Part 33

_Lethington._ Well, I think ye shall not have many learned men of your opinion.

_Knox._ My Lord, the truth ceases not to be the truth, howsoever men either misknow it, or yet gainstand it. And yet, I praise my God that I lack not the consent of God's servants in that head.

With that, John Knox presented to the Secretary the Apology of Magdeburg; and willed him to read the names of the ministers who had subscribed the defence of the town to be a most just one; adding, that to resist a tyrant is not to resist God, or yet His ordinance.

When the Secretary had read this, he scripped and said, "_Homines obscuri_."[238] The other answered, "_Dei tamen servi_."[239]

[238] "Men of no note."

[239] "Servants of God, however."

So Lethington arose and said, "My Lords, ye have heard the reasons upon both sides: it becomes you now to decide, and to give an order unto preachers, that they may be uniform in doctrine. May we, think ye, take the Queen's Mass from her?"

While some began to give their votes, for some were appointed, as it were, leaders to the rest, John Knox said, "My Lords, I suppose that ye will not do contrary to your Lordships' promise, made to the whole Assembly. This was that nothing should be voted in secret, until all matters should first be debated in public, and that then the votes of the whole Assembly should put an end to the controversy. Now have I only sustained the argument, and shown my conscience in most simple manner, rather than insisted upon the force and vehemence of any one argument. Therefore I, for my part, utterly dissent from all voting, until the whole Assembly have heard the propositions and the reasons of both parties. For I unfeignedly acknowledge that many in this company are more able to sustain the argument than I am.

"Think ye it reasonable," said Lethington, "that such a multitude as are now convened should reason and vote in these heads and matters that concern the Queen's Majesty's own person and affairs."

"I think," said the other, "that, whosoever should bind, the multitude should hear, unless they have resigned their power to their commissioners. This they have not done, so far as I understand; for my Lord Justice Clerk heard them say, with one voice, that in nowise would they consent that anything should either be voted or concluded here."

"I cannot tell," said Lethington, "if my Lords that be here present, and that bear the burden of such matters, should be bound to their will. What say ye, my Lords? Will ye vote in this matter, or will ye not vote?"

After long reasoning, some that were made for the purpose said, "Why may not the Lords vote, and then show unto the Kirk whatsoever is done?"

"That appears to me," said John Knox, "not only a backward order, but also a tyranny usurped upon the Kirk. For me, do as ye list, as I reason, so I vote; yet I protest, as before, that I dissent from all voting, until the whole Assembly understand the questions as well as the reasonings."

"Well," said Lethington, "that cannot be done now, for the time is spent; and therefore, my Lord Chancellor, said he, ask ye the votes, and take by course every one of the ministers, and one of us."

[Sidenote: The Lords and Ministers discuss Lethington's Proposition and Knox's Answer.]

The Rector of St. Andrews, first commanded to speak his conscience, said, "I refer to the Superintendent of Fife, for I think we are both of one judgment; and yet, if ye will that I speak first, my conscience is this. If the Queen oppose herself to our religion, which is the only true religion, the Nobility and Estates of this realm, professors of the true doctrine, may justly oppose themselves to her. But, as concerning her own Mass, albeit I know it is idolatry, I am not yet resolved, whether or not we may take it from her by violence." The Superintendent of Fife said, "That is my conscience." So also affirmed some of the Nobility. But others voted frankly, and said that, as the Mass was an abomination, it was just and right that it should be suppressed; and that, in so doing, men did no more wrong to the Queen's Majesty than would they that should, by force, take from her a poisoned cup when she was going to drink it.

[Sidenote: Mr John Craig's Judgment.]

