tihvaxy of t:he CKeological ^tminavy PRINCETON . NEW JERSEY PRESENTED BY The Library of The Rev. Samuel Miller, D. D. Second Professor in the Seminar^' BR 45 .W62 v.l Laing, David, 1793-1878, The miscellany of the Wodrow Society: containing tracts THE MISCELLANY OF THE WODROW SOCIETY THE WODKOW SOCIETY, INSTITUTED MAY, 1841, FOR THE PUBLICATION OF THE WORKS OF THE FATHERS AND EARLY WRITERS OF THE REFORMED CHURCH OF SCOTLAND. THE MISCELLANY OF THE "WODEOW SOCIETY CONTAINING TRACTS AND ORIGINAL LETTERS, CHIEFLY RELATING TO THE ECCLESIASTICAL AFFAIES OF SCOTLAND DURING THE SIXTEENTH AND SEVENTEENTH CENTURIES. SELECTED ^V^fp^DITED BY DAVID LAING, ESQ, VOLUME FIRST. EDINBURGH: PRINTED FOR THE WODROW SOCIETY. M.DCCC.XLIV. HIE EDINBURGH PRINTING COMPANY, 12, South St David Street. PREFACE. The nature and peculiar character of this work will be sufficiently obvious from the title. Although the unpublished materials for illustrating the history of Scotland, whether civil or ecclesiastical, during the last three centuries, are far from being exhausted, it was not thought desirable, in a publication like the present, to limit the selections to inedited papers. This Miscellany will therefore be found to consist of a series of detached articles which were not of sufficient extent or importance for separate publication, and, along with original letters and papers, to include reprints of tracts of an early date, which, from their extreme rarity, are little known. It is scarcely necessary to add, that the Council of the Wodrow Society are not in any respect answerable either for the selection of the articles, or the mode in which they are illustrated. The period which it is the plan of this collection to embrace, extends from the earliest dawn of the Reformation in Scotland, till soon after the Revolution, when the Presbyterian polity was finally re-established ; and the principle of selection has been restricted to VI PREFACE. such articles as either were illustrative of ecclesiastical matters, or might be deemed interesting as literary reliques of some of the most faithful and devoted Ministers of the Church of Scotland during the sixteenth and seventeenth centuries. According to the plan adopted, each article may be considered as complete in itself, and is accompanied with a short preliminary notice, and with explanatory notes. The only liberty taken by the Editor has been that of discarding such useless contractions as occur, as well in the old printed copies as in the manuscripts. It was also considered proper, for greater convenience in reference, to arrange the selections in something approaching to chronological order. The length of two or three of the earlier controversial tracts may appear disproportionate, and to some readers the tracts themselves may not be peculiarly inviting; but it was thought desirable to present the Members of the Society with some speci- mens of the religious disputations which took place at the era of the Reformation : and as every thing which tends to throw light on that great event must be deemed of importance, it seems at least highly expedient that the few productions which have escaped the injuries of time should be preserved in an accurate and accessible form. Should the Council, at some future time, authorise the con- tinuation of tliis Miscellany, it may extend to three volumes. The Editor therefore avails himself of this opportunity to suggest, that of the numerous Members of the WoDROW Society, re- siding in all parts of the kingdom, some may be supposed to be in PREFACE. Vll possession, or have access to early printed tracts or manuscripts connected with the particular objects of the Society. Any com- munications, addressed to the Editor of this Miscellany, mentioning the titles of tracts printed in Scotland before the year 1625, or early ecclesiastical manuscripts with which he may be presumed to be unacquainted, will be very gratefully received. The Editor has only farther to add, that, besides the gentlemen whose names are mentioned as having contributed the use of books and manuscripts for the present volume, he would express his best thanks for their friendly assistance in revising some of the sheets, to the Rev. Dr Lee, Principal of the University of Edin- burgh, to William M. Gunn, Esq., one of the Masters of the High School, to Mr David Meek, and, in a more particular manner, to Dr Irving, the learned biograplier of Buchanan. D. L. Signet Librahy, Edinburgh, November ISl-l. TABLE OF CONTENTS. TAG E Tii£ Confession of Faith of the Chukches of Switzer- land ; Translated from the Latin, by George WiSHART, 1536, 1 Certamen cum Lutheranis, Saxoni^ Habitum, per Jaco- BUM Melvil, Scotum. Bononi^, 1530, . ... 25 HisTORiE of the Estate of Scotland, from July 1558 to April 1560, 49 Ane Compendids Tractive, &ic., set furth be Maister QuiNTiNE Kennedy, Abbot of Crosraguell, in the zEiR of God 1558,^ 87 Ane Answer to the Compendius Tractive, set furth in THE ZEIR OF GoD 1558, BE MaISTER QuINTINE KeNNEDY, Abbot of Crosraguell : Be Maister Johne David- SONE, Maister of the Paedagog of Glasgow. Edinburgh, 1563, ........ 175 Letter from Mr Quintine Kennedy, Abbot of Cross- raguell, to James Archbishop of Glasgow, together with tile Correspondence of the Abbot and John WiLLOCK, at A\r, 1559, 2od CONTENTS. Letters to John CAMrsELL of Kinyeancleuch, Ayrshire, Letter from John Carswell, Superintendent of the Isles, 29th May 15G4, ..... The Kirk's Testimoniall to Mr Robert Hammilton and Robert Campbell, 26th December 15G5, Letter from the Regent Earl of Morton, 23d Jan- uary 1573-4, PAGE 279 285 287 289 The Forme and Maner of Buriall used in the Kirk op montrois, A Funeral Hymn, ROBERTI PONTANI PaRYUS CaTECHISMUS, CaRMINE IaMBICO. Andreapoli, 1573, 291 298 301 Register of Ministers and Readers in the Kirk of Scot- land, from the Book of the Assignation of Stipends, 1574, Diocie of Orknay, Diocie of Cathness, Diocie of Ross, .... Diocie of Murray, Diocie of Abirdene, Diocie of Brechin, Diocies of Dunkeld and Dumblane, Diocie of Sanctandrois, within Fyfe, Mers and Lowthiane, Diocie of Glasgw, in TeviotdaiU, &c., Cliddisdaill, Renfrew, and Levenax, Kyle, Carrik, Cunninghame, Annanderdaill, Eskdaill, &c., Nithisdaill, .... Galloway, .... Supplication of the General Assembly to the Regent Earl of Morton, Atril 1578, .... 319 329 332 334 337 341 348 355 361 365 374 378 384 388 389 390 397 CONTENTS. XI PAGE The Presbytery of Haddington's Subscription to the Second Book of Discipline, September 1591, . . 403 Act of Presbytery, appointing two Ministers to the Lords at Falkirk, 12th August 1578, . . . 405 Letters and Papers of Mr James Carmichael, Minister of Haddington, 1584-1586, 409 Letter from James Carmichael to the Earl of Angus, 6th July 1584, 413 Notes for Patrick GaUoway, Minister of Perth, going to Newcastle to the Lords, 4th July 1584, . 419 Notes to be presented to Lord Hunsdon, by John Colvile, 15th July 1584, 421 Letter from Patrick GaUoway, 2d November 1584, 424 Extracts from Calderwood's Larger MS. History, December 1584, 425 Letter from Patrick Galloway, 12th January 1585, . 429 Letter from James Carmichael to the Earl of Angus, 27th February 1585, .430 Letter from David Hume, Berwick, 15th March 1585, .432 Another Letter from the same, 20th March 1585, . 433 Another Letter from the same, 9th April 1585, . . 434 The Brethren's Letter, from Stirling, 6th November 1585, 437 Letter from James Melville, 2d January 1586, • . 438 Letter from James Carmichael to his Father- in- Law, 4th March 1586, 440 Account of the Death and Funeral of Mr James Lawson, Minister of Edinburgh, 1584, ..... 445 Visitations of the Kirk of IIolyroodhouse, by the Pres- bytery of Edinburgh, . ..... 453 1. Visitation of the Kirk, 11th June 1583, • . 459 2. Visitation of the Kirk, 26th November 1588, • . 463 xu CONTENTS. 3. Extracts from the Presbytery Records of Edin- burgh, 1588-1596 463 4. Visitatiou of the Kirk, 26th September 1598, . . 464 Vindication of the Church of Scotland, in Reply to Dr Bancroft's Sermon at Paul's Cross, London, Feb- ruary 1588-9, . 467 Extracts from Bancroft's Sermon, London, 1588-9, . 477 Letter to Queen Elizabeth, in Answer to Bancroft's Sermon, 489 Extracts from a Briefe Discovery of the Untruthes in Bancroft's Sermon, 497 Dr Bancroft's Rashness in Rayling against the Church of Scotland, by John Davidson, 1590, . 503 Ane Forme of Sindrie Maters to be usit in the Elder- scHip, 1589-1592, .... Ane Forme of Summondis, The Secund Summondis, A Forme of Gift vacand to the defraud of the Kirk, Ane Commission to the Generall Assembly, Ane Edict, .... A Supplicatioun, Collatioun to a Benefice, Form of Institutioun, The Instrument upon Institutioun, Ane Dimissioun of a Benefice, A Presentation of a Laick Patron of ane New Erection A Signature of a Presentation of a Benefice, Ane Testimonial (to John Buchan, Master of the Sang Scole,) ...... Ane Testimonial (to Mr John Kellie, Teacher,) . 521 525 ib. 52Q 527 528 ih. 529 531 532 533 534 535 536 537 A Short Foume of Evening and Morning John Davidson, 1595, Form of Grace before Meat, Form of Grace after Meat, Prayer, by 539 540 ib. CONTENTS. xm Letters of Mr John Welsch, Minister of Ayr, to Robert Boyd of Trochrig, 1607-1619, • • • 541 1. Letter dated Bordeaux, 26th June [1607,] . • 545 2. Letter dated Rochelle, 30th March 1609, . . 549 3. Letter dated Jonsack, 20th Maj 1609, ... 550 4. Letter dated Messen, 9th June 1609, . . . 554 5. Letter dated Jonsack, 13th May 1610, , . . 556 6. Letter dated Jonsack, 4th April 1611, • . . ih. 7. Letter dated Jonsack, 3d May 1612, . . . 558 8. Letter dated Jonsack, 8th April [1613,] ... 559 9. Letter dated Jarnack, 24th April 1614, ... 560 10. Letter dated Jean d'Angeli, 18th March 1619, . 562 Ane Afold Admonition to the Ministerie of Scotland, BY Mr Alexander Hume, Minister of Logie, 1609, 565 The Forme and Maner of Ordaining Ministers, and Con- secrating of Archbishofs and Bishops, used in the Church of Scotland, 1620, ..... 591 The Forme and Maner of Ordaining Ministers, . . 598 The Forme and Maner of Consecrating ane Arch- bishope, or Bishope, ... . . 609 Advertisement toucliing Archbishops or Bishops translated, . . . . . . . . 614 FAC-SIMILES OF ORIGINAL SIGNATURES.* PAGE The Kirk's Testimonial, 1564, 287 Act of the Presbytery of Edinburgh, 1578, . . . 408 The Brethren's Letter, 1585, 437 The Presbytery of Haddington's Subscription to the Second Book of Discipline, 1591, .... 403 ' By John Smith, Lithographer, Hanover Street. THE CONFESSION OF FAITH OF THE CHURCHES OF SWITZERLAND; TRANSLATED FROM THE LATIN, BY GEORGE WISHART. M.D.XXXVI. VOL. I. In commencing this Miscellany, the Editor thinks he cannot render a more acceptable service than by reprinting a little tract, which there is reason to suppose is the only literary production extant of Geokge Wishart the Martyr. It is a translation from the Latin of one of the earliest in the series of orthodox Confessions of the Protestant Church ; and may be described as wholly unknown. The original tract indeed is so extremely scarce, that not more than a single copy can be traced in any collection. Respecting the history of the Confession itself, a few words may be added. After the Reformation had been established in the Swiss Can- tons, considerable diversity of opinion existed in regard to the Eu- charist. "With the view of effecting a more extensive union, not only among themselves, but with the Protestant Churches in otlicr countries, it was proposed, at a Conference held at Basel in Janu- ary ]o36, to form a short General Confession, not only on tlie chief question then in dispute, but on all the principal points of the Christian religion. This task was committed to BuUinger, Myco- nius, and Grynaeus ;^ to whom afterwards were joined Leo Juda and Grossmann. The Confession was composed in Latin, and is dated in February 1536. In the following month it was submitted to another Conference, likewise held at Basel, when, having been unanimously received and signed by the representatives of different Swiss churches, it was appointed to be translated into German, by Leo Juda, one of the ministers of Ziirich.^ It was afterwards • Ruchat, Ilistoire tie la Reformation given a translation from this German delaSnisse, edit, par Viilliemin, torn. iv. version of the Confession, and says, pp. 59, 60. Nyon, en Suisse, 1835-8, "Comme cette piece n'est pas bien 7 tom. 8vo. See also Scott's Continua- longue, et qn'elie est fort rare, Je la tion of Milner's History of the Chnrch mettrai ici tout an long, traduite fi- of Christ, vol. iii. Lond. 1831, 8vo. delemcnt sur la copie AUemando." 2 Ruchat, in his valuabh' work, has Hist. tom. iv. p. 61-77. [4] presented to an Assembly at Wittemberg by Bucer and Capito, and also to the Protestant princes at the meeting at Smalkald, in February 1537, and approved on both occasions.^ This may in some measure explain the words on the title of Wishart's translation. This CoNFESSio Helvetica, usually styled the Former Confes- sion of the Helvetian Churches, is quite distinct from the Latter Confession of Helvetia, which was formed by the pastors of Zurich in the year 1566, and which was so generally received and ap- proved by the Protestant churches in various parts of Europe. "L'ann^e 1566 (says Ruchat) pent etre regardee comme I'epoque de la cloture de notre Reformation, parce que ce fut alors que les Eglises reform ^es de Suisse publierent leur grande Confession de Foi, qui est gen^ralement connue sous le nom de Confession Hel- vetique."^ According to Petrie, " the churches of Helvetia, Geneva, and other Reformed churches in France and Germany, sent unto the Church of Scotland the sum or Confession of Faith, desiring to know if wee agree in uniformity of doctrine. Where- fore the Superintendents, together with many other most qualified ministers, conveen in September [1566] at Santandrews, and having read the Letters and Confession, sent answer, that wee agree in all points with these Churches, and differ in nothing from them, except that wee assent not in keeping festival days, seeing the Sabbath-day only is keeped in Scotland."^ When the Assembly met, at Edinburgh, on the 25th of December 1566, it is recorded, that " the Assemblie being advised with the interpre- tation of the Confession of the Kirk of Zurich, be Mr Robert * The Confession, in German as well andReformed Chin-ches, &c., translated as in Latin, is contained in '' Collectio ont of Latin into English," Cambridge, Confessionnm in Ecclesiis Reformatis 1586, sm. 8vo. There is an excellent publicatanun. Edidit ])r IL A. Kie- republication of this volume, by the moyer." Lipsia?, 1840, 8vo. Pp. 105- llev. Teter Hall, Lond. 1842, 8yo, 122. The Latin text is incoii:>orated in from Mhich a few extracts are given in the well known collections, entitled, the foot notes to explain some obso- " Harmonia Confessionnm Fidci, Or- lete words in the older translation of thodoxainim et Keformatarum Ecclesi- Wishart. arum," tK:c. Gencv.T, 1581, 4to, and the 2 jjist. torn. vii. p. 97. old translation, "An Hannony of the 3 History of the Catholick Church, Confessions of the Faith of the Christian part ii. p. 347. Rotterdam, 1662, fol. [5] Pont, ordained the same to be printed, togither with an epistle sent to the Assemblie of the Kirk of Scotland, approving the same, providing a note be put in the margin, where mention is made of the remembrance of some holy days." ^ Whether Font's version of this Confession was actually printed at the time is doubtful : I do not recollect of having ever seen a copy. Of the life of George Wishart, it would be superfluous in this place to give any detailed account. He was born in the early part of the 16th century, and is believed to have been a younger son of James Wishart of Pittaro, who was admitted Justice- Clerk in December 1513, and continued till between 1520 and 1524. Respecting Wishart's early education, we possess no cer- tain information. Petrie, the historian of the Church, says, '^ In the year 1544 came home that blessed servant of Christ, George Wishart, one of great learning, zeal, and modesty : As I, being young, have heard of very ancient men, he had been schoolmaster of Montrose, and there did teach his disciples the New Testa- ment in Greek ; for this fault he was delated unto the Bishop of Brechen, in time of the persecution, anjio 1538. When he was summoned to appear, he fled ; and after sixe years, returns with more knowledge of the truth, and more zeal." ^ During this inter- val, we find him, in 1539, at Bristol, preaching against the worship and mediation of the Virgin Mary ; but having been accused of heresy, he made a public recantation, and burnt his faggot in the Church of St Nicholas in that city.^ It must have been subsequent to this humiliating act that he went to the continent, where he re- 1 Buik of the Universall Kii'k, (Ban- Latin History, Lesley designates him, natyne Club edit.,) vol. i. p. 90. See also '' Georgius V vschertus nobilis quidam, Calderwood's History, (Wodrow Socie- diu in Germania versatus." De Rebus ty edit.,) vol. ii. p. 331. gestis, &c., p. 480, Romas, 1578, 4to. In 2 Hist, of the Cath. Church, partii. p. the Treasurer's Accounts of Scotland, in 182. Bishop Lesley, in noticing his March 1546, he is styled " Maister death, as the principal cause of that of George Wischeart." Cardinal Beaton, describes him as " ane ^ gee the interesting notices collected clerk called Maister George Wischert, by Dr M'Crie, including extracts from quha had long remained in Germanic, the Registers at Bristol. Life of Knox, and of new come in Scotland," Hist, of vol. i. p. 883. Scot. p. 191. Edinb. 1830, 4to. In his [6] iiiaiiieJ for eouie years, and where Le appears to have arrived at a more decided comietion of the errors of Popery. We next find him as residing in Corpus Christi, or Bene't College, Cambridge, in 1543. The letter of his pupil, John Tylney, preserved by Foxe, gives a most graphic and interesting description of Wishart's per- son and habits. It has indeed been alleged,^ but upon the most slender evidence, that he was employed in the year 1543 as a messenger in carrying letters from England, plotting the destruc- tion of Cardinal Beaton. He arrived in Scotland, and commenced his public career as a Reformer about the close of that year ; and he suifcred martyrdom at St Andrews on the 28th of March 1546. The original tract, which is now reprinted, consists of fifteen leaves, small 8vo, in black letter, without either the name of printer, place, or date of printing. The first leaf exhibits only the general title, as given in fac-simile on the opposite page. The next leaf contains the fuller title, also here reprinted in fac-simile.- The printing, of course, must have been subsequent to 1546. On com- paring it with two other tracts bound in the same volume,^ there is no reason to doubt that it was printed at London by Thomas Eaynalde, about the year 1548. The volume was purchased by the late Mr Heber in 1811 ; and at his sale in 1834, it was acquired by William Henry Miller of Craigentinny, Esq., to whose kindness tlie Editor is indebted for permission to reprint it in this Miscellany. ^ By ;Mr Tytler and other writers, lated onto of Germayne into Englysh See the Ilev. Thomas M'Crie's Sketches by Jhon Holibush. Anno 1548. Im- of Scottish Church History, from the printed at London in saynt Andrewes Reformation to the Revolution, p. 47. paryshe in the ware dropt, byTIiomas Edinl)., 1841, 12mo. Raynakle." (2.) " The Lamentacyon 2 The type in the original is not so of a Christen against the Citye of Lon- large, but the arrangement of the lines, don, for some certaine greate ^yces &c._, is accurately copied in the reprint- vsed therin. Imprinted in the yere of ed title. ''Sweuerland"shouldevident- our Lord m.d.xlviii."— This volume ly have been " Swesserland." was purcluised by Mr Heber, from ^3 The tracts referred to are, (1.) Triphook's ''Catalogue of Books and ' JN ewes concernynge the generall conn- Tracts of uncommon occurrence.*' No. cell, li(»ldeii at Trydent, &c. 'Jrans- 512-614. CTO fonftfrton 4* C C!ji0 ronfefcton toas^ fjirfte tDrgtten ant) fet out bg t{)e mint fter^ of t|b^ cjjurcjje anti congre^ pcton of g>tDeuerlanti/ \o^txt all gotilgne^ is receguetj/ anti t{)e toortie {jatitie in mofte reue rente/ anb from tfjence toa^ fent bnto tjje €mperour^ maieftte/ tfjen ftollJgnfie a grgat rounfell or parliamet in tlje geare of our lorti (il^otJ/iWl^b.Cjxybii* in tj)e monetftof Jebruarg* CtanUa^ teti out of laten bg (S^eorge Wil^ Jjer/ a fcotcjjman/ toljo Voa^ btirneti in g^totlanb/ tj)e peare of oure lorbe iWl.b.Cjlbi, 9. 11. THE CONFESSION OF FAITH OF THE CHURCHES OF SWITZERLAND. The Canonycall or holy Scrypture, wlilche is the Worde of God, taught and gyven by the Holy Spryte, and publyshed ^ unto the worlde by the prophetes and holy apostles, which also is the moost perfyte and auncient science ^ and doctryne of wysdome, it alone contayneth consumatly all godlynes and all sorte and manor of facyon of lyfe. II. OF THE EXPOSICION OF SCRYPTURE. The interpretacion, or exposicion of this holy wrytte, ought and shuld be sought out of it selfe, so that it shulde be the owne in- terpretour,'* the rule of charite and faythe hauynge gouemaunce. III. OF MANNES TRADICIONS. As to other thynges, of Tradicions of men, howe bewtifull and how moch receyued soeuer they be, what so euer tradicions with- draweth us and stoppeth us fro the Scripture, of such do we an- 1 The Articles are not numbered philosophy, cloth alone perfectly con- in the original : the numbers are here tain all piety and good ordering of life." added for the conA'enience of refer- — "Omnium perfectissima et antiquis- ence. simaPhilosopliia, pietatemomnem, om- 2 " Pupl3'shed," in the original. nem vitjTi rationem sola perfecte conti- 3 In the Harmony of Confessions, net." Coll. Confess. these words are thus rendered: "Of ■* "Theinterpreterofherself." Ilann. all others the most perfect and ancient of Confess, p. 4. 12 THE CONFESSION OF FAITH swere the sayenges of the Lord, as of thyoges hurtfull and unpro- fytable, " They worshippe me in vayne, teachying the doctrynes of man." Mathi. xv. IV. OF THE HOLY FATHERS. For the whiche sorte of interpretacyon so farre as the Holy Fathers hathe not gone fro it, not onely do we receyue them as interpretours of the Scripture, but also we honour and worshyp them as chosen and beloued instrumentes of God.^ V. THE ENDE AND ENTENT OF THE SCRYPTURE. The pryncypal entent of al the Scripture canonicall is, to de- clare that God is beniuolent and frendly mynded to mankynde ; and that he hathe declared that kyndnes in and throughe Jesu Chryste his onely sone ; the which kyndnes is receyuyd by fayth ; but this fayth is effectuous through charitie,'^ and expressed in an innocent lyfe. VI. OF GOD. Of God we byleue in this sorte : that he is almyghtie, beynge one in substance and thre in persones : which euen as he hathe created by his Worde, that is his Sone, all thynges of nothynge ; so by his Spirite and prouydence gouerns he, preserues^ and norysheth he, most truly, ryghtously, and wysely all thynges. VII. OF IMAN. Man, whiche is the perfectest image of God in earthe, and also is the chcfc dignite and honoure amonge all creatures visible, beynge made of soule and body ; of the whiche twayne the body is mortall, the soule immortall ; whan he was creat of God holy, by fallynge in vyce and synne throughe his owne fal, drew with hym in that same men and fal, and so subjected all mankynde to the same calamitic and wrctchydnes that he fell in. » " Utorgana Dei electa veneramiir." 2 a Kflpectnal through love.' Harm. CoUectio Confess, p. lOG. of Confe.ss, p. 5. 3 u Proserne,'' in orig-. OF THE CHURCHES OF SWlTZEllLAND. 13 Vlll. OF ORIGINALL SYNNE. And SO this pestiferous infection whiche men calletli Originall, hathe infecte and ouerspred the whole kynde of man, so far that by no helpe (he beynge the sone of wrathe and vengaunce^ and enemye of God) coulde be healed by any meanes but by the helpe of God onely : for yf there be any good that remayneth in man after the fall, that same beynge joyntelie made weaker and weaker by our vyce tournes to the w^orse ; because the strengthe and power of euyll ouercometh it, and nother sufFereth it us to folowe reason nor yet to exersyse the godlynes of our mynde. IX. OF FREWYLL. Wherfore we attribute so free wyll to man as we whiche wy ttynge and wyllynge to do good, fele experience of euyll. Also euyll trewly we maye do of oure owne wyll, but to enbrace and folowe good (except we be elluminat, styred up and mounted, by the grace of Chryst) we maye not : for, " God is he whiche worketh in us bothe to wyll, to performe, and to accomplyshe for his owne good wyll sake ;"^ and of " God commeth our helth and saluacion, but of our selfe commeth perdicion."^ X. OF THE ETERNALL MYNDE OF GOD TO RESTORE MAN. And howbeit that through his fault man was subjecte unto dampnacion, and also was runne under the juste indingnacion of God to take vengeaunce of hym, yet God the father neuer seaced to take a mercyfull cure ouer hym : The whiche thynge is mani- fest not onely of the fyrst promyses ^ and the whole lawe, whiche as it is holy and good, teaching us the wyll of God, ryghtuousnes, and truthe, so worketh it wrath and storcth up synne within us, and slacketh it not, and that not through any faultc of it selfe, but ' '' Vengaimge," in orig. orig. — " Ex primia promissionibiis." » PhU. ii. 13. Coll. Confess.—" The first promises." 3 Hos. xiii. 9. Hann. of Confess, p. 90. * " Prj'nces," an evident misprint in 14 Tllli CONFESSION OF FAITH tlirough our vyce, but also clerely apperetli it through Christ, whiche was ordayned and geuen for that purpose. XI. OF JESUS CHRIST AND THAT IS DONE BY HYM. This Christ, the very Sone of God, and very God and very man also, was made our brother, at the tyme appoynted he toke upon him whole man, made of soule and body, hauynge two natures un- permyxte and one deuyne person,^ to the intent that he shoulde restore unto lyfe us that were deed, and make us aryse of God an- nexte with hym selfe. He also after that he had taken upon him of the immaculate Virgin, by operacion of the Holy Goost, fleshe, whiche was holy bycause of the union of the Godhed, which is, and also was lyke to our fleshe in all thynges excepte in synfulnes : And that bycause it behoued the sacrefice for synne to be cleane and immaculate, gaue that same fleshe to death for to expell all our synne by that meanes* And he also, to the entent that we shuld have one full and perfecte hope and trust of our immortalitie, hath raysed up agayne fro death to lyfe his owne fleshe, and hathe set it and placed it in heauen at the ryghte hande of his Almyghty Father. And there he sytteth our victorious champion, our gyder, our capitayne, and heed, also our hyghest bysshop- in dede, synne, death, and hell, beynge victoriously ouercome by him, and defend- cth oure cause, and pleadeth^ it perpetually untyll he shall reforme and fascion us to that lykenes to whiche we were create, and bryngc us to be partakers of eternall lyfe. And we loke for hym, and beleueth that he shall come at the ende of all ages to be oiu' trewe ryghtuous just Judge, and shall pronounce sentence agaynst all fleshe, whiche shal be raysed up before to that judgement, and that he shall exalte the godly abouc the heauens, but the ungodly shall he condcmpnc bothe body and soule to eternal distruction. ' " Parsonc," in ori;,^ — '^ Ami in one Confess. — " Our high priest." Harm, indivisible person, united two natures." of Confess, p. 90. Harm, of Confess, p. 08. » " Pleateth," in oiig. * '•' An pontifex vere summns." Coll. OF THE CHURCHES OF SWITZERLAND. 