and the Prayer of the Lord, in the mother tongue. Moreover, in Dundee, I taught the Epistle of Saint Paul to the Romans; and I shall show your discretions faithfully what fashion and manner I used when I taught, without any human dread, so that your discretions give me your ears benevolent and attentive.”
Suddenly then, with a high voice,†1 cried the Accuser, the fed sow, “Thou heretic, renegade, traitor, and thief, it was not lawful for thee to preach. Thou hath taken the power at thine own hand, without any authority of the Church. We forethink that thou hath been a preacher so long.” Then said all the whole congregation of the Prelates, with their accomplices, these words, “If we give him license to preach, he is so crafty, and in Holy Scriptures so exercised, that he will persuade the people to his opinion, and rouse them against us.”
Master George, seeing their malicious and wicked intent, appealed [from the Lord Cardinal to the Lord Governor, as†2] to an indifferent and equal judge.†3 to whom the Accuser, John Lauder aformentioned, with hoggish voice answered, “Is not my Lord Cardinal the second person within this realm, Chancellor of Scotland, Archbishop of St. Andrews, Bishop of Meropose, Commendatour of Aberbrothok, Legatus Natus, Legatus a Latere?” And so reciting as many titles of his unworthy honors†4 as would have laden a ship, much sooner an ass; “Is not he, (said John Lauder,) an equal judge apparently to thee? Whom other desirest thou to be thy judge?”
To whom this humble man answered, saying, “I refuse not my Lord Cardinal, but I desire the word of God to be my judge, and the Temporal Estate, with some of your Lordships mine audience; because I am here my Lord Governor’s prisoner.” Whereupon the prideful and scornful people that stood by, mocked him, saying, “Such man, such judge,” speaking seditious and reproachful words against the Governor, and other the Nobles, meaning them also to be Heretics. And incontinent, without all delay, they would have given sentence upon Master George, and that without further process, had not certain men there counselled my Lord Cardinal to read again the Articles, and to hear his answers thereupon, that the people might not complain of his wrongful condemnation.
And shortly for to declare, these were the Articles following, with his Answers, as far as they would give him leave to speak; for when he intended to mitigate their falsehoods, and show the manner of his doctrine, by and by they stopped his mouth with an other Article.

See here:

The Works of John Knox. Vol. 1:153-155

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The First Article.
Thou false Heretic, renegade, traitor, and thief, deceiver of the people, despises the holy Churches, and in like case condemnest my Lord Governor’s authority. And this we know for surety, that when thou preached in Dundee, and were charged by my Lord Governor’s authority to desist, nevertheless thou wouldst not obey, but persevered in the same. And therefore the Bishop of Brechin cursed thee,†1 and delivered thee into the Devil’s hands, and gave thee in commandment that thou should preach no more: Yet notwithstanding, thou didst continue obstinately.

The Answer.
My Lords, I have read in the Acts of the Apostles, that it is not lawful, for the threats and menacings of men, to desist from the preaching of the Evangel.†1 Therefore it is written, “We shall rather obey God than men.” I have also read [in] the Prophet Malachi, “I shall curse your blessings, and bless your cursings, says the Lord:” believing firmly, that he would turn your cursings into blessings.

The Second Article.
Thou false Heretic did say, that a priest standing at the altar saying Mass, was like a fox wagging his tail in July.

The Answer.
My Lords, I said not so. These were my sayings: the moving of the body outward, without the inward moving of the heart, is not else but the playing of an ape, and not the true serving of God; for God is a secret searcher of men’s hearts: Therefore, who will truly adore and honor God, he must in spirit and verity honor him.
Then the Accuser stopped his mouth with an other Article.

The Third Article.
Thou false Heretic preaches against the Sacraments, saying, That there are not Seven Sacraments.

The Answer.
My Lords, if it†2 be your pleasures, I taught never of the number of the Sacraments, whether they were seven, or an eleven. So many as are instituted by Christ, and are shown to us by the Evangel, I profess openly. Except it be the word of God, I dare affirm nothing.

The Fourth Article.
Thou false Heretic hath openly taught, that Auricular Confession is not a blessed Sacrament; and thou sayest, that we should only confess us to God, and to no priest.

The Answer.
My Lords, I say, that Auricular Confession, seeing that it hath no promise of the Evangel,†1 therefore it can not be a Sacrament. of the Confession to be made to God, there are many testimonies in Scripture; as when David saith, “I thought that I would knowledge my iniquity against my self unto the Lord; and he forgave the trespasses†2 of my sins.” Here, Confession signifieth the secret knowledge of our sins before God: when I exhorted the people on this manner, I reproved no manner of Confession. And further, Saint James saith, “Acknowledge your sins†3 one to an other, and so let you to have peace among yourselves.” Here the Apostle meaneth nothing of Auricular Confession, but that we should acknowledge and confess ourselves to be sinners before our brethren, and before the world, and not to esteem ourselves as the Gray Friars do, thinking themselves already purged.†4
When that he had said these words, the horned Bishops and their accomplices cried, and bared†5 with their teeth, saying, “See ye not what colors he hath in his speech, that he may beguile us, and seduce us to his opinion.”

The Fifth Article.
Thou Heretic didst say openly, that it was necessary for every man to know and understand his Baptism, and that it was contrary to General Councils, and the Estates of Holy Church.

The Answer.
My Lords, I believe there be none so unwise here, that will make merchandise with a French man, or any other unknown stranger, except he know and understand first the condition or promise made by the French man or stranger. So likewise I would that we understood what thing we promise in the name of the infant unto God in Baptism: For this cause, I believe, ye have Confirmation.
Then said Master Bleitter,†1 chaplain, that he had the Devil within him, and the spirit of error. Then answered him a child,†2 saying, “The Devil can not speak such words as yonder man doth speak.”

The Sixth Article.
Thou false Heretic, traitor, and thief, thou said that the Sacrament of the Altar was but a piece of bread, baked upon the ashes, and no other thing else; and all that is there done, is but a superstitious rite against the commandment of God.

The Answer.
Oh Lord God! so manifest lies and blasphemies the Scrip-ture doth not so teach you. As concerning the Sacrament of the Altar, (my Lords,) I never taught any thing against the Scripture, the which I shall, (by God’s grace,) make manifest this day, I being ready therefore to suffer death.
The lawful use of the Sacrament is most acceptable unto God: but the great abuse of it is very detestable unto him. But what occasion they have to say such words against me, I shall shortly show your Lordships. I once chanced to meet with a Jew, when I was sailing upon the water of Rhine.†1 I did inquire of him, what was the cause of his pertinency, that he did not believe that the true Messiah was come, considering that they had seen all the prophesies, which were spoken of him, to be fulfilled: moreover, the prophesies taken away, and the Scepter of Judah. By many other testimonies of the Scripture, I vanquished him, and proved that Messiah was come, the which they called Jesus of Nazareth. This Jew answered again unto me, “When Messiah cometh, he shall restore all things, and he shall not abrogate the Law, which was given to our fathers, as ye do. For why? we see the poor almost perish through hunger among you, yet you are not moved with pity towards them; but among us Jews, though we be pure, there are no beggars found. Secondly, It is forbidden by the Law, to fain any kind of imagery of things in heaven above, or in the earth beneath, or in the sea under the earth; but one God only to honor; but your sanctuaries and churches are full of idols. Thirdly, A piece of bread baked upon the ashes, ye adore and worship, and say, that it is your God.” I have rehearsed here but the sayings of the Jew,†2 which I never affirmed to be true.
Then the Bishops shook their heads, and spat into the earth: And what he meant in this matter further, they would not hear.†1

The Seventh Article.
Thou false Heretic did say, that Extreme Unction was not a Sacrament.

The Answer.
My Lord, indeed, I never taught any thing of Extreme Unction in my doctrine, whether it was a Sacrament or no.

The Eighth Article.
Thou false Heretic said that the Holy Water is no so good as wash, and such like. Thou condemn Conjuring, and sayest, that Holy Church’s cursing availed not.

The Answer.
My Lords, as for Holy Water, what strength it is of, I taught never in my doctrine. Conjurings and Exorcisms, if they were conformable to the word of God, I would commend them. But in so far as they are not conformable to the commandment and word of God, I reprove them.

The Ninth Article.
Thou false Heretic and renegade hast said, that every Layman is a Priest; and such like thou sayest, that the Pope hath no more power than any other man.

