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fulness of Mr Knox for the purpose, sent him an express, earnestly desiring him to return home. This letter coming to his hands in May, 1557, he immediately communicated it to his congregation, who were very unwilling to part with him; but having consulted with Calvin and other worthy ministers, they gave it as their opinion, that he could not refuse such a plain call, unless he would declare himself rebellious to GOD, and unmerciful to his country. The congregation upon this yielded to his return to Scotland, and he wrote back by the messengers who brought the letter, that he would return to them with all reasonable expedition. Accordingly, having prcvided for his congregation at Geneva, he left them in the end of September, and came to Dieppe, in his way to Scotland, on the twenty-fourth of October. But there he unexpectedly met with letters from thence, contrary to the former, informing him, that new consultations were entered into, and advising him, to stay at Dieppe till the final conclusion of them. This was further also explained in another letter, directed to a friend of Mr Knox, in which he was told, that many of those who had before joined in this invitation, were becoming inconstant, and began to draw back. Upon the receipt of these advices, Mr Knox wrote an expostulatory letter to the Lords who invited him, concerning their rashness; in which he denounced judgments against such as should be inconstant in the religion they now professed. Besides this, he wrote several other letters from Dieppe, both to the nobility and professors of the Reformed religion of an inferior degree, exhorting them to constancy in their profession, and giving some useful cautions against the errors of sectaries, which grew up about this time both in Germany and England.

Mr Knox exciting them in these letters to a greater degree of zeal for the doctrine they had espoused, they came at last to this resolution, that They would follow forth their purpose, and commit themselves, and whatsoever GOD had given them, into his hands, rather than suffer idolatry to reign, and the subjects be defrauded of the only food of their souls;' and that every one might be assured the more of one another, a common bond or covenant was made and entered into by them, dated at Edinburgh, December 3, 1557 †.

Mr

* This letter is printed in his hiftory, p. 97, 98, and is dated Stirling, March 10, 1556. to which, on account of its length, we are obliged to refer the curious Reader.

↑ The covenant rus thus: We perceive how Lathan in his mem

Mr Knox returned to Geneva in the beginning of the year 1558, and the same year he printed there his treatise, entitled, "The first Blast of the Trumpet against the monstrous Regiment of Women." Mr D. Calderwood takes notice that the cruel and bloody government of Q. Mary of England, and the endeavours of Mary of Lorrain, queen regent of Scotland, to break through the legal constitution, and introduce tyrannical government, and the domination of the French, were the chief motives which induced Mr Knox to write and publish this piece; that writer adds, that in it he shews his erudition and variety of reading, more than in any other of his treatises. However, it is certain it made a great noise, and was the occasion of much obloquy and reproach against him. Yet it was much approved by several of the exiled Protestants, though disliked by others. Mr Strype observes, that, After the death of K. Edward, though Q. Mary was acknowledged by the far greater part of the Protestants

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beris, the antichriftis of our tyme crueille doeth rage, fecking to downthring and to destroy the evangell of Chrift and his congregation, aucht, according to our boundin dewtie, to ftryve in our maisteris cause, evin ⚫ unto the deith, being certane of the victorie in him: The quhilk our dewtie, being weill confiderit, we do promeis befoir the majestie of God and his congregation. That we be is grace, fall with all diligence ⚫ continuallie applie our haill power, fubftance, and our very lyves to mantcine, fet fordward, and establish the moft bliffit word of God, and his congregation: And fall labour at our poffibilitie to have faythful minifteris, puirlie and trewlie to minifter Chriftis evangel and facraments to his pepill. We fall mainten thame, nurifche thame, and defend thame, the haill congregation of Chrift, and everye member theirof • at our haill poweris, and wairing of our lyves, against fathan and all wicked power that dois intend tirranie or trubile against the forford congregation. Unto the quhilk holie word and congregation we do join us; and alfo dois renunce and foirfaik the congregation of fathan with all • the fuperftitiounis, abominatiounis and idolatrie thereof. And mairover ⚫ fall declair our felfis manifeftlie enemies thairto, be this our faythfull promeis befoir God, teftified to his congregation, be our fubfcriptioun at thir prefens.

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At Edinburghe the third day of December, 1557 yeirs.

God callit to witness.

• Sic fubfcribitur.

A. erle of Argyll.

• Glencairne.

• Mortoun.

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Cur biographer informs us, that from this bond, thofe who feparated from popery, were called The Gongregation; because in it they oblige themfelves to maintain, fet forward, and establish the moft bleffed Word and his congregation; and the nobility who adopted the Reformed intercit were called the lords of the congregation.'

in England, yet some few of them appeared for lady • Jane Grey; and Mr Goodman, with some others, declared against the lawfulness of the government of women, an opinion not peculiar to them, but adopted by several learned men, and maintained by the whole king'dom of France. The Protestants in England, who were of this opinion, are accounted Mr Knox's disciples.' Mr Strype also informs us, that Fox the martyrologist had expostulated with Knox about the matter of "The Blast," and that Mr Knox returned him an answer in a letter, dated at Geneva, March 18, 1558; in which he makes a modest apology for writing this book, not excusing any vehement or rash expressions he had used in it, but still affirmed, that he was persuaded of the truth of the positions laid down in it. He designed to have written a subsequent piece, which was to have been called "The Second Blast." But Q. Mary of England dying soon after "The First Blast" was published, and he having a great esteem for Q. Elizabeth, and entertaining great hopes of signal advantages to the Protestant cause from her government, whom he looked upon as an instrument raised up by the good providence of GOD for the good of his people, he went no farther.