15 And as he oncly is oure mediatour and entercessour, lioste and sacrifice, bysshop/ lorde, and our kynge ; also do we acknowlage and confesse hym onely to be our attonement and raunsome, eatis- fiiction, expiacion, or wysdome, our defence, and our onely de- liuerer : refusyng utterly all other meane of lyfe and saluacion, ex- cepte thus by Chryst onely. XII. THE EXDE OF THE PREACHYNGE OF THE GOSPELL. And therefore in the whole doctryne of the Euangelystes annun- ciat and shew to be the fyrste, and chefely to be inculcated and taught, that we are safe ^ onely by the niarcie of God, and merit e of our Sauiour Christ. And that men may perceyue and understande the better, howe necessary is the mercie of God and Christes merites for them, theyr synnes shuld be clerely shewed to them by the lawe, and remission by Christes death. XIII. OF FAYTH AND OF THE POWER OF IT.^ And these so godly benifites, with the very sanctificacion of the Holy Spirite, do we optayne by fayth, the very trewe gyfte of God, and not throughe any other power or strength of oureselues or merytes. Whiche faythe is one certayne and undouted substance and ap- rehensyon of all thynges that we hope for to come of the kyndnes of God, and it cometh firste out of the selfe charitie, it worketh noble frutes of al vertues : yet notwithstandynge we attribute no thyng to the dedes, althoughe they be godly, yet be they mennes workes and actes ; but the helthe and saluacion that is optayned, we attribute to the grace of God onely : And truely this worshypynge alone is the very trewe worshypynge of God ; faythe I meane mooste pryngnaunt and plentiful! of good workes, without any con- fydcnce in the workes. > " High Priest." Hai-m. of Confess, et Officia ejus," and "xiv. De Fide." p. 90. The Articles are thus extended from 27 ■^ " Are saved." /Z>. p. 111. to 28. Tlie Harmony corresponds "^ In the Latin text this Article is di- with the present arrangement, vided into two, viz., " xiii. Cliristianus 16 THE CONFESSION OF FAITH XIV. OF THE CONGREGACION OK CHURCHE. Also we holde, and beleue, that the Churche, whiche is the con- gregacion and eleccion of all holy men/ whiche also is the spouse of Christ, whom he shall presente without spot unto his Father, wash- ynge it in his owne blode, is of suche lyuely stones aforesayd layde upon this lyuely rock on this maner. The whiche Churche, howbeit it be euydently know^ne onely to the eyes of God, yet be certayne externall rytes,^ institute by Christ, and be one publyke and lawful teachynge, teachynge of the Worde of God, not onely is it spyed and knowen, but it is also so constituted by them, that without the cerimonies there is no man reconed to be of it, excepte it be by a synguler preuilege of God. XV. THE MINISTERS OF THE WORD OF GOD. And for this cause we graunte the Ministers of the Church to be cooperators of God, as Paule calleth them, by whome God geueth and ministreth both knowledge of our selfe, and remission of synne, and conuerteth men to hym selfe, rayseth them up and com- forteth them, affray eth them also, and judgeth them; but so that the vertue and efficacie thcrof we ascrybe also to the Lorde, and the ministracion of the sacrament es. For it is manifest that this efficacie and powre is not bounde nor knytte to any creature, but is dyspensed lyberally and frely, whosoever, and whensoever, he shall please, for, " He that watereth is nothyng, nor yet is he that planteth any thynge, but he that geueth the encreasment, whiche is God." ' XVI. THE POWER OF THE CHURCHE. The aucthoritie to preache Goddes Worde, and to feede the Lordes flockc, the whiche properly is the Power of the Keyes, I ''The holy gathering together of all quibusdam ritibus." Coll. Confess, — the Saints." Harm, of Confess, p. 217. ''Outward rites." Harm, of Confess. ' " Etemal ryghte.'^," an evident p. 217. misprint in orig. — " Externis tamen ' 1 Cor. iit. 7. OF THE CHURCHES OF SWITZERLAND. 17 prescribynge and commaundyng all men, bothe bye and lowe, all lyke, sbulde be holy and inuiolat ; and shulde be committed onely to them that are mete therfore : and chosen other by the eleccion of God/ or elles by a sure and aduysed eleccion of the Churche ; or by theyr wyll, to whom the Churches depute and apoynt that ofFyce of chosynge. XVII. THE CHOSYNG OF MINISTERS OR OFFICERS. This ministracion and offyce shulde be graunted to no man but to him whom the ministers of the Churche, and they unto whom the charge is gyuen by the Churches, and found judged to be of knowlage in the law of God and of innocent lyfe. The whiche seynge it is the very eleccion of God, it is well and justly e approued by the voyce of the Churche, and the imposicion of handes of the heedes of the preestes. XVIII. THE HEED AND SHEPERD OF THE CHURCHE. Christe, verely, hym selfe is the very trewe heed of his churche and congregacion, and the onely pastor and heed f and he also geueth presydentes, heedes, and teachers,^ to the entent that in the externall administracion they shulde use the power of the churche well and lawfully : Wherfore we knowe not them that are heedes and pastors in name onely, nor yet the Komenishe heedes, XIX. THE DUTIE OF MINISTERS OR OFFICERS. The chefe and pryncypall ofFyce of this ministracion is to preache repentaunce and remission of synne through Jesu Christe ; to praye continually for the people ; to geue diligence wholy to holy stodyes and to the Worde of God, and resyst and pursue the deuyll alway with the Word of God, as with the sworde of the Spirite, and that with a deadly hatered, and by all meanes to chasten him awaye; to defende the holy citezens of Christe. And by all 1 "The divine appointment of God." doctores." Coll. Confess.— '' Gover- Harm. of Confess, p. 253. nors, pastors, and teachers.'' Harm. ^ " Heerd," in ori^. of Confess, p. 25". ^ " Is Ecclesiae sn?e pastores dat et VOL. T. B 18 THE CONFESSION OF FAITH meanes compcll and rcproue the fautie and vicious ; and to ex- clude from the churche tliem that stereth to farre, and that by a godly consente and agrement of them whiche are chosen of the ministers and magistrates for correcyon, or to ponyshe them by any other waye conuenient and profy table meanes, so longe untyll they come to a mendement, and so be safe : for this is the return- ynge of the churche agayne, for one suche citezen of Chryst, yf he acknowlage and confesse his erroure with conuerted mynde and lyfe, for all this doctryne seketh and wylleth, that we requyre wyll- ynge and helthefull correccion, exhilarite, or comforte all godly by a newe studdy of godlynes. XX. OF THE POWER OR STRENGTHE OF SACRAMENTES. There is twayne whiche are named in the Church of God Sacra- mentes, Baptyme, and Howslynge :^ these be tokens of secrete thynges, that is, of godly and spirituall thynges, of whiche thynges they take the name, are not of naked sygnes,^ but they are of sygnes and verities together. For in Baptisme the water is the sygne, but the thynge and verytie is regeneracyon, and adopcion in the people of God. In the Howslynge ^ and Thankes gyuynge,"* the bread and the wyne are sygnes,^ but the thynge and veritie is the communion of the body of our Lorde ; helthe and saluacion founde, and remyssyon of synnes ; the which are receyuyed by faythe, even as the sygnes and tokens are receyued by the bodely mouth. AYherfore, we affyrme the Sacramentes not onely to be badges and tokens of Christian societie,^ but to be also sygnes of the grace of God, by the whiche the ministers worketh withe God, to the ende that the promyse bryngeth the worke to passe ; but so as is aforcsayde of the ministracion of the worde, that all the same powre" be ascribed to the Lorde. ^ "Baptismus ctEucharistia." Coll. and wine." Harm, of Confess, p. Confess. — " Baptism and the Lord's 287. Supper." Harm, of Confess, p. 287. ^ " Synes," in orig., also in 6tli line 2 '' Syngnes," misjirint in orig, below. 3 "/^?r.s/////,vr,"(fr(»m//a//.s7'/, Angl.- 6 '^ Of human society." Harm. p. Sax.) the H"oly Eucharist, the giving 287. or receiving the Sacrament. ^ " All the saving power." lb. ^ ''In tlie Lord's Supper, bread OF THI<: CHUliCHES OF SWITZERLAND. \i) XXI. OF BAPTYM. We affyrme Baptym to be by the institucion of the Lorde, the laiier^ of regeneraclon, tlie whiche regeneracion the Lorde exhibit- cth to his chosen by a visible sygne by the ministracion of the congregacion, as is aforesayde. In the \Yhich holy lauer we wasshe oure infantes,^ for this cause, because it is wyckednes to rejecte and cast out of the felowshyp and company of the people of God them that are borne of us, whiche are the people of God, excepte them that are expressely commaunded to be rejected by the voyce of Godj and for this cause chefely, bycause we shulde not presume ungodly of theyr election. XXII. OF THE SxVCIlAMENT OF THE AULTER.'* But the misticall supper is in the whiche the Lorde oiFereth his body and his blode, that is, his owne selfe, verely, to his owne, for this entent he myghte lyue more and more in them, and they in hym. Not so that the body and blode of the Lorde are communed naturally to the bread and wyne,* or closed in them as in one place ; or put in them by any carnal or meruelous presence ; but bycause the body and blode of oure Lorde are receyued verely of one fayth- ful soule, and because the bread and the Avyne by the institucion of the Lorde, are tokens be whiche the very communion or participa- cyon of the Lordes body and blode are exhibited of the Lorde him- selfe, through the mynistracion of the churche, not to be a meat corruptible of the belly, but to be a noryshemente and meat of eternal lyfe. And this holy meat do we use ofte for this cause, for when through the monicion and rememberaunce of it, we beholde withe the eye of our fayth the death and blode of hym that was cruci- ^ '' Lavacrum." — "The font." Harm, of this Article is simply " Eiicharistia." of Confess, p. 303. In the Harmony, p. 321, it is, '' Of the 2 "In which holy font we do there- Lord's Supper." fore dip our infants." lb. ** "Are naturally united to bread and ^ " In the Latin Confession, the title wine." Harm, of Confess, p. 321. 20 THE CONFESSION OF FAITH fied, and remember oure saluacyon and heltlie, not with out a taste of heauenly lyfe, and very trewe felynge of eternall lyfe ; when we do this we are wonderfully refreshed throughe this spiritual lyuynge and eternall foode. And that with an unspeakeable swetnes we exulte and rejoycc with a myrth unexpressable in wordes, for the saluacion that is founde ; and we all and whole are effused with all our power and strength, utterly in doynge of thankes for so won- derful a benefyte of Christ toward us. Therefore, it is greatly without oure deseruynges, that some aleges and sayeth of us, that w^e attrybute lyttell to the Holy Sacrameutes ; for they are holy thynges and honorable, bycause they are institute and ordayned by our hye preest Christ, and receyued ; exhibiting the thinges that they syngnifie in theyr owne maner as is aforesayd ; beynge wytnes to the thinge that is done in dede ; representynge so hye and harde thynges, and bryngeth by wonderfull corespond- ence and lykenes of similitude, a lyght and a clerenes to the rayny- sters that they syngnifie : so wholy is oure beleue and estimacion of the Sacramentes, but verely appropriattynge the vertue of quick- enynge and sanctifienge to hym onely whiche is lyfe, to whom be all honoure and prayse for ever. Amen.^ XXIII. OF COMYNGE TO CHURCHE. We beleue and thynke the holy conuencions and gatherynges shulde be holden on this maner and sorte ; so that fyrst, chefely, and before all thynges, the Avorde of God be preached to the people openlie in an open and publyke place, and that daylie ; and the se- crete and the obscure places of the Scripture be opened and de- clared by mete and competent men : And that by the Holy Supper of thankes, called Howselynge, the faithe of the godly beofte exer- sysed, and that they shulde be contynually in prayer for all men, and for the necessities of all men. ' To Articles 10, 20, 21, and 22, in same Confession, wliicli Luther him- tlic Harmony of Confessions, there are self approved by his Letters in the added various i)ara^M-ai>hs on similar year 1537." — Pp. 254, 255, 287-290, Heads, " pFom the Declaration of the 303, 322-324. OF THE CHURCHES OF SWITZERLAND. 21 But the rest of ceremonies which, as they are unprofitable, so are they innumerable, as vescels, garmentes, waxe, lyghtes, alters, golde, sylver, in so moch as they serue to subuerte the trewe rely- gion of God : and chefely Idols and Images, that stande open to be worshyped, and geue offence and slaunder, and all suche prophane and ungodly thynges do we abandon, rejecte, and put awaye from the holy congregacion and conuencion. XXIV. OF HERETYCKES AND SYSM4TTYCKES. We also abandon and rejecte from our holy conuencions, all them that departeth from the societie and fellowshyp of the holy Churche, and bryngeth in straunge or ungodly sectes and opinions : With the whiche euyll the Anabaptistes^ are chefely infecte this tyme ; the whiche we judge shuld be constrayned and punished by the majestrates ^ and hye powers, yf they obstinatly do resyst and wyll not obeye the monission of the Church, and that for the en- tent that they shulde not infecte and corrupte the flocke of God throughe theyr wycked euyll. XXV. OF THYNGES INDYFFERENT. The thynges that are called, and in dede also are indifferent, how- beit a godly man may use them frely, and in euery place, and at all tymes, yet not withstandynge, he shulde use them with know- lage, and of charitie, to the glory of God trewly, and the edification of the churche and congregacion. XXVI. OF MAGISTRATES OR GOUERNOURS. And seynge euery magistrate and hyghe powre is of God, his chefe and pryncipall office is, (excepte he wolde rather use tyranny,) to defende the trewe worshipinge of God from all blasfemy, and ^ 111 the Latin Confession, " Cata- - ''Bri(lledbythemagistrate."IIarm. oaptistae." of Confess, p. 372. 22 THE CONFESSION OF FA nil to procure trewe religion/ and, as the prophete dothe teache of the voyce of God, to execute for his power. In whiche part a trewe and syncere preaching of the worde of God remayneth with a ryghte and diligent institucion of the discipline of citezens,^ and of the scooles ; just correccion, and nurture, with liberalitie towarde the mynysters of the churche, with a solicitat and thoughtfull charge of the poore, to the whiche ende all the rychesse of the churche is referred. This, I saye, hathe the fyrst and chefe place in the exe- cucion of the magistrat. Then after to judge the people by equall and godly lawes, to excersyce and mayntayne judgement and justice, to defende the commune welthe, and punyshe transgressours accordynge to theyr faulte, outher in goodes, theyr bodies, or theyr lyues. And when the majestrate executeth these thynges he honoreth God as he shuld in his vocacion, and we (howebeit we be free bothe in our body and all oure goodes, and in the studies of oure mynde and thought also with a trewe fay the) knoweth that we shulde be sub- jecte in holynes to the majestrate, and shulde kepe fydelitie and promes to hyra, so longe as his commandementes, statutes, and imperes evidently repungneth not with Him for whose sake we honour and worshyp the majestrates. XXVII. OF HOLY MATRIMONY. We judge Manage, whiche Avas instytute of God for all men apte and mete therfor, whiche are not called from it by any other vocacion, to repugn e to holynes of no ordre ; the which mariage as the Churche auctoriseth it and celebrates, and solempniseth it with orison and prayer. And, therefore, we rejecte and refuse this monckely chastite, and all hole this slouthful and slouggishe sorte of lyfe of supersticious men, as abominablye invented and exco- gitat thynge, and abandon it as a tliinge repugnant bothe to the comune weale and to the Churche. And so confyrmeth and sta- ' '' To (Ipfcnd and protect religion." - " The instruction of the youth of Harm, of Confess, p. 475. citizens." lb. OF THE CHURCHES OF SWITZERLAND. 2a blisslieth it, so it belongeth to the magistrate to se that it be worthely bothe begonne and worshypped, and not broken' but for a just cause. A DECLARACION OR WYTNESSYNGE OF OUR MYNDE.^ It is not our mynde for to prescribe by this breefe chapters a certayne rule of the Faythe to all churches and congregacyons, for we knowe no other rule of faythe but the Holy Scripture : and, therefore^ we are well contented with them that agreeth with these thynges, hoAvebeit they use an other maner of speakynge, or Confes- sion dyfFerent apartly to this of ours in wordes, for rather shulde the matter be consydered then the wordes. And therfore we make it free for all men to use theyr owne sorte of speaking as they shall perceyue most profitable for theyr churches, and we shall use the same libertie. And yf any man wyll attempte to corrupte the trewe mean- ynge of this oure Confession, he shall heare bothe a confession and a defence of the veritie and truth. It was our pleasure to use these wordes at this present tyme, that we myght declare our opinion in our religion and worshypenge of God. FINIS. THE TRUTH WYL HAVE THE UPPER HANDE.^ 1 This "Declaracion " is not added, either to the Latin text, or to any of the German, French, or Englisli ver- sions of this Confession. 2 " Dissolved." Harm, of Confess. p. 439. ^ The German translation has this colophon, intimating that the Confes- sion, which is dated 1st, 2d, 3d, and 4th of February 1536, had been ex- amined and approved at a meeting of the Estates, on the 26th March that year : — " 1st durch obgemelter Stetten botten bestatet vnd einhalleklich ange- nomen Basiliae 1536, 26 Martij." CERTAMEN CUM LUTHERANIS, SAXONIAE HABITUM, PER JACOBUM MELVIL SCOTUM. The preceding leaf contains the entire title-page of the little tract which is now reprinted. It is a small 8vo, of fifteen leaves, in Roman letter, printed, as appears from the colophon, (see page 48,) at Bononia, or Bologna, in January 1530. No other copy is known than one which was purchased by the late Mr Pleber, for a considerable price, at the Lucca sale, in London, several years previous to the dispersion of his own extraordinary collection. It is now in the Library of the Faculty of Advocates. This tract supplies the name of an Author, James Melville, v/holly unknown to Scotish Bibliographers ; although it furnishes no information either as to his parentage, education, or mode of life. AVhether, therefore, he might have been connected with the Mel- villes of Raith, or the Melvilles of Dysart and Baldowy, the two chief families of that name during the sixteenth century, cannot be stated ; but it is most probable that he was intended for the Church, and that he received his education at St Andrews. In the dedication to Calixtus de Amadeis, Apostolical Protono- tary, and Vicar-General of the Diocese of Verona, the author says, that, inflamed by his zeal for the Catholic fiiith, he had withdrawn himself from the society of his friends, and that, not contented v/ith the perusal of the works published by the supporters of Luther, he had personally visited their schools and investigated their doctrines and arguments. This tract exhibits a proof of such zeal, as we must infer from the title at p. 31, that he had entered into a public disputation at Wittemberg, with the followers of Luther, (the great Reformer himself being addressed only by way of apostrophe,) respecting the doctrine that man is jus- [28] tified by faith alone. As the author speaks of accumulated favours having been bestowed on him by the Vicar-General Calixtus, we may infer that he had taken orders in the Church of Rome. Mel- ville further mentions, (page 38,) that he had prepared another con- troversial tract, on the subject of Free Will, dedicated to the Car- dinal de Cesio, which he intended to publish. It is scarcely neces- sary to add, that no such treatise by the author is known. Of Melville's subsequent history, and whether, in his search after truth, he might have obtained any clearer views of the nature of Saving Faith than this Disputation exhibits, it would be idle to offer any conjectures. Immediately after the Reformation in Scot- land, there appear to have been two persons of the same name in the office of the ministry.^ It is, however, not at all probable, that either of them could have been the author of the following tract, even if we had any evidence to show that he subsequently pro- fessed an adherence to the Protestant faith. ^ Mr James Melville was minister of the united parishes of Feirne, Men- mure, and Kjnnell, in Angus, 1567. (Register of Ministers, p. 14, Edinb. 1830, 4to.) The name of Mr James Melville, minister of Tannadice, also occurs in the same year. (Bulk of the Kirk, vol. i. p. 97 ; Calderwood's Hist., vol. ii. p. 370.) The first of these we imagine to have been the same per- son as ' Mr James Mailvile,' minister of Ai-broath, in 1573, and uncle of James Melville, minister of Kilrenny and Anstruther, whose interesting Au- tobiogi*aphy was lately reprinted for the Wodi'ow Society. Dr M'Crie, in his Life of Andrew Melville, (vol. i. p. 3,) has shown that James Melville, minister of Ai'broath, was alive in 1596. JACOBUS MELVIL, NATIONS SCOTUS, Reverendo in Christo Domino Calixto de Amadeis, Pro- TONOTARIO ApOSTOLICO, UTRIUSQUE JURIS DOCTORI ERUDI- TissiMO, AC Reverendissimi Yeronensis Antistitis Vi- CARIO GENERALI MERITISSIMO, PRO SALUTE REVERENTIAM DICIT, CUM PERPETUO FAMULATU. Reverende Pater, fidei zelo accensxiSj ac peregrina veste circumamictus, notis omnibus me subtrahens, perlustrando Lu- theranorum actus et studia, duos extraxi annos, parum esse arbi- tratus eorundem revolvere libellos, nisi actores (nee citra vita? discrimen) publico aggrederer agone, quo eorum non modo labe- facta? vita3, verumetiam ex quibus fontibua Scripturje, in suam perniciem distortaj, heretica) pravitatis venenum hauserint, cer- tior efficerer, et inde frugem demeterem, eorum novitates, ut mag- nificentur, introductas cum monstruosissima deformitate, a spe- closissima unione ecclesiastica disquadrantes, in procinctu carpere queam. Quis Paulo Pharisa^os, Augustino Maniclia?os, eflScacius contundere valuit ? Proinde quod sermonis venustati adimitur, id experimento redemptum esse sufficiat. Tandem, almi Numinis ductu, ad tuas magnificentia? notitiam feliciter * perveni, cui ob merltorum praistantiam, multiplicium pr^eterea virtutum, ac plu- riformium scientiarum praerogativam, hoc dedlcavi opusculum ; vehementer contendens pro tua solita dementia, ac incredibili pro- bitate, ne mihi tantis per te beneficiis accumulato succenseas, sed hoc munusculum,^ tuae exemplari ac integrae vitaj arcem tenenti 1 In tlie or\gmi\\f feliciter. ' In orig. nwmtsclmn. 30 CERTAMEN CUM LUTHERANIS impar, propenso accipias animo, qui humilitatem in honoribus, mansiietudinem in potestate, castimoniam in delitiis, (quod natu- ram vincit, et rarum in terra cernitur,) illibate tencs. Tuam ab- stincntiam, qua universes superas, ac justitiani, unde Yeronensis Diocesis scatet pacatissima practica, csetera quoque divina virtu- tum dona, qua3 verbis consequi nequeo, omitto his, ne assenta- tionis notai arguar, quibus elaboratius disquirere do hujusmodi congruit. Vale. HABITUM PER JAC. MKLVIL. ARGUMENTA VITTEMBERG^ PUBLICE DISPUTATA PER JACOBUM MELVIL CONTRA LUTHERANOS, NOSTRIS C0NATIBU8 HAUD QUICQUAM ATTRIBUENTES, SED ALIO RUM VOTIS CAUTERIATAS HABENTIUM CONSCIENTIAS, AC H^RE TIC A PRAVITATE HALLUCINATAS, MOREM GERENTES.^ O German orum Apollo, Lutliere, contra tui erroris fundamen- tum sacrarum literarum fulmina jaciam, quo quidem fundamento e medio lato, integrum tumn opificium in prjecipitium ibit, ac inde de ineruditionis tua3 mendacio publice per orbem terrarum confunderis. Et dum sacris cuncta libres proprio sufFossus concides ense.^ In exordio tamen precor, ne quisquam rudem nostrum contem- nat stylum, qui plus temporis trivimus in rerum agnitione, quam in politione lingua? ; nostramque prseterea solis desolatis sim- plicibus impertimur solicitudinem qui ad hoc assumendum onus (etsi nostris humeris impar) nos suppliciter rogarunt, quatenus in Christiana religione proficientes vires resumant, contradictores convincere. Sequitur Fundamentum : Sola Fide justificatur Homo, Primum te urgens est illud, Roma. i. ^ Justus ex fide vivit,' vitam soli fidei attribuens.^ Cur non una animadvertis illud, Ezechia) xviii., ' Si impius averterit se ab impietate sua, et fecerit judicium, ct justitiam, vita vivet/ etc. ; ubi, recensitis plerisque^ bonis operibus, sequitur, • In the original, Vlttemberge^ and giiage of a Liitlieran Controversialist. hallicinatas. From Nostris to Gerentes^ Tlien folloAvs JMelvill's rc])ly. Tlic qiio- is there given in unbroken connection tations from Scrii)ture are, of course, with 0 Germanorum Apollo. from the Vulgate, with occasional al- 2 This seems to be tlie adaptation of terations arising from various causes, a hexameter, reading concidis. * In the original, here, and where- •^ This contains the supposed Ian- ever the word occurs, /v/r^myi/^. 32 CEUTAMEN CUM LUTHERANIS * animam suam vivificabit.' Praeterea Levit. xviii., ' Custodite leges meas, atque judicia, qua? faciens homo vivet in eis.' Item, Matth. iv., ^ Non in solo pane vivit homo, sed in omni verbo,' etc., per verba intelligens legls praecepta. Ergo, vita conjunctim est ex fide et operibus. In signum cujus, Moses quadraginta diebus et quadraginta noctibus in monte vixit, legis mandata recipiendo. Proximo te cogens est illud, Kom. iii., ' Arbitramur hominem fide justificari, et non ex operibus legis.'^ Quod autem loquatur de operibus Legis Mosaycas claret illico per sequentia ; ^ An Judasorum solum Deus est, an et gentium ?* subjecit 'immo et gentium,' qu^e, legalia non servantes, a salute, tamen, et redemptione per Christum minim e excludebantur. Tu ibidem extendis opera Legis Mosaycae ad opera nostra bona, non advertens Apostolum satagere errorem tantum de legalium obser- vantia ex Komanorum cordibus removere, eis illatum per quosdam Prophetas, qui venerant ex Judaja, juxta illud Matth. xxiii., ^ Qui circuitis mare, ut faciatis unura proselytum.' Proinde, exigen- tibus exiguitate fidei eorum et nimia in operibus fiducia incul- cavit illis ita fidem, ut assereret legem in decretis sitam esse abro- gatam ; Hebr, vi. Non attendis quibus, aut qua occasione scrlp- serit, ut unam partem humanas justificationis pro totali ratione assignaret. Ut Deut. x., ' In septuaginta animabus descenderunt patres tui in Aegyptum ;'^ item, ' Septuaginta anima? egressa? sunt de femorelacob,'^ ubi animapro integro homine accipitur. Ita Paulus fidem pro integra justificationis ratione, licet sit tantum partialis ratio, ex quibus verbis tu ansam sumpsisti abolere fiduciam in bonis operibus ex nostris pectoribus. Unde plerique, opera deserentes bona, dicunt ^ Cur operabimur recte, quum nobis nihil prosit ?' Ita Germania ad altissimum malignitatis gradum devenit, juxta ilkid Joan, sua? Cano. v. cap.,"^ ^ Mundus in maligno positus est,' unde necessum est decrescere ; hinc brevi tantaj malitia; succedet reforma- tio, quia tam violentae rugte diuturnitas contravenire dignoscitur.^ ' Another supposed statement of a ^ Exod. i. 5. In ong. foemore. Lutheran, similarly replied to. ^ The reference is to 1 John v. 19. * In orig. Aegipttim. ^ In orig. dinoscitttr. nABITUM PER JAC. MELVILL. 