The Answer.
My Lords, I taught nothing but the word of God. I remember that I have read in some places in Saint John and Saint Peter, of the which one saith, “He hath made us kings and priests;” the other saith, “He hath made us the kingly priesthood:” Wherefore, I have affirmed, any man being cunning and perfect in the word of God, and the true faith of Jesus Christ, to have his power given him from God, and not by the power or violence of men, but by the virtue of the word of God, the which word is called the power of God, as witnesseth Saint Paul evidently enough. And again, I say, any unlearned man, and not exercised in the word of God, nor yet constant in his faith, whatever estate or order he be of; I say, he hath no power to bind or loose, seeing he wanteth

the instrument by the which he bindeth or looses, that is to say, the word of God.
After that he had said these words, all the Bishops laughed, and mocked him. When that he beheld their laughing, “Laugh ye, (saith he,) my Lords? Thought that these my sayings appear scornful and worthy of derision to your Lordships, nevertheless they are very weighty to me, and of a great value; because that they stand not only upon my life, but also the honor and glory of God.” in the meantime many godly men, beholding the woodenness and great cruelty of the Bishops, and the invincible patience of the said Master George, did greatly mourn and lament.

The Tenth Article.
Thou false Heretic said, that a man hath no Free Will; but is like to the Stoics, which say, That it is not in man’s will to do any thing, but that all concupiscence and desire cometh from God, of whatever kind it be of.

The Answer.
My Lords, I said not so, truly: I say, that as many as believe in Christ firmly, unto them is given liberty, conformable to the saying of Saint John, “If the Son makes you free, then shall ye verily be free.” of the contrary, as many as believe not in Christ Jesus, they are bound servants of sin: “He that sinneth is bound to sin.”

The Eleventh Article.
Thou false Heretic sayest, It is as lawful to eat flesh upon Friday, as on Sunday.

The Answer.
Please it your Lordships, I have read in the Epistles of Saint Paul, “That who is clean, unto them all things is clean.” of the contrary, “To the filthy men, all things are unclean.” A faithful man, clean and holy, sanctifieth by the word the creature of God; but the creature maketh no man acceptable unto God: so that a creature may not sanctify any impure and unfaithful man. But to the faithful man, all things are sanctified, by the prayer of the word of God.
After these sayings of Master George, then said all the Bishops, with their accomplices, “What needeth us any witness against him: hath he not openly here spoken blasphemy?”

The Twelfth Article.
Thou false Heretic dost say, That we should not pray to Saints, but to God only: Say whether thou hast said this or no: say shortly.

The Answer.
For the weakness and the infirmity of the hearers, (he said,) without doubt plainly, that Saints should not be honored nor called upon. My Lords, (said he,) there are two things worthy of note: the one is certain, and the other uncertain. It is found plainly and certain in Scriptures, that we should worship and honor one God, according to the saying of the first Commandment, “Thou shall only worship and honor thy Lord God with all thy heart.” But as for praying to and honoring of Saints, there is great doubt among many, whether they hear or no invocation made unto them. Therefore, I exhorted all men equally in my doctrine, that they should leave the unsure way, and follow the way which was taught us by our Master Christ:
He is only our Mediator, and maketh intercession for us to God his Father:
He is the door, by which we must enter in:
He that entereth not in by this door, but climbs an other way, is a thief and a murderer:
He is the Verity and Life:
He that goeth out of this way, there is no doubt but he shall fall into the mire; yea, verily, he is fallen in to it all ready. This is the fashion of my doctrine, the which I have ever followed. Verily that which I have heard and read in the word of God, I taught openly and in no corners, and now ye shall witness the same, if your Lordships will hear me: Except it stand by the word of God, I dare not be so bold to affirm any thing. These sayings he rehearsed diverse times.

The Thirteenth Article.
Thou false Heretic hath preached plainly, saying, That there is no Purgatory, and that it is a feigned thing, any man, after this life, to be punished in Purgatory.

The Answer.
My Lords, as I have oftentimes said heretofore, without express witness and testimony of Scripture, I dare affirm nothing. I have often and diverse times read over the Bible, and yet such a term found I never, nor yet any place of Scripture applicable thereunto. Therefore, I was ashamed ever to teach of that thing, which I could not find in Scripture.
Then said he to Master John Lauder, his accuser, “If you have any testimony of the Scripture, by the which ye may prove any such place, show it now before this audience.”†1 But that dolt had not a word to say for himself, but was as dumb as a beetle†2 in that matter.
The Fourteenth Article.
Thou false Heretic hast taught plainly against the vows of Monks, Friars, Nuns, and Priests, saying, That whoever was bound to such like vows, they vowed themselves to the estate of principal: Moreover, that it was lawful for Priests to marry wives, and not to live sole.

The Answer.
Of truth, my Lords, I have read in the Evangel, that there are three kinds of chaste men: some are gelded from their mothers womb; some are gelded by men; and some have gelded themselves for the kingdom of heaven’s sake: verily, I say, these men are blessed by the Scripture of God. But as many as have not the gift of Chastity, nor yet for the Evangel have not overcome the concupiscence of the flesh, and have vowed chastity, ye have experience, although I should hold my tongue,†3 to what inconvenience they have vowed themselves.
When he had said these words, they were all dumb,†4 thinking better to have ten concubines, then one married wife.

The Fifteenth Article.
Thou false Heretic and renegade, sayest, That thou will not obey our General nor Principal†1 Councils.

The Answer.
My Lords, what your General Councils are, I know not: I was never exercised in them; but to the pure word of God I gave my labors. Read here your General Councils, or else give me a book, wherein they are contained, that I may read them: If that they agree with the word of God, I will not disagree.
Then the ravenous wolves turned into madness,†2 and said, “Whereunto let we him speak any further? Read forth the rest of the Articles, and stay not upon them.” Among these cruel tigers, there was one false hypocrite, a seducer of the people, called John Scott,†3 standing behind John Lauder’s back, hurrying him to read the rest of the Articles, and not to tarry upon his witty and godly answers; “For we may not abide them, (said he,) no more than the Devil may abide the sign of the cross, when it is named.”

The Sixteenth Article.
Thou Heretic sayest, That it is vain to build to the honor of God costly Churches, seeing that God remaineth not in Churches made by men’s hands, nor yet can God be in so little space, as betwixt the Priest’s hands.

The Answer.
My Lords, Solomon saith, “If that the heaven of heavens can not comprehend thee, how much less this house that I have built.” And Job consenteth to the same sentence, saying, “Seeing that he is higher than the heavens, therefore what can thou build unto him? He is deeper than the hell, then how shall thou know him? He is longer than the earth, and broader than the sea.” So that God can not be comprehended into one space, because that he is infinite. These sayings, notwithstanding, I said never that churches should be destroyed; but on the contrary, I affirmed ever, that churches should be sustained and upheld, that the people should be congregated in them to hear the word of God preached. Moreover, wherever is the true preaching of the word of God, and the lawful use of the Sacraments, undoubtedly there is God himself. So that both these sayings are true together: God can not be comprehended into any one place: And, “Wherever there are two or three gathered in his name, there is he present in the midst of them.” Then said he to his Accuser, “If thou think any otherwise than I say, show forth thy reasons before this audience.” Then he, without all reason, was dumb,†1 and could not answer a word.

The Seventeenth Article.
Thou false

Heretic condemnest Fasting, and sayest, thou shouldest not fast.

The Answer.
My Lords, I find that Fasting is commended in the Scripture; therefore I was a slanderer of the Gospel, if I condemned fasting. And not so only, but I have learned by experience, that fasting is good for the health and conservation of the body. But God knoweth only who fasts the true fast.

The Eighteenth Article.
Thou false Heretic hath preached openly, saying, That the Souls of men shall sleep to the latter day of judgment, and shall not obtain life immortal until that day.

The Answer.
God, full of mercy and goodness, forgive them that saith such things of me. I wrote and know surely by the word of God, that he which hath begone to have the faith of Jesus Christ, and believeth firmly in him, I know surely, that the soul of that man shall never sleep, but ever shall live an immortal life; the which life, from day to day, is renewed in grace and augmented; nor yet shall ever perish, or have an end, but shall ever live immortal with Christ their head: to the which life all that believe in him shall come, and rest in eternal glory. Amen.
When that the Bishops, with their accomplices, had accused this innocent man, in manner and form aforesaid, incontinently they condemned him to be burned as a Heretic, not having respect to his godly answers and true reasons which he alleged, nor yet to their own consciences, thinking verily, that they should do to God good sacrifice, conformable to the sayings of Jesus Christ in the Gospel of Saint John, chapter 16: “They shall excommunicate you; yea, and the time shall come, that he which killeth you shall think that he hath done to God good service.”
 The Works of John Knox. Volume. 1:155-167
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 [The Condemnation of M. George Wishart, Gentleman, who suffered Martyrdom for the Faith of Christ Jesus, at Saint Andrews in Scotland, anno 1546, March 1; with the Articles objected against him, and his Answers to the Same.