At last, Mr. John Craig, fellow-minister with John Knox in the Kirk of Edinburgh, was required to give his judgment and vote. "I will gladly show to your Honours what I understand," he said; "but I greatly doubt whether my knowledge and conscience shall satisfy you, seeing that ye have heard so many reasons, and are so little moved by them. But yet I shall not conceal from you my judgment, adhering first to the protestation of my brother that our voting prejudge not the liberty of the General Assembly. I was in the University of Bologna in the year of God 1554, and there, in the place of the Black Friars of the same town, I saw in the time of their General Assembly this conclusion set forth. This I heard reasoned, determined, and concluded:--'All rulers, be they supreme or be they inferior, may be and ought to be reformed or deposed by them by whom they are chosen, confirmed, or admitted to their office, as oft as they break that promise made by the oath to their subjects. Princes are no less bound by oath to the subjects, than are the subjects to their princes, and therefore ought to be kept and reformed equally, according to the law and condition of the oath that is made by either party.'

"This conclusion, my Lords, I heard sustained and concluded, as I have said, in a most notable auditory. The sustainer was a learned man, Monsieur Thomas de Finola, the Rector of the University, a man famous in that country. Magister Vincentius de Placentia affirmed the conclusion to be most true and certain, agreeable both with the law of God and man. The occasion of this disputation and conclusion was a certain disorder and tyranny attempted by the Pope's governors. These began to make innovations in the country against the laws formerly established, alleging themselves not to be subject to such laws, by reason that they were not institute[240] by the people, but by the Pope, who was king of that country. They claimed that they, having full commission and authority from the Pope, might alter and change statutes and ordinances of the country, without any consent of the people. Against this usurped tyranny, the learned and the people opposed themselves openly. When all reasons which the Pope's governors could allege were heard and confuted, the Pope himself was fain to take up the matter, and to promise, not only to keep the liberty of the people, but also that he should neither abrogate any law or statute, nor make any new law without their own consent. Therefore, my Lord, my vote and conscience is, that the princes are not only bound to keep laws and promises to their subjects, but also that, in case they fail, they may be justly deposed; for the bond betwixt the prince and the people is reciprocal."

[240] Placed in authority.

Then started up a clawback of that corrupt Court, and said, "Ye wot not what ye say; for ye tell us what was done in Bologna; we are a kingdom, and they are but a commonwealth."

"My Lord," said he, "my judgment is, that every kingdom is or, at least, should be a commonwealth, albeit every commonwealth be not a kingdom; and, therefore, I think that, in a kingdom no less than in a commonwealth, diligence ought to be taken that laws be not violated. The tyranny of princes who continually reign in a kingdom is more hurtful to the subjects, than is the misgovernment of those that from year to year are changed in free commonwealths. But yet, my Lords, to assure you and all others further, that head was disputed to the uttermost; and then, in the end, it was concluded, that they spoke not of such things as were done in divers kingdoms and nations by tyranny and negligence of people. 'But we conclude,' said they, 'what ought to be done in all kingdoms and commonwealths, according to the law of God, and the just laws of man. And if, by the negligence of the people, or by the tyranny of princes, contrary laws have been made, yet may that same people, or their posterity, justly crave all things to be reformed, according to the original institution of kings and commonwealths; and such as will not do so, deserve to eat the fruit of their own foolishness.'"

Master James Macgill, then Clerk of Register, perceiving the votes to be different, and hearing the bold plainness of the foresaid servant of God, said, "I remember that this same question was long debated once before this in my house, and there, by reason that we were not all of one mind, it was concluded that Mr. Knox should, in all our names, write to Mr. Calvin for his judgment in the controversy."

"Nay," said Mr. Knox, "my Lord Secretary would not consent that I should write, alleging that the greatest weight of the answer stood in the narrative, and therefore promised that he would write, and I should see it. But when, at divers times, I required him to remember his promise, I found nothing but delay."

Thereto the Secretary did answer, "True it is, I promised to write, and true it is, that divers times Mr. Knox required me so to do. But, when I had more deeply considered the weight of the matter, I began to find more doubts than I did before, and this one amongst others, how durst I, being a subject, and the Queen's Majesty's Secretary, take upon me, without her own knowledge and consent, to seek resolution of controversies depending betwixt her Highness and her subjects." Then was there an acclamation of the clawbacks of the Court, as if Apollo had given his response. It was wisely and faithfully done.