53 Et si igitur opera? precium sit nos fateri inutiles servos, quicquid boni fecerimus jubente Christo, qui nobis tribuit velle, et perficere, nee quicquam boni ex nobis tantum cogitare sufficimus, attestante Paulo, nihilominus credimus universali patrum et ecclesiae decreto nos, ex divina bonitate, nostris quoque operibus bonis a fide et cha- ritate prodeuntibus, aliquid premii recepturos. Dixeris forte hjec opera fidei tantum justificanti esse connexa, ceu fructus arbori. Nunquid arbor cum fructibus plus valet, quam sola arbor ? Igitur plus premii respondet fidei cum operibus, quam fidei tantum, et, per consequens, humanae justificationis opera sunt efficacia. Miror illam arborem in pueris non fructificare, in quibus est fides justifi- cans, ex qua opera naturaliter procedunt, ut calor ab igne. Igitur connexionem fidei et operum negabis, vel in errorem Anabaptist- arum incides. Praeterea, quum fides, et, per te asserti, fructus sint positiva realiter distincta, quorum unum non dependet essentialiter ab alio, igitur eorum non est necessaria connexio. Praiterea, forma arguendi Christi usus, qui inter disceptandum cum Pharis^eis qu?estiones interseruit, sciscitor te, ^Quidintelligis per fidem solum justificantem ?' Non habitum arbitror, cui a Peripate- ticorum schola minime attribuitur laus. Si actum credendi intelligis, qui paritur a credente et credito, tunc intentum habeo de opere jus- tificante, quum talis actus sit nostrum opus, licet Dei sit velut causiB principalis, et specialiter influentis, Joan. vi. ^ Hoc est opus Dei, ut credatis in eum quem misit Pater.' Sed ambagibus iis seorsum positis, ore tenus mihi dixisti te, per fidem solum justificantem, intelligere fiduciam in Deum, et firmam divinae promissionis ex- pectationem. Nunquid talis fiducia, et expectatio opera sunt expectantis et fidentis, et, per consequens, opere justificamur? Ee- spondebis forsitan, solius ^ Dei virtute hujusmodi nobis concreari, et in nobis nihil esse, praster capacitatem,' ut quidam astruunt de fruitione beatifica, ad quam vires nostras non ascendunt. Ex tuo responso sequitur Deum esse personarum acceptorem, contra Pau- linam doctrinam, et illud. Act. x. * In veritate comperi, quia non est acceptor personarum Deus.' Sequela probatur, quia uni tribuit hujus- modi fiduciam, et alteri negat, quem, quia eadem destituitur, qua; VOL. I. 0 34 CERTAMEN CUM LUTHERANIS nequaquam in suis consistit conatibus, perpetuis deputatur Gehen- nalibus tormcntls. Sed non vereris patula asserere doctrina Deum prajscivisse homincm pcccaturum, creasse peccatorem, praecepisse illi non peccare, cui impossibile est non peccare, (quod est ana- thema, jiixta Hieronymum, Deum praicepisse impossibile,) cujus omnia opera sunt peccata, nee quicquam boni operari poterit aut legem sibi jussam implere — et juste condemnari pro privatione illius fiducia), et pro non observantia legis, quas minime consistunt in suis viribus, contra sacra? scriptura3 authoritatem, et rationem ? Autho- ritas ha!C est Deut. xxx., ^ Mandatum, quod ego praecipio tibi, non supra te est, non procul positum, nee in coelo situm, ut possis dicere, * quis nostrum in coelum valet conscendere ?" Eatio talis. Si homo, cujus obsequio, testibus sacris et gentilium eloquiis, cuncta creata mancipavit orbis conditor, non posset bene operari, bruto par esset in negatione boni operis, asino quoque deterior in perpetratione mali operis, quia asinus non potest bene aut male operari. Nos qui- dem, juxta tuam sententiam, malum perpetramus continue, sed nee quicquam boni operari valemus. Pra^terea, divinam justitiam vertis in tyrannidem, quae nos perpetuo cruciat ob opera a nobis naturaliter producta, dimissis^ brutis qui ejusdem generis actus nobiscum ope- rantur, nisi in nobis aliquid admiseris, quod non est in brutis, scilicet vim operativam boni, id est potentiam illam contradictionis cujus meminit Arist. in Periher.,'^ aut virtutem liberam omittendi mala. Si primam vim negaveris contra philosophicam, universalem Theologorum schola), communem quoque ecclcsia? opinionem, scio te admissurum libertatem omittendi mala. Tunc patientiam habe in me, et omnia reddam tibi, et arguitur sic. Si malum est com- mittere quicquam contra pra3cepta negativa, ergo bonum est omit- tere idem, mediante hac libertate omissiva quam admisisti. Alias, datis duobus incredulis, quorum unus non est occisor, non adulter, nee caetera quoque Secundai Tabula; prascepta (saltem extrinsece) transgreditur, sed sola incredulitate occoecatus est ; alter vero la- tro, homicida, adulter omnibus praeterea vitiis irretitus, tamen pri- 1 In orig. demissis. 2 Aristotolis Libn' Ptrhennenias^ de I)ite?'p7'etatio?ie. HABITUIVI PER JAC. MELA'IL. 3.3 ori in incredulitate par ; si sola fides justificaret, et per argumen- tum, a contrario sensu, sola incredulitas damnaret, prior, per casum positum, a3quale luerct supplicium cum secundo ; quod ratio ab- liorret. Nullibi igitur vales te vertcre, quin oporteat concedere hominem posse bene agere ; sed Sathan ipse, qui incredulorum sen- sus excoecavit, tua3 factionis sequaces in hoc negocio libcrtatis pec- candi discrepantes efFecit, sicut te, et Andream Oziandri primas tenentem apud Nurnbergenses, in officio celebrationis missae. ^Ne- fas,' dicis, *et contra naturam institutionis sacramenti, celebrare (ctiani Dominicis) nisi affiierint communicaturi,' et e contra ex de- creto Oziandri Nurnberga?, octo quotidie celebrantur missa?, et- si nullus communicat. Ha3C controversia non poterit esse ab uni- tate divini flaminis, sed a diversitate principum tenebrarum. Ita, in materia libertatis peccandi, ilia) secta3 Lutheranas columnoe, Phi- lippus Melanthon, et Franciscus Lamberti^ dissident. Primus li- bertatem peccandi admittit ad salvandum divinam justitiam, quia, si naturaliter, et non libere peccaremus, inique nos damnaret. Se- cundus libertatem illam negat propter sequentes scriptura? authori- tates, Rom. ix., ' Quem vult, indurat.' Et ibidem, Isa. Ixiii., ' Quare nos fecisti errare, Domine, a viis tuis, et indurasti cor nostrum ne timeremuste?' Item, Hiere. xx., ' Seduxisti me Domine, et seduc- tus sum.' Roma, i., ^ Tradidit illos Deus in reprobum sensum ;' Amos iii., ' Non est malum in civitate quod non fecerit Dominus.' Item, Isa. liv., ^ Ego creavi interfectorem ad disperdendum.' 2 Reg. xvi., 'David- dixit, dimittite eum, ut maledicat juxta pr?eceptum Domini.' Job i., ' Dominus abstulit.' O ! brutalia grossissima Lutheranorum ingenia, qua) nedum cognitori natural distinguenti inter agens a pro- posito et naturale (2. Physi.'^) contravenitis, verum etiam uniformi catholicorum decreto concordia; studentium, qui pacem in omnibus his Scriptura3 sententiis curaverunt, asserentes Deum excoecarc, indurare, malum peccati faccre permissive tantum, subtrahendo ^ The names of these two eminent Octo libri Physicurum of Aristotle. Keformers are so in the original. Occasional references to other ti-ca- 2 In orig. Davit. tises of Aristotle are made in this tract, ^ Tliis and the similar reference at bnt the titles quoted will be easily re- the top of the next page are to the cognized. 3(i CERT AMEN CUM LUTHERANIS suam gratiam, et assistentiam ob nostra demerita, unde reddimur a natura cajci, quia nobis desinit cooperari ; cujus opinionis erat Philosophus. (8. Physi. De creatura nil valente efficere, non co- operante causa prima.) Non aliter Deus praecepit Semei maledicere David, quani interfecerit prolem Job per Sathanam, id est permisit utrumque ; nee aliter induravit Pharaonem propter inobedientianij quara excoecaverit Pharisa^os ob malitiam, i. e. deseruerit utrosque. Haud nosti distinguere (quantum ad illud, Amos iii.,) inter malum poenae, cujus Deus est causa positiva, et malum culpas, cujus est tantum causa permissiva ? Et, si propter verba Pauli ad Eom. ix., de Jacob et Esau, antequam quicquam boni aut mali egissent, neces- sum est soli divinse libertati, opus pragdestinationis, (qua3 est actus positivus divinae voluntatis circa bonos,) et praescientiam, (quae est malorum dimissio negativa,) tribuere, tanquam non habentia causam ex parte creaturarum, ex hoc tum minime sequitur Deum effective indurare vel excoecare homines ; alias esset causa mali prcecipua, et peccatorum maximus. Respondebis, forsitan, percunctando qua authoritate glossemata hasc adduxi contra scripturam, Gal. iii., ubi cavetur, testamento divino nihil debere addi, sed cuncta acci- pienda ad literam. Contra, 2 Cor. iii., ^ Litera occidit,' per metony- miam, id est, ipse, qui literaliter tantum legem observat, se occi- dit, quum Deus prascipuum qu^erat cordis afFectus, ut ex corde faciamus ea, qujB legis sunt, quam exaratam pectore gerimus, quamvis nulla lex esset posita, quas ponitur tantum ad cognitionem peccati, et propter impios ; et haec est vera libertas Christiana a charitate Dei et proximi procedens, qua, non timore servili, sed filiali amore ferimur ad amplectenda cuncta, quas lex jubet perpeti et operari. Si ad literam tantum, cur non realiter pragcidis tibi manus scribentes, (qui totus ofFendiculo es ecclesiae Dei,) juxta il- lud, jVIar. ix., * Si manus tua scandalizat,' etc. ? Praiterea divus Au- gustinus grande volumen in lucem dedit de concordia Evangelista- rum, quod fuit opera? precium, quia plaraque in Evangelistis prima fronte videntur contraria. Nee authoritas adducta, Gal. iii., ad tuam conducit intentionem, quia a simili arguit Paulus ad Galatas. Igitiir sicut superloris arbitrio ipsius humani testamenti plura indi- HABIT UM PER JAC. MELVIL. 37 ecriminenter creduntur, modo non mutaverit ilia quse specificantur in testamento, nisi verisimiliter putaverit defunctum hoc velle facere, (sicut Ezechias ii., Reg. xviii., cernens populum ex serpente aeneo, divino jussu erecto, idolatriae occasionem cepisse, ipsum dele- vit,) ita Paulus (etsi Christus circumcisus fuit) perspiciens gentes nimio fidere in operibus legis, scripsit * Si circumcidamini/ etc. Christus erit omiiino vobis ociosus. Ita arbitror Dei ecclesiam legi- time collectam non modo posse leges condere ex divina elicibiles ac eidem conformes, verum etiam pro temporum varietate, si ex divine legis observantia aliquid mali emergere viderit^ cum ipsa dispen- sare, authoritate ecclesia? ministris per Christum attributa, Matthei. xvi. et xviii. Nee puto Paulum, qui, ut pr^elatus, plura nova in ecclesia instituit, prima Cor. xvii., circa matrimonium, de cohabita- tione fidelis fratris cum infideli conjuge, etsi divine misericordia3 vas electum, Act. ix., majoris authoritatis fuisse, quam hujus tempo- ris ecclesiaB ministros in cathedra Moysi^ sedentes, i. e. recta docentes et jubentes. Illud etiam, Act. xv.,^ in fine, quod Apostolus jussit fide- libus in decessu ^ custodire prascepta Apostolorum et seniorum,' hue maxime spectat propter vocabulum seniorum. Nee crederem illas ad Roma, et ad Gala., quibus tantum inniteris, Paulinas esse episto- las, nisi ecclesia ipsas ut tales recepisset. Quia a scopo nimis digressi, (quamvis non infrugifere,) veniam precamur, sequentibus telis signum compendiosius appetituri. Praeterea, contra fundamentum, demiror te latere fidei ac operum connexionem. Satis patet idolatris et necromanticis^ Sathanam dlvini cultus avidum a suis cultoribus fidem et opera exigere, et propter utrumque pncstare, quem promittit, maleficum efFectum. Demiror, inquam, te latere fidei etbonorum operum ubique locorum in scriptura connexionem. Perinde atque homo ex corpore confla- tur et anima, ita adulti hominis justificatio, licet effective sit ex solo Deo, (juxta illud, Isa. xliii., ' Ego sum qui deleo iniquitatcs,') mediantibus tamen, fide in Jesum redemptorem, et bonis operibus. Ha^c connexio probatur, Heb. vi., ^ Efficiamini imitatores eorum qui ' So in the original, in this place ' Act. xvi. 4. ^ In orig. negromanticis. 38 CERTAMEN CUxM LUTHERAMS per fidem, ct patieiitiani ha3reditabunt promissiones ;' — opus patien- tiae adjungitur fidci. Item, Hierem. v., ^Circuite Hierusalema ct si inveneritis homincm tcnentem fidem, et judicium, parcam illi.' Tn judicio fidci adjecto, advcrte opus. Item, Joan, v., ' Qui verbum incum audit ct credit ci, liabet vitam aeternam.' Item, Joan, primo, ' Dedit eis potestatem filios Dei fieri, quotquot credidenmt et rece- perunt.' Item, Mar. ult., ^ Qui credidcrit, et baptizatus fuerit, salvus crit.' Item, Ro. x., ^ Corde enim creditur ad justitiam, ore autem confessio fit ad salutem.' Nonne audire, recipere, baptizari, et con- fiteri sunt opera ? Item, licet Christus, Matth. xvii., respondent Apostolis sciscitantibus, cur non valuissent da^monium ejicere ? ^ Propter vestram incrediditatem,' adjunxit tamen opera necessaria, dicens, * Hoc daemoniorum genus nonejicitur nisiin jejunio, et ora- tione.' Attende diligenter in his authoritatibus opera fidei connexa ; et quum nullibi in scriptura legatur fide tantum justificari homi- ncm, et ubique in scriptura fidei et operura connexionem ofFendas, qua fronte adjecisti signum exclusivum tantum ? nisi quia, si opera a charitate procedentia conjustificare concesseris, tum (ut antea) jejunio corpus aflficerent, erigendis restaurandisque ecclesiis, absti- nentias a Venere, celebrandis canonicis laudibus, aliis quoque pie- tatis operibus homines incumberent, apostat^e ad monasteria re- mearent, qua? necessario concomitaretur tuaj carnalis sectas interi- tus. Ex quibus liquet ^Homincm sola fide justificari ' esse tui erroris radicem, fundamentum, et fontem, quod profusius clare- bit in quodam libello Reverendissimo Domino Cardinali de Cassis' dedicando, complectente totius sacra? scriptunx? aucto- ritates pro Servo Arbitrio, una cum earundem genuinis sententiis adjicicndis. Etsi Christus primas gratiae Integra sit de condigno meritoria causa, juxta illud Roma, iii., ^ Justificati gratis per gratiam ipsius,' arguitur tamen pro operibus justiticantibus respectu augmcnti gra- tia?. Sic Luca? xiv., ' Quum facis convivium, voca claudos, &c. Rc- 1 Paul Eniilius Ccsio was promoted vol. iii. p. 218, 413.) As stated in to tlic Cardinalato of St Enstacliius, the introductory notice, tliis treatise by l.v Tope Leo X., in tlie year 1517. Melville is not "known fo exist. lie (lied in 15:^7. (Moreri, Diet. Hist., HABITUM PER JAC. MELYIL. 39 tribuetur enim tibi in resurrectione justorem.' Item, Job xii., ' Elee- mosyna^ purgat peccata, et facit invenire vitam ajternam.' Quid cla- rius quam, ^Peccata tua eleemosynis redime?' Dan. iv. Item, Matth. XXV., ^Percipite regnum, quia esurivi, et dedistis mihi manducare,' et infra, * Qui autem mala in ignem asternum.' Luc. xi., ^ Beati, qui audi- unt verbuni Dei, et custodiunt illud.' Ad Ephe. vi., ' Scientes quod unusquisque, quod fecerit bonum, hoc recipiet a Deo.' Ita Matth. vi., * Si dimiseritis hominibus errata eorum, dimittet et vobis pater coelestis peccata vestra.' Quid apertius in scriptura auditur, quam Abraham, Jacobi ii., ^Ex fide tantum minime justificari ?' quam si negaveris canonicam Jacobi, et ego illam epistolam Pauli : ' Arbitra- mur, &c.' Prasterea, Abdemelech Sedechise impiissimo regi e carce- ris ergastulo Hieremiam Hbertati restituere persuasit, hinc miseri- cordiam a Domino angusti^ tempore consecutus est. Hiere. xxxviii. Item, ' Respexit Deus ad Abel, et munera ejus.'^ Item, ' Reddet unicuique juxta opera ejus,' Matth. xvi. ; Psal. Ix. Item, Ninivitis pepercit,^ quia penitentiam egerunt ad vocem Jonae. Praeterea, contrararium causarum contrarii sunt efFectus : sed omissio bonorum operum, quantum ad pr^cepta affirmativa, est causa poena?, ergo eorum operatio, a charitate procedens, erit causa gloria?. Minor pro- batur, Deute. xxviii., ' Nisi custodieris verba Icgis, apprehcudent te maledictiones e^e ; si autem audieris et custodieris, faciet te Do- minus Deus tuus excelsiorem cunctis gentibus.' Si hasc^ intellexeris cum illo Davitico, ^ Si custodierint filii tui, &c. et filii eorum, usque in seculum, sedebunt super sedem tuam,'^ de premio temporali, sequitur, quod si ipsi, virtute passionis pra3visa3, temporaneum, lios virtute tanti beneficii exhibiti, pra3mium merebimur a^ter- num. Confirmatur argumentum de contrariis causis, Caync propter homicidium, Cham ob impudentissimam genitori illatam contumeliam, et Ismahel ob sjevitiam, Dathan et Abiron ob seditiosam inobedientiam, sortem inter obscuros habcnt scriptura? viros ; ita Job propter patientiam, Moses et Samuel propter man- ' This word in the original is uni- ' In orig. hac. formly elemosyna. ■'' Ps. cxxxii. 12. ^ Gen. iv. 4. '' In orig. Caym. ^ In orig. pepepercit. 40 CEUTAMEN CUM LUTHERANIS suetiidinem, inter caiididos. Quid hujus minoris confirmamcnto propius accedit illo, Gen. viil., ' Totum pene orbem luxu de- periisse deluvio ?' nee te fugit Gomorreie subversionis causa. Igi- tur licet fides inter humanai justificationis rationes discernatur prsecipua, et semper necessaria, velut sine qua nemo poterit placere Deo, exigatur, non tamen affirmes ipsam solam justificare ; alias contradices Christo, qui Mattli. xxv. ' Superlucrantem alia quinque talenta supra multa bona constituit, et in paternum gau- diuni admisit.' Sed quia ipse subtilis Scotus, virtuose medians inter duo extrema in Quolibetis,^ nihil bonitatis, aut malitioe extrinsecis operibus (in quantum hujusmodi) attribuerit, nee fidei (licet necessario exactae) sed totam ardenti in corde charitati adscribit ; proinde pro chari- tate justificante sic arguitur. Si Deus ad conjustificandum aliquod suorum donorum exegerit, nobilius inter castera elegit, sed charitas, quas sola discemit inter filios Dei et perditionis, juxta Augustinum, est longe excellentior fide ; igitur ad justificationis oflScium excellen- tissimum charitas prasstantissimum donum assumi debet. Minor probatur illo, Paul. 1 Cor. xiii., * Major horum est charitas.' Ratione sic probatur : Quod est nobilioris potentias et nobilioris objecti actus vel habitus, est excellentius, ut patet de visione respectu auditionis ; sed charitas est hujusmodi collative ad fidem. De potentia patet, conferendo voluntatem, in qua est charitas, ad intel- lectum, in quo est fides. De objecto probatur sic : Quamvis veri- tatis et bonitatis divinae, quas respiciunt fides et charitas, et cujus- libet perfectionis simpliciter in Deo, (ut ibidem in immensitate,) non admittatur excessus, ratio tamen absolute considerata unius, scilicet bonitatis, est perfectior ratione alterius, scilicet veritatis. Inde asse- veramus hominem coelo nobiliorem, qui Deo simiHor est in excel- lentiori perfectione, scilicet in intellectualitate, qua3 absolute superat incorruptibilitatcm. Confirmo minorem: finis est prsestantior his qute sunt ad fincm, teste Christo, Matth. vi., ^ Nunquid corpus plus est. I The Qua>sffoncs QuodlibeticcB of Venice in the year U74, and passed John Duns Scotus, surnamed " Doc- through many subsequent editions, tor Subtilis," were first printed at HABIT UM PER JAC MELVIL. 41 quam indumentum ordinatum propter corpus ? Etiam si negaveris Aristotelem in Poste. Propter unumquodque tale, et illud magis, patet tamen de anima rational!, propter quam infundendam, aliae formae imperfectiores praeeedunt : sed fides est propter dilectionem, ut cognitio prtevia propter affectum cordis ; igitur charitas fide est excellentior. Ad propositum de charitate justificante, quai est vera arbor omnium bonorum operum, cui tu surripis vires, et inferiori, scilicet fidei attribuis,^ alludit illud, Prover. x., 'Charitas operit multitudinem peccatorem ;' et illud, Lucae vii., ' Remittuntur ei peccata multa, quoniam dilexit multum ;' et illud ad Eplie. ii., ' Gratia enim estis salvati/ tenendo gratiam, et charitatem idem esse donum. Prteterea in eisdem, saltern genere, consistit beatitudo via3 et patriae, sive justificatio et glorificatio, licet, specie, ratione obscuri- tatis enigmaticae et claritatis facialis,^ intuitionis et abstractionis, distinguuntur. Sed beatitudo patria3 consistit nedum in clara vi- sione, sed et perfecta fruitione. Ergo beatitudo vite, sive justificatio, consistit in actibus fidei et charitatis acceptis, quibus succedunt in patria clara visio et perfecta fruitio. Major patet cuilibet anima? potentias essentialiter beatificabiles contemplanti. Minor probatur ; nam, postquam, Joan, xvii., scriptum fuerat, ^ Ha3C est autem vita aiterna, ut cognoscant te Deum verum, et quem misisti Jesum Christum;' scripsit idem, Joannes 1, Cano. iv.,^ 'Qui non diligit, Deum non novit;' liquide declarans tam sapientiam viae, quam sapientiam patriae quibus justificamur, gratificamur, et glorificamur, in utroque actu, scilicet fidei et charitatis, consistere, vel in acti- bus eis succedentibus. Sed puto tuum ingenium carnalibus im- mersum hujusmodi argumenti vires minime comprehendere, quia Mosaycae faciei tegmine tuus velatur intellectus, quo intelligens non intelligat. Praeterea, legem implens juxta intentionem legislatoris justificatur, sed charitatem habens est hujusmodi, per illud Pauli ad Ro. xiii., ' In orig. attribui. ohscuritas cnigmatica^ in tliis life, is 2 In the original, /ac/// — some one has contrasted with daritas facialis^ in a with a pen made lifaciali. The allu- state of glory. sion is evidently to 1 Cor. xiii. 12, and ^ 1 John "iv. 8. 42 CERTAMElsr CUM LUTHERANIS ^ Qui diligit, legem implevit. Hsec est lex et prophets ; hoc fac, et vives.' Nulla alia fuit ratio non admissionis quinque fatuarum virginum fidem confitentium, ut patet ' Domine, Domino,' &c. nisi quia destituta3 oleo, per quod charitas, omnibus supereminens, significatur. Pra3terea si sola fides justificet, quaero, an intelligis de fide fi^rmata vel informi ? Qua distinctione oportet uti, propter illud, Jac. ii., ' Fides sine operibus mortua est ;' et propter illud Pauli, 1 Cor. xiii., ' Si habuero fidem, ita ut montes transferam, charitatem autem non liabuero, nihil sum.' Si de fide formata intelligis, habeo intentum de superexcellentia charitatis justificantis, quia ubicunque sunt fiarma et formatum, actuans et actuatum (modo ubicunque sit substantiale, vel utrunque accidentale) forma prasstat infi)rmato, ut patet de anima respectu corporis, et qualitate respectu quantitatis : sed cha- ritas est forma fidei, ergo ilia excellentior est. Scio te jam recur- surum ad Hebrajas literas, asserendo ' fidem accipi pro dono vel pro fide historiae' in authoritatibus allegatis, nolens nobiscum communi- care in distinctionibus nostris. Tu dicis Papistas distinctionibus et ffjquivocationibus refertos ; ego tamen te adduxi, quod oporteat distinctione et asquivocatione hujus vocabuli ' fide ' uti, eadem labc maculatum, qua alios notas. Ego, siquidem ipsis argutiis tuam magnificentiam expergefeci quo respondeas, et inde materiam re- plicandi sumam, firma mente credens, cum veterana religione, Deum solum principaliter et effective justificare, — Christum vero, nicdiante illo odorifero sacrificio, meritorie de condigno ; — (juxta illud Kom. v., ^ Multo magis justificati sanguine ipsius, servabimur per ipsum ab ira ;' item, 1 Petri i., ^ Rcdempti precioso sanguine quasi agni immaculati ;') — nostris autem operibus nedum intrin- secis, aliis ab actu (modo actui credendi connectantur) ut actibus charitatis, ct spci : — de Charitate satis dictum est ; de Spc patet, Kom. viii. ' Spc salvi facti sumus :' si spem ibidem pro fiducia acccpcris, qua tcmcritate donorum Dei naturam confundis, duali- tatcm tantum poncndo, ubi Paulus trinitatem, ^ Fides, Spes, Charitas, tria ha;c ?' — vcrumctiam extrinsecis operibus tanquam mcritoriis dc congruo, ut bnptismo, &c., juxta illud, Gal. iii.. HABITUM PER JAC. MELA'IL. 43 ' Quicunque baptizati estis, Christum induistis,' sed Christum iu- duere est vere justificari, ergo, &c. Confirmatur Act. ix. Paulo prius in via credenti, quum diceret, ^ Domine, quid me vis facere/ dixit Ananias, ^ Saule, frater/ &c. per impositionem manuum, im- pletionem Spiritus Sancti proraeruit. Quis inficias ibit Spiritus Sancti impletionem fuisse Pauli justificationem saltern partialem ? ponendo, quod prius in itinere primitias spiritus, mediante fide, sus- ceperit, dicendo ^ Domine,' &c. (quia, 1 Cor. xii., * Nemo potest dicere Dominus Jesus, nisi in Spiritu Sancto,') licet non plenitudi- nem, quam baptismo percepit vel manuum impositione, dicente tex- tu, ^ Ut implearis Spiritu Sancto.' Dixeris forte, ut, ' capi concomi- tanter, et non causaliter ; sed totalem causam dispositivam, ipsius Pauli fuisse actualem fiduciam, sen fidem.' Cujus oppositum luculen- tius panditur in distracto baptizato, qui Spiritus Sancti dona percipit baptismo ex virtuali fide, ilia actuali fiducia pro tunc orbatus. Quid enim divinos derogasset majestati, humana3 na- turae, quam nonabhorruil ad persons unionem assumere, vim dis- positivam ad bonum tribuisse ? Quamvis non ratione ductus, sed saltem sacris litteris coactus banc virtutem dispositivam in nobis admittas, propter verba Solomonis, Provcr. xvi., ' Hominis est pra3parare cor,' item, ^ Paulus plantavit, Apollo rigavit,' 1 Corin. iii., et infra, ^ Dei enim adjutores sunuis.' (Forsitan dixeris cooperatores istos idem efficere quod securis in manuartificis ; alienum satis cernitur, agens intellectuale non majoris efficaciie, quam agens instrumentale omnino inanimatum.) Item, * Regnum coelorum vim patitur, et violenti rapiunt illud.'^ Frustra enim dixisset Paulus, ^Deus vultomnes homines salvos fieri,' &c.^ sci- licet, voluntate antecedente — id est remedia salutis omnibus tribuit, — nisi ex parte nostra dispositio requirerctur propter cujus disposi- tionis privationcm, plcrique in interitum eunt. Et si nos creavit sine nostra ope, creatos salvare minime debuit sine nostra^ ad salutcm dispositionc. Nee talia assererc, qua? omnibus scriptura^ sententiis collective acceptis quadrant, licet tuo baud consoncnt rosario, et ' IVIattli. xi. 12. "' III oiin. rrufnr. * 1 Tim. ii. 4, 3. 44 CERTAMEN CUM LUTHERANIS similibus rationibus sacris munitis uti, est scrutari majestatem, aut divina humanis metiri rationibus — sed antecessorum nostrorum eru- ditissimorum divi. scilicet, Augustini et Ambrosii, et ecclesiasticas practicaj vestigiis inliaerere, qui sacras litteras non hum ana? sapientife, cujus meminit Paulus ad Roma. ' Humano more loquor/ ^ dicens, sed afFectioni justiti^e, cujus meminit Anselmus, proclivissime in bonum Concordes efficere sategerunt.^ Dixeris forte, quid tibi cum Augustino et Ambrosio,^ ecclesiae quoque practica, dummodo his, qua3 in Biblia continentur, firmiter adhaeseris, allegans ilkid, Gala, i., ' Si quis aliud Evangelium pra?- dicaverit pra3ter id quod accepistis, (etiam si angelus,) anathema sit,' inde inferens omnes anathematizatos, qui humanis incumbunt con- stitutionibus servandis, licet non contra sed prater divinam legem editis, non intelligens praepositionem prccter^ in pr^eallegata autho- ritate accipi pro, contra; ut apud Terentium, ^Pra^ter civium morem,' &c. Cur non advertis eundem Paulum prcecepisse Thessalonicensi- bus, 2 Thes. ii., * Obedire his, quas acceperunt ab illo sive per ser- monem, sive per epistolam ?' Frustra adjecisset conjunctionem dis- junctivam, sive, nisi qu^edam prasdicasset necessario servanda, qua? scriptis non mandaverit. Nunquid licet servare et predicare signa et facta, qusB Christus prasdicavi, et fecit ? sed, ' Multa alia signa, et facta fecit Jesus, quod non sunt scripta in libro hoc,' Joan, ult., ut luculentius patet in Evangelio Nicodemi, cui non credit Augusti- nus, quia Ecclesia illud non recepit. Proinde necessum est ver^e ecclesia; in nomine Christi coUectae, prjeceptis inh^erere atque doc- trinai divino ore proditas. O I igitur Luthere, vano labore con- sumpte ! quia Dominus tibi non coa3dificat, memento, unde ceci- deris, et a tuo perverso desiste proposito, in sinum ecclesiae rediens. Alioqui, ac ut tu modo scita patrum et humana spernis statuta, ])()[)uluiii in carnis libcrtatem alliciens, ita verisimiliter in postcrum liij)i donilnicum intrabunt ovile, qui, contempta Evangelica et Apos- tolica doctrina, mundum in paganitatem pervertent, novissime,"* negate Deo, ad idolatria deflectentes sine lege peribunt ; sicuti ' Rom. iii. 5. ^ In orig. ct AiKjustino cum. - In (m'r)S. ■' '^ OrdiuiMl,'' ib. 1559. THE ESTATE OF SCOTLAND. 