With most tender affection and unfeigned heart consider, (gentle Reader,) the uncharitable manner of the Accusation of Master George Wishart, made by the bloody enemies of Christ’s faith. Note also the Articles whereof he was accused, by order digested, and his meek answers, so far as he had leave and leisure to speak. Finally, ponder with no dissembling spirit the furious rage, and tragical cruelness of the malignant Church, in the persecution of this blessed man of God; and, on the contrary, his humble, patient, and most godly answers, made to them suddenly without all fear, not having respect to their glorious menacings and boisterous threats, but charitably and without stop answering: not moving his countenance, nor changing his visage, as in his Accusation hereafter following manifestly shall appear.]
Upon the last of February, was sent to the prison, where the servant of God lay, the Dean of the town, by the commandment of the Cardinal and his wicked counsel, and they summoned the said Master George, that he should upon the morn following appear before the Judge, then and there to give account of his seditious and heretical doctrine. To whom the said Master George answered, “What needs, (said he,) my Lord Cardinal to summoned me to answer for my doctrine openly before him, under whose power and dominion I am thus strictly bound in irons. May not my Lord compel me to answer to his extort power? Or believeth he that I am unprovided to render account of my doctrine? To manifest yourselves what men ye are, it is well done that ye kept your old ceremonies and constitutions made by men.”
Upon the next morn, my Lord Cardinal caused his servants to dress themselves in their most warlike array, with jack, knapscall, splent, spear, and axe, more seeming for the war, than for the preaching of the true word of God. And when these armed champions, marching in warlike order, had conveyed the Bishops unto the Abbey Church, incontinently they sent for Master George, who was conveyed unto the said church by the Captain of the Castle, and the number of one hundred men, addressed in manner aformentioned, like a lamb led they him to sacrifice. As he entered in at the Abbey Church door, there was a poor man lying vexed with great infirmities, asking of his alms, to whom he flung his purse. And when he came before the Cardinal, by and by the Superior of the Abbey, called Dean John Wynrame,†1 stood up in the pulpit, and made a sermon to all the congregation there then assembled, taking his matter out of the thirteenth chapter of Matthew; whose sermon was divided into four principal parts. the First was, a short and brief declaration of the Evangelist. the Second, of the interpretation of the good seed; and because he called the Word of God the Good seed, and Heresy the Evil seed, he declared what Heresy was, and how it should be known. He defined it on this manner: “Heresy is a false opinion, defended with pertinency, clearly opposed to the word of God.” The Third part of his sermon was, the cause of Heresy within that realm, and all other realms. “The cause of Heresy, (said he,) is the ignorance of them which have the cure of men’s souls, to whom it necessarily belongeth to have the true understanding of the word of God, that they may be able to win against the false doctors of heresies, with the sword of the Spirit, which is the word of God; and not only to win against, but also to overcome:—as saith†1 Paul, ‘A bishop must be faultless, as becomes the minister of God, not stubborn, not angry, no drunkard, no fighter, not given to filthy lucre; but hospitable, one that loveth goodness, sober minded, righteous, holy, temperate, and such as cleaveth unto the true word of the doctrine, that he may be able to exhort with wholesome learning, and to improve that which they say against him.’“ The Fourth part of his sermon was, how Heresies should be known. “Heresies (said he) be known on this manner: As the goldsmith knoweth the fine gold from the unperfite, by the touch stone, so likewise may we know heresy by the undoubted touch stone, that is, the true, sincere, and undefiled word of God.” At the last, he added, “That heretics should be put down in this present life: to the which proposition the Gospel appeared to oppose which he entreated of, ‘Let them both grow unto the harvest:’ the harvest is the end of the world; nevertheless, he affirmed, that they should be put down by the Civil Magistrate and law.” And when he ended his Sermon, incontinent they caused Master George to ascend into the pulpit, there to hear his Accusation and Articles; for right against him stood up one of the fed flock, a monster,†2 John Lauder, laden full with cursings, written in paper, of the which he took out a roll both long and also full of cursings,†1 threatenings, maledictions, and words of devilish spite and malice, saying to the innocent Master George so many cruel and abominable words, and hit him so spitefully with the Pope’s thunder, that the ignorant people dreaded lest the earth then would have swallowed him up quick. Notwithstanding, he stood still with great patience hearing their sayings, not once moving or changing his countenance. When that this fed sow had read throughout all his lying menacings, his face running down with sweat, and frothing at the mouth like a bear, he†2 spat at Master George his face, saying, “What answer thou to these sayings, thou renegade, traitor, thief, which we have duly proved by sufficient witness against thee.” Master George hearing this, sat down upon his knees in the pulpit, making his prayer to God. When he had ended his prayer, sweetly and Christianly he answered to them all in this manner.
The Works of John Knox. Vol. 1:149-152

The articles in question will follow in a future post.

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from the Works of John Knox

The Prayer of Master George.
“O immortal God! how long shall thou suffer the woodenness and great crudity of the ungodly to exercise their fury upon thy servants, which do further thy word in this world, seeing they desire to do the contrary, that is, to choke and destroy thy true doctrine and verity, by the which thou hast showed thee unto the world, which was all drowned in blindness and ignorance of thy name. O Lord, we know surely, that thy true servants must needs suffer, for thy name’s sake, persecution, affliction, and troubles in this present life, which is but a shadow, as thou hast showed to us, by thy Prophets and Apostles. But yet we desire thee, (Merciful Father,) that thou conserve, defend, and help thy Congregation, which thou hast chosen before the beginning of the world, and given them thy grace to hear thy word, and to be thy true servants in this present life.”

Then, by and by, they caused the common people to remove, whose desire was always to hear that innocent speak. And the sons of darkness pronounced their sentence definitive, not having respect to the judgment of God. When all this was done and said, my Lord Cardinal caused his tormentors†2 to pass again with the meek lamb unto the Castle, until such time the fire was made ready. When he was come into the Castle, then there came two Gray fiends, Friar Scott and his mate, saying, “Sir, ye must make your confession unto us.” He answered, and said, “I will make no confession unto you. Go fetch me yonder man that preached this day, and I will make my confession unto him.” Then they sent for the Superior of the Abbey,†3 who came to him with all diligence; but what he said in this confession, I can not show.

When the fire was made ready, and the gallows, at the West part of the Castle, near to the Priory, my Lord Cardinal, dreading that Master George should have been taken away by his friends, therefore he commanded to bend all the ordinance of the Castle right against the place of execution, and commanded all his gunners to be ready, and stand beside their guns, unto such time as he was burned. All this being done, they bound Master George’s hands behind his back, and led him forth with their soldiers, from the Castle, to the place of their cruel and wicked execution. As he came forth of the Castle gate, there met him certain beggars, asking of his alms, for God’s sake. to whom he answered, “I want my hands, wherewith I wont to give you alms. But the merciful Lord, of his benignity and abundant grace, that feeds all men, vouchsafe to give you necessities, both unto your bodies and souls.” Then afterward met him two false fiends, (I should say, Friars,) saying, “Master George, pray to our Lady, that she may be a mediatrix for you to her Son.” to whom he answered meekly, “Cease: tempt me not, my brethren.” After this, he was led to the fire, with a rope about his neck, and a chain of iron about his middle.

When that he came to the fire, he sat down upon his knees, and rose again; and thrice he said these words, “O thou Savior of the world, have mercy upon me: Father of heaven, I commend my spirit into thy holy hands.” When he had made this prayer, he turned himself to the people, and said these words: “I beseech you, Christian brethren and sisters, that ye be not offended at the word of God, for the affliction and torments which ye see already prepared for me. But I exhort you, that ye love the word of God, your salvation, and suffer patiently, and with a comfortable heart, for the word’s sake, which is your undoubted salvation and everlasting comfort. Moreover, I pray you, show my brethren and sisters, which have heard me often before, that they cease not nor leave off to learn the word of God, which I taught unto them, after the grace given unto me, for no persecutions nor troubles in this world, which last not. And show unto them, that my doctrine was no wives’ fable, after the constitutions made by men; and if I had taught men’s doctrine, I had gotten greater thanks by men. But for the word’s sake, and true Evangel, which was given to me by the grace of God, I suffer this day by men, not sorrowfully, but with a glad heart and mind. For this cause I was sent, that I should suffer this fire for Christ’s sake. Consider and behold my visage, ye shall not see me change my color. This grim fire I fear not; and so I pray you for to do, if that any persecution come unto you for the word’s sake; and not to fear them that slay the body, and afterward have no power to slay the soul. Some have said of me; that I taught, that the soul of man should sleep until the last day; but I know surely, and my faith is such, that my soul shall dine†1 with my Savior this night, or it be six hours, for whom I suffer this.” Then he prayed for them which accused him, saying, “I beseech the Father of Heaven to forgive them that have of any ignorance, or else of any evil mind, forged lies upon me; I forgive them with all mine heart: I beseech Christ to forgive them that have condemned me to death this day ignorantly.” And last of all, he said to the people on this manner, “I beseech you, brethren and sisters, to exhort your Prelates to the learning of the word of God, that they at the least may be ashamed to do evil, and learn to do good; and if they will not convert themselves from their wicked error, there shall hastily come upon them the wrath of God,†2 which they shall not eschew.”

