o God's Holy Word," he will favour them
with his criticism in writing. As Knox had announced six years earlier,
that, "as touching the chief points of religion, I neither will give
place to man or angel . . . teaching the contrair to that which ye have
heard," a controversialist who thought it worth while to criticise the
Confession must have deemed himself at least an archangel. Two years
later, written criticism was offered, as we shall see, with a demand for
a written reply. The critic escaped arrest by a lucky accident.

The Confession, with practically no criticism or opposition, was passed
en bloc on August 17. The Evangel is candidly stated to be "death to the
sons of perdition," but the Confession is offered hopefully to "weak and
infirm brethren." Not to enter into the higher theology, we learn that
the sacraments can only be administered "by lawful ministers." We learn
that _they_ are "such as are appointed to the preaching of the Word, or
into whose mouth God has put some sermon of exhortation" and who are
"lawfully chosen thereto by some Kirk." Later, we find that rather more
than this, and rather more than some of the "trew ministeris" then had,
is required.

As the document reaches us, it appears to have been "mitigated" by
Lethington and Wynram, the Vicar of Bray of the Reformation. They
altered, according to the English resident, Randolph, "many words and
sentences, which sounded to proceed rather of some evil conceived opinion
than of any sound judgment." As Lethington certainly was not "a lawful
minister," it is surprising if Knox yielded to his criticism.

Lethington and Wynram also advised that the chapter on obedience to the
sovereign power should be omitted, as "an unfit matter to be treated at
this time," when it was not very obvious who the "magistrate" or
authority might be. In this sense Randolph, Arran's English friend,
wrote to Cecil. {174a} The chapter, however, was left standing. The
sovereign, whether in empire, kingdom, duke, prince, or in free cities,
was accepted as "of God's holy ordinance. To him chiefly pertains the
reformation of the religion," which includes "the suppression of idolatry
and superstition"; and Catholicism, we know, is idolatry. Superstition
is less easily defined, but we cannot doubt that, in Knox's mind, the
English liturgy was superstitious. {174b} To resist the Supreme Power,
"doing that which pertains to his charge" (that is, suppressing
Catholi