61 his house at Scone^ wes sackit and burned, albeit the Lords were nothing content therwith at this tyme. The Queene caused fower ensignes of Scotts men to remaine at St Johnston, con- trarie to the appointment taken by my Lord Duke in her name, before her comeing to St Johnston, which wes the occasion in part of a new busines ; for the 23d of the said moneth of June, the Lords conveened with the men of warr, and so to sett the towne at libertie, notwithstanding ther men of warr held the towne the space of fower dayes, during which^ tyme the Queene Kegent sent to them the Earle of Huntley, with some of hers, to persuade them to leave of and stay their purpose ; which they would no wayes doe. Shortly after, the towne wes rendered without greate herme ; the next day they came to Sterling, whereof the Queene being advertised, shee^ passed incontinent to Dunbarr with all Frenchmen, twoe dayes after the Lords of the Congregation came [to] Edenburgh. Alwayes when they had purged the Kirks in Sterling, and ordered the Friers, as they had done with them in St Johnstone and St Andrewes, destroying the Altars and Idolls, caused the Evangell to be publicquely preached in the Parish Kirk, then they came to Edenburgh the penult day of June, not above 1000 horse in companie, att the first commeing, with some men of warr about 300 men. But before their commeing to Edenburgh, the Friers takeing the fray, for their master my Lord Seyton, then Provost, who wes appointed them, wes wearie of his office, the Friers then begane to dispose amongst their acquaintance the best of their goods which were left at that tyme ; which thing the rascall people perceaving, went in, finding the yates open, and suddenly fell to work and saked all. So that before the arriveing of the Congregation, neither Altars, nor Idolls, nor any thing pertaining to Idolatrie in the Friers wes left standing : Soe that the whole churches about Edenburgh, as well as within the towne, being purged, the faith- ful! rejoiced, giving condigne thanks to the Eternall God, who • '' Skin," in IMS. - '' AVith,' ih. ' •' He/" ib. 62 A TIISTORIE OF 1559. of his mercie had wrought so great things without the expectation of all men. The minister of God's word, John Knox, the same day that the Congregation came to Edenburgh, made a sermone in St Giles's Church, and the next day in the Abbay, soe that the dumbe idolls, and all darknes being taken away, the clear light- shineing of God's word wes truely preached. The third day after the arrive- ing of the Congregation at Edenburgh, my Lord of Glenkarne, with the gentlemen of the West Countrie, came there, ^ after that they had purged ^ the churches in Glasgow of idolatrie. The names of the Lords of the Congregation wes the Earle of Argyle, the Lord James, the Earle of Glenkarne, the Earle of Menteeth, the Earle Rothes. The same day after their comeing to Eden- burgh, the Lords and principalis of the Congregation send to the Queene Regent, being at Dunbar, my Lord of Glencarne, the Lairds of Cunninghamhead and Pittarro, declaring to her that the whole pretence w^es for the suppressing of Idolatrie, and advance- ment of the glory of God, desyreing her to release the Preachers from the home, so that they might publicquely preach the word of God : The Lords in that case^ offered to doe obedience and service, protesting that they meant nothing but the setting furth of true Religion, and suppressing idolatrie and superstition, and ad- vancing the glory of God by preaching of the word. Att that tyme they obteined of the Queene that the Preachers should be released from the home, so that they might preach freely to all such as pleased to heare them ; which wes put in execution the nixt day after, when they were released.'* After this there Avere divers communings,^ for appointment in Haddington and other places ; the Earle of Huntley, being pre- sent for the Queene and others such as shee pleased to appoint. The things that the Lords demanded consisted only of these two 1 " To her," in MS. fi-om preaching while they were out- 2 "Purchased," ib. ^ "Cause," ib. lawed? I do not, indeed,' recollect of * Dr M'Crie remarks on this pas- an instance of any of tliem, except sage, " Are we to infer from this that Knox, preaching during that time." the Protestant ministers had desisted -' " Commeings," in MS. 1559. THE ESTATE OF SCOTLAND. 63 heads, that the Word of God might be publiquely preached, and the Frenchmen sent forth of the countrie ; but her mind wes to drive tyme with them, as well appeared. For shee had sent alreadie to France for more men of warr. During the tyme this Congre- gation of Edenburgh elected and chose John Knox publiquely in the Tolbooth of Edenburgh for their minister, the 7th of July. In this moneth deceased King Henry of France, of the stroak of a spear running at the List, to whom succeeded his sonne Francis, who 12 moneth before had espoused our Soveraigne, by which the house of Guise were greater then before. The Lords of the Congre- gation perceaving that the Queene could not be persuaded by no good way, took purpose to remaine still at Edenburgh ; but in the mean tyme their people begann to disperse. Whereof the Queene haveing notice, begann to be high minded, and therefore desisted from commoneing. Finallie, shee being informed that the Lords of the Congregation had taken the printting goods of the coinye-house, mynding thereby to stopp the coine, and taking occasion thereby to aggravate their fall, saying. That it wes against her authoritie that they pretended ; where shee gott a good ansuer, as seemed to her. Shee declared to the Duke and the rest of the Councell, that they sought only her ruine, and the subversion of the common- wealth, and therefore desyred speedie remedie. At length shee took purpose at Dumbarr, by conclusion of the Councell, the 22d of Julij, being assuredly informed that the number of the Congrega- tion wes verie small, [that shee] should come to Edenburgh, and compell the Congregation to dislodge. And for this purpose they made all readie that night, to depart in the morning following. The Lords of the Congregation being advertissed hereof, (notwith- standing theire small number,) resolved constantly to resist the* violencie of their adversaries, putting their trust in God, whose cause they maintained,^ praeferring the equitie of their cause before the power and strength of men. In the mean tyme, there was greate feare in the towne, everie man wundring what end and Buccesse the matter should take. Shortly, so soone as the Lords ' '^Thoir," ill MS. 2 •' MpniUviiod." il). 64 A HISTORIE OF 1559. were advertissed that the men of warr commeing from Dumbarr drew neere the towne, the 25th of JuHj/ airly in the morning, at the sound of the commoon bell, they went^ forth of Edinburgh, with soe money as God had moved their herts to assist them : The whole number of the Congregation exceeded not 1500 men. Which small number being putt in order on the east side of Craigingate, incontinent the horse men being with my Lord Duke and Monsieur D'Ossell, appeared to them upon the sands of Leith, north-west from LesteUrigg, moving towards Leith. And so soone as they come neere the east part of Gouburnes house that wes, they shott from the said place a peece of ordinance, which dispersed the said horse men ; but soone after they yeelded^ themselves, perceaving the whole number approaching neere, which were about 3000 men, horse and foote. The Congregation stood still in order on the east side of the Craig, and perceaving the adversaries north, halfe a mile, they prepared themselves to battell, not mynding to remove out of that place. And albeit the Lords had desyred the Captaine of the Castell, the Lord Erskin, to be on their side, nevertheles they could not persuade him to shew them any favour ; yet after the principall Lords had spoken with him, they sent from the Craigs, desyreing him, that, in respect in his conscience he favored the Evangell, and that the matter depended fully hereupon, that he would assist them with such help as he might ; which thing he refused utterly, assureing them that if they would not^ now take such appointment as they might have, he would declare himself their enemie, as he had promised to the Queene in Dumbarr. In the mean tyme, rideing on either side, they began to spake to appoint the matter which wes agreed upon ; whereof the speciall heads were, — That the Congregation should depart, with all their com- panies, within 24 bowers, leaving the towne of Edenburgh ; that no Frenchmen should lodge within the towne ; that the Ministers might preach God's word freely without hindrance ; that the inha- ^ " Jiiiu'," in .^IS. explains it, the Lords ul" tlic Cungre- ' "Where," il). oation retired themselves. 3 '' They yielded,'"/, r., as l)r M'Crie ^ " Not," omitted in MS. 1559. THE ESTATE OF SCOTLAND. 65 bitants of Edenburgh should use what religion they pleased : the said appointment being subscribed on the one side by my Lord Duke, the Earle of Huntley, and Monsieur D'Ossell ; and on the other side, by my Lord Argyle, my Lord James, and the rest of the principall.^ Incontinent the Duke, with all that were in his companie, past to Leith ; bot the Congregation retired from the Craige into the towne ; where the Lords adviseing in councell what wes to be done, would not suffer John Knox to remaine in Eden- burgh, albeit he wes elected to be their minister. Alwayes John Willock, being earnestly requested by the brethren, was content to remaine, which wes to the faithfull a singular comfort. He preached the word of God with all constancie and boldnes the next day, which wes the 25th of July 1559. The Lords of the Congregation, with all their companie, departed forth^ of Edenburgh to Linlithgow, and afterwards everie one past to his owne house or place. In the mean tyme, it wes thought expedient with the principall of their Councell, that seing the Queene Regent, by most craftie and subtill meanes, sought nothing soe much as the advancement and glorie of the House of Guise, and for the same purpose pretended to keep the Frenchmen still in this countrie, and had alreadie sent to France for greater power, her pretence tended only to the subversion of the Word of God and maintainers thereof, and the utter overthrow of the common wealth of this realme ; therefore, considering their owne power wes not of so great strength as wes required, seing they had allreadie concluded that they would expell the Frenchmen out of this countrie, they sent to Ingland to some of their friends that favoured their actions, desyring assistance and support in this cause. The next day, after the meeting of the Congregation, the Queene came from Dumbarr to the Palace of Halyrudhouse, intending, by all the meanes shee could, to erect Papistrie againe in Edenburgh. Cheifely, she sent for some of the principall of the Congregation of Edenburgh, but would not speak with them her selfe, but directed my Lord Duke and the Earle of Huntley to shew her mind to them ; the Earle of ^ That is, of the Congregation. 2 •• For,'' in MS. VOL. I. B 66 A HISTORIE OF 1559. Huntley taking the speech propounded to them, that it wes the Queene's will to mind that the ould Religioun should be used in the Edenburgh [kirks ;] or, at the least, according to the ap- pointment taken before them upon the Craggs by the Lords of the Congregation, that the inhabitants of Edenburgh should choose and use what Religione they pleased, and so have their libertie. To the which they answered as before, that the Religion which they had chosen already, and used publiquely, wes in all points according to the trueth of God's Word, and that they had chosen the same alreadie, and, therefore, it wes not necessarie that they should choose againe. To the which the Earle Huntley said, that they that were of the Religion were but of a small number, in respect of the whole towne, and that it wes one of the speciall Articles of the late appointment that the towne of Edenburgh should choose of new what Religion they pleased, and so have their libertie. To the which they answered as before, that the Religion which they had chosen wes according to the trueth of God's Word ; and, therefore, would not change. Finally, after long reasoning, one of the brethren, without advise of the rest, said to the Lords, that they would be content to choose againe. And suddenly, the Earle of Huntley takeing him with the word, and beleeving it should be as the Queene would, desyred that the next day the Towne should be warned to come to the Tolbooth. And so, on the morrow, at the comeing of the Lords to the Tolbooth for the cause aforesaid, the brethren assembled thither in small number at the beginning, fearing greatly that the matter should not have taken soe good success as he did. The Lords sitting in the Tolbuith de- manded if the whole neighbours were mett. It wes answered by some of the brethren, that the whole Towne was warned by the bell. The Earle of Huntley insisted still, as he had done the day before, upon the Queene's desyre, alleadging that the Towne ought to have libertie to choose what Religion they pleased. Bot God moved the herts of the Congregation of Edenburgh in such sort that they remained constantly with the trueth ; and for no means and persuasion that the Queene, or the Lords could make, 1559. THE ESTATE OF SCOTLAND. 07 especially the Earle of Huntley, who insisted, that according to the Article of the appointment, that the inhabitants of Edenburgh should choose and use what Religion they pleased. Not withstand- ing, they utterly refused to choose againe ; alledging that they had chosen allready ; and thus convoying the Preacher to the sermone, they mett likewise at Common Prayer, so that the number of the Faithfull increased dayly. Dureing this tyme, the Queene Regent mantained still the Masse in the Palace of Hallyrudhouse, wher the Papists resorted to her, and amongst the rest the Bishopp of St Andrewes ; who, upon a day in this moneth of August, past to the pulpitt in the Abbay, shewing his* commeing ; and after he had vomited a little of his superstition, he declared that he had not bein weilP exercised in that profession ; therefore desyred the auditors to hold him excused. In the meane tyme, he shewed unto them that there wes a lerned man, meaning Fryer Blake, who wes to come im- mediately after him into the pulpitt, who would declare unto them the trueth ; and therefore desyred them to lett liim. cease. About this tyme the Queene sent to Ingland to persuade the Queene of Ingland. In the end of the same moneth of August, there arrived at Leith fower ensignes^ of Frenchmen. About the same tyme the communion wes publicquely administred in St Giles Church, John Willox'' being minister, whereat the Queene wes highly offended. About this tyme my Lord of Arrane arrived in this countrie ; and soone after the first of September the Lords and principall of the Congregation mett at Sterling, where they were advised, the second day after their meeting, the Queene had be- gune to fortifie Leith. The third day, they past to my Lord Duke to Hamilton, and^ there sate in counsell ; and after he and his sonne, my Lord of Arran, agreed themselves with the Lords, they sent a writting to the Queene, containing in effect that they were inform- ed that shee was fortifieing Leith with walls and block-houses, in- ' ^'Hes/' in MS. •■' ''Well," ib. ^ '' Hawstines," ib. * "Wollox/Mb. ^ "To/Mb. 68 A HISTORIE OF 1559. tending to putt her Frenchmen therein, and thereafter to oppresse the countrie and Iciges thereof, and so to make conquest, and putt the same in thraldome to strangers. Which things, as the principalis of the nobilitie and Lords of the Queene's Secrett Coun- cell could not suffer, therefore, they willed her to desist from the said worke, and immediately to dismiss her Frenchmen out of the countrie. Which writing being directed from the said Lords to the Queene, they conclude that they would meet at Lithgow the 11th of October following, with^ provision of victualls and others necessaries as wes needfull. Immediatly after the Queene had receaved the aforesaid writing, shee wes moved with great displeasure, and in her rage shee called out Treasone ; calling them all treators. Notwithstanding, shee ceased not continually, by all the meanes shee could, to divide them, and to hinder their interprice, sometymes sending to the Duke, another tyme to my Lord James, persuadeing them by faire pro- mises ; yet shee could not prevaile. About this tyme the Bishopp of Amiens and Dela Broche arrived in this countrie. The meane tyme the fortifying of Leith increased dayly by continuall labour, where- of appearantly the Congregation tooke no greate care ; for they supposed no force should resist them, seing they had gotten the Lord Duke one their side, with divers others. Att the day ap- pointed they came to Lithgow, where the Queene sent to them Sir Robert Carnegie, with others, desyring them to desist from their interprice, which availed not. On the next day they came to Edenburgh, twoe bowers after the Queene departed from Hally- ruidhouse to Leith, accompained with the Bishopps of St Andrewes and Glasgow, the Lord Seaton, the Abbot of Dumfermling, with three thowsand souldiers, whereof there wes about five hundred Scottsmcn, the rest Frenchmen. The number which wes with the Lords wes eight thowsand, (whereof there wes one thow- sand souldiers.) The first twoe dayes after their commeing there wes greate quietness on either side.^ The third day they sent to the Queene a letter, conteining in effect, that they, as the princi- 1 '' Wliicli," in MS. ^ '' One either sides,"' ib. 1559. THE ESTATE OF SCOTLAND. 69 palls of the nobilitie and of the Privie Counsel, were at that present assembled, considering among themselves tliat the Frenchmen of warr could not be mtertained within this kingdome without the utter decay and ruine hereof; therefore they intended, by all meanes possible, to compell them to avoid the countrie. In the mean tyme shee her selfe desyred, that, for the respect and reve- rence they had to her owne persone, they would retyrc from Leith. The next day shee sent to them commanding them to depart from Edenburgh. The same day there wes assembled a great number of people upon Craigingate.^ They begunne to shoot forth of the west blok-house of Leith, which putt a fray amongst the people when they retyred from the Craggs there, beginning some skir- mishing where some were hurt. It wes reported that the Queene being upon the said blok-house, caused the cannons to be shott, which wes the first begining of bloodshed betwixt the Congrega- tion and the Frenchmen ; notwithstanding they were often as- sembled before, and were near matching as at St Johnston, Cooper moore, and upon the said Craggs, as is before exprest. The sixth day after the arriving of the Congregation in Edenburgh, which wes the 20th of October, there wes a proclamation made at the Cross, commanded be the Lords of Secret Counsell, understanding that the Queene, then being in Leith, which shee had caused to be for- tified, pretending nothing but the subversion of the commone- wealth, oppressing of the leiges, commone conquering of the countrie, and to putt the same into the hands of strangers, and thereby to meanteane the Frenchmen for the effect aforesaid ; and, finally, to meanteane all kinde of superstition and idolatrie, and not to sufter the Word of God passe ford ward and to be establish- ed within this realme. Wherefor, the said cause being considered, the said Lords, with the assistence and advice of the barones of the Congregation, suspended her authoritie, commanding all the Hedges of the realme, that none of them take upon them to assist, defend, or meanteane her authoritie, from tliat day fore- ward. This beinc done,^ the Lords perccaving that it behooved ' '' Graigiogato,'" in ■\rs. 2 '^Downe," il>. 70 A IILSTOKIE UF 1559. them to venter the lives of many men before Leith could be wonn, therefore, they wer forced to meanteane the men of warr, and to raise^ more companies ; therefore, they sent to sick moyen for money, and first of noblemen, and others, according to their habili- tie. So everie^ one contributing some silver for the same effect, and because they could not be served by the bailiffs that were putt in by the Queene, and not elected and chosen by the towne, according to the order ; therefore, after that they had caused the Congregation to meet in the Tolbooth of Edenburgh, the Lords desyred them to choose new provest and bailiffs, with whome they might be served, which wes done the 22d day of October, and thereafter desyred their support for the men of warr ; which wes granted. Dureing this tyme there wes dayly skirmishing about Leith, and sudden frayes, with such hurlie-burlies, that there appeared rather confu- sion than any good order ; and, notwithstanding, the ministers of God's Word ceased not dayly to preach and to exhort according to their duty, bot the most pairt apparantly tooke no great care of God's Word ; for they begann to wearie, perceaving the matter to be difficult, and to draw to length. In the meane tyme, as the Laird of Ormistone wes comeing with money for the support of the Congregation, the Earle Both- well (being for the Queene) and the Frenchmen, w^ith great force sett upon the said Laird, neere to Dunpendar-land, and after he wes hurt and in danger of his life spoiled him of the money, which extended to 4000 lib. Scotts, the last of October. Whereof the Lords being informed, there past my Lord of Arran and my Lord James, and with them in company 2000 men, to revenge the said injury, thinking to find the Earle Both well in Creichton. But a little before their commeing to the said place, he wes departed, and had left some men to keepe the same, notwithstanding it wes rendered incontinent. And after that it wes sacked by the soul- diers they returned ; bot the same day, which wes the first of No- vember, there wes a great fray in Edenburgh. For the Queene and the Frenchmen being advertised of the trouble the Earle Bofhwcll ^ "Ixeaifc," in jAIs. 2 " Scverie," ib. 1559. THE ESTATE OF SCOTLAND. 71 had done to the Laird of Ormistone, and that the most part of the Congregation wes gone to revenge the same, the French souldiers broke forth of Leith to the number of 1500 men, and marching boldly towards the east part of the [Craggs] by the way that past from Leith to the Abbay ; there wes five or six peeces of ordinances mounted at the east part of the said Cragg, to shoote towards Leith, and with the said ordinance there wes 500 men, when the said Frenchmen invaded where there wes some ^ Notwithstanding the Frenchmen, with great force, moved the Scotts souldiers, whereof they slew and tooke a part, and the rest they chaced, pur- sueing continually till they came to the Neder Bow. In the mean tyme, the fray was verry great within the towne, where the number wes but few^ that made their defence. All way es the Frenchmen re tyred to Leith, carraying with them the artillerie that wes at the east part of the Craggs. By thir^ occasions the hearts of many of the Congregation be- gunn to faint, perceaving that the proceedings tooke not good success, and for the most part, being wearie, departed the towne ; wherefore, the Lords, after consultation, thought it necessarie for the tyme, to seek appointment, and for the same purpose desyred the EarJe of Mortone and Lord Erskin to passe to the Queene to compose the matter. But the day afore that they pretended to passe to the Queene for the cause aforesaid, which wes the 6th day of November, the Frenchmen yssueing forth of Leith, to the number of 2500, past eastward towards Mussel- brough, to stay and hinder the victuall from comeing to Eden- burgh. Whereof the Lords being informed, there past suddenly forth of the towne my Lord of Arrane and my Lord James, and with him on horse and foote to the number of 2000 men. And as they mett the Frenchmen east of Restalrig, it appeared that they should matched ; but they of the Congregation that had the greatest experience in warr would not suffer them to hazard the matter. In soe comeing home ncere the Abbay, the Frenchmen pursues sharply upon their backs ; and, finally, with great force of J A blank in the M.S. 2 a yi^yy- iV). 3 "Their," ib. 72 A HISTORIE OF 1559. ghotts, there wes some slain and hurt, and some taken of the Con- gregation ; and so the Frenchmen retired to Leith, but the Lords after dinner, perceaving their owne inabilitie at that tyme, concluded in counsell that they would depart the night following ; which they did about midnight, leaving the towne to the pleasure of the Queene and Frenchmen, after they had tarried twentie dayes in the towne of Edenburgh. But by their departing in this manner there came greate fear amongst the faithfull throughout this realme, so that their hearts were troubled with great sorrow. The Congregation of Edenburgh wes dispersed, soe that there appeared nothing to them, but that the wicked should have the upper hands, and soe they should be in extreme miserie. But God provided better for them than they could perceave at that instance ; for the Lords came the nixt day to Sterling, where, as it were, takeing new courage, partly being persuaded by a godly sermon made by John Knox, they de- termined in counsell, that they would remaine constant to their first purpose, with the jeoparding of their lives and all that they had, considering that their pretence wes only for the advancement of the glory of God and establishing of his true Eeligion, and pro- fit and utilitie of the commone wealth of this kingdome, which wes so oppressed and like to come in thraldome of strangers. AYhercfore, seing^ they were not able of themselves, by reason they laiked amunition and other force, which wes required for tlie expelling of the Frenchmen furth of this countrie, they concluded to send to the Queene of Ingland for support. And, finally, for the said purpose, they gave instantly their full comission to the young Laird of Lethington, as most meet and able therefore; who shortly thereafter past into Ingland. On the morrow after the departing of the Lords forth of Eden- burgh, there come twoe ensignes of Frenchmen from Leith to Edenburgh, about eight bowers in the morning, in most awfull and warlike manner, to take, as it were, possession of the towne ; and the next day the most part of all the rest of the captaines and eouldicrs come into the lowne, where strikcing up doorcs with Force, 1 'Being," in MS. 1559. Tlll>: ESTATE OF SCOTLAND. 