Many faithful words said he in the mean time, taking no heed or care of the cruel torments which were then prepared for him. Then, last of all, the hangman, that was his tormentor, sat down upon his knees, and said, “Sir, I pray you, forgive me, for I am not guilty of your death.” to whom he answered, “Come hither to me.” When he was come to him, he kissed his cheek, and said, “Lo! here is a token that I forgive thee: My heart, do thine office.” And then by and by, he was put upon the gibbet, and hanged, and there burned to powder.†3 When that the people beheld the great tormenting of that innocent, they might not withhold from piteous morning and complaining of the innocent lamb’s slaughter.

After the death of this blessed martyr of God, began the people, in plain speaking, to damn and detest the cruelty that was used. Yea, men of great birth, estimation, and honor, at open tables avowed, That the blood of the said Master George should be revenged, or else they should cost life for life. Among whom John Lesley,†1 brother to the Earl of Rothes, was the chief; for he, in all companies, spared not to say, “That same whingar, (showing forth his dagger,) and that same hand, should be priests to the Cardinal.” These reports came to the Cardinal’s ears; but he thought himself stout enough for all Scotland; for in Babylon, that is, in his new block-house, he was sure, as he thought; and upon the fields, he was able to match all his enemies. And to write the truth, the most part of the Nobility of Scotland had either given unto him their bonds of manrent, or else were in confederacy, and promised amity with him. He only feared them in whose hands God did deliver him, and for them had he laid his nets so secretly, (as that he made a full account,) that their feet could not escape, as we shall after hear; and something of his former practices we may recount.

After the Passover he came to Edinburgh, to hold the seinze,†2(as the Papists term their unhappy assembly of Baal’s shaven sort.) It was reported that something was purposed against him, at that time, by the Earl of Angus and his friends, whom he mortally hated, and whose destruction he sought. But it failed, and so returned he to his strength; yea, to his God and only comfort, as well in heaven as in earth. And there he remained without all fear of death, promising unto himself no less pleasure, nor did the rich man, of whom mention is made by our Master in the Evangel; for he did not only rejoice and say, “Eat and be glad, my soul,
for thou hast great riches laid up in store for many days;” but also he said, “Tush, a fig for the feed, and a button for the bragging of all the heretics and their assistance in Scotland. Is not my Lord Governor mine? Witness his eldest son†3 there pledge at my table? Have I not the Queen at my own devotion? (He meant of the mother to Mary that now mischievously reigns.) Is not France my friend, and I friend to France? What danger should I fear?” And thus, in vanity, the carnal Cardinal delighted himself a little before his death. But yet he had devised to have cut of such as he thought might distress him; for he had appointed the whole gentlemen of Fife to have met him at Falkland, the Monday after that he was slain upon the Saturday. His treasonable purpose was not understood but by his secret counsel; and it was this: That Norman Lesley, Sheriff of Fife,†4 and apparent heir to his father, the Earl of Rothes; the said John Lesley, father-brother to Norman; the Lords of Grange, elder and younger; Sir James Leirmonth of Darsye,†1 and Provost of St. Andrews; and the faithful Lord of Raith;†2 should either have been slain, or else taken, and after to have been used at his pleasure. This enterprise was disclosed after his slaughter, partly by letters and memorials found in his chamber, but plainly affirmed by such as were of the counsel. Many purposes were devised, how that wicked man might have been taken away. But all failed, till Friday, the twenty-eigth of May, Anno 1546, when the aformentioned Norman came at night to St. Andrews; William Kirkaldy of Grange younger was in the town before, awaiting upon the purpose; last came John Lesley aformentioned, who was most suspected. What conclusion they took that night, it was not known, but by the issue which followed.

But early upon the Saturday, in the morning, the twenty-ninth. of May, were they in various companies in the Abbey church-yard, not far distant from the Castle. First, the gates being open, and the draw-bridge let down, for receiving of lyme and stones, and other things necessary for building, (for Babylon was almost finished,)—first, we say, assayed William Kirkaldy of Grange younger, and with him six persons, and gotten interest, held purpose with the porter, “If My Lord was walking?” who answered, “No.” (And so it was in deed; for he had been busy at his accounts with Mistress Marion Ogilvy†3 that night, who was espied to depart from him by the privy postern that morning; and therefore quietness, after the rules of physic, and a morn sleep†4 was requisite for My Lord.) While the said William and the Porter talked, and his servants made them to look the work and the workmen, approached Norman Lesley with his company; and because they were in no great number, they easily got entrance. They addressed them to the midst of the close, and immediately came John Lesley, somewhat rudely, and four persons with him. The porter, fearing, would have drawn the bridge; but the said John, being entered thereon, stayed, and leapt in. And while the porter made him for defense, his head was broken, the keys taken from him, and he was cast in the fossa;†5 and so the place was seized. the shout arose:†6 the workmen, to the number of more than a hundred, ran of the walls, and were without hurt put forth at the wicked gate.†7 The first thing that ever was done, William Kirkaldy took the guard of the privy postern, fearing that the fox should have escaped. Then go the rest to the gentlemen’s chambers, and without violence done to any man, they put more than fifty persons to the gate: the number that enterprised and did this, was but sixteen persons. The Cardinal, awakened with the shouts, asked from his window, What means that noise? It was answered, That Norman Lesley had taken his Castle. Which understood, he ran to the postern; but perceiving the passage to be kept without, he returned quickly to his chamber, took his two-handed sword, and guarded his chamber child cast kystes, and other impediments to the door. In this mean time came John Lesley unto it, and bids open. The Cardinal asking, “Who calls?” he answers, “My name is Lesley.” He re-demands, “Is that Norman?” the other says, “Nay; my name is John.” “I will have Norman,” says the Cardinal; “for he is my friend.”†1 “Content yourself with such as are here; for other shall ye get none.” There were with the said John, James Melven,†2 a man familiarly acquainted with Master George Wishart, and Peter Carmichael,†3 a stout gentleman. In this meantime, while they force at the door, the Cardinal hides a box of gold under coals that were laid in a secret corner. At length he asked, “Will ye save my life?” The said John answered, “It may be that we will.” “Nay,” says the Cardinal, “Swear unto me by God’s wounds, and I will open unto you.” Then answered the said John, “It that was said, is unsaid;“ and so cried, “Fire, fire;” (for the door was very stark;) and so was brought a chimney full of burning coals. Which perceived, the Cardinal or his chamber child, (it is uncertain,) opened the door, and the Cardinal sat down in a chair, and cried, “I am a priest; I am a priest: ye will not slay me.” The said John Lesley, (according to his former vows,) struck him first once or twice, and so did the said Peter. But James Melven, (a man of nature most gentle and most modest,†1) perceiving them both in choler, withdrew them, and said, “This work and judgment of God, (although it be secret,) ought to be done with greater gravity;” and presenting unto him the point of the sword, said, “Repent thee of thy former wicked life, but especially of the shedding of the blood of that notable instrument of God, Master George Wishart, which albeit the flame of fire consumed before men; yet cries it, a vengeance upon thee, and we from God are sent to revenge it: For here, before my God, I protest, that neither the hatred of thy person, the love of thy riches, nor the fear of any trouble thou could have done to me in particular, moved, nor moves me to strike thee; but only because thou hast been, and remain an obstinate enemy against Christ Jesus and his holy Evangel.” And so he struck him twice or thrice through with a stog sword; and so he fell, never word heard out of his mouth, but “I am a priest, I am a priest: fie, fie: all is gone.” [The godly fact and words of James Melven.