"Well," said John Knox, "let worldly men praise worldly wisdom as highly as they please, I am assured that by such shifts idolatry is maintained, and the truth of Jesus Christ is betrayed. God one day will be revenged." At this and the like sharpness many were offended, the voting ceased, and every faction began plainly to speak as affection moved them. In the end John Knox was commanded yet to write to Mr. Calvin, and to the learned in other Kirks, to ascertain their judgments on that question. This he refused, stating his reason. "I myself am not only fully resolved in conscience, but also I have heard the judgments of the most godly and most learned that be known in Europe, in this and all other things that I have affirmed within this realm. I came not to this realm without their resolution; and for my assurance I have the handwritings of many. Therefore, if I should now move the same question again, what should I do but either show my own ignorance and forgetfulness, or else inconstancy? So may it please you to pardon me, albeit I write not. But I will teach you the surer way, which is this, write ye and complain upon me, that I teach publicly and affirm constantly such doctrine as offends you, and so shall ye know their plain minds, and whether I and they agree in judgment or not."

Divers said the offer was good; but no man was found that would be the secretary. And so did the Assembly break up after long reasoning. After that time, the ministers were holden of all the courtiers as monsters.

In all that time the Earl of Moray was so fremmed[241] to John Knox, that neither by word nor writing was there any communication betwixt them.

[241] Strange; unfriendly.

THE END.

APPENDIX.

I. KNOX'S CONFESSION.

II. THE BOOK OF DISCIPLINE.

KNOX'S CONFESSION.[242]

[242] The Confession of Faith professed and believed by the Protestants within the Realm of Scotland, published by them in Parliament, and by the Estates thereof ratified and approved, as wholesome and sound Doctrine, grounded upon the infallible Truth of God's Word. (_Original Title._)

The Preface.

The Estates of Scotland with the inhabitants of the same professing the Holy Evangel of Christ Jesus, to their natural countrymen, and to all other realms and nations, professing the same Lord Jesus with them, wish grace, peace, and mercy from God the Father of our Lord Jesus Christ, with the Spirit of righteous judgment, for salutation.

Long have we thirsted, dear brethren, to have notified unto the world the sum of that doctrine which we profess, and for the which we have sustained infamy and danger. But such has been the rage of Satan against us, and against the eternal verity of Christ Jesus lately born amongst us, that to this day no time has been granted unto us to clear our consciences, as most gladly we would have done; for how we have been tossed for a whole year past, the most part of Europe, as we suppose, does understand. But seeing that, of the infinite goodness, above expectation, of our God, who never suffers His afflicted to be utterly confounded, we have obtained some rest and liberty, we could not but set forth this brief and plain confession of such doctrine as is proponed unto us, and as we believe and profess. We do so, partly for satisfaction of our brethren, whose hearts we doubt not have been and yet are wounded by the despiteful railing of such as yet have not learned to speak well, and partly for stopping of the mouths of impudent blasphemers, who boldly condemn that which they have neither heard nor yet understand. Not that we judge that the cankered malice of such is able to be cured by this simple Confession. No, we know that the sweet savour of the Evangel is, and shall be, death to the sons of perdition. But we have chief respect to our weak and infirm brethren, to whom we would communicate the bottom of our hearts, lest that they be troubled or carried away by the diversity of rumours which Satan spreads abroad against us, to the defecting of this our most godly enterprise. If any man will note in this our Confession any article or sentence repugnant to God's holy Word, and it please him of his gentleness and for Christian charity's sake to admonish us of the same in writing, we of our honour and fidelity do promise unto him satisfaction from the mouth of God, that is, from His holy Scriptures, or else reformation of that which he shall prove to be amiss. We take God to record in our consciences, that from our hearts we abhor all sects of heresy, and all teachers of erroneous doctrine; and that with all humility we embrace the purity of Christ's Evangel, which is the only food of our souls; and therefore so precious unto us, that we are determined to suffer the extremity of worldly danger, rather than that we will suffer ourselves to be defrauded of the same. For we are most certainly persuaded that whosoever denies Christ Jesus, or is ashamed of Him, in presence of men, shall be denied before the Father, and before His holy angels. And therefore, by the assistance of the mighty Spirit of our Lord Jesus, we firmly promise to abide to the end in the Confession of this our Faith.