73 and using such other insolencie, they lodged themselves where they best pleased, not spearing the Papists, who hoped to have favour ; but the next day, which wes the third after the departure of the Lords, the Bishopp of St Andrewes, with his Balamites, came to St Giles Kirk to hallow^ the same, which they alledged to be polluted, by reasone it had been purged of idolatrie in the moneth of July, as is before declared, and that the Evangell had beene preached in it, and the sacrament rightly administred ; therefore the said Bishopp, with his masking-goods, cross, capp, and miter, after he had mumbled over some Latin words, he begunn to cast his holy water in all the parts of the said kirk, and then immediatly sett up their idolatrous Messe ; for there wes altars already built. The Papist Friers ceased not in their sermons to blaspheme and cry out against the trueth which had beene lately preached there. The third day after the departing of the Lords, the Queene sent Monsieur Rubin into France, who knew the bottome of her heart. In the meane tyme, after the Lords had concluded as is above speciefied, they departed from Sterling the 9th of November, and deviding themselves in this manner, my Lord Duke, my Lord of Argyle and Glencarne, Boyd and Ochiltrie, with some other barones, came to GlasgOAV ; and my Lord of Arrane, my Lord James, my Lord Rothes and Ruthven, went to St Andrewes, with the Lairds of Dunn and Pittarro and others ; and there ^ con- sulted on the affaires of the realme and the furthering of the Re- ligion. And albeit, at their departing furth of Edenburgh in man- ner aforesaid, it appeared to the adversaries that there ^ should nothing follow but confusion amongst them ; but nevertheles, God inspired the spirits of the preachers of the Word, in such [sort]* that they were more earnestly given to all manner of godly doc- trine, and exercise than ever they were before, and likewise the Congregation in all places more readie bent to heare, so that, by meanes of the trouble, the Religion wes in all places better reform- ed and established. Durcing this [time] the Queene ceased not to practice by all meanes shee could, to putt the Castle of Edenburgh ' •' Hollow," in MS. 2 ^ 3 "Their," in MS. * A blank in the MS. 74 A IIISTOIUE OF 1559. into the Frenchmen's hands, and for the same effect shee persuaded the captaine, (my Lord Arskin,) assureing, that the Frenchmen would pursue it with all force and extremitie. Howbeit the Lord Arskin had inclined more to her at that tyme than to the Lords, yet, though he himself wes of that Religion, perceaveing ^ the Queene's mind, and also being informed that the Queene ordered the Frenchmen to prepare themselves for assailing the said Castle, he sent for his freinds and servants, and beganne to take better head to the Castle than before, and pretended to jeopard his lyfe, and all that he might doe, in defence of the said Castle ; and fur- ther, sent to the Lords requireing their support in case he were pursued. Wherefore the Lords caused proclamation to be made the last of November in all places where the same might availe, that all manner of persons should prepare themselves to be readle upon 24 howers warning, with 15 dayes victuall, for the support and releife of the said Castle. In the beginning of the moneth of December, arrived at Leith certane French shipps, to the number of 18 or 19 sailes, laiden with munition, victualls, men of warr, and money, for the rein- forceing of Lcith, and furthereing of the pretended purpose of the Queene and the House of Guise, which appeared to be no other thing than conquering the countne, and the utter subvertion and ruine of the professors of the Evangell, if^ the Eternal God, of his mercie, had not provided remedie, which came at length beyond judgement and expectation of all men. For soone after the de- parting of the said shipps from France, the Marques of D'Albuef,^ the subtill meanes of the Duke of Guise and Cardinall Loraigne his brother, who at that tyme governed not only our Queene and Mistris, but had the government of the whole realme of France as Vice Roy of Scotland, for soe wcs he stiled at the Court and all places, embarquct at Deep, haveing in company with him certane gentlemen and souldiers, to the number of 500, with certane cannon and other munition. Notwithstanding God would not suffer their entcrprycc to take cfFect, for after they had beene twelve dayes upon 1 '' rrcaching;' in MS. ^ •' Of," ib. =' '' Dalbaes," ib. 1550. THE ESTATE OF SCOTLAND. 75 the sea, they were constrained, by storme of weather and contrary winds, to returne againe to the said port of Deip. In the meane tyme the musters of the Frenchmen wes made at Leith, where all by past wages were payed, and moneys given for certane moneths to come, whereby they were encom'aged to take some great enter- price. About the 12th December the Lords receaved letters from the Laird of Lethingston, wherefore they mett at Sterling the 3d day thereafter to consult what wes to be done. They understood by the said writing that their ambassadour, the Laird of Lethingstone, wes thankfull receaved and well entertained, and that the Queene of Ingland, beeing advised with her Councell, would support and fortiefie them and their accords, whereof they should shortly have the experience since the same tended to the advancement to the glory of God, and union of the realmes [of England] and Scotland by meanes of Religion. Alwayes shee desyred to be assured of their constancie. The Lords being verie glad of the saids writtings, consulted how they might satisfie the Queene of England in this last clause ; Finally, they concluded that they would send pleadges into England for the cause aforesaid. While they thus concluded at Sterling, tydeings came to them that the Frenchmen were departed forth of Leith and Edenburgh, to the number of 2500 men, and marched towards Lithgow the 23d of December, and being well in- formed that the same [wes] of veritie, they thought it not expedient to tarry, because they came to Sterling in quiet manner, not imagen- ing that the Frenchmen durst have taken such ane enterprice, con- sidering the tyme of yeare and other circumstances. Finally, they departed before the Frenchmen arrived at the said towne of Ster- ling halfe a day. Where after the said Frenchmen had remained three dayes, they past over the Firth, along the bridge, and so came to Bruntiland ; but where ever they past, there wes grcatc harme donne to the poorc by the men of warr. The 29 th of December, M. Martick arrived at Leith, and amongst others, the fourth day after his commeing, there wes a jiroclama- tion made in the King and Queene's name. AVhen the French- 76 A HISTORIE OF 1560. men that were in Leith were advertissed of the comeing of the rest to Dumfermling, they came forth of Leith to Bruntiland in boates, four or five hundreth men, but ^ before their landing, certen men of Kirckadie and Kinghorne came shortly to Bruntiland, intending to stop their landing, which apparantly they had done if they had not beene hindred ; for immediately before they were aware, there wes at their backs 200 horsemen with culverings and speares that came from Dumferling before the rest. Wherefore they were constrained to goe back, albeit some were slaine and some taken. So the next day, which wes the 3d of January, after they came to Kinghorne and Kircadie, where they had remained the speace of twelve dayes, provideing for all things necessary for their purpose, which wes to pass along the coast-side of Fyffe to St Andre wes, which toune (wes supposed) they intended to fortiefie, and so to pass to Dundie and then to St Johnstone, and so to make plain conquest over the countrie. In the mean tyme the oppression and hurt which they did in the said places where they remained, and in all places on land within three miles, would be long to rehearse ; for the Papists and others that were assured by the Queene's writt escaped not dureing this while. The Lord of Arran and my Lord James laboured, by all meanes possible, to resist them, although they were not of sufl&cient number ; for they would gladely have hazard- ed themselves, howbeit they were never above 1000 horse and foote, where they Avere most in company, yet they were everie day ueere them, so that their spulies were seldom. It chanced about the 8th of Januare, that there came forty French souldiers out of King- horne to spoile and rifle a place called [Glennis House, ^] within halfe a mile to the said towne, whereof the Laird of Grange and Master of Lindsay haveing information, came ^ upon them boldly and slew some of them, and the rest were taken all save one, who past away by speed of foote, and declared the case to the captaine ; which charge caused the rest to keep themselves more quiet. When tlie Frenchmen had provided for all things necessary for their journey, they departed from Kinghorne the 22d of Januarie ' "Brv," in >Ars. » CaldurwoocVs Hist. vol. i. p. 565. ^ " Anont," in MS. 15 GO. THE ESTATE OF SCOTLAND. 77 eastward. My Lord James and my Lord Arrane pretended they had hindered them, albeit they were not partie, for the countrie would not remaine together, for their hired men were not above 400 men and souldiers, whom the Lords could not retaine for^ boasting nor praying at Dysard, where they had remained the speace of twelve dayes and durst scarcely shew themselves, therefore, they were forced to give place to the enemie, for there ^ appeared nothing bot extreame calamitie and destruction for all them that professed the Word of God in this countrie ; for everie man that could, had provided themselves for the last remedie, which wes to flic from the apparant danger, because the Frenchmen used such cruelty^ against them, that supposed to have freindship at their hands, therefore, they had already sent away their Avives and childrene, leaving void their howses. In the meane tyme, supplications and prayers were made to God by the faithfuU in all places, that he would shew his mercie, so that God, that will never leave his owne destitute of comfort in tyme of greatest necessitie, begann suddenly to shew his favour and joy- full countenance for the Lords. About this tyme that the English shipps were in the Firth, the Frenchmen past east the coast-side, in their departing they espied some shipps commeing up the Forth, the most part begann to be merrle ; but being finally informed that they were the Queene of England's shipps comeing for the support of the Congregation, their joy w^es suddenly converted to greate feare. For so soone as the shipps drew neere they lett them know they were no freinds by shooting some great peeces of ordinance amongst them, being about the water of Levin about Langhands, and because the night drew neere they lodged about Largo ; but upon the morrow betimes they retired towards Kinghom, and soe marched with greate hast towards Sterling, being struken with such dread and feare, that appearantly if there had beine five hun- dred horsemen on their back they might have easily been defeated, for before they came to Clackmannan, they left much of their goods and baggage, which remained one whole night upon the 1 " From," in MS. 2 u xheir," ib. ^ u Cruelly," ib. 78 A HISTORIE OF ' 15G0. moore, twoe mile be-east the said towne ; notwithstanding they tooke no rest till they came to Lithgow, where the most part lay and refrest themselves. The Queene being informed of this sud- dene change, shee wes troubled highly^ with all her assistance and company ; for shee had persuaded all men that would beleeve her, that the Congregation would get no support out of England, but perceaveing the shipps came to the Roade, and being informed that they had taken two or three barks, laden with amunition and victualls that should have waited upon the Frenchmen, dureing the tyme of their voiage, for their provision, shee wes abased and struke with greate feare, not knowing what wes to be done in such a dangerous case. Suddenly shee tooke purpose to pass to the Castle, for safetie of her owne persone, for the captaine and shee were aggreed before a litle space. On the other part the faithfull rejoiced highly, not without cause, throughout all the parts of this realme, and gave condigne thancks to the Eternall, our God, who had so merciefully declared his favour towards them at that tyme when all hope of comfort wes away, and so in all places their spi- rits began to revive,^ and to take new courage, being assured of God's helpe. Perceaving this happie beginning they begann to meete in all places, and soe prepare themselves for the enterprice. The number of the English shipps were about fourtie saile, whereof there w^es thirteen men of warr. In the mean tyme, the English men landed for their refreshment. Especially in Fyfc they were thankfully receaved and well entreat- ed, with such quietnes and gentle entertainement betwixt our na- tion and them, as no man would have thought that ever there had beine any variance. The first of Februare there landed 1200 English men upon Inch Keith, pretending to have taken the Forth, but they were repulsed. The fourth day of February the Lords mett at Glasgow, where it wes concluded that my Lord James should pass to Barwick, haveing commission of all the Lords to contract and bind up the matter betwixt the Queene of England and them, or any haveing her commission, and for the same pur- ' '' Ilightlv," in MS. 2 u Reivior," ib. 15G0. THE ESTATE OF SCOTLAND. 79 pose that he should carrie with hhn pledge for assurance of their part conforme to her desire. About this tyme the English shipps which lay to keep the Forth, tooke some Scotts men's goods bound to Leith in Frenchmen's boats, which * goods they restored againe at the Lords' desyre. Dureing this tyme the Queene her Frenchmen caused greate labour to be made upon the Fort of Leith, which wes exceedingly increased in strenght, by reasone of the greate paines which wes exceedingly taken upon it from the beginning of December ; for the Frenchmen thought well that if they were not able to make their pairtie good upon the feilds, they would resort to Leith for their refuge, which they thought themselves able to defend so long as they had victualls, against the power of England and Scotland both, as the yssue of the matter did declare. But when they were credibly informed that there wes no greate number of men of warr in the English shipps that were able to land besides the mariners, it is said, that they repented their goeing forth of Fyffe till they had done some greate act. The 29th of February Lord James departed by sea, forth of Pettinween to Barrwick, and in his company being my Lord Ruthven, with divers other lords and gentlemen, together with the pledges which were in number [five.]^ The Duke of Nor- folk wes then come from London with some noble men of the Queene of England's Councell to contract and end the matter. The Laird of Lethington, ambassadour for the Lords, wes also come to Barrwick, where, after banqueting and gentle entreat- ing, it wes concluded as followeth, That the Queene of England should, with all possible diligence, send her armie into Scotland for the defence and assistance of the Lords, to expell the French- men forth of this countrie, and maintaining of the true Religion ; and with the said armie, extending to 10,000 men in horse and foote, shee should send amunition and artillerie, greate and small, sufficient number, with all their furniture ; the wages of the souldiers and all the said furniture to come upon her expenses, and ^ " With," in MS. names, in the Wodrow Society edition ^ A blank in the MS.— See their of Calderwood, vol. i. p. 581. " 80 A IIISTOKIE OF 15G0. to augment the number of men, (if need were,) untill the French- men were defeated or compelled to depart forth of this reahne. And the Lords oblidged themselves ^ that if the Queene of Eng- land should happen^ to be invaded, by any strangers or others, that they should send to her into England, for her support and de- fence on her owne expences, [three]^ thousand men. It wes printed that the English men would be in Scotland the 25th of March by land. After my Lord James had finally agreed with the Duke of Norfolke upon all things, he arrived againe at Petten- weeme, the 9th day after his departing. In the meane tyme, the principalis of the Frenchmen being in- formed that the Queene's armie wes not in readiness to come in before the said day, they tooke a high enterprice ; for the 7th of March they departed forth of Leith, and other places where they had beine in garrisone, to the greate destruction and loss of the countrie, the number of 2000 souldiers of the most able and best equipett, beside 300 horse men, and marched towards Lithgow, where they remained the first night. All the countrie wes in a fray, not knowing their purpose untill the nixt day at night, they came to Monebeth, and some of them lodged in Kirkintillock. The Duke being surely advertised that their purpose wes to come to Glasgow, he departed with small company the night before their arriving. There wes in my Lord Duke's company, the Earles of Arrane, Argyle, and Glencarne, with their howsholds only, for they suspected not, nor would not have thought that the Frenchmen durst at that tyme have taken such ane enterprice. Immediately there wes a proclamation made through Cliddesdale and other shires, and likewise privie writings sent by my Lord Duke, and the other Lords, to their frelnds and servants, that they should in- continently come to him In Hamilton for their defence and resist- ance of the Frenchmen, and beacons '* warr brunt upon the highest hills for the same effect ; but indeed they gathered slowly, so that it appeared plainly if God would have suffered it, the 1 " Them," in MS. ^ The number is Mt blank in the MS. * "Shappen,"ib. * " Because," ib. 1560. THE ESTATE OF SCOTLAND. 81 Frenchmen might easily and without any resistance, have come up Clyde, and had done whatever it had pleased them throughout all that countrie. Notwithstanding, after that they had taken by force the Bishop's castle,^ and had cruelly hanged a part of the souldiers (Scottsmen) that were therein, and had chaced the rest that made resistance in the towne, the second day after their comeins: to Glassfow, there came a writin^^ to them^ from the Queene, containing in effect, that shee wes surely informed that the English armie was alreadie come from Barrwick and within Scotland ; wherefore shee willed them with all possible expedition to returne againe; which they did immediately. The damage which they did wes not so greate as men supposed ; for they bad no tyme sufficient. When the Lords that were at Hamilton were advertissed of their departing, my Lord of Arrane, with soe many horsemen as were readie, past fordward to follow the Frenchmen, pretending, that if they had seen sufficient occasion, to have midled with them. The next day, they shewed themselves as the Frenchmen past by the Callender, but there wes noe appearance, for there wes no partie ; alwayes they kept them closs together, for they exceeded not 300 men. Soe the Frenchmen came to Lithgow, where they lay the space of eight dayes, and made continual] spoile in all the coun- trie about, within the space of eight miles. The damage which they did, of all [sorts,^] especially of cattle, sheepe, and horse, wes exceeding great ; and likewise killed and tooke diverse men prisoners. Dureing this tyme the Congregation prepared themselves to meet the English armie, and for the same purpose there wes pro- clamation made in Cliddesdale, Fyfe, Angus, Mernes, and Stratli- earne. The Frenchmen being surely advertissed that the Eng- lish armie wes in readiness, they came to Leith, the 29 of March, where all things were prepared that were necessarie for ^ The 'Bishop's Castle' evidently near the Cathedi'al Church of Glas- means the Episcopal Palace, which gow. was built by Bishop Cameron, before ^ " Him," in MS. the middle of the fifteenth century, ^ A word left blank in ]\IS. VOL. I. F 82 A HISTORIE OF 1560. their defence, and every day they made spoil in the countrie. Finally, at the day appointed, my Lord Gray being Lieutenant, came forth of Barwick, haveing in his company 2000 horse men, and 5000 foote men. The next day after, my Lord James mett them at Heddington ; and shortly after, my Lord Duke and the rest of the Lords mett them at Prestoun, and receaved them thankful- ly, and with greate humanity embraced each other as if there had never beine hatred or enmity. The Lords company wes 5000 horse men and 4[000] of footmen. They remained at Preston five dayes, for refresheing themselves and provideing things necessary. Alwayes the first day of Aprill, 1560, they removed their campe, and marched towards Leith. The Lords with their companie marched afore them, till they came neer Eestalrigg towne, w^here the Frenchmen being gone forth of Leith to the number of 2000 men, remained about 2 bowers after their comeing ; and so soone as they had approched the moss^ part of Restallrigg, they begann to skir- mish, which increased hotly as the armie drew neere, so that little and little the Frenchmen drew neere their fort. AYhen they were busie, the Queene Dowrier sent forth a trum- pett out of the Castle to the Lord Gray, desyreing commoneing, and for the same purpose that he would send for some gentlemen haveing his comission to her : therefore he sent Sir James Crofts and Sir George Howard, and for their assurance receaved pledges. The Queene propounded to the said [gentlemen-] some purpose of small importance, whereof nothing followed. The skirmish con- tinued the space of five bowers, while at length the horsemen, both English and Scottsmen, broke upon the Frenchmen, and slew and over-rid 150 men; wherefore the rest were compelled to retire to their fort. On the other part the horsemen, be reasone of the greate ordinance ^ that were shott forth of Leith, were constrain- ed to retire to their campe which wes at Kestahigg. The French- 1 "Approced the mos," in MS. — ward, reaching to the sands near Porto- This probably refers to the ground to bello. the west of Kestah-ig, in the hollow, « The word is illegible in the MS. or sward-meadow, extending towards ' " Ordar,'' ib. Edinburgh, and not to the fields east- 1560. THE ESTATE OF SCOTLAND. 83 men lost that day 100 men, and many hurt and some taken. There wes not slaine of English and Scotts above twelve men, but there wes more then one hundred hurt. The most part of the horse- men lodged in Edenburgh and Cannongate, some horsemen past to Corstorphin,^ and some lay at Mussilbrough, the Lord Duke in the Palace of the Abbay ; all the rest, as well English as Scotts, camped about Restallrigg, with such quiett and peaceable enter- teinment betwixt English and Scotts that it wes a wonder. The same night, some gentlemen of the Congregation came to St Giles's Kirk, and broke downe the altars againe, and purged the said kirks of idolatrie, with the rest of the kirks. And incontinently the Gospell wes truely preached, from the first day of April!. There wes every day new trenches cast fordward towards Leith : they made a little fort, called Mount [Falcone,^] by meanes of one Mr Pelham, who wes made captaine thereof: it wes scituate high neere unto Leith, about twoe fflight shott from the same ; they past be-west the Haukhill, where there wes long trenches cast from the same north-west to the sea. Dureing this tyme they were discharging the cannon and other amunition forth of the shipps upon the sands east of Restalrigg. The tenth day of Aprill, the Frenchmen broke forth of Leith, to the number of 1500 souldiers and 100 horsemen, about the noontide of the day, and marching bravely with greate celerity, came to the trenches where the English men lay, taking noe head of themselves, and sett feircely upon them, and slew above 200 men before they were stayed ; but incontinently there strooke ane allarum in the campe, and came bravely ford- ward, wherefore the Frenchmen retired, and without greate herme, which wes done be the men of armes, of wliome the Frenchmen tooke greate feare. The English men being thus warned to their damage, tooke better head afterwards to their affaires ; wherefore they augmented the number of their watcli, * '' Sors corptom," in MS. the ]\IS. They are supplied from tlic 2 This name, and also that at the detailed account of the siege, inserted top of the next page, are left blank in in Ilolinshed's Chronicles. 84 A HISTORIE OF 1560. both in horse and foote, as well day as night. Soone after Mr Sadler came to the campe with 1500 souldiers and 400 horse- men. The 15th of Aprill, the fort of [Mount Somerset^] wes cast and performed, scituate upon the clay-hills, east from the Kirk of Leith, about twoe fflight shott. Where the greate ordi- nance being placed, they beganne toshoote at St Antony es^ steeple in Leith, upon the which steeple the Frenchmen had mounted some artillerie, which wes verie noisome to the campe ; bot within few bowers after, the said steeple was [broken] and shott downe, likewise they shott downe some part of the east end of the Kirk of Leith. The 17th of Aprill,^ arrived in the campe at Restallrigg, the Bi- shopp of Yallance, Ambassador from the King of France ; who being humblie receaved by my Lord James, the Lord Duke, and the rest of the Lords of the Privie Councell, propounded in their presence the cause of his message ; which in effect wes. That the King and Queene of France and Scotland, Soveraignes to the lieges of the said realmes, being informed of the greate troubles then in this their realme, wer highly offended, and that not without cause,'^ considering the like wes never scene before within this realme, notwithstand- ing desyred them, that all particular affection and private hetred laid asyde, they should be all meanes provide remedie ; so that dew obedience being given to their Soveraignes, and the ancient league betwixt this realme and France meanteined, all other leagues newly made dissolved, and lawfull obedience given unto their So- veraignes, the poore leigcs might be at rest. To the which it wes answered, by the said Lords of Privie Councell, That on their part they had given noe occasion of the said trouble, and protested, that they would doe and offer all due obedience to their Soveraignes, like as they had done hitherto ; bot the whole blame and charge ought to be laid upon the Queene ' See foot note to the preceding Church of North Leith was named page. after St Nicholas. ^ St Anthony's Kirk appears to have ^ On Sunday the 21st of April, ac- been contiguous to St Mary's, or the cording to llolinshed. Parish Church of South Leith. The * '' Case," in MS. 1560. TnE ESTATE OF SCOTLAND. 85 Dourier, who had abused her authoritie in meantelning strangers within this reahiie, especially men of warr in tyme of peace, whose oppression wes intolerable : Wherefore, they being the principal! of the Nobility, could doe no less for their part, then by all meanes possible to provide releife for the countrie, which the said men of warr had cruelly^ overrun and opprest, especially this [yeare ;^] and so, finally, without they were removed, ther could be no rest within this realme but by strengthening the Bands lately made with the Queene of England.^ 1 " Truelly," in MS. 3 Here the MS. unfortunately breaks 3 A word is torn away in the MS. off abruptly. ANE COMPENDIUS TRACTIVE. BY MR QUINTIN KENNEDY, ABBOT OF CROSSRAGUELL. M.D.LVIII. [89] QuiNTiN Kennedy, Commendator of the Abbey of Crossraguell, in Ayrshire, was the fourth son^ of Gilbert, second Earl of Cas- sillis, and Isobel, daughter of Archibald Earl of Argyle. His father died in 1527, and as the elder son, on succeeding to the title, is said to have been aged 13, we may presume that Quintin was born about the year 1520. He was destined for the Church, and en- joyed the advantages of an academical education. Dr Mackenzie says, " He was born in the reign of King James v., and had his education at the University of Glasgow ; where, after he had finished his studies in the Belles-Lettres and philoso- phy, he was sent by his parents to the University of Paris, where he studied Theology, and the Civil and Canon Law. And having entered into Holy Orders, he returned to his native country, and was made Prior of Whithorn, and Abbot and Commendator of Cross-Eaguell in Galloway."