While they were thus occupied with the Cardinal, the fray arose in the town. The Provost†4 assembled the community, and came to the fossa side, crying, “What have ye done with my Lord Cardinal? Where is my Lord Cardinal? Have ye slain my Lord Cardinal? Let us see my Lord Cardinal?” They that were within answered gently, “Best it were unto you to return to your own houses; for the man ye call the Cardinal has received his reward, and in his own person will trouble the world no more.” But then more enragedly, they cry, “We shall never depart till that we see him.” And so was he brought to the East blockhouse head, and shown dead over the wall to the faithless multitude, which would not believe before it saw: How miserably lay David Beaton, careful Cardinal.†5 And so they departed, without Requiem æternam, and Requiescant in pace, sung for his soul. Now, because the weather was hot, (for it was in May, as ye have heard,) and his funeral could not suddenly be prepared, it was thought best, to keep him from stinking, to give him great shalt enough, a cope of lead, and a nook†1 in the bottom of the Sea-tower, (a place where many of God’s children had been imprisoned before,) to await what exequeis his brethren the Bishops would prepare for him.

These things we wrote merrily.†1 But we would, that the Reader should observe God’s just judgments, and how that he can apprehend the worldly wise in their own wisdom, make their table to be a snare to trap their own feet, and their own presupposed strength to be their own destruction. These are the works of our God, whereby he would admonish the tyrants of this earth, that in the end he will be reven

ged of their cruelty, what strength so ever they make in the contrary. But such is the blindness of man, (as David speaks,) “That the posterity does ever follow the footsteps of their wicked fathers, and principally in their impiety;” for how little differs the cruelty of that bastard, that yet is called Bishop of St. Andrews,†2 from the cruelty of the former, we will after hear.
The death of this aformentioned tyrant was dolorous to the priests, dolorous to the Governor, most dolorous to the Queen Dowager;†3 for in him perished faithfulness to France, and the comfort to all gentlewomen, and especially to wanton widows: His death must be revenged. to the Court again repairs the Earl of Angus, and his brother Sir George. Laubour is made for the Abbacy of Aberbrothok, and a grant was once made of the same, (in memory whereof George Douglas,†4 bastard son to the said Earl, is yet called Postulat.) But it was more proper, (think the Hamiltons,) for the Governor’s kitchen, nor for reward to the Douglases. And yet in hope thereof, the said Earl and George his brother were the first that voted, that the Castle of St. Andrews should be besieged. The Bishop, to declare the zeal that he had to revenge the death of him that was his predecessor, (and yet for his wish he would not have had him leaving again,) still blew the coals. And first, he caused summoned, then denounce accursed, and then last, rebels,†5 not only the first enterprisers, but all such also as after did accompany them.†1 And last of all, the seige was concluded, which began in the end of August; (for the twenty-third day thereof departed the soldiers from Edinburgh,) and continued near to the end of January. At what time, because they had no other hope of winning of it but by hunger; and thereof also they were despaired; for they within had broken through the east wall, and made a plain passage, by an iron gate to the sea, which greatly relieved the besieged, and abased the beseigers; for then they saw that they could not stop them of victuals, unless that they should be masters of the sea, and that they clearly understood they could not be; for the English ships had once been there, and had brought William Kirkaldy from London, and with much difficulty, (because the said gate was not then prepared,) and some loss of men, had rendered him to the Castle again, and had taken with them to the Court of England, John Lesley and Master Henry Balnaves, for perfecting of all contracts betwixt them and King Harry,who promised to take them in his protection, upon condition only, that they should keep the Governor’s son, my Lord of Arran,†1 and stand friends to the contract of marriage, whereof before we have made mention. These things clearly understood, (we say,) by the Governor and his Council, the priests and the shaven sort, they conclude to make an Appointment, to the end, that under truth they might either get the Castle betrayed, or else some principal men of the company taken at unawares. in the which head was the Abbot of Dunfermling†2 principal; and for that purpose had the Lord of Monquhanny,†3 (who was most familiar with those of the Castle,) labored at foot and hand, and proceeded so in his traffic, that from entrance upon daylight at his pleasure, he got license to come upon the night whenever it pleased him. But God had not appointed so many to be betrayed, albeit that he would that they should be punished, and that justly, as hereafter we will hear.
The Works of John Knox.  Vol. 1:167-183

