Volume 1 — PERIOD IV. FROM THE YEAR 1554, WHEN HE LEFT ENGLAND, TO THE YEAR 1556, WHEN HE RETURNED TO GENEVA, AFTER VISITING SCOTLAND. (continued 2)

The late visit of our Reformer was of vast consequence. By his labours on this occasion, he laid the foundations of that noble edifice which he was afterwards so instrumental in completing. The friends of the protestant doctrine were separated from the corrupt communion to which, in a certain degree, they had hitherto adhered; their information in scriptural truth was greatly improved; and they were brought together in different parts of the nation, and prepared for being organized into a regular church, as soon as providence should grant them external liberty, and furnish them with persons qualified for acting as overseers. Some may be apt to blame him for abandoning with too great precipitation the undertaking which he had so auspiciously begun. But, without pretending to ascertain the train of reflections which occurred to his mind, we may trace, in his determination, the wise arrangements of that providence which watched over the infant Reformation, and guided the steps of the Reformer. His absence was now no less conducive to the preservation of the cause, than his presence and personal labours had lately been to its advancement. Matters were not yet ripened for a general reformation in Scotland; and the clergy would never have suffered so zealous and able a champion of the new doctrines to live in the country. By retiring at this time, he not only preserved his own life, and reserved his labours to a more fit opportunity, but he also averted the storm of persecution from the heads of his brethren. Deprived of teachers, they became objects of less jealousy to their adversaries; while in their private meetings, they continued to confirm one another in the doctrine which they had received, and the seed lately sown had sufficient time to take root and spread.

Before he took his departure, Knox gave his brethren such directions as he judged most necessary, and most useful to them, in their present circumstances. Not satisfied with communicating these orally, he committed them to writing in a common letter, which he either left behind him, or sent from Dieppe, to be circulated in the different quarters where he had preached. In this letter, he warmly recommends to every one the frequent and careful perusal of the scriptures. He inculcates the duty of attending to religious instruction and worship in each family. He exhorts the brethren to meet together once every week, if practicable, and gives them directions for conducting their assemblies, in the manner best adapted to their mutual improvement, while destitute of public teachers. They ought to begin with confession of sins, and invocation of the divine blessing. A portion of the scriptures should then be read; and they would find it of great advantage to observe a regular course in their reading, and to join a chapter of the Old and of the New Testament together. After the reading of the scriptures, if an exhortation, interpretation, or doubt, occurred to any brother, he might speak; but he ought to do it with modesty, and a desire to edify or to be edified, carefully avoiding “multiplication of words, perplexed interpretation, and wilfulness in reasoning.” If, in the course of reading or conference, they met with any difficulties which they could not solve, he advised them to commit these to writing, before they separated, that they might submit them to the judgment of the learned; and he signified his own readiness to give them his advice by letter, whenever it should be required. Their assemblies ought always to be closed, as well as opened, by prayer.281 There is every reason to conclude, that these directions were punctually complied with; this letter may therefore be viewed as an important document regarding the state of the protestant church in Scotland, previous to the establishment of the Reformation, and shall be inserted at large in the notes.282

Among his subsequent letters are answers to questions which his countrymen had transmitted to him for advice. The questions are such as might be supposed to arise in the minds of pious persons lately made acquainted with scripture, puzzled with particular expressions, and at a loss how to apply some of its directions to their situation. They discover an inquisitive and conscientious disposition; and at the same time, illustrate the disadvantages under which ordinary Christians labour when deprived of the assistance of learned teachers.283 Our Reformer’s answers display an intimate acquaintance with scripture, and dexterity in expounding it, with prudence in giving advice in cases of conscience, so as not to encourage a dangerous laxity on the one hand, or scrupulosity and excessive rigidness on the other.