^ Mackenzie's statements are usually very inaccurate, and can never be received without distrust. Thus it is sufficiently ascertained that Kennedy pursued his studies not at Glasgow, but at St Andrews ; and as his name occurs in the Registers of that University, among the students incorporated in St Salvator's College, 1540, we may conjecture that, accord- ing to the ordinary course, he took his degree of Master of Arts in 1544. That from thence he went to Paris, is confirmed by the words of his antagonist, John Davidson, in 1563, who speaks of " the auld Parisiane kyndnes that was betuix us." Kennedy, as might be expected from family influence, obtained speedy promotion in the Church after his return from France. But it is certain he never enjoyed the Priory of Whithorn, an office ^ This appears fi'om the order of sue- Douglas's Peerage of Scotland, vol. i. p. cession, in a Charter under the Great 330. Seal, dated at Edinburgh, 6th Febru- ^ Lives of Eminent Writers of the ary 1540-1. See also Wood's edit, of Scots Nation, vol. iii. p. 57. [90] usually held by the Bishop of Galloway. His first preferment was to the Vicarage of Girvan, in Carrick. His elder brother, Thomas Kennedy, had also been educated for the Church, and was Vicar of Penpont, in Nithsdale. He was killed at the battle of Pinkie, on the 10th of September 1547 ; and his brother Quintin, according to the ordinance to that effect, was presented to the va- cant benefice, on the 4th of October 1547, when he resigned Gir- van. In the beginning of 1549, Quintin Kennedy was promoted to the Abbacy of CrossraguelV in consequence of which he re- signed the Vicarage of Penpont, which was conferred on Sir John Scott, on the 8th of February 1548-9.2 On the 27th of Novem- ber 1549, " Quintinus Abbas Monasterii Crucis regalis," was one of the dignified clergy who sat in the Provincial Council at Edin- burgh.^ Though Kennedy's talents, as Dr M^Crie remarks,^ " were not of a superior order, the Abbot was certainly one of the most respectable of the Popish clergy in Scotland, not only in birth, but also in regularity and decorum of conduct. He seems to have spent the greater part of his life in the same neglect of professional duty which characterized his brethren; but he was roused from his inactivity by the zeal and success of the Protestant preachers, who, in the years 1556 and 1557, attacked the Popish faith, and inveighed against the idleness and corruption of the Clergy." His first publication was the " Compendius Tractive," which is now reprinted. The original is a small 4to, 58 leaves, in black letter, and has no place or printer's name, but it came from the press of John Scott, at Edinburgh, in 1558. Its object, as the title expresses it, was to declare " The nearest and only way to establish the conscience of a Christian man, in all matters that are ^ThcAbboyof Crossrngiicl,orCorce- to George Chalmers's Historical An- regal, in Carrick, one of the subdivi- nals of Printing in Scotland, p. 61, MS., sions of the shire of Ajt, and within in the Advocates Library. He quotes two miles of Maybole, was founded by the Privy Seal Registers, vol. xxi. fol. Duncan, son of Gilbert Earl of Car- 45, 61 ; and vol. xxii. fol. 76. rick, in the year 124-4. (Spottiswood's ^ Wilkins, Concilia, vol. iv. p. 46. Religious Houses, p. 451.) ■* Life of Knox, vol. il. p. 60, 5th ' For these notices I am indebted edit. 1831. [91] in debate concerning Faith and Religion ;" in other words, to inculcate implicit faith in the decisions of the Church or Clergy. The Author repeatedly testifies the great reluctance with which he was compelled in this manner to vindicate his principles, by persons who were " swa religious and clene fyngerit, that thair will na thyng perswade thaim without testimony of Scripture." It may indeed be considered remarkable, that the Abbot of Cross- raguell should have been the only person,^ during the earlier contendings of the Protestants, who stood forth to employ argu- ment in support of the cause of the Romish Church. It can scarcely be called a gratuitous assumption, if, in some measure to account for this fact, we should suppose that several of the Popish clergy best qualified for such a task, might have had their o^Ti minds, by divine grace, enlightened to the errors of Popery, whilst engaged in examining or controverting the Reformed opinions. Davidson, in his letter to the Abbot,^ expressly says of Kennedy's Tractive, " quliilk for that present tyme, ice approvit haith to he gude and godly ; but sensyne, (he adds,) I finding the Scriptures so weill oppinnit, by the ordinary mean, quhareby God communicates unto men the understanding of his Scriptures, I could not be longer of your opinion," &c. The ^* Compendious Tractive " was highly lauded by the author's friends ; and Davidson, in his dedication to the Earl of Glencairne, says, that he had long been importuned to answer it, and at length consented to his Lordship's repeated entreaties, in order that " the people of God might not be longer abused with his (Kennedy's) captious sophistications :" for he acknowledges, that by means of this Tractive, there were " many persons movit to continue still in their old superstition and idolatry," who otherwise would have " em- braced the sincere and true religion of Christ before these days, if 1 The well known Catechism, usual- controversial work ; while the writings ly called Archbishop Hamilton's, from of Ninian Winzet belong to the period having been printed under his sanction, immediately following the establish- and at his expense, at St AndrcAvs, ui ment of the Reformation in Scotland. 1552, partakes more of the character of 2 g^Q ^he reprint of Davidson's a series of homilies on the Articles and Answer to Kennedy, in the present Creed of the Romish Church, than of a volume. [92] it (the Abbot's work) had been suppressed in its infancy ;" and further, that by so doing, this " would have brought both quiet- ness to many a one in their conscience, and common peace, with great amity among the inhabitants of this country." In like manner, George Hay, in his Confutation of a subsequent work by the Abbot, says, that the Papists " were encouraged by the brute and fame of the man, who onely would appeare in these tymes to have dexteritie of ingyne, helped and avanced by long progress of tyme spent in good letters." The following is a summary of Kennedy's Tractive, given by Keith, who has printed two of the chapters by way of specimen : — " It is divided (he says) into 18 chapters. The Author begins, by showing that God has appointed both a Witness and a Judge in all controversies about matters of religion. The Witness or Tes- timony, he says, is the holy Scripture, (and for this he cites St John, chap. 5 ;) the Judge is the Kirk or Christian congregation. But because the whole Kirk cannot meet together in one place, in order to decide questions ; and though they could, yet all the members thereof have not a capacity to decide : Therefore the principal member is appointed to be the Overseer, Judge, and Guide, even as the head in the humane body governs and directs all the other members of the body. He maintains, that Ecclesias- tical Councils have always consisted of the most devout and best learned men, who have always concurred uniformly in all material points concerning Faith, i.e.. Things necessary to be known in or- der to salvation ; but acknowledges, that in points of Religion, that is, as he explains it, in Ceremonies, civil Ordinances, and Laws, they may have appointed some things at some certain times, which the circumstances of people have required to be altered af- terwards ; which, he says, is no more than what God himself has been pleased to do, by the Ceremonies of his own appointment. And he affirms, that tliough the lives of the principal members of the Christian congregation should be supposed to be not so exemplary as might be wished, yet, even in that case, God will take care to direct their decisions right. In support of this, he [93] gives the instance of Cajaplias's prophesying, because he was the High Priest ; and advice of our Saviour to hearken to the Scribes, because they sit in Moses's chair ; and the answer of the Priests to Herod's question, Where Christ should be born. And the author all along intersperses several not unprofitable observations, together with such solutions of the objections as appeared to him most satis- factory, as may be seen by this following 12th chapter, which I have taken the liberty to insert here at length." Again, *^ In the 14th chapter there are likewise some things which it may not be impertinent to shew the Reader, in the Author's own words."^ It is indeed the only fair method to judge of such writers by exhibiting their own words ; and, considering the great rarity of the original,^ the high importance attached to the Abbot's work by the adherents of the Eomish Faith, and that it serves as a curious specimen of vernacular literature at that period,^ it was thought proper to reprint it entire, in connection with Davidson's Answer, which immediately follows it in this Miscellany. Kennedy, who was " well versed in the Fathers, the oracular authorities of the Church of Rome," speedily found himself engag- ed in controversies with some of the Reformers. In March 1559, he was led to challenge John Willock to a public disputation on the sacrifice of the Mass, in the town of Ayr. As Willock, how- ever, would not submit to the interpretations of Scripture which had been given by the ancient doctors of the Church, and as the Abbot would not admit the Scriptures to be the only judge, or rule of faith, (which, as he observes, would '^ haif maid me contrary to my awin buke,") the disputation did not take place. But the letters that passed on that occasion, accompanied with one from the Abbot to Beaton, Archbishop of Glasgow, giving an account of the proceedings, are still preserved, and will be found in the Appendix to Keith's History. 1 Appendix to History, pp. 199-203. near Aberdeen, and a third in the Edi- 2 Only three copies of the work are tor's possession. kno^ai to exist : one in the Advocates ^ jy^ Jamieson often quotes the Ab- Library, a second in the Library of bot's work in his Dictionary of the the Roman Catholic College, Blairs, Scottish Language. [94] In 1561, Kennedy wrote " An Oration in favour of all those of the Congregation, exhorting them to espy how wonderfully they are abused by their deceitful Preachers." This tract was publish- ed by the late Sir Alexander Bos well, Edinb. 1812, 4to, from a MS. in the Library at Auchinleck. Another work by the Abbot is still extant in MS. in the same Library, (but the copy, I believe, is partially mutilated,) bear- ing this title, " Ane familiar commune and ressoning anent the Misterie of the Sacrifice of the Mess, betuix tua brother, Maister Quentin Kennedy, Commendator of Crosraguell, and James Ken- nedy of [Uchterlour.] In the zeir of God, ane thousand, five hundred, three scoir, ane yeir." An elaborate answer to this trea- tise was printed two years later by George Hay, a Protestant mi- nister and commissioner of Aberdeen, in a work entitled, " The Confutation of the Abbote of Crosraguel's Messe, set furth by Maister George Hay. Imprinted at Edinburgh by Robert Lek- prewik, and are to be sauld at his hous at the Nether Bow, 1563." 4to, 96 leaves, dedicated to James Earl of Murray. This work, like most others of that period, is of very great rarity. Kennedy's Disputation with John Knox, at Maybole, in 1562, is however the Abbot's most celebrated performance. For its pubhcation we are indebted to Knox ; and this Disputation will form a part of the edition of the Reformer's Works, which is about to be printed for the Members of the Wodrow Society. Other works have been attributed to the Abbot by Dempster, and subsequent writers have copied his notices.^ The Abbot of Crossraguell died on the 22d of August 1564. Under this date, Dempster thus notices his death, in his Meno- logium Scoticum -} — *^ Monasterio Crucis Eegalis obitus Beati Quintini Kennedij Abbatis, Comitis Cassilij fratris, qui admiranda constantia sex annis totis, cum hajresi nascente et jam confirmata conflixit, ad cxtrcmum lento veneno consumptus, corruptoque sanguine excessit." 1 IlistoriaEcclesiastica, p. 422, Mac- ^ BononuT, 1G22, 4to, p. 20. kenzic's Lives, vol. iii. p. 02. i H^ ^m tumpmtiim Crafttue conforme to tfjc ©crtptucw of almgcfitie GOD, reObun, am autfjontte, Qeclaring tlje ncrreft, atiD onite ioap, to cftafiltfcfje tlje confctence of ane cW-- tttane man, in all materm (aufiilfejff at in Debate) concetngng faitf) antr religioun. 2&) SET FVRTH BE MAISTEE QVINTINE mennetig CommenDatat of tlje afaftag off Ctofraguelt, anQ Detricat to ijiiS Derreft, ant) tea beluiffit Ji5epuo, (Bilfiect maiUer of Caatllis;. ^ 3fn tfie ?eir of GOD, ane t!)ou= fanH fgue I)ounD?eti) fiftg aucijt ?efis. [97] TO MY DERREST AND BEST BELUIFFIT NEPUO, GILBERT, MAISTER OF CASSILLIS. AYe beaiid ressonancle divers tymes (deirly beluiffit Nepuo) of the debatis and contraversiis quhilkis ar ryssin, and renewit aganis the Catholic faith, ze inquyrit ernistlie at me, (according to your familiar and gentyll maner,) Quhat was the nerrest way to pacify e and establische the Conscience of ane Christiane man in all materis of debait concernyng faith and religioun ? I answerit, and said that questioun wes ovir curius for ane man of my knawlege. Nochtheles, I schew zou my sobir jugement, of the quhilk I per- savit zow mekle better content nor thair wes cause ; Quhairthrow inoportunelie have ze oft and divers tymes prayit me, that I Avald dilait zour questioun, and put my jugement thairof in wryte, makand ane Tractive of the samyn : quhilk I have done (on the maner) as it hes plesit God to supporte my gret ignorance, and sobir knawlege; and dedicatis it to yow as ane remembrance, and takin of favour, nocht doubtand bot ze wylUuke on the samyn, nocht as it is of worthynes, bot conforme to the gude mynde of the gevar. TO THE REDARE. I AM assurit, (benevolent Redare,) quhen thow dois mark and considder the ty tie of our lytic Tractive, thairefter persavis quha is the furthsetter and author of the samyn, thow wyl wounder gretlle and mervell, that I (quha am ane man void of all eloquence, rude of ingyne, and jugement) durst be sua baulde, as to attempt sua heych ane purpose ; specialie in this miserable tyme, quhairinto thnir is sua grci divorsltic of opinioun amangis swa mony pregnant VOL. I. o Watth ilirc. xii. Luc. xxi. 98 THE ABBOT OF CROSSRAGUELL'S 1558 men of ingyne. Nochtlieles, movlt specialie to do that tliyng sum part in this daiiigerous tyme that may be to the plesour of God, releif of my awin conscience towart sic as I have charge of, con- forme to my vocatioun, and als constranit be the gret affection that I have evir borne to my derreste and best beluffit Nepuo, subject to the samyn, nocht only be tendirnes of blude, bot rather compellit be his gude nature and gentilnes towart al men, and to me in spe- ciall ; at his inoportune and unressonable desj^re have I attemptit this purpose far abufe my habilitie. Thus movit of zele, but knaw- lege, puttande my heale confidence in hym onelie, quha causit the dum to speke, the blynd to se, the ignorant to understand, have I furthschawin the sobir fruct of my ingine ; nocht doutyng (gude Redare) but thow Avyll luke on the samyn with siclyke favour and gude mynde, as did the gude Lorde on the pure woman, quha of- ferit her sobir ferding with als gude hart, as utheris that ofFerit mekil mair, conforme to thair puissance. For geve it had plesit God to have gevin me gretar knawlege and ingyne, gretar fruct sulde yow have had of the samyn. This wyll I humelie and hart- fuUie pray the (gentil Kedare) in recompance of my lytic werk, and gret gude wyll, (afFectioun beand laid on syde,) diligentlie and temperatlie to reid this our sobir Tractive ; thairefter love, or lack, prayse, or condempne, as thou thinkis gude. Quhilk geve thow pleis to do, I hope in God, quliat sect or opinioun that evir thou be of, thow sail have na juste cause to repent thy panis. FAIR WEILL. 1558. coMrKxnius tractive. 99 THE FIRST CHAPITRE. The nerrest, and onelle way, (benevolent Kedare,) to be satlfilt and establischelt in all materis brocht in debait concerning Faith and Religioun of all gude Cliristiane men, is (efter my sklinder and sobir jugement) diligently to mark and considder : geve Almychtie God (quha off his infinit gudenes, evir sen the first creatioun of man, hes providit al thingis that mycht be for the weill of man, concerning baitli saule and body) hes alreddy providit ane ordour, and way in cais of debait, be the quhilk all men hes just occasioim to be sati- fiit ; or geve it be left in libertie to al men to be satifiit according to thair awin knawlege and understanding. Trewlie it is to be thocht, that thair hes bene sum better ordour providit be Almychtie God, to tak away the occasionis of questioun or debait that hes fortunat, or sail fortune to ryse in materis concerning faith and religioun, nor every man to tak quhat opinion he plesis. And to the effect that we may the mair perfectlie understand quhat is the ordour that Almychtie God hes providit to tak away questioun and debait, and to have perpetuale tranquilitie and quietnes in our con- science; we mon considder that al errour, and debait that evir hes bene sen the begynning, hes cheiflie procedit of the fals and wrang understanding of the law and scripture of Almychtie God. Tharfor, quhensumevir questioun or debait rysis, not for the Worde of Almychtie God, bot for the rycht understanding of the samyn : It is markis point to considder, and knaw, quha is the Juge appoyntit be God to discerne the rycht undcrstandyng of Goddis Worde fra the wrang. Quhilk Juge, gif all Cliristiane man wer re- solute upoun, the gret occasioun of errour wer tane away. Quha is Juge? The opinionis and jugement of mony lernit and pregnant men of ingyne ar different, and that nocht without the gret cala- 100 TUE ABBOT OF CROSSRAGUELL's 1558. mitie, miserie, and hurt of the Kirk of God : Specialie in thir dayis, quhairinto all hereseis apperis to be assemblit, and gatherit togidder as ane arrayit hoiste, to invaid, oppres, and alluterlie dounthryng the congregatioun, swa deirlie bocht be the blude and dcth of Jesu Christe our Salveour. As to wart the principale poynt of our purpose, quhilk is to knaw, quha is the Juge ? The Haly Scripture of Almychtie God, ( Auld Testament and New,) the plane pratick and experience, (quhen or- dour hes bene tane for materis in debait concernyng the faith,) evir sen the tyme of the Apostolis unto thir dayis, togidder with al gude ressoun and authoritie, planelie, sufficientlie, and habundant- lie perswadis, declaris, and techis, the Kirk of God (callit the Christiane Congregatioun) to be the onelie juge ; to quhame all Christiane man sulde have refuge, to be resolute, and pacifiit in conscience, in all materis brocht in debait concernyng faith and rcligioun ; and, specialie, in disceruyng the trew understanding of Goddis Worde fra the wrang, the Scripture of God beand the faith- full and godlie wytnes berar to the treuth, and veritie of ane Christiane mannis faith and religioun, conforme to the sayingis of our Salveour in Sanct Johnis Evangel, saying thir wordis : — " Cearse the Scriptures, because thay beir wytnessing of me." Marke (gude Kedare) the Scripture to occupy the place of ane wyt- nes, and not the place of ane juge : It is the dewite of ane juge to pronounce sentence, and of ane wytnes to beir wytnessing : tharefore, it foUowis weill, quhasumevir beris wytnes can nocht be juge. Treuth it is, the Kirk, (callit the Christiane Congregatioune,) appoyntit be God to be juge, is bunde to pronounce sentence con- forme to the tryale, and instructioun hade be the Scripture, as the trew, evident, and faithfull witnes berar of the wyll and mynd of the Lorde. Sum factius and curlus men techeis the Scripture to be juge ; quha, under the pretence of the avancement and libertie of the Kvangell, hes evir socht the libertie of thare fleschc, furthsettyng off thare errouris, avancement of thare awin glore, curiositie, and opinioun, wrestand and thrawing the Scripture, contrare the godlie 1558. COMPENDIUS TRACTIVE. 101 inenyiige of the samyn, to be the scheild and bucklare to thair histes and heresiis. For, geve the Scripture wer juge, (as men gevin to opinnion in thir day is dremis,) than sulde follow mony gret inconvenientis ; in speciale, that thare suld nevir be fyne, nor resolution tane of ony errouris. For quhy, thair wes nevir man gevin tyll errour, (how gret that evir it wes,) bot he allegit the Scripture to be for hyni, and wald tak na uther jugement, nor in- terpretatioun of the samyn, bot sic as he thocht ganand for his purpose. Thus sulde the Christiane Congregatioun live in per- petuale debait and incertitude, geve the Scripture wer juge, as eftirwart (God wylling) habundantlie sal be declarit. To the effect that we may the mair perfectlie understand, how, and in quhat maner, it appertenis to the Kirk, (callit the Christiane Congregation,) to tak ordour in all materis brocht in debait con- cerning faith and religioun, as the onelie juge appoyntit be God to discerne the rycht understandyng off Goddis Worde fra the wrang ; necessarilie we mon knaw, quhat is the Kirk. Quhilk terme and word is tane in the Scripture divers maner off wayis, quhilkis all to rchers wer mair curious nor proffitabyll. And our pretence is not to satifie and delite the delicat earis of curius men, bot to establische the conscience of sick as ar of mair sobir knawlege and understandyng nor we ar, geve thair ^ ^i'"i< be ony. This terme and word, Kirk, or Cono^reo-ation, amanms mony Quii^'t is . the Kirk. uther wayis that it is tane for in Scripture, sumtyme it is tane for the heale and universale Congregatioun unit togiddcr in ane faith ei-iic. i. be Baptime, to the quhilk Christ is the hede, the Congregatioun the misticall body and membris of Jesu Christ our Salvcour, into the quhilk ar contenit, zoung and auld, pure and ryche, lernit and lawit, vicius and virtuous, (thay nocht beyng excommu- nicat nor heretikis.) Off this we have divers exemplis, baith in the Evangelis and the Epistolis of Sanct Paull. The Kirk -Mntth and Congregatioun, eftcr this maner foresaid, tane gcncrallie, is j[ nocht the principall way aggreabil tyll our purpose, be ressoun the Kirk tane sua generalie, con nevir be gathcrit togiddcr to . xii:., XXV. 2 1 11110. ii. Cor. V. 102 THE ABBOT OF cuosskaguell's 1558. tak ordonr in materls concernyng faith. For qulia wyl thynk, that learnit and lawid, zoung and aukl, (quhilk ar all membris of the Congregatioun, albeit thaye be nocht appoyntit to that office,) ar able to confer scripturis, to discerne the trew understanding of Goddis AYord fra the wrang. Notheles, of this misticall body of Jesu Christ our Salveour, callit the Kirk and Congregation, uni- versalie and generalie tane, is appoyntit be God, and evir hes bene, ane speciale member, and quhatsumevir ordour was tane be the said particulare member, had the sam denominatioun, strenth, and effect ; as geve all the rest of the membris had concurrit, and bene present thare with. Quhilk we sal preve planelie be Scrip- ture, (God wylling,) baith Auld Testament and New. Afore that we cite the Scripturis to confirme and appreve our purpose, zitt 1 Gov. xii. wyll we mair planelie and familiarelie (lernit be the Apostole Sanct Paull) teche be exempyll, how, and in quhat maner, sum- tyme it that is done by ane speciall member of the body, hes the samyn denominatioun, strenth, and effect, as geve all the mem- bris wer present concurrand tharewith ; for, in the understand- ing of this consistis the heale purpose, and markis poynt quhilk we schute at. This terme, Kirk or Congregatioun, properly may be comparit to this word, body : ane body is made and jonit togidder, compre- ijom xii. bending divers membris. Notheles, al the membris of ane body ar not appoyntit to ane office, for geve sua wer, than wer it nocht ane body, bot ane member : sua, the Kirk or Congregatioun is al membris of a body, notheles, al the membris of the Congregatioun are nocht appoyntit to ane office ; for sum is caUit be God to ane ] coi xii. vocatioun, and sum to ane uther, as the Apostole techeis. Als lykc as it is appoyntit be God to the ee, (quhilk is bot ane speciale member of the body,) to foirse al the inconvenientis that may cum on to the reste of the membris of the body ; and quhatsumevir thing is foresene be the e, hes the samyn denomination, strenth, and effect, as geve all the membris of tlie body had concurrit and sene v.lth the e ; swa it appcrtcnit to the Apostolisand Seniouris onelie, tu fuirseall the inconvenientis that mycht have cum in upon the rest 1558. coMrE>iDius Tii^\.cTiyE. 103 of the membris of the Congregation, concernyng faith and reli- gioun, and swa the Apostolis and Seniouris in thair tyme wer the e, and juge to discerne the trew understandyng of Goddis Worde fra the wrange ; quhareupon, specialie the occasioun of all materis of debait, and inconvenientis, concernyng the faith rysis : and sen the tyme of the Apostolis and Seniores, (evir unto thir dayis,) thay quhilk succedit in the Apostolis place, dewlie convenit togid- der in generale Counsalis, conforme to the exemple of the Apos- tolis, suld, and evir hes bene jnge, be the quhilk ordour wes tane to have the ryclit understanding of Goddis Worde, and all schysme, questioun, and debait quhilkis wer in the Congregatioun, wer evir establischit. Swa, that quhatsumevir ordour wes tane be the Apostolis and Seniores in that tyme, and sen the tyme of the Apostolis and Seniores, thai quhilk succedit in thair place, dewlie convenit in generale Counsalis, (notwithstandyng that thay wer bot ane speciall member of the Congregatioun,) had the samyn de- nominatioun, strenth, and eifect, representand the universale Kirk, as gyf al the rest of the membris had concurrit thairwith. THE SECUND CHAPITKE. Now restis to preve, be plane testimony off Scripture, the Apos- tles and Seniores, and thame quhilkis succedit in tharc place, (dew- lie convenit in generale Counsales,) to represent the hale Kirk and universale Congregatioun, and to be the only Juge to discerne the rycht understanding of the Scripture fra the wrang, to the rest of the membris, the Scripture beyng thairto faithfull wytnes berar and trew evident'; quhareby the Apostolis, and all uthers succedyng in thare place, hes tane instructloun of the wyll and mynde of the Lorde, and be this ordour wer all errouris confoundit, quhilk rais of the wrang understanding of the Scripture ; and the rycht under- standing of the samyn, maid patent to the rest of the Congrega- tioun. To preve thir foresadis, divers testimonyis of Scripturis bcand left, (that we gcve nocht occasioun of faschcric to the ix. Act. xiii. 104 THE ABBOT OB^ CKOSSRAGUELL's 1558. Kedare,) specialie wyll we call to reraemberance to confirme our purpose, it that is writin in the fiftene chapitre of the Actis of the Apostlis as efter follouis : " And certane men quhilk come fra Jowry, techeit the brether, Except ze be circumcidit efter the maner of Moyses, ze can nocht be savit : not a lytle seditioun beyng movit to Paull and Barna- bas aganis thame, than they determinit that Paull and Barnabas, and certane utheris of thame, suld pas to Jerusalem unto the Apostolis and Eldaris about this questioun. Quhenthey wer cum to Jerusalem, thay wer ressavit with the Congregatioun, and Apostolis, and Eldaris. Than rais certane of the sect of the Phariseis quhilk did beleve, saying, that it wes neidful to circum- cide thame, and to command thame to keip the law of Moyses. And the Apostolis and Eldaris come togidder to ressoun upoun this mater. Quhen thare wes mekle disputatioun, Peter rais up and said unto thame, Ze men and brether, ze knaw how lang quhyle syne God chesit amangis ws, that the Gentiles, be my mouth, suld heir the wordis of the Evangell and beleve : (and eftir folio wis in the samyn text,) And quhen thay held thare peace, James an- swerit, saying, Ze men and brether, herkin unto me, Symon tald how God, at the begynning, viseit the Gentiles to ressave off thame ane pepyll in his name : to this aggreis the wordis of the Propheit, as is wryttin, " Efter this I wyll returne agane, and big the taber- nacle of David, quhilk is fallin doun ;" (and efter that James had citit and conferrit the Scripturis, it followis in the text,) Quhairfore, I juge, that we troubyll not thame, quha fra amangis the Gentiles ar turnit to God, bot that we wryte, that thay abstayne fra thefilthy- nes of ydolis, fra fornicatioun, fra it that is worreit, and blude." Benevolent Redare, geve you diligentlie wyl mark, and considder the wordis abone rehcrsit, thow sail fy nd, and persave divers god- lie and proper lessonis, aggreable for the establisching of our purpose. First, Thou sal mark and considder, that, albeit Paulus and Barnabas, (as the Scripture techis ws,) wes twa Apostolis ap- poyntit be God to be prechouris to the Gentiles, and that they had 1558. COMPENDIUS TKACTIVE. 