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Fifth Pastoral Letter

Edinburgh, February 27, 1839.
TO all of you, my dear flock, who are washed and sanctified and justified in the name of the Lord Jesus, and by the Spirit of our God, your pastor again wishes grace, mercy, and peace.
This is now the fifth time I am permitted by God to write to you. If you are not wearied, it is pleasant and refreshing to me. I wish to be like Epaphras (Col. 4:12): “Always laboring fervently for you in prayer, that you may stand perfect and complete in all the will of God.” When I am hindered by God from laboring for you in any other way, it is my heart’s joy to labor for you thus. When Dr. Scott of Greenock, a good and holy minister, was laid aside by old age from preaching for some years before his death, he used to say, “I can do nothing for my people now but pray for them, and sometimes I feel that I can do that.” This is what I also love to feel. Often I am like Amelia Geddie, who lived in the time of the Covenanters, and of whom I used to tell you. The great part of my time is taken up with bringing my heart into tune for prayer; but when the blessed Spirit does help my infirmities, it is my greatest joy to lay myself and you, my flock, in His hand, and to pray that God may yet make “the vine to flourish and the pomegranate to bud.”
If you turn to Isaiah 5:4, you will find these affecting words: “What could have been done more to my vineyard, that I have not done in it? wherefore, when I look that it should bring forth grapes, brought it forth wild grapes?”
Consider these words, my dear people, and may the Spirit breathe over them that they may savingly impress your souls. These words are God’s pathetic lamentation over His ancient people, when He thought of all that He had done for them, and of the sad return which they made to Him. We have come into the place of Israel; the natural branches of the good olive tree have been broken off, and we have been grafted in. All the advantages God gave to Israel are now enjoyed by us; and ah! has not God occasion to take up the same lamentation over us, that we have brought forth only wild grapes? I would wish every one of you seriously to consider what more God could have done to save your soul that He has not done. But, ah! consider again whether you have borne grapes, or only wild grapes.
First, consider how much God has done to save your souls. He has provided a great Savior, and a great salvation. He did not give man or angel, but the Creator of all to be the substitute for sinners. His blood is precious blood. His righteousness is the righteousness of God; and now “to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness” (Rom. 4:5). Most precious word! Give up your toil, self–justifying soul. You have gone from mountain to hill; you have forgotten your resting place; change your plan: work not, but believe on Him that justifieth the ungodly. Believe the record that God hath given concerning His Son. A glorious, all–perfect, all–divine Surety is laid down at your feet. He is within your reach—He is nigh thee: take Him and live; refuse Him and perish! “What could have been done more for my vineyard, that I have not done in it?”
Second, again, consider the ordinances God has given you. He has made you into a vineyard. Scotland is of all lands the most like God’s ancient Israel. How wonderfully has God planted and maintained godly ministers in this land, from the time of Knox to the present day! He has divided the whole land into parishes; even on the barren hills of our country He has planted the choicest vine. Hundreds of godly laborers He has sent to gather out the stones of it. God has done this for you also. He has built a tower in the midst of you. Have you not seen His own hand fencing you round, building a gospel tower in the midst of you, and a gospel wine press therein? And has He not sent me among you, who am less than the least of all the members of Christ, and yet “determined not to know anything among you save Jesus Christ and Him crucified?” Has not the Spirit of God been sometimes present in our sanctuary? Have not some hearts been filled there with gladness more than in the time that their corn and wine increased? Have not some hearts tasted there the “love that is better than wine?” “What could have been done more for my vineyard, that I have not done in it?”
Now let me ask, what fruit have we borne—grapes or wild grapes? Ah, I fear the most can show nothing but wild grapes. If God looks down upon us as a parish, what does He see? Are there not still a thousand souls utter strangers to the house of God? How many does His holy eye now rest upon who are seldom in the house of prayer, who neglect it in the forenoon! How many who frequent the tavern on the Sabbath day! Oh! why do they bring forth wild grapes? If God looks upon you as families, what does He see? How many prayerless families! How often, as I passed your windows, late at eve or at early dawn, have I listened for the melody of psalms, and listened all in vain! God also has listened, but still in vain.
How many careless parents does His pure eye see among you, who will one day, if you turn not, meet your neglected children in an eternal hell! How many undutiful children! How many unfaithful servants! Ah! why such a vineyard of wild grapes? If God looks on you as individual souls, how many does He see that were never awakened to real concern about your souls! How many that never shed a tear for your perishing souls! How many that were never driven to pray! How many that know not what it is to bend the knee! How many that have no uptaking of Christ, and are yet coldhearted and at ease! How many does God know among you that have never laid hold of the only sure covenant! How many that have no “peace in believing,” and yet cry, “Peace, peace, when there is no peace!” (Jer. 8:11). How many does God see among you who have no change of heart and life, who are given up to the sins of the flesh and of the mind! And yet you “bless yourself in your heart, saying, I shall have peace, though I walk in the imagination of my heart, to add drunkenness to thirst” (Deut. 29:19).
Ah! why do you thus bring forth wild grapes? “Your vine is of the vine of Sodom, and of the fields of Gomorrah: your grapes are grapes of gall, your clusters are bitter” (Deut. 32:32). Ah! remember you will blame yourselves to all eternity for your own undoing. God washes His hands of your destruction. What could have been done more for you that God has not done? I take you all to record this day, if I should never speak to you again, that I am pure from the blood of you all. Oh barren fig trees, planted in God’s vineyard, the Lord has been digging at your roots; and if ye bear fruit, well; if not, then ye shall be cut down (Luke 13:6–9).
Now I turn for a moment to you who are God’s children. I am persuaded better things of you, my dearly beloved, and things that accompany salvation, though I thus speak. Yet what need is there, in these trying times, to search your heart and life, and ask what fruit does God find in me?
What fruit of self–abasement is there in you? Have you found out the evil of your connection with the first Adam (Rom. 5:19)? Do you know the plagues of your own heart (1 Kings 8:38)? the hell of corruption that is there (Jer. 17:9)? Do you feel you have never lived one moment to His glory (Rom. 3:25)? Do you feel that to all eternity you never can be justified by anything in yourself (Rev. 7:14)?
Consider, again, what fruit there is of believing in you. Have you really and fully taken up Christ as the gospel lays Him down (John 5:12)? Do you cleave to Him as a sinner (1 Tim. 1:15)? Do you count all things but loss for the excellency of the knowledge of Him (Matt. 9:9)? Do you feel the glory of His person (Rev. 1:17)? His finished work (Heb. 9:26)? His offices (1 Cor
. 1:30)? Does He shine like the sun into your soul (Mal. 4:2)? Is your heart ravished with His beauty (Song 5:16)?
Again, what fruit is there in you of crying after holiness? Is this the one thing you do (Phil. 3:13)? Do you spend your life in cries for deliverance from this body of sin and death (Rom. 7:24)? Ah! I fear there is little of this. The most of God’s people are contented to be saved from the hell that is without. They are not so anxious to be saved from the hell that is within. I fear there is little feeling of your need of the indwelling Spirit. I fear you do not know “the exceeding greatness of his power” to usward who believe. I fear many of you are strangers to the visits of the Comforter. God has reason to complain of you, “Wherefore should they bring forth wild grapes?”
Again, what fruit is there of actual likeness to God in you? Do you love to be much with God—“to climb up near to God (Gen. 5:22)—to love, and long, and plead, and wrestle, and stretch after Him?” you weaned from the world (Ps. 131)—from its praise, from its hatred, from its scorn? Do you give yourselves clean away to God (2 Cor. 8:5)—and all that is yours? Are you willing that your will should be lost in His great will? Do you throw yourselves into the arms of God for time and for eternity? Oh, search your hearts and try them; ask God to do it for you, and “to lead you in the way everlasting”! (Ps. 139:23, 24).
I am deeply afraid that many of us may be like the fig tree by the wayside, on which the hungry Savior expected to find fruit, and He found none. Ah! we have been an ungrateful vine, minister and people! What more could God have done for us? Sunshine and shade, rain and wind, have all been given us; goodness and severity have both been tried with us; yet what has been returned to Him? Have curses or praises been the louder rising from our parish to heaven? Does our parish more resemble the garden of the Lord, or the howling wilderness? Is there more of the perpetual incense of believing prayer, or the “smoke in God’s nose” of hypocrisy and broken sacraments?
I write not these things to shame you, but as “my beloved sons I warn you.” If there be some among you, and some there are, who are growing up like the lily, casting forth their roots like Lebanon, and bearing fruit with patience, remember “the Lord loveth the righteous.” He that tells the number of the stars takes pleasure in you. “The Lord taketh pleasure in his people; he will beautify the meek with salvation.” Keep yourselves in the love of God. Go carefully through all the steps of your effectual calling a second time.
The Lord give you daily faith. Seek to have a large heart. Pray for me, that a door of utterance may be opened to me. Remember my bonds. Pray that I may utterly renounce myself, that I may be willing to do and to suffer all His will up to the latest breath.
May you all obtain mercy of the Lord now, and in that day to which we are hastening. The grace of the Lord Jesus be with your spirits. Amen.

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This great reformer was noted for his faith and prayer. The name of John Knox is widely known throughout Christendom. He lived in the days of Queen Mary of Scotland, and she once stated that she feared the prayers of Knox more than all the armies of Scotland.
The Roman Catholic Church, with all its corruptions and degration, had great power and influence in the British Isles. The Queen of England, and many of the high officials in the state, were nothing but tools in the hands of the pope in persecuting and destroying protestants. In the jails and prisons, as well as at the stake, God’s devoted children suffered beyond description. The whole land was a scene of desolation. Many were burned alive for their faith and devotion to the Protestant religion. The great heart of John Knox was deeply moved. Night and day he cried at God to save Scotland.
At one time Knox was so greatly burdened for Scotland that he retired for secret prayer, but was soon discovered by some of his friends, by his groans. They heard him groan out, “Give me Scotland, or I die!” Then after a few moments they heard him repeat these same words. “Give me Scotland, or I die!” They heard him breathe out the longings of his soul until he found relief. God gave him Scotland.
He died in 1572, in the sixty seventh year of his age. After commending the care of his church to Christ, he said, “I now commend my soul into Thy hands.” A few moments after, he exclaimed, “Now it is come!” Who will doubt but what God sent a convoy of angels to carry him to Abraham’s bosom?
—from S.B. Shaw’s “Dying testimonies.”

KNOX’S LAST WILL AND TESTAMENT.

Knox’s last Will, written on the 13th of May 1572, is, of its kind, a remarkable document. It was Confirmed by the Commissaries of Edinburgh, 13th January 1572–3. As it is already printed in the Appendix to Dr. M’Crie’s “Life of Knox,” and in Pitcairn’s edition of Richard Bannatyne’s Memorials, it was thought unnecessary to give in detail that portion of it which contains the inventory of “debts owing to the deid.” His allusions to the state of public affairs, his disclaiming anything like a prophetical spirit (as he “never exceeded the bounds of God’s Scriptures”), and his earnest exhortations to constancy in the truth, are very characteristic and worthy of notice.

The Testament Testamentare and Inventare of the gudis, geir, sowmes of money, and dettes perteining to umquhile Johnne Knox, Minister of the Evangell of Christ Jesus, the tyme of his deceis; quha deceissit upoune the xxiiij day of November, the yeir of God JM vC lxxij yeiris, ffaithfullie maid and gevin up be him self upoune the xiij day of Maij, the yeir of God foirsaid; and presentlie, be Margaret Stewart, his relict; quhome, with Martha, Margaret, and Elizabeth Knoxis, his dochteris, he upoune the xiij day of Maij, in his Lattir Will underwrittin, nominate his Executoris Testamentaris: As the samin, of the dait foirsaid, beiris.
In the first, the said umquhile Johnne grantit him to haif had, the tyme foirsaid, tua sylver drinking cowpis, markit with J. K. M. one the ane syde, and on the uthir syde with E. B. N., contening xxv unces, or thairby; tua saltfattis of sylver, of xxxj unce vecht and ane half; auchtene sylver spunes, contening xx unce wecht and a quarter, price of the unce xxvj s. viij d., summa, ffoureskoir pundis; off the quhilk sylver work abone written, the airschip is to be deducit and takin of. Item,the said Margaret, ane of the saidis executouris, grantit that the said umquhile Johnne had at the tyme of his deceis foirsaid, in pois, ane hundreth pundes. Item, his buikis, alsweill upoune the Scriptures as uther prophane authoris, worth vjXX and x li. Item, in utensile and domicile, the airschip being deducit, to the availl of xxx li.
Summa Inventarii, ijC lxxxxvj li. vj s. viij d. (£296, 6s. 8d.)

