Knox, among others, warned the regent of the designs which his enemies had formed against his life. “When the Mr of {345} Grahame (says Bannatyne) come and drew him to Dumbartane, he [Knox] plainlie said to the regent then, that it was onlie done for a trane be that meanis to cut him off, as it came to pas; also when he was in Stirveling, being returned from Dumbartane, he sent me to my ladie the regentis wyfe, tuo sundrie tymes, and desyrit her to signifie my lord her husband, that he suld not come to Lynlythgow. So that gif his counsall had bene followed, he had not died at that tyme. And my ladie the last tyme sent Mr Jhone Wood, to desyre him to avoid Lynlythgow. But God thought vs not worthy of sic a rewlare above vs, and also he wald thereby have the wickitnes of vthers knawin, whilk then was hid; and therefore did God then tak him fra us. But lat the Hamiltonis, the lard of Grange, with the rest of that factione, lay their compt and recken thair advantage and wining since.” Bannatyne’s Journal, p. 428, 429. The intrepidity of Murray prompted him to despise these prudential admonition, and defeated the precaution of his friends. Mr Scott has, by a poetical license, introduced the Reformer as present at Linlithgow, to grace the regent’s fall. From the wild border’s humbled side, In haughty triumph marched he, While Knox relax’d his bigot pride, And smiled the traitorous pomp to see. Ballads and Lyrical Pieces, p. 52. Edin. 1810. Note Y, Footnote 251. _Sentiments of Scottish Reformers on the difference between civil and ecclesiastical authority._――I may subjoin a few facts which ascertain the opinion of our reformers on this subject.――In common with other reformed churches, they allowed that civil rulers have a right to employ their authority for the reformation of religion within their dominions, especially when, as was universally the case under the papacy, religious abuses and corruptions affect the state as well as the church, and are interwoven with the civil constitution and administration; they allowed them a power of making {346} laws for the support and advancement of religion; and they held that, where a reformed church existed, there might be a co‑operation between the civil and ecclesiastical authorities about certain objects which came under the cognizance of both, each of them acting within its own line, and with a view to the proper ends of its institution. But, on the other hand, they maintained that civil and ecclesiastical authority were essentially distinct, and they refused that civil rulers had a supremacy over the church as such, or a right to model her government and worship, and to assume to themselves the internal management of her affairs.