105 the Spreit of God to preche the treuthe and verltie, (as Paule hym- self testifeis in mony places,) zit wald thay nocht be sa bald as i cor. vil privelie to decerne upon the questioun movit in the Congregatioun, unto the tyme thay come to Jerusalem, quhere Peter, the cheif Apostle, wes, with the rest of the Apostolis and Senioris. Be this exemple off Scripture, we ar sufficientlie instructit, na privat noumer, (how godlie and weil lemit that evir thay be,) to be suf- ficient, or ganand to tak ordour in materis concernyng faith and religioun. And als we persave how vaine and incertane is the juge- mcnt of mony in thir dayis, that folischelie followis, and addictis thame selfis to the wickit opinioun of sum private factius men to- wart the interpretatioun of Scriptures, reputand and settand at nocht the interpretatioun of ancient generale Counsales, to quhame it appertenis (be the ordinance of Almychtie God) to interpreit Scripturis. Secundlie, It is to be markit of this text, that efter that Paulus and Barnabas wer ressavit be the Congregatioun, Apostolis, and Eldaris, the Apostolis and Eldaris onelie convenit to dispute and decerne upoun the questioun movit in the Congregatioun betuix the Jevvis and Gentiles. Quhareby we ar lernit, that it appertcnit to the Apostolis and Eldaris, dewlie convenit togidder, to dispute, resson, and to pronounce sentence of materis brocht in debait con- cernyng the trew understanding of the Word of God : As the epe- ciale memberis of the Congregatioun appoyntit be God to that office, and thair deliberatioun in materis concernyng faith and re- ligioun, and interpretation of Scripturis, to have the samyn deno- minatioun, strenth, and effect, as if the rest of the heale membrls of the Cono;rei2:atioun had concurrit thairwith. Thirdlie, It is to be notit that, efter Paulus and Barnabas had appoyntit and declarit to the Apostolis and Eldaris, the questioun and debait that rais in the Congregatioun, betuix the Jewis and Gentiles ; the Jewis beyng indurit, perswadyng Circumcisloun to be neccssare with Baptimc, the Gentiles, be the contrar, disdan- yng the yok and scrvitud of Circumcisioun, thynkand Baptime onely sufficient ; rais up Peter, and efter conferryng of Scripturis, 106 THE ABBOT OF crossraguell's 1558. declarit Baptime sufficient without Circumcisioun. And als James citit the Scripturis to beir wytnessing, and appreve the sayingis of Peter ; quhilk beyng done, James, in the name of the rest of the Apostolis, (because he was pastor and bischop of Jerusalem, quhair the Apostolis werconvenit for the time,) pronouncit sentence, and said, I juge : — mark, gude Redare, Peter and James to call to re- membrance the testimoniis of Scripture as wytnes berar of the wyl and mynd of the Lord, and the Apostolis to occupy the place of the juge, to the questioun movit in the Congregatioun : For quhy ? The Apostole James said not, the Scripture jugis, decernis, or gevis sentence, bot he takis the place of the juge (in the name of the rest of the Apostolis) upon him self, saying, I juge. And to the effect that thow sail the mair cleirlie persave the Apostolis to occupy the place of ane juge, to the interpretation of the Worde of God, and the Scripture to be as wytnes berar of the wyll and mynd of the Lorde, quhareby the Apostolis tuke instructioun : thow sal mark the sentence put in wryte, and send awaye with Paulus and Barnabas, and sum uther of the rest of the Congrega- tioun, saying thir wordis : — "It hes plesit the Haly Gaist and ws, to putt na uther burdyng on zow, bot tyll abstayne fra the filthynes of ydols blude, it that is worreit, and fornicatioun, fra the quhilk ze kepand zow, ze do weill ; and weill fair ze." Mark, gude Redare, the wordis of the sentence, saying, "It hes plesit the Ilalie Gaist and ws," as the Scripture wald say. And ws as jugis appoyntit be God, to discerne the rycht understanding of Goddis AVord fra the wrang. Als it may be notit that thair is na testimony of the Scripture put in the sentence ; be the quhilk it may be persavit, the jugement onlie referrit to the Apostolis, and the Scripture na wayis to occupy the place of the juge towart the interpretatioun of Scripturis. Heir have we had ane perfect patroun and exemplar be the Apostolis of Jesu Christ our Salveoui-, liow, and in quhat maner, ordour wcs tanc in thair dayis, and is to be takin quhcnsumevir questioun or debait rysis in the Congrega- tioun concernyng materis of faith and religioun. 1558. COMPENDIUS TKACTIVE. 107 THE THRID CHAPITRE. NoAV, sen we have had cxempyll of the ordour that wes amangis the Apostolls in to the New law, to tak awai al question, schysme, and debait, tliat rais concernyng materis of faith and religioun, lat ws se quhat provisioun wes had be Ahiiychtie God in to the Auld law, for the quietnes of the Congregatloun ; quhairby we may persave the gret gudenes of our Hevinlie Father towart his belulffit creaturis in erth at all tyraes, conforme to the sayingls of the Pro- pheit, saying, " Quhat mycht I have done to my wynczaird (as he i;«n.s. v. wald say to my Kirk and Congregatloun) that I did nocht ?" And, first, sail we considder that Almychtie God sterit up the Prophete Moyscs to be gydare and rewlare unto his chosin people, and spe- cialie, quhensumevir dout rais amangis thame decisioun to be had be hym. Tharefter, quhen Moyses past unto the montayneto res- save the law, provisioun wes had that Aarone and Hur suld put ordour tyll all questioun and debait that mycht fortune to ryis amangis the people of God; as it is planelie wryttin in Exodi. kxo. xxiv. And eftcr thare day is that the Congregatloun sulde not want re- mcid of all questionis that myclit ryse amangis the chosin people of God, (specialie for the understanding of the law and AVord off God,) the preistis of the trybe of Levi wer appoyntit be God, as jugis to stay al questioim and debait ; as is wrytin in Deuternome ikut. xvii. on this maner : ^' Gif thare ryse ane mater to liard for the in juge- ment, and the mater cum to stryfe within thy zettis ; than sail tliow ar) is and get the up unto the place quhilk the Lorde thy God hes chosin, and cum unto the preistis of the trybe of Levi, and unto the jiige that sal be in tlia dayis, and ask ; and thay sail schaw the the trew jugcmcnt ; and thow sal do accordyng to that quhilk thay of that place (quhilk thi Lord God hes cliosin) scliaAv the, and zou sal observe to do according tyll all that thay informe the, accordyng to the sentence of the lawis quhilk thay teche the, and accordyng to the jugcmcnt quhilk they tcl zc, sal thow do; and 108 THE ABBOT OF CKOSSHAGUELL'S 1558. declyne not fra that quhilk thay schaw the, nolder to the rycht hand nor the left. And that man quhilk wyll do presumtuuslie, and wyll not herkin unto the preist, (that standis thair before the Lorde thy God to minister,) be decreit of the juge, that man sail de ; and thow'sall put away evyl fra Israeli : and all the people sail heir, and feir, and do na mair presumtuuslie." Mark, gude Kedare, this plane testimony of Scripture, quhareby thow art habundantlie instructit ; quhensumevir dout rais amangis the chosin peple of God, for the understanding of the law, recours wes had onelie unto the preistis of the try be of Levi, and to thejuge that wes in tha dayis to have decisioun of thair doutis, and not to the Scripture. Attouir, it is to be notit of this pas of Scripture abone rehersit, the seveir and rigorus sentence of Almychtie God that cumia upon thaiin quhilkis stoubournelie and proudelie dissobeyis the deliberatioun and jugement of sic as God hes appoyntit to be jugis upon all materis brocht in debait concernyng the law of God ; as wes in the Auld law the preistis of the trybe of Levi, in the New law the Apostolis and Eldaris, and sen the tyme of the Apostolis, thay quhilkis succedit in thare place, dewlie convenit in generale Counsalis ; quhilkis ar, and evir hes bene, the onelie jugis appoyntit be God, to establische all doutis movit in the Congregatioun to- wart the understanding of the law and misteriis of the Scripture. Sen sic creuell punitioun (as is abone rehersit) wes appoyntit be God to thame that wer dissobedient to the minis teris in the Auld law, in declaratioun of the Word of God, how mekle mair creuell punischement is to cum upoun thaim quhilkis contempnandlie and curiuslie Icanis to thair awin jugement, and sum uthcr privat factius personis dissobeying the deliberatioun of the ministeris in the New law, in declaratioun of materis doutsum concernyng faith and religioun ? Heir have we hade ane perfect exempyll of the Scripture of Almychtie God, declaryng how, and in quhat maner, ordour wes tane in the Auld law, for the cstablischeing of all doutis quhilkis mycht have ryssin for the understanding of the law of God. 1558. COMPENDIUS TRACTIVE. 109 THE FERDE CHAPITRE. Sen we half had perfect exempyl and understanding of the ordour quhilk wes afore the cumyng of our Salveour and his Apostoles, for the establischeing of all doutis that mycht have rissin amangis the chosin peple of God for the understanding of the law and Word of God ; and als we have had sufficient instruction, quhat ordour wes takin be the Apostoles of Jesu Christ our Salveour, to dis- cerne the rycht understanding of Goddis Worde fra the wrang ; quhairupon cheiflie the occasioun of all debatis concernyng the faith rysis : — Now", it is to be considerit, quhat ordour was had «en the tyme of the Apostolis to thir our dayis, for the quietnes of the Congre- gatioun, quhensumevir questioun or debait rais (as thair did mony) in materis doutsum concernyng our faith ; and be this ordour, it sal be easie to considder and persave how, and in quhat maner, Al- niychtie God hes evir prouidit ane assurit w^ay for the quietnes of his deirlie beluffit Kirk and Congregatioun, in all aigis, zeris, and tymes : quhilk ordour beyng rycht considderit, sail geve just occa- sioun to everie Christiane man (quhilk is of godlie and temperat jugement) to magnifie and prayse his Lorde God, and als to be satifiit and pacifiit (conforme to the tytle of our Tractive) in all materis doutsum, concernyng faith and religioun of ane Christiane man. To cum to the perfect knawlege and understanding of the or- dour quhilk wes in the Kirk off God, to tak away questioun and debait, quhilk rais in the faith sen the tyme of the Apostolis unto thir dayis ; the knawlege and triale of the samyn mon be had be the maist ancient and autorizate authoris and historiographours, quhilk hes treatit of sic purposis, be ressoun the samyn can not be had of the Scripture of Almychtie God, noldir Auld Testament nor New. It is manifest be all wrytaris, that the Christiane Congrega- tioun, fra the tyme of the Apostolis, to the tyme of the maist ex- Hist. 110 THE ABBOT OF ckossraguell's 1558. cellent and godlle Imperour calllt Constantine, (quhilk wes the space of thre hundreth yeris and mair,) tholit sic cruell persecu- tioun, (not allanerlie of wickit and infidele princis, bot als of here- tikis, quha fulslle professit thame to be gude Christiane men, as mony dois in thir dayis,) that ordour could nocht be had, be the quhilk resolutioun mycht have bene in materis brocht in debait concernyng faith. Amangis mony wickit opinionis and errouris quhilkis rang in the tyme of Constantine the godlie Imperour, and afore his tyme, thair L cap. 1, ^ygg j^jjg jjj speciale, quhilk wes sterit up be ane wickit preist callit Arrius, quha w^es ane techear in ane cheif toun of Egypt, calUt Alexandria ; his errour we are nocht wylling nor curious to rehers, because thair is sua mony now in thir dayis swa proclive to errour ; bot alwayis his opinioun (be al men of godlie learnyng) wes thocht verray wickit, contrar the Scrij)ture of God treulie understand ; notheles, he mantenit the samyn be divers testimoniis of Scripturis, quhilk is, and evir hes bene, familiar to all heretikis to fortifie and th. iv. colour thair wickit opinionis be allegeance of Scripturis thrawin efter thair maner, as did the Devyll wylling to perswaid our Salveour be Scripture falslie allegit. It plesit God, that be assist- ance and fortificatioun of this maist nobyle and godlie Imperour, thair sulde be assemblit and gatherit togidder in ane generale Counsale, into ane toun callit Nicea, thre houndreth and auchtene bischoppis, to ressoun and diffine upon the errour sterit up be Ar- rius ; and be this ordour the foresaid noumer of bischoppis conven- and, accordyng to the exemple of the Apostolis, the question beand maturelie disputit, invocatioun maid upon God, the Scrip- turis falslie allegit be Arrius, to fortifie his errour, wer treulie in- terpretit, and the trew faithfull understandyng of the samyn maid patent to the rest of the Congregatioun, and the errour condemp- nit. Notheles, this errour wes mantaynit ane lang tyme, efter that it wes condempnit be the laudabyl Counsale Nicene, lyke as thair is mony in thir dayis, quhilkis dois approve and fortifie divers gret errouris, justly condempnit of lang tyme bypast, be mony laudable and godlie generall Counsalis, to quhame it apper- 1558. COMPENDIUS TRACTIVE. Ill tenis (sen the tyme of the Apostolis, and that be the provisioun of God) to decerne on all materis doutsum concernyng the trew un- derstandyng of the Scripture : as (God wylling) we have, and sal sufficientlie preve. Thow sal mark, (gude Iledare,) that albeit this laudabyll Counsale Nicene wes convenit be the temperale power, and assistence of the maist noble and godlie Iraperour Constan- tine ; notheles, he occupy it na place in jugement, to ressoun on the questioun movit in the Congregatioun, bot referrit the jugement allanerlie to the thre hundreth and auchtene byschoppis quhilk wer convenit togidder ; as may be cleirlie persavit in the tent buke, the secunde chapitre of Historia Ecclesiastica, and in divers uther ancient historiographouris. This Counsale Nicene wes the first generale Counsale, immediatlie efter the tyme of the Apostolis, Hist. tii iib. quhairby ordour wes tane to confund errouris ; notheles, thair wes sum uther provinciall Counsalis of before, as wes the provinciall Counsale quhareintyll Novatus errour wes condempnit, and divers Hist. ecci. utheris provinciale Counsalis, quhairinto the errour of Paulus 3», and iib Samosatenus wes lykwyse condampnit ; thir forsaids privatis and provincial Counsalis in the tyme that the Kirk tholit maist in- tollerable persecutioun wes haldin. To cum to forther knawlege of the ordoure quhilk wes in the Kirk of God, efter the tyme of the Apostolis, for the quietnes of the Congregatioun, and establisching of errouris quhilkis rais aganis the faith, thow sail considder that, efter the Counsale Nicene, immediatlie followit the godlie generall Counsale of Con- stantinople, quhairunto wes convenit ane hundreth and fyftie bis- ecci. Hist lib. X. cap. choppis. Scriptures beyng conferrit, invocatioun maid upoun God, 2.^, and Tup. conforme to the exemple of the Apostolis, the wickit errour of '^''p-^^- Macidonius, (quha wes Bischop off Constantinople,) with utheris divers, wes justlie condempnit. THE FIFTE CHAPITRE. Thairefter (thridlie) succedit the godlie generale Counsale Trip. Hist. Ephisene, quhairinto wes justlie condempnit the blasphemous and 112 THE ABBOT OF CROSSRAGUELL'S 1558. intollerable hercsie of Nestorius, incontrar the divine misterie of the incarnatioun of our Salveour, affirmand our Salveour (and that falslie) to have twa naturis dividit in twa personis, and be the ane persoun to be the Sone of God, and be the uther to be the Sone of Man, inferrand that the blyssit Yirgine Marie wes not the mother of God and Man, bot the mother of Man onelie. Thus wes hie contrarius in his wickit opinioun to the trew faith and beleve of the Kirk of God, quhilk (conforme to the Word of God trewlie understand) hes evir techeit our Salveour to have twa natures in ane persoun, quhareby the Virgine Marie aucht and suld justlie be callit the Mother off God and Man ; notheles, lie fortifiit his wickit heresy be thre score of passagis of Scrip- ture allegit be hym, (on his maner,) swa that geve the Scripture had bene juge, he thocht he had sufficient mater to defend his er- rour ; allegeand the Scripture as the onelie juge evir for hym, and ^vMe ressave na uther interpretatioun of the samyn, bot sic as he thocht ganand for his purpose ; quhairby we may persave that it oppinis ane plane part to all errouris to mak the Scripture juge, for thair wes nevir man gevin tyll errour, bot he allegit Scripture ha- bundantlie for his purpose. And quha doutis bot Nestorius said planclie the Counsale Ephesene errit, and he had the trew Spreit of God ! As we may se in our dayis daylie exemple, every man quhilk is gevin to opinioun, and it wer neuir sua wickit, he wyll schaw (on his maner) Scripturis abundantlie, baith of the Auld Tes- tament and the New, for hym, suerand the Spreit of God to repose in his breist and swome in his lyppis, estemand the Coimsalis all to be led with the spreit of errour and ignorance. Thairfore, mervell nocht, (benevolent Redare,) albeit men gevin to wickit opinioun lychtleis, contempnis, and settis at nocht the deliberatioun off the Kirk of God, (quhilk trewly is representit be the generall Counsalis dcwlie convenit,) takand the Scripture onelie to be thair juge, for that wes evir ane famlliarie fait, and yit is to all hcrctikis, because the declaratioun of Scripturis beand admittit, conforme to the in- terpretatioun of the gencrale Counsalis, (as thay aucht and sulde be of rcssoun,) than sail na privat factius mannis opinion, nor vane 1558. C03IPENDIUS TRACTIVE. 113 glore, (quha wald be thocht singulare in his awin opinioun,) have place. Ferdlie followit the generale Counsale of Calcedon, worthy evir- lastand memory, quhairin wer convenit sax hundreth and threttie byschoppis : efter the forme of the Apostolis invocation maid upon God, Scripturis beand conferrit, the wickit heresie of Entices wes justlie condempnit. Benevolent Redare, geve we walde call to rememberance al the generale Counsalis, quhilkis hes bene fra the tyme of the Apos- tolis tyll our dayis, quhairin the wickit heresies quhilkis raia aganis the trew faith wer justlie condempnit, oure sobir and lytic Tractive sulde exceid the boundis, and grow unto ane gret w^erk. Oure pretence is, (as it wyll pleis the Lorde God to sup- porte oure imperfectioun and ignorance,) to bestow oure laubouris, as may be to the glore of God, the quietnes of the Congregatioun, and efter the maist compendious maner, to the eais and con- tentement of the redare. Thairfore wyll we cease fra ferther citatioun (ordourlie) of the generale Counsalis, bot as the occa- sioun sail serve. Nocht bot equale credit is to be gevin to the rest of the generale Counsales dewlie convenit as to the Counsalis abone rehersit. Heir have we hard divers exemplis of the ordour that wes had in the Kirk of God, efter the tyme of the Apostolis, for the quiet- nes of the Congregatioun, and suppressioun of errouris : Swa that, be this ordour abone rehersit, and be the generall Counsalis dewlie convenit quhilkis succedit thairefter, wer al errouris justlie con- dempnit quhilkis rais of the wrang understanding of Goddis Word, fra the time of the Apostolis to thir dayis, and the rycht understanding of the samyn maid patent to the rest of the Con- gregatioun. It is nocht unknawin to me, how that thair is mony in thir dayis doutsum, (specialie sic a^ the Apostolis spekis of, quhilkis Ephe. iv. ar inconstant, waveryng, and careit about with every wynd of doctryne,) geve tlie generale Counsalis representis the healc Kirk of God : (as I wald say,) geve it that is done be the generale V(^L. I. H 114 THE ABBOT OF crossraguell's 1558. Counsalis dewlie convenlt, hes, and sulde (be the ordinance of God) have the denominatioun, strenth, and effect, as it had bene done be al the membris of the Congregatioun ; and gyf thay occupy the phice of the Apostolis, towart the interpretatioun of Scripturis. Quha wyl diligenthe mark our procedyngis abone rehersit, I beleve he sail fynd ane gret part of thir doutis alreddy declarit ; notheles, efter the forme of disputatioun, we sail do diligence to move the questiounis quhilkis we have hard or red in the contrar of our purpose ; and appelis the conscience of the ineffectionat redare to considder, geve we do the samyn trewlie or nocht. Thairefter, God wylling, we sail schaw gude wyll, to declare the foresaidis doutis as sal be fundin aggreable to Goddis Worde, and to the contentment of al men, quhilkis ar of godlie and temperat jugement. Efter this maner wyll we move the first Questioun : — Albeit that it apperteneth to the Apostolis, be the provisioun of God, to tak ordour in all materis off debait concernyng the faith, and specialie to interprete the Scripturis, as thay quhilkis had the Spreit of God, and wer the trew Kirk : it argumentis not, that utheris quha hes convenit sensyne in generale Counsales had the Spreit of God, or wer the trew Kirk ; because, that mony of thair deliberationis ar aganis the word of God, and trew Kirk, for thair awin singulare comoditie, profFeit, and vaine glore, quhay, under the pretence of Goddis glore, seikis evir ane way to sett forwart superstition and traditioun off men, as did the Scribes and Phari- seis ; and als the Apostolis levit ane godlie lyfe, precheande and techeand trewlie the worde of God, wylling to suffer all torment and distres for Christis saik. Be the contrar, thay in thir dayis, quha vendicatis, and takis to thaimselfis (and that injustlie) the place of the Apostolis, and trew Kirk, (quha ar of veritie the Kirk malingnant,) nolder levis ane godlie Ij^fe, nor zit precheis nor techeis the trew Word of God. Quharefor, sen thay do na thing lyke to the Apostolis, (hot be the plane contrar,) thair deliberationis and interpretationis of Scriptures ar not to be ressavit as the interpretatioun of the Apostolis and trew Kirk of 1558. COMPENDIUS TRACTIVE. 115 God, bot as the interpretatioun of the Kh'k malignant, Scribes and Phariseis. To cum to ane resolute and perfect answeir off this Questioun and argument abone rehersit, thair is foure poyntis of the samyn specialie to be markit ; First, To considder, geve the generale Coun- salis had the Spreit of God, to do that thing quhilk ryndit to the Weill of the rest of the Congregatioun, as had the Apostolis : — Se- cundlie. It is to be markit, gif the generale Counsalis representis the trew universale Kirk of God, havand authoritie, as had the Apostolis, to interprete Scripturis, and to be as juge to discerne the rycht understandyng of the samyn fra the wrang : — Thridlie, Geve thay quhilkis convenit in generale Counsalis, (sen the tyme of the Apostolis,) levit ane godlie lyfe conforme to the Apostolis : — Ferdlie, Geve thair constitutionis wer agreabyll with the Word of God or nocht. Thir foure partis beyng weil declarit, and solvit, the Questioun abone movit, for the maist part, wyl be maid patent. As to the first part, to considder, Geve the generale Counsalis had the Spreit of God as had the Apostolis or not, zou mon considder, (gude Redare,) that the gyft and promeis of the Haly Gaist was not promisit and gevin to the Apostolis onelie in respect off thaim quhay were callit to be ApostoHs, bot specialie in sa fer as thay Aver sterit up be God to be ministeris and instructaris of the rest of the membris of the Congregatioun. Als thow mon diligentlie mark, that lyke as it is necessare that the Kirk of God (callit the Christiane Congregatioun, unit togidder in ane faith be Baptime) indure to the end of the warld, swa it Is necessare that thay quhilkis occupyis the place of the Apostolis have the gyft of the Haly Gaist, (conforme to the promeis of oure Salveour,) to do in all sortis that ryndis to thair office, utherwayis it wer nocht pos- sible that the Kirk and Congregatioun mycht be ordourit and gydit in faith and religioun, to the honoure and glore of Almychtie God. Aggreable to this purpose, thow sal mark the wordis of our Salveour in St Mathew, spekand tyll his Apostolis on this maner, " Behald, I am with zow at all tymes, to the end of the warld." Mat. x> 116 THE ABBOT OF CROSSRAGUELL'S 1558. loh. xiv. And als in Sanct Johane, "I sal pray the Father, and he sail geve zow ane uther Comfortar, that may byde with zow for evir, the Spirite of veritie." ^^ Mark, gude Redare, that our Salveour spekis heir to the Apos- tolis in the personage and place of all utheris cheif ministeris and rewlaris, quhilkis wer to succeid in thair place be authoritie and office, to the ende of the warld. For qiihy ? The Apostolis wer nocht to remaine to the ende of the w^arlde as wes the promeis. Nochtheles, the office gevin to the Apostolis and authoritie wes to indure to the end off the warlde, because the Christiane Con- gregatioun, quhilk is now presentlie in the warld, is als deirlie bocht be the blude and deith of Jesu Christe, our Salveour, as wes the Congregatioun in the Apostolis dayis. Thairfore, we may be sure, that the promeis of the Halie Gaist, quhilk wes maid to the Apostolis, sal indure with the ministeris and rewlaris of the Kirk of God, (in doyng that thyng quhilk ryndit to thair office,) in al aiges, tymes, and zeris, unto the end of the warld, as propirlie may be persavit be the wordis of our Salveour abone rehersit. THE SEXT CHAPITRE. Sen we ar certifeit be Scripturis and ressoun, the promeis of the Haly Gaist, nocht only gevin and promeist to the Apostolis, bot als to the cheif ministeris and rewlaris of the Kirk of God, quhilkis wer to succeid in thair authoritie to the ende of the warlde. Now followis ordourlie to answeir to the secund part of the argument, quhare question is, Geve thay quhilkis is convenit in gencralc Counsalis representit the universale trew Kirk off God? TrewHc, gudc Kcdarc, notwithstanding that thair is na thing mair sure, tlian that the gcneralc CounsaHs dewlic convenit repre- sentis the universale Kirk off God, havand authoritie, as hade the Apostolis, and the gyft of the Ilaly Gaist, quhilk wes promeist be our Salveour to his Apostolis and all uther cheif ministeris in his kirk ; 1558. COMPENDIUS TKACTIVE. 