followis the dettis awin to the deid.
Item, thair wes awing to the said umquhile Johnne, the tyme of his deceis foirsaid, be Andro Lord Stewart of Uchiltrie, his guidfader, the sowme of lxxx li. of lent money. Item, be Williame Fiddes, baxter, x li. restand awand to the said umquhile Johnne of quheit, quhilk he ressavit to gif breid for…………..
Summa of the dettis, abone writtin, awing to the deid, viijC xxx li. xix s. vj d. (£830, 19s. 6d.)
Na dettis awing be the deid.
Summa of the Inventare, with the dettis awing to the deid, IM vC xxvj li. xix s. vj d. (£1526, 19s. 6d.)
To be dividit in thre pairtis. the deidis pairt thairof extendis to iijC lxxv li. xiij s. ij d. (£375, 13s. 2d.)
followis the latter will and legacie.
Lord Jesus, I commend my troublit spreit in Thy protectioune and defence! and thy troublit Kirke to Thy mercie! Becaus I haif had to do with dyvers personages of the Ministrie, quhairunto God of His mercie erectit me, within this realme, my dewetie cravis that I sall leve unto thaim now ane testimony of my mynd. And first unto the Papistis, and to the unthankfull warld I say, that althocht my lyfe hes bene unto thaim odious, and that oftentymes thai haif socht my destructioune and the destructioune of the Kirk, quhilk God, of His mercie, hes plantit within this realme, and hes alwayis preservit and kepit the samin fra thair crewale interprysis; yit to thaim I am compellit to say, that onles thai spedelie repent, my depairting of this lyfe salbe to thaim the gretest calamitie that evir yit hes apprehendit thaim; sum small apperance thai may yit haife in my lyfe, gif thai haif grace to sie; ane deid manne haif I bene, almaist thir tua yeiris last bipast, and yit I wald that thai suld rypelie considder in quhat bettir estait thai and thair materis standis in, than it hes done befoir, and thai haif hard of lang tyme befoir threatnit: Bot becaus thai will nocht admit me for ane admoniser, I gif thaim ovir to the judgement of Him quha knawis the hartis of all, and will disclose the secretis thairof in dew tyme. And this for the Papistis. to the ffaithfull God, befoir His Sone, Jesus Christ, and befoir His halie angellis, I protest that God be my mouth, be I nevir so abject, hes schawin to yow His trewth, in all simplicitie. Nane I haif corrupted; nane I haif defraudit; merchandise haif I not maid; to Godis glorie I write of the glorious Evangell of Jesus Christ, bot according to the measour of the grace graunted unto me, I haif dividit the sermont of trewth in just pairtis; beatin doun the pryde of the proude, in all that did declair thair rebellioun againis God, according as God in His law gevis to me yit testimonie; and raising up the consciences trublit with the knawledge of thair awin synnis, be the declaring of Jesus Christ, the strenth of his death, and the michtie operatioune of his resurrectioune, in the hartis of the faithfull: of this, I say, I haif ane testimony this day, in my conscience, befoir God; how that evir the warld rage: Be constant, thairfoir, in doctrine that anis publictlie ye haif professit: Lat nocht sclandrous dayis draw yow away fra Jesus Christ; nather lat the prosperitie of the wickit move yow to follow it nor thame; ffor howsoever it be that God appeiris to neglect His awin, for ane seasoune, yit He remanis ane just juge, quha nathir canne nor will justifie the wickit! I am nocht ignorant that mony wald that I suld entir in particulare determinatioune of thir present trubles; to quhome I planelie and simplie ansuer, that as I nevir excedit the boundes of Godis Scriptures, sua will I not do, in this pairt, by Godis grace; bot heirof I am assurit be Him quha nathir canne dissave nor be dissavit, that the Castell of Edinburcht, in the quhilk all the murthour, all the truble, and the haill destructioune of this puir Commounweill wes inventit, and as our awin eis may witnes, by thaim and by thair mantenaris, wes put in executioune, sall cum to destructioune, mantene it quha sa list; the destructioune, I say, of body and saul, except thai repent! I luik not to the momentary prosperitie of the wickit, ye, not althocht thai suld remane conquerouris to the cuming of our Lord Jesus! Bot I luik to this sentence, that quhasaevir scheddis innocent bluid defyles the land, and provoikis Godis wraith againis him self and the land, untill his bluid be sched agane, be ordour of law, to satisfie Godis anger. This is not the first tyme that ye haif hard this sentence, althocht that mony at all tymes sturrit at sik severitie, I yit afferme the same, being reddy to entir to gif compt befoir His Majestie of the stewartschip He committit unto me. I knaw in my death the rumouris salbe strange, bot be ye nocht trublit above measour, belovit in the Lord Jesus! Bot yit agane I say, remane constant in the trewth, and He quha of His mercie send me, conductit me, and prosperet the work in my hand aganis Sathan, will provide for yow abundantlie, quhenne that athir my bluid sall wattir the doctrine taucht be me, or He of His mercie utherwayis provide to put ane end to this my battell. My executouris I mak, constitute, and ordane Margaret Stewart, my spous; Martha, Margaret, and Elizabeth Knoxis, my dochteris; and the ffaithfull to be overs-menne. to my tua sones, Nathanaell and Eleazare Knoxis, I unfenedlie leif that same benedictioune that thair darrest moder, Marjorie Bowse, left unto thaim, to witt, that God, for His Sone Christ Jesus saik, wald of His merci mak thaime His trew feireris and als upricht worschipperis of Him as ony that evir sprang out of Abrahames loynes; quhairto now, as thanne, I fra my troublit hart say, Amenne! Farther, I haif delyverit, be Maister Randulphe, to Mr. Robert Bowse, Schereff of the Bischoprick, and bruder to the said Marjori

e, my umquhill darrest spous, the sowme of fyve hundreth pundis of Scottis money, to the utilitie and proffett of my saidis tua sones: the quhilk money is that pairt of substance that fell or pertenit to thaim be the deceis of Marjorie Bowse, thair moder, of blissit memorie, and augmentit be me as I mycht or may spair, to mak out the said sowme; for I ressavit of thairis bot ane hundreth merkis stirling, quhilk I of my povirtie extendit to fyve hundreth pundis Scottis:†1 And that in contentatioune of thair bairnis pairt of geir, quhilkis may fall to thaim be my deceis. Item, I leif to my saidis tua sones, tua sylver drinking cowpis, the ane of thaim markit with J. K. M. one the ane syde, and one the other syde with E. B. N., and in lyke maner the tother with the same mark and lettres; the wecht of the saidis tua cuipis contenand xxij unce, or thairby; tua saltfattis of sylver, and xviij sylver spones, weyand xxxiiij and ane quarter unces, price of the unce overheid xxvj s. viij d. the quhilkis cuipis, saltfattis, and spunes, I leif in keping to the said Margaret, my spous, quhill my saidis sones be of the aige of xxj yeiris; at the quhilk tyme, I ordane and commandis hir to delyver the samin to my saidis sones, or to ony ane of thaim, gif be deceis the uthir faillis. Item, I leif also to my saidis sones, ane pairt of my saidis buikis, of the availl of xxx li. And failzeing of my saidis sones, and thair airis, I ordane the foirsaidis fyve hundreth pundes, with the sylver cuipis, spunes, saltfattis, and buikis, to returne agane, as efter followis; that is to say, the ane equale half thairof to the said Margaret, my spous, and my saidis thre dochteris; and the uthir half of the same to my bruder, Williame Knox, and his airis quhatsumevir. Item, I leif to my said spous, Margaret Stewart, the aucht hundreth merkis whilkis ar laid upoune the landis of Pennymoir, quhairin scho is infeft be Andro Lord Stewart of Uchiltrie, my fader of law; and failzeing of the said Margaret, I leif the samin to my saidis thre dochteris; and failzeing of thaim, I leif the samin to the said Andro Lord Stewart of Uchiltrie, and his airis quhatsumevir: Chairgeing and requyring my said fader of law, and his airis, as thai will ansuer befoir that incorruptible Juge, the Lord Jesus, that thai suffer not my said spous and childrene to be defraudit, or evill payit, of the males and annuelrent of the saidis landis, during the non-redemptioune of the samin. Item, I leif to Paule Knox, my bruder sone, ane hundreth pundis, quhilk lyis in wodset upoune Robert Campbellis landis in Kynzeancleucht, and quhairin the said Paule is ellis infeft; and that to be ane help to hald him at the scuilis. And as concerning the rest of my haill guidis quhatsumevir, I leif to be dividit betuix my said spous and my saidis thre dochteris. And becaus my said spous man tak the cair of my saidis dochteris, and faithfullie travell for thair guid nurishment and upbringing, thairfoir I leif my said spous the use of thair geir, quhill thai be mareit, or cum to perfite age; at quhilk tyme I ordane that every aire, as the tyme approtches, to haif thair awin that to thaim appertenis.