Of God.--Cap. I.

We confess and acknowledge one only God, to whom only we must cleave, [whom only we must serve],[243] whom only we must worship, and in whom only we must put our trust; who is eternal, infinite, unmeasurable, incomprehensible, omnipotent, invisible: one in substance, and yet distinct in three persons, the Father, the Son, and the Holy Ghost: By whom we confess and believe all things in heaven and in earth, as well visible as invisible, to have been created, to be retained in their being, and to be ruled and guided by His inscrutable Providence, to such end as His eternal wisdom, goodness, and justice has appointed them, to the manifestation of His own glory.

[243] Words in square brackets are not in MSS. but are found in old printed copies of the Confession.--ED.

Of the Creation of Man.--Cap. II.

We confess and acknowledge this our God to have created man, to wit, our first father Adam, of whom also God formed the woman to His own image and similitude; to whom He gave wisdom, lordship, justice, free-will, and clear knowledge of Himself; so that in the whole nature of man there could be noted no imperfection. From which honour and perfection man and woman did both fall; the woman being deceived by the serpent, and man obeying to the voice of the woman, both conspiring against the Sovereign Majesty of God, who before, in expressed words, had threatened death, if they presumed to eat of the forbidden tree.

Of Original Sin.--Cap. III.

By which transgression, commonly called Original Sin, was the image of God utterly defaced in man; and he and his posterity of nature became enemies to God, slaves to Satan, and servants to sin; insomuch that death everlasting has had, and shall have, power and dominion over all that have not been, are not, or shall not be regenerate from above: which regeneration is wrought by the power of the Holy Ghost, working in the hearts of the elect of God an assured faith in the promise of God, revealed to us in His word; by which faith they apprehend Christ Jesus, with the graces and benefits promised in Him.

Of the Revelation of the Promise.--Cap. IV.

For this we constantly believe, that God, after the fearful and horrible defection of man from His obedience, did seek Adam again, call upon him, rebuke his sin, convict him of the same, and in the end made unto him a most joyful promise, to wit, that the seed of the woman should break down the serpent's head; that is, he should destroy the works of the Devil. Which promise, as it was repeated and made more clear from time to time, was embraced with joy, and most constantly retained by all the faithful, from Adam to Noah, from Noah to Abraham, from Abraham to David, and so forth to the incarnation of Christ Jesus: who all, we mean the faithful fathers under the law, did see the joyful days of Christ Jesus, and did rejoice.

The Continuance, Increase, and Preservation of the Kirk.--Cap. V.

We most constantly believe, that God preserved, instructed, multiplied, honoured, decorated, and from death called to life His Kirk in all ages, from Adam until the coming of Christ Jesus in the flesh: Abraham He called from his father's country, him He instructed, his seed He multiplied, the same He marvellously preserved and more marvellously delivered from the bondage [and tyranny] of Pharaoh; to them He gave His laws, constitutions, and ceremonies; them He possessed in the land of Canaan; to them, after judges, and after Saul, He gave David to be King, to whom He made promise, that of the fruit of his loins should one sit for ever upon his regal seat. To this same people, from time to time, He sent prophets to lead them back to the right way of their God, from the which oftentimes they declined by idolatry, and albeit, for their stubborn contempt of justice, He was compelled to give them into the hands of their enemies, as before was threatened by the mouth of Moses, insomuch that the holy city was destroyed, the temple burned with fire, and the whole land left desolate the space of seventy years; yet of mercy did He lead them back again to Jerusalem, where the city and temple were rebuilt, and they, against all temptations and assaults of Satan, did abide until the Messias came, according to the promise.