In a letter to secretary Cecil, dated April 10, 1559, Mr Knox writes thus concerning "The Blast." "It is bruted, "that my book is, or shall be written against. If so be, "Sir, I greatly fear, that flatterers shall rather hurt than "help the matter, which they would seem to maintain; "for except my errors be plainly shewn and confuted by "better authority, than by such laws as from year to 66 year may and do change, I dare not promise silence in "so weighty a business, lest in so doing I should appear "to betray the verity, which is not subject to the muta"bility of the time. And if any think me either enemy "to the person, or yet to the regiment, of her whom "GOD hath now promoted, they are utterly deceived "of me. For the miraculous work of GOD comforting "his afflicted by an infirm vessel I do acknowledge, and "the power of his most potent hand (raising up whom "best pleaseth his mercy, to suppress such as fight against "his glory) I will obey, albeit, that both nature and "GOD's most perfect ordinance repugn to such regi"ment: More plainly to speak, if Q. Elizabeth -shall "confess, that the extraordinary dispensation of GOD's 66 great mercy, maketh lawful unto her, which both na"ture and GOD's law doth deny unto all women; then VOL. II. "shall

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"shall none in England be more willing to maintain the « lawful authority than I shall be; but if (GOD's won"derous Work set aside) she ground (as GOD forbid) "the justness of her title, upon consuetude, laws, or or"dinances of men, then I am assured, that as such fool

ish presumption doth highly offend GOD's supreme "Majesty, so do I greatly fear that her ingratitude shall "not long want punishment. And this, in the name of "the eternal God, and of his Son Jesus Christ (before "whom both you and I shall stand to make account of all "counsel we give) I require you signify unto her grace

in my name; adding, that only humility and dejection "of herself before GOD shall be the firmity and stabi«lity of her throne, which I know shall be assaulted "more ways than one." He wrote also in the same strain to Q. Elizabeth herself. "If thus, (says he) in GOD's

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presence you humble yourself, as in my heart I glorify "God for that rest granted to his afflicted flock within "England, under you a weak instrument; so will I, with "tongue and pen justify your authority and regiment, as "the Holy Ghost has justified the same in Deborah, that "blessed mother in Israel. But if the premises (as GOD forbid) neglected, you shall begin to brag of your birth, and to build your authority and regiment upon your own law, (flatter you who so list) your felicity shall "be short." There was this year, 1559, printed at Strasburg, an answer to it, written by John Aylmer an exile, formerly archdeacon of Stowe, and preceptor to lady JaneGrey, and afterwards made bishop of London, by Q. Elizabeth. The title of it is, An Harborough for faithful and true Subjects, against the late blown Blast concerning the Government of Women; wherein are confuted all such Reasons, as a Stranger of late made in that behalf, with an Exhortation to Obedience.' With all deference we conceive, that with questions of this kind our Reformers had nothing to do. The kingdom of Christ is not of this world, and his people are chosen expressly our of the world. Let the potsherds of the earth strive-but the servants of the Lord MUST NOT strive. They are pilgrims and strangers upon earth, and as such walk, or should walk, in a very different spirit from the men of the world. Earthly rule or dominion stand or fall according to the designs of Providence; but true believers belong to a kingdom which cannot be shaken. The whole frame of it is peace and joy in the Holy Ghost; and, generally, the way to it, is the way of peace. While, therefore, we gladly

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present our Readers with all that is excellent in good men, we must beg leave to consider that they were but men, and that we do not mean to defend or propose for examples their failings and infirmities along with their gifts and graces.

We will only add, that Strype, in his life of Aylmer, gives a summary of the controversy, which was handled by Aylmer with great decency and respect to Knox, and with the fairer advantage of the argument. This is the more remarkable, as Aylmer was naturally of a warm temper; and therefore this conduct may well be imputed to his great regard for his opponent. Indeed, he says himself, that he believes Knox would not be offended on his proving the truth to be against him. For, (adds he) I have that opinion of the man's honesty and godliness, that he will not disdain to hear better reasons, nor be loth to be taught in any thing he misseth; knowing that no man's judgment is so sound, no man's wit so ripe, no man's learning so perfect, but he may sometimes miss the question, and fall into error.' STRYPE'S Life of Aylmer, p. 238.

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In April 1559, he determined to return to his native country; and having a strong desire in his way thither to visit those in England, to whom he had formerly preached the gospel, he applied to Sir William Cecil, his old acquaintance, to procure leave for that purpose. But this petition was so far from being granted, that the messenger, whom he sent to solicit that favour, very narrowly escaped imprisonment. Upon this he made the best of his way to Scotland, where he arrived on the second day of May, 1559, and was very active in promoting the Reformation there, as appears from the second book of his history, which contains a full account of his conduct, till the Protestants were obliged to apply to England. For carrying on which transaction, in July this year, he was pitched upon to meet Sir William Cecil, incognito at Stamford; but his journey being retarded by the danger of▸ passing near the French, who lay at Dunbar, he was afterwards sent in company with Mr Robert Hamilton, another Protestant minister, to negotiate these affairs between the Protestants in Scotland and Q. Elizabeth. When they came to Berwick, they remained some days with Sir James Crofts the governor, who undertook to manage their busi

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Sir William Cecil's letter desiring that meeting, is dated at Oxford, July 14th, 1559, and printed in Knox's History, p. 212, 213.

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