   (Sic subscribitur)Johne Knox.Johne Adamesone, witnes. Rot. Watsoune, witness. Johne Johnestoun, witnes.
Quotta gratis. The Quote of this Testament is gevin gratis, at speciale command of my Lordis Commissaris.

We, Maisteris Robert Maitland, &c., Commissaris of Edinburghe, specialie constitut for confirmatioune of Testamentis, be the tennour heirof, ratefeis, apprevis, and confirmis this present Testament or Inventar, insafar as the samin is deulie and lauchfullie maid, of the gudis and geir above specifeit alanerlie. And gevis and committis the intromissioune with the samin to the saidis Margaret Stewart, relict of the said umquhile Johne Knox, Martha, Margaret, and Elizabeth Knoxis, his dochteris, his Executouris Testamentaris nominat be him, conforme to the Lattir Will above writtin: Reservand compt to be maid be thame thairof, as accordis of the law. And the said Margaret Stewart, ane of the saidis Executouris, being suorne, hes maid faith treulie to exerce the said office; and hes fundin cautioune that the gudis and geir above specifeit salbe furthcumand to all pairteis havand interes, as law will; as ane Act thairupoune beiris.
The Supplication of his faithful servitor, Richard Bannatyne, regarding Knox’s manuscripts, may be here added:—

The Works of John Knox. Vol. 6:liii-lix

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The Adversarie.
And as for you, Carelesse Men, you oght to take it in good worth whatsoever I have said. First, because it is trueth; secondly, because ye holde that all things be done of mere Necessitie, then have I written this of Necessitie.
Answer.
To the which I answere, that if the Devill were not a lier, and the father, not of lyes onely, but also of all deceatful lyers, it were not possible that you, who in so manie thinges have declared yourselves horrible lyers, should vainly bragge that ye have written the trueth. For besides those odious crimes, which most impudently and most falsely you lay to our charge, amongest all the scriptures by you alledged, their are not three which ye do not abuse; yea, and in some ye do so openly belye the Holy Ghost, that you conclude contrarie to his expressed wordes. But when I consider that your master and father, Satan himself, eshamed not, in the presence of Christe Jesus, to boast and to bragge that all the power and glorie of the earth was given unto him, and that he gave it to such as best pleased him, when yet in very dede he had no power to give to his fellow-angelles and companions of darkeness licence to enter into the bellies of swine, till that he and they were faine to begge that pleasant palace of him to whom all power is given in heaven and in earth: when this, I saye, I do consider, I do more lament your miserable blindness then that I can stomake against your vanitie, except in so farre as to the ende, I must saye, that such as obstinatelye denie the plaine trewth of God, are lyers, and the sonnes of that lier who first deceaved man, and powred into his hart the same venome and error which this day ye teach and mainteine. For he was bold to affirme, that wisdom and lyfe was to be found by other meanes then God had determined; yea, where God had pronounced death and damnation, he promised salvation and life; and so do you. For God hath appointed life to none of his Elect but in Christe Jesus onely, and that by such meanes as in his holy Word expressed, which are trew faith, continuall repentance, abnegation of ourselves, of our owne justice and wisdom; and, finally, by receaving (of free grace) in Christe Jesus whatsoever we have lost in Adam.
But ye ashame not to affirme, that the justice of Christe sufficeth us not, except that we have a personall justice of our owne. How coldely ye speake or write of his death, of his resurrection, of his mediation and perpetuall intercession, is evident. Your bragging and prowd boasting of your owne justice, and of your greate perfection, are evident tokens how you do agree with Christe Jesus, the trueth and veritie itself, who commandeth us to saye, (not for the fashion, but from unfeined heartes,) “We are unprofitable servantes.” But some of you in your jesting eshame not to say, that ye are not two thousand passes†1 distant from the fulness of perfection. But this your vanitie (your blasphemies excepted) doth not greately offend us. For a small pricke of a pinne, or of a nedle, shalbe sufficient to declare that bladders (be they never so streitly blowen) conteine in themselves nothing but wind. That by Necessitie you have written your railing blasphemies and most impudent lies, we easily confesse. For seing that ye are the seede of the Serpent, (I meane such as in your error shall continue to the end), what thing can you els do, but of necessitie spew forthe vennom when the weight of God’s eternall veritie beginneth a litle to presse downe your head, (for so doeth the serpent whensoever she is touched). But why do ye not consider, (seing ye be reasonable serpentes,) that like as prowdly ye lift yourselves against the glorie of the eternall Sonne of God, and as ye cease not maliciously to slander such instrumentes as in his Church be most profitable and most worthie of prayse in the eyes of all godly; that likewise of Necessitie it is that ye come to ruine, that your pride be repressed, and your blasphemous tongues be confounded for ever; seing that God, who hateth all iniquitie, must nedes resist the proude, destroy the lying lippes, and remove from his societie such as declare themselves enemies to his eternall Veritie; the knowledge wherof, we confesse with Job, commeth onely by inspiration of the Holy Ghost, and doth not procede from flesh or blood,from studie, care, or worldly wisdome, but is the free gift of God revealed to the little ones, and commonly hid from the wisest of the world. Which sentence wold God that depely ye could wey, for then I doubt not but that ye should clearely see, that to come to Christe Jesus, is neither of the runner, neither yet of the willer, but of God, who sheweth mercie to such as pleaseth him: whose counselles eternal, and judgementes most profound, can no creature apprehend and compasse; and therfore oght all the true servantes of God, with reverence and with trembling saye, “O! how incomprehensible are thy judgements, O Lord, and how unsearchable are thy wayes; for of thee, by thee, and for thee, are all things. to thee be glorie for ever and ever.” So be it.
Isaiah liv.
“Everie tongue that shall contend with thee in judgement, the same shalt thou most rightly condemne.;
Knox, John: The Works of John Knox. Bellingham, WA : Logos Research Systems, Inc., 2003, S. 5:465-468
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The Adversarie.

Judge now, gentill Reader, uprightly; and here I commit thee to God, beseching him to open the eies of thy minde, that thou maiest know the trueth in this, and in all other matters necessarie to thy salvation.

Answer.

As you will all men to reade and to judge with indifferencie, even so do we, requiring of God not onely that so the eyes of men maye be lightened that clearely they may see things apperteining to salvation, but also that, by the mightie operation of God’s Holie Spirit, they may be confirmed and so sanctified in his eternall Veritie, that to the end they may continue in the simplicitie of his Holy Worde: and further, that all men may see to what confusion your doctrine tendeth, the ground wherof is your owne vaine imagination, and the end, (as before we have said,) not onely the destruction of all God’s ordinances necessarie for this present lyfe, but also the treading under foote of the bright glorie of Christe Jesus. For the more that ye extoll Free will and the Vertues of man, the more do ye obscure the justice of Faith, which onely is acceptable in the presence of God, and the lesse do ye attribute to Christe Jesus his death and passion. Yea, some of you are not ashamed, in your envenomed doctrine wherein secretly ye traine your scholars, to affirme that we that now live after Christes death, have no other benefite, either by him or by his death, but onely an example to suffer as he did. O! seede of the Serpent, thy father Pelagius was never so impudent, neither yet did ever the Devil finde anie of his instrumentes (before thee) so bolde, as that against the Holy Scriptures of God he durst affirme that horrible blasphemie. Darest thou denie, but that the death of Christe Jesus shall, to the consummation of all thinges, have the same efficacie that it hath had from the beginning? Did not Christe suffer for our sinnes, not for our example onely, but because we were not able to satisfie the justice of God which we had all offended, that therefore the punishment of our offenses was laid upon him? Have we any more power now then had his Disciples, to whome he said, “Without me ye can do nothing”? Doeth not he remaine a soveraigne Priest for ever, after the order of Melchisedech? Is it not He who by one sacrifice made perfect for ever such as either have bene, are, or shalbe sanctified of that polluted seede of Adam? Finally, is it not He alone who giveth libertie, salvation, and lyfe to his bodye, which is the Church, not in one age, but from the beginning to the end? Satan himself is compelled thus farre to confesse, and therfore be thou shamed, O! thou blasphemous mouth. What other monsters ye norish and fede in the stincking denne of your envenomed heartes, time will revele. And if it shall please God to assist my weakenes, I will not spare labors to communicate with my brethren what pestilence lurketh in your envenomed doctrine, to the end that all the faithful may avoyde the same.
You fearing to forget any thing of your master Castalio’s scurrilitie, do thus conclude:
The Works of John Knox. Vol 5:464-465

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