Of the Incarnation of Christ Jesus.--Cap. VI.

When the fulness of time came, God sent His Son, His Eternal Wisdom, the substance of His own glory, into this world, who took the nature of Manhood of the substance of a woman, to wit, of a virgin, and that by the operation of the Holy Ghost: And so was born the just seed of David, the Angel of the great counsel of God; the very Messias promised, whom we acknowledge and confess Emmanuel; very God and very man, two perfect natures united and joined in one person. By this our Confession we condemn the damnable and pestilent heresies of Arius, Marcion, Eutyches, Nestorius, and such others as either deny the eternity of His Godhead or the verity of His human nature, confound them, or divide them.

Why it behoved the Mediator to be very God and very Man.--Cap. VII.

We acknowledge and confess that this most wondrous conjunction betwixt the Godhead and the Manhood in Christ Jesus did proceed from the eternal and immutable decree of God, whence also our salvation springs and depends.

Election.--Cap. VIII.

For that same Eternal God, and Father, who of mere mercy elected us in Christ Jesus, His Son, before the foundation of the world was laid, appointed Him to be our Head, our Brother, our Pastor, and great Bishop of our souls. But because that the enmity betwixt the justice of God and our sins was such that no flesh by itself could or might have attained unto God, it behoved that the Son of God should descend unto us, and take Himself a body of our body, flesh of our flesh, and bone of our bones, and so become the perfect Mediator betwixt God and man; giving power to so many as believe in Him to be the sons of God, as He Himself does witness: "I pass up to my Father and unto your Father, to my God and unto your God." By this most holy fraternity, whatsoever we have lost in Adam is restored to us again. And for this cause are we not afraid to call God our Father, not so much because He hath created us, which we have in common with the reprobate, as for that He has given to us His only Son to be our Brother, and given unto us grace to [acknowledge and] embrace Him for our only Mediator, as before is said. It behoved further, the Messias and Redeemer to be very God and very man, because He was to underlie the punishment due for our transgressions, and to present Himself in the presence of His Father's judgment, as in our person to suffer for our transgression and inobedience, by death to overcome him that was author of death. But because the only Godhead could not suffer death, neither could the only Manhood overcome the same; He joined both together in one person, that the imbecility of the one should suffer, and be subject to death, which we had deserved, and the infinite and invincible power of the other, to wit, of the Godhead, should triumph and procure for us life, liberty, and perpetual victory. And so we confess, and most undoubtedly believe.

Christ's Death, Passion, Burial, etc.--Cap. IX.

That our Lord Jesus Christ offered Himself a voluntary sacrifice unto His Father for us; that He suffered contradiction of sinners; that He was wounded and plagued for our transgressions; that He, being the clean and innocent Lamb of God, was condemned in the presence of an earthly judge, that we might be absolved before the tribunal seat of our God; that He suffered not only the cruel death of the Cross, which was accursed by the sentence of God, but also that He suffered for a season the wrath of His Father, which sinners had deserved. But yet we avow that He remained the only and well-beloved and blessed Son of His Father, even in the midst of His anguish and torment, which He suffered in body and soul, to make the full satisfaction for the sins of His people. We confess and avow, that there remains no other sacrifice for sins; which if any affirm, we nothing doubt to avow that they are blasphemers against Christ's death, and the everlasting purgation and satisfaction procured for us by the same.

Resurrection.--Cap. X.

We undoubtedly believe that, insomuch as it was impossible that the dolours of death should retain in bondage the Author of life, our Lord Jesus Christ, crucified, dead, and buried, descended into hell, did rise again for our justification, and the destruction of him who was the author of death, and brought life again to us that were subject to death and to its bondage. We know that His resurrection was confirmed by the testimony of His very enemies; by the resurrection of the dead, whose sepulchres did open, and who did arise and appear to many within the city of Jerusalem. It was also confirmed by the testimony of His angels, and by the senses and judgments of His apostles, and of others who had conversation, and did eat and drink with Him after His resurrection.