117 zit it is verray difficile to expresse and declair the samyn planelie and ordourlie, (as the mater requiris, and is of worthynes,) speci- alie in our language, and at the leist, to ane man of my sobir un- derstanding ; quharefore I praye God, geve every Christiane man wald be satifeit in all materis doutsum concernyng the rycht under- standing of the Scripture, conforme to the interpretation of the generale Counsalis, (as thay aucht and sulde be of ressoun,) with- out disputatioun or argument. Bot sen we see that the warlde is growin to that wickitnes and curiositie, that few or nane wylbe satifeit in materis doutsum concernyng the faith, without curius res- sonyng ; ze, and in divers materis necessare to be belevit, quhilkis can nocht weill be declarit and ressonit, bot be faith onlie : quhat remedy ? bot everilk faithfull minister in the Kirk of God to be- stowe the grace quhilk God hes gevin hym, as may be to the plesour off God, and the support of the imperfectioun of the rest of the membris of the Congregatioun. And, notwithstanding that this purpose is fer abufe my habilitie to expres and declare the samyn, I sal do my devore to do the eais I may, to sic as ar of sobir knawlege, as it wyll pleis the gevar of all grace to supporte my ignorance, nocht doutyng bot the gentyll Redare wyll tak my gude wyl in favour : This, be the grace of God, havand the bene- volence of the Redare, wyll we proceid on this maner. To cum to ane resolute answeir of this Questioun, quhether geve thay quhilkis convenit in generale Counsalis representit the universale Kirk, and had authoritie as had the Apostolis ; we mon understand, Quhat is the Kirk ? quhilk I beleve is sufficentlie declarit in the beginnyng of this buke, swa that heir prolixtlie to rehers wer superfluus ; nochtheles, as salbe necessare for the present, we sal do. The Kirk sumtyme is tane generalie in the Scripture for the Matt. universale Congregatioun, quhairin ar contenit all Christiane men ; and efter that maner the generale Counsalis ar not the heale Kirk, for quhy ? every man quhilk is of the kirk (generalie tane) is not requirit, nor can be convenit to do that thyng quhilk appertenis to a the generale Counsalis. Sumtyme the Kirk is tane mair specialie, xiii 1 Cor. V. Deut. xvii 118 THE ABBOT OF crossraguell's 1558. for the cheif pastores of the universale Congregatioun ; and efter this speciall maner, the generale Counsalis are the trew Kirk of God, and representis the universale Congregatioun, havand autho- ritie to interprete the Scripturis, as may stand to the weil and quietnes of the hale Congregatioun. We preve thir foresaidis on this maner : — It is sure, that lyke as Almychtie God hes appoyntit his Kirk and Congregatioun necessarelie to be unit togidder in ane faith be Bap- time, havand his word and laAV ; swa it is necessare that provisioun be hade to discerne the rycht understanding of the Scripture fra the wrang, speoialie, quhensumevir questioun or debait rysis for the samyn ; utherwayis the havying of the Scripture, without the rycht understanding of the samyn, wer lytle or na thing proffitabyl to the Congregatioun : bot swa it is, that all hereseis wer suppressit, and the rycht understanding of the Scripture fra the wrang wes discernit in all aigis, zeiris, and tymes, (sen the tyme of the Apos- tolis,) be the generale Counsalis ; tharefore, it followis weill, that the generale Counsalis wer the speciale member of the Congrega- tioun apoyntit be God, representyng the heale Kirk, to tak ordour in al materis of debait concernyng faith. Geve thare be sum (as I thynk thair be mony) quhilkis ar stifneckit, berand perpetuale disdane aganis the generale Coun- salis, specialie sick as wald have libertie to thraw the Scripture to thair appetyte, desyrus of vaine glore, and to be thocht singulare in thair aAvin opinioun, I will aske thanie of ane questioun, quhilk is verray easie to answeir to, that is, Gyf evir thare wes ony heresyis sen the tyme off Christe, or nocht? I am sure, thair is na man sua schameles, and he wer nevir sua drownit in hercsic, bot he wyll grant thair lies bene mony gret heresyis ; for quhy, thair is nocht ane article of oure faith bot it hes bene impugnit, and brocht in dout, be heretikis, affirmand thare heresyis, for the maist part, al be the Scrljjturis falslie allegit and interpretit. Than wyl I speir, Geve thair wes ane ordour tane to suppresse tlie heresyis, or nocht ? I am sure thair is na man wyll thynk that 1558. COMPENDIUS TRACTIVE. 119 God neglectit the Congregatioun, swa that it suld leve in perpe- tuale debait for the faith, and na ordour to be tane. Than wyll I inqyre, Quhat wes the ordoure (geve it wes nocht be the generale CounsaUs) quhilk wes tane ? Trewlie I beleve thair wyl na man schaw ane uther meyn, quhareby heresy wes suppressit, hot be the generale Counsalis, specialie quhilkis rais of the wrang understanding of the Scripture of God, as all heresyis commounlye dois. Than, sen we ar assurit that thair hes bene mony abomina- byll heresyis incontrar our faith, and the ordour quhilk wes tane for the samyn wes evir onelie be the generale Counsalis dewlie con- venit, it may be justlie inferrit, that the generale Counsalis wer the member of the Congregatioun sterit up be God, representyng the universale Kirk of God, havand the denominatioun, strenth, and effect, of all the memberis of the Congregatioun. I beleve thair is na man of ressonable jugement, bot he wyl think that thir twa argumentis abone rehersit sufficiently e perswadis, ze, and convictis the generale Counsalis, to be the membir of the Congregatioun representand the universale Kirk of God. Nochtheles, perchance thair is sum swa religious and clene fyn- gerit, that thair wyl na thyng perswade thaim without testimony of Scripture, we wyl schaw gude wyll to satifie thair curiositie sum- part, and on this maner : — It is wryttin be the Propheit Agge, Agge " Gret salbe the glore of this latter hous, mair nor the first." I wyll aske at the, quhat is signifeit be this latter hous, bot Christis Congregatioun and Kirk unit togider in ane faith be baplime ? Quhat is signifeit be this first hous, bot the chosin people of God, quhilkis wer before the law of the Evangell ? Have we nocht ex- preslie in Deuternome, that provisioun wes had in the auld law, r>cut. quhen sumevir questioun or debait rais amangis the chosin people of God for the understanding of the laAve, recours wes hade onilie to the Preistis of the tribe of Levi, and to the juge, to be satifeit in all thair doutis ; and that the people suld na Avayis mak ques- tioun under the pane of deith, bot to ressave the jugement of the ministeris quhilkis wer for the tyme. Art thow nocht, than, be the wordis of the Propheit abone re- 120 THE ABBOT OF crossraguell's 1558. hersit, compellit to say that the ministeris of the new law (quha occupyis the place of the Preistis of the trybe of Levi, ze, and heychar place) lies the samyn place, (ze, and gretar place,) to stay all doutis that rysis amangis the rest of the membris of the Congre- gatioun for the understanding of the Scripture and law of God ; and utherwayis, how sal the wordis off the Propheit be of veritie, say- ing, " That the glore of this latter hous sulde be raair nor the first," gyf thair be nocht als sufficient ordour pro\ idit be God to staye all doutis quhilkis rysis amangis thaim of this latter hous, and geve the ministeris of the samyn lies nocht als gret place to tak ordour in all materis of debait, concernyng the faith of thaim quhilkis ar of the latter hous, as had the ministeris of the first hous. Than wyll we (conforme to Goddis Worde, and all gude ressoun) con- clude, the generale Counsalis dewlie convenit, (quhairin ar the mi- nisteris of the new law,) to represent the universale Kirk of God, havand ful power and authoritie of God to tak ordour in all ma- teris quhilk ar in debait, (specialie to discerne the trew understand- ing of Goddis Worde fra the wrang,) as had the ministeris of the auld law, and rather greter. THE SEVINT CHAPITRE. For ferther consideratioun, that thay quha convenit in generale Counsalis had power and authoritie to do that tliyng quhilk ryndit to thair office, as had the Apostolis, thow sail understand, that all authoritie is of God, (conforme to the saying of the Apostole,) and Rom. XV. al authoritie quhilk is of God cumis be ane ordour ; than mon thow considdcr, that all men quhilkis evir come to have authoritie in the Kirk of God ordourlie, (as to be ane of the membris of the Congregatioun quhilk God hes appoyntit to tak ordour in al ma- teris of debait concernyng the trew understanding of Goddis Word,) come ane of thre maner of wayis. The first wes, be God immediatlie, (as I wald say, be God allanerlie,) lyke as the Pro- pheit Moyses in the auld law, the twelf Apostolis, and St Paul Mutt. X. ala. i. uiiib. xx\ ii 1558. COMPENDIUS TRACTIVE. 121 in the new law. The secund, be God and man, as wes Josue, Exodi. ii ' ^ ' ' Matt - quha, at the command of God, was sterit up be Moyses to be gydare ^^'^^^ to the people. The thrid way wes, of God mediatlie, (as I wald say, be man allanerlie havyng authorltie of God,) as wer and ar all the ministeris of the new law, (callit the law of the Evangell,) quhilk hes bene sen the tyme of the Apostolis to thir dayis. Nochtheles, that all thir thre wayis ar of God, immediatlie or me- diatlie ; zit thair wes ane difference in the power quhilk wes gevin to the Propheit Moyses, and the twelf Apostolis, quha wes send immediatlie be God, and to thame quhilkis wes send be God medi- atlie, in that, that the first hade power to kyith miracles, quhilk wes nocht requirit nor necessare to the utheris ; because the Apostolis, quha wes send be God onlie, wer the first quhilkis schew and techit the fundament of our faith, (as did the Propheit Moyses the law to the chosen people of God,) for confirmatioun of the samyn, it wes necessare that thay, quha wes the first settaris furth of our faith, suld have power to confirme the samyn be miracles, uther- Exodi. ir, wayis it wes nocht abyll to the Apostolis and Prophetis to have perswadit the doctryne quhilk nevir wes hard of before. As to- wart utheris quha hes succedit in the place of the Apostolis, me- diatlie be God, (as I walde say be man onlye,) it suflSceth to thame to do al sic thyngis as wer necessare to thair ministratioun with- out miracle, sic as to minister the Sacramentis, discerne the trew understanding of Goddis Word fra the wrange, and utheris divers ministratiounis as plesit God to geve thame grace to haif instruc- tion n of his Word and Kirk, discendit fra aige to aige, and tyme to tyme. Of the foresaidis, it may justlie be collectit and inferrit, sen all authoritie is of God, and the ministeris in the new law (quha convenit in generale Counsalis) hes authoritie of God, that thair authoritie is als gret and sufficient to do all sic thing as ryndit to thair office towart the weil of the Congrcgatioun committit to thair cure, as the authoritie of the Propheit or the Apostolis im- mediatlie gevin to thame be God, for the weill of the Congrcga- tioun (according to the tyme) committit to thair cure and office. 122 THE ABBOT OF crossraguell's 1558. Thair is sum qulillkis cumis to authoritie, takand it at thair awin hande, nolder of God nor man, quha is nocht worthy to be reknit in the noumer of the rest, because thay cum but ordour. Thair- for thay sulde be rather callit fals Prophetis, or prechearis, nor men in authoritie ; as wes Machomet, quha in the tyme that the people wes confundit with the wickit heresie of Arrius, (of quhame we maid mentioun in the descriptioun of the Counsale Nicene,) and brocht in sic dout of the faith, that thay wyste not quhat faith to cheis, na punischement ane lang tyme followand thairupon ; than thocht he tyme to saw his wickit seid and doctrine, speciaHe sic as wes noveltie, and gave libertie aggreable to thair wyttis and de- syre of the people, authorissing sum godlie preceptis of the law of God, sic as wer aggreabyll to thair capacitie, that his doctryne mycht seime the better ; and be thlr menis, abusit the people in profound materis concernyng thair faith abone thair wyttis. As we may se now in our dayis in all partis, infynit dissaitfull prechearis, seand the miserable peple (for laik of gude doctryne and punische- ment) brocht in sic debait and dout of the faith, under the coloure of godlines, disagyse thame selfis (as sais the Apostole) to 2 Cor. xi. be Angellis of lycht, promittyng al libertie to the peple blyndit with ignorance, drownit in lustis, desyrus of noveltie. And to the effect that it salbe thocht that thai cum be ane ordour, thay wil say and sweir thai ar send be God, and not be men, as said Gala. i. St Paul. Thir pestilent precharis ar to be cryit out on be al men of godlie lerning and jugement, because the authorissing of sic is aganis the law of God and man, and al gude ressoun. Is it nocht 1 Cor. xiv. expreslie commandit be St Paule, that all thing sulde be done be ane ordour ; and als expreslie forbiddin, that ony man sulde usurpe au- thoritie at his awin hand, sayand, " How sail thaye preche, bot geve thay be send, as he wald say, be God or man." To be assurit that thay come not off God, thair is na man that estemis hymself to be send be God allanerlie, bot he mon geve testification of the samyn, and confirme his doctryne be miracle, for thair is na uther sure way that men sal discerne fals Prophetis and precheouris (quha al- Heb. V. Rom. X. 1558. COMPENDIUS TRACTIVE. 123 legis thame self to be send of God) fra godlle Prophetis and precheouris. Reid the Scripture al throw, I dar baldlle say, thow sail nevir fynd onye man send be God allanerlie, and nocht be man, bot he confirmit his doctryne be miracles, or ellis the Scripture makis plane mentioun, that he wes send be God. To geve all gude Christiane men ferther and juste occasioun to crye out on all sick precheouris, quha privatlie but authoritie wyll mell thame with materis doutsum concernyng the faith, thow sal understand, it may be that ane man have the gift of the Haly Gaist assuritlie, and zit nocht understand all the secretis and misteriis of the heale Scripture. To preve the samyn, thow sail have plane testimony of Scripturis and na sophistrie, nor vaine inventioun of man. It is wryttin that the Apostolis ressavit the gift of the Haly Gaist the Act. il fyftiday, (callit in our language Wytsounday.) Amangis the rest, Peter resavit the gyft of the Haly Gaist. Nochtheles, we reid that Peter beyng in Joppe, quhair he wes at ludgeyng, he past up to Act. x. ane secreit place to pray ; in the menetyme he grew hungrie, thair apperit to hym to cum out of the hevin divers kyndis of meatis, amangis utheris thair cum sum quhilkis wer forbiddin of the law, thair come ane voce sayng, " Peter, ryse, slay, and eait :" he wes as- tonissit of the revelatioun, and grudgeit in his conscience to eait the meatis forbiddin of the law. Quhairby thow may cleirlie persave, that albeit lange tyme of before he had ressavit the gyft of the Halie Gaist, zit this secreit, (quhether geve it wes leifsum to eait meatis forbiddin be the lawe or nocht,) unto that tyme, wes hyd and obscure fra hym. Likewyse, schortlie thairefter, he baptizate Act. x. Cornelius and all his houshaulde, withoute circumcisioun, quhilk wes misknawin to hym of before ; be the quhilk efterwart, he aiFer- mit in the Counsale, (quhare the laif of the Apostolis wer convenit in Hierusalem,) that Baptime wes sufficient without Circumcisioun. Act. xv Be thir plane testimonies of Scripture, we ar instructit how vaine is the opinioun of mony in thir dayis, quhilkis assuritlie leanis to the opinioun of men, cumand but authoritie, in declaratioun of the misteriis of Goddis Word, havand na mancr of lernyng nor solide 124 THE ABBOT OF CROSSRAGUELL'S 1558. uTvanite j^gement, ymaginand and dremyng tham selfis to be send be God, fiiiTn "rt havand the gift of the Haly Galst ; lyke as it wer necessare (quhilk is nocht) that God sulde wirke be miracle, now gevand thame (thai cumand but ony maner of authoritie) the gyft of the Haly Gaist to interprete the secretis of our faith, (it beyng all reddy perswadit be the Kirk of God fra tyme to tyme,) as he did to his Apostolis in the begynning of the Kirk, quhilk wes neces- Matt. X. sare, as I schew the off before, because thai wer send having au- thoritie of God, to be the first furthsettaris of our faith. And als Act. iv. it plesit God that the faith suld be set furth in the begynning be ideotis havand the gyft of the Haly Gaist, quhairby it mycht be kend that our faith come not be ingyne of man, bot be God allanerlie, quhilk is nocht necessare now. Thairfore, wyll you con- sidder the Scripture all throw, zou sail persave that it is requirit, 1 Tim. iii. that thay quha succedis in the place of the Apostolis be weill lear- nit, that thay may be habyll to teche the faith to utheris trewlie, as the Kirk of God hes evir techeit thaim, conforme to his Word, and not to think that God sal geve instructioun to ony privat man older in authoritie, or out of authoritie, (as he did to his Apos- tolis,) be miracle. Lord God, may we not now weill persave, quhat blindnes, quhat ignorance, quhat furie and wodnes is croppin in the hartis of Christin men in thir dayis, quhilkis leanis to the jugement of sic vagabundis in materis doutsum concernyng our faith. Kefusand joh. XXL the jugement of the Kirk, have Ave not had the plane testimony e of Scripture abone rehersit, how Peter, quha wes the cheif Apostole of Jesu Christ, to quham, in speciale, thrise efter uther he com- mendit his flok and congregatioun sua deirly bocht ; and zit, efter that he had resavit the gyft of the Haly Gaist, assuritly be ane Act. ii. visibyll signe, he knew not all the mistereis and secretis of Godis Word ; and now everi slave wyl gif determinatioun on the gretast secreit in al the Scripturis, gevand na authoritie to the Kirk : lyke as the promeis of the Ilalye Gaist had bene maid equalye to hym as to the Haly Kirk. Is it not ane gretar secreit to ony wynde faUin prcchcar, ze, or 1558. COMPENDIUS TRACTIVE. 125 to ony privat man on lyve, and he wer nevir sua weill learnit, and of gude lyfe, to decerne on the ineffable misterie of the blyssit sa- Act. lo. crament of the Altare, nor it wcs to Peter to decerne upon meatis forbiddin be the law, and to Paul and Barnabas to discerne (quha had baith assuritlye the gyft of the Haly Gaist) gyf Baptyme wes Actis xiiL sufficient without Circumcisioun ; quhilk thay on na wayis wald do privatlie, quhill thay come to Hierusalem, quhare the laif of the Apostolis wer, thay beand all convenit togidder, the mistirie i cor. ml wes declarit. For Christis saik, al ze quhilkis ar blyndit with the folysche per- swatlon of sic prophane pestilent prechearis, (that gois about lyke maisterles doggis,) tak heed how miserabilie ze ar dissavit be thame, sayand, efter thair harbour maner, (nochtwithstanding that thai cum but ony maner of ordour,) Quhy may not God geve thaim grace to teche and preche the treuth, as he did to Peter and the rest of the Apostolis ! quhilk is not expedient nor necessare, bot rather con- trar Goddis worde, and ail ressoun, as I schew the of before. THE AUCHT CHAPITRE. Thair is ane uther commoun saying, quhilk every man in thir dayis hes in hede, specialie sick as knawis leist, quhilk presently to report, apperis to me not impropir, nor improffitable for our purpose. The saying is this, Quhy sulde nocht every man reid the Scripture to seik out his awin salvatioun ? Hes nocht Christ oaia. bocht us als deir as older Bischop, Abbot, Prior, or Pape ? Mon nocht everie man beir his awin burding ? thair wyl nolder monk, freir, nor preist, answeir for my saule bot my self. Because (gude Kedare) I have hard this purpose of divers men, perchance of gude zele, with lytle knawlege, I wyl answeir to the samyn, in the maist sobir, gentyll, and familiare maner I can, rather be instructioun (as God wyll geve me grace) nor be curious ressoning, and on this maner. TrcAvlie this saying abone rehersit is vcrray trew, and meinis weill, geve it wer well understand. For 126 THK ABBOT or crossraguell's 1558. it is als necessare, that ane pure Christiane man knaw all thyngis necessare for his salvatioun, (without the quhilkis he can nocht be savit,) as thay quhilkis ar in the gretast dignitieis in the warld, conforme to the wordis of the Apostole, saying, " He that misknawis salbe misknawin ;" and als, " Thairis na exception of personis with God." Bot zit the nerrest waye wald be knawin, according to the ordinance and provisioun of Almychtie God, to cum to the samyn. Me think, efter my jugement, thair is nane ner, that geve every man knew quhat wer his awin burding ; quhilk presentlie to declare, swa largelie as the mater requiris, wer nocht ganand, nochtheles, I sail schaw gude wyl, specialie in favour of sic as ar of gude zele without knawlege. To that effect, thou mon understand that thair is ane burding commoun to all the Congregatioun, quhilkis ar the membris of Jesu Christe, hie degre or lawe ; that is, " To lufe thy God abone all thing, thy nychtbur as thy self; in thir twa preceptis is contenit all the law." Thairfore, first, thow mon knaw thame, and understand thame, thairefter thow mon keip thame, (as God gevis the grace,) and answ^eir for the samyn on the latter day thy self; this burding is commoun for every man. To cum to ane sufficient understanding, how thow salbe habyll to understand the law, thow mon considder, that all the memberis off the Congregatioun ar nocht burthenit alyke, for sum is ap- poyntit be God (and that be ane ordour, as I have alreddy declar- it) to be prechearis and techearis of Goddis wourde to the rest of the membris of the Congregatioun, and sum to be heiraris, and zit all ar membris of the Congregatioun ; of this I gave the exempyll of beffore, and zit wyll reporte. The ee is ane member of the body apoyntit be God to forese all the inconvenientis that may cum to the rest. The eir is ane uther, it argumentis not, bot the eir is ane member of the body, albeit it do not the office of tlie ee. Swa it argumentis nocht, albeit sum be heiraris, sum be techearis, bot all ar membris of ane body, havand divers offices, for geve al the membris of the body did ane office, than wer it not ane body, bot ane monsterous member. 1558. COMPENDIUS TRACTIVE. 127 Conforme to thir wordis, the Apostole spekis on this maner, saying, " Sum ar appoyntit be God to be Apostolis, sum to be Ephc. iv. Prophetis, sum to be Doctores." Mark the wordis of the Apostole, he sayis, Sum ar ordanit to be Apostolis, he sayis nocht all, for gyf sua wer that every man occu- py it the place of the ee in the Congregatioun, (as I wald say,) gyf everie man suld be ane prechear and techear, furthschawand the way of salvatioun at his awin hand, it wer ane monsterous ordour in the Kirk of God. Perchance thow wyll say, quhat and he be blynd quhilk suld furthschaw the way to utheris, thow thynkis zow wald rather seik the way thy self, nor be led with hym that is blynd, in aventure ze fall baith in the fowsie. Wald God thou had Matt xv. les cause to murmur nor thou lies ; nochtheles, thare is ane com- moun familiar easie way, quhilk the Lorde God hes providit for the, and all men, of hie degre or law, quhilk geve thow wyll seik as the Kirk of God hes evir techeit the, thair is na thyng necessare for thy salvatioun, bot thou sal fynd in lytle boundis ; quhilk is the Articles of our treuth, callit in our language the Creid, quhairin is contenit all thyng necessare for ane Christin mannis beleif. The secund is the Ten Commandimentis, quhairin is contenit the way to pleis thy Lord God conforme to the faith, and do thy devore lyke ane Christin man to thy nychtbour. Thairefter, the Prayer ap- poyntit be the Lord God, and to be said daylie to hym, quhairin ar contenit al thingis necessare to be desyrit of the Lord God, ganand for ane Christin man, baith for saule and body. Traist Weill, this is ane singulare, perfect, and plane way, commoun tyl al Christin men, and hes bene providit fra the begynning be our hevenlie Father. It is thocht be men of godly lerning, that the twelf articles of our beleif wer collectit be the twelf Apostolis, and albeit it be not in the samyn ordour planelie contenit in Scripture, zit it is in effect : lyke as thair ar divers thingis mon be belevit, quhilkis ar a^reable with Goddis Word, and ar not expreslie con- ^^f-'tt. x. tenit in Scripture, as efterwart salbe declarit. Towart the Com- ^'■•''■'~ ''■ mandimentis, thai ar expreslie contenit in Scripture, and als the prayer of the Lord callit the Fater Noster. Perchance thow wyll 12S THE ABBOT OF ckossraguell's J 558. spelr at me, geve it be necessare to beleve and use the Sacraraentis, and knaw the proiFeit thou hes be thaim ? We are assurit be the Evangell, that to beleve and use the Sacramentis is necessare ; bot zit thou sail understand, that nolder the knawlege nor the use of al the Sacramentis ar alyke necessare. To the effect that thovr may the mair easilie understand the proifeit that al Christin man lies be the rycht use off the Sacramentis, thow sail mark diligentlie this lessoun followande. Albeit, as sayis the Apostole, our Salveour Jesu Christe, quha is baith God and Man, offerit up his precious body, as the hevinlie sacrifice, be the quhilkis the wraith and yre of his Father wes pacifyit, quhilk all man incurrit throw the offence off our forfather Adam, zit thow mon understand that Christis detli tuke nocht away all syn, sua as man wes nocht habyll to commit syn, for than hade the Commandimentis and Law of the Lord bene gevin in vaine ; than hade hell bene ordanit be God in vaine, for punische- ment of sic as deis but repentance, disparit of Goddis mercy ; than mon thou knaw that Christe wes maid medicine and remeid for all syn, quha wes bath medicinar and medicyne hym self, and les nor this medicyne be applyit dewlie, it is not proffitable for the part of hym that misteris the medicyne, (as al men dois,) noch- theles, that medicyne in the self is necessare, proffitable, sufficient, and mekle mair nor sufficient, for to be remeid aganis al the synnis in the Avarlde. Perchance thir wordis abone rehersit wyl appeir strainge, and obscure sum part, to men unlearnit, thairfor, we wyll schaw gude wyll to mak thame mair plane, and familiar, in this maner. Thair is na dout, bot Jesu Christ our Salveour wes maid sacrifice, and dcit for all men, as sais the Apostole ; not allanerlie for fjxithful men, bot als for infidclcs, sua that he, quha wes withoute syn, wes maid remeid for all syn : thus the fait wes nocht in hym bot all men wer savit, and zit his deith is nocht proffitabyll to the infidelcs, and that for twa causis ; the first, that thay gcvc na traiste to the medicinar ; the secund, that thay applie nocht the medicyne ac- cording to the wyll of the mcdicinare. 1558. COMPENDIUS TRACTIVE. 129 And als thair is mony Chrlstin men that appljis the medicyne, and abiisis the samyn, swa that it is na mair proffitabyll to thame nor to the infideles. Now mon thow understand, that it is not suf- ficient to beleve in the medicinarcj hot thow mon als applye the medicyne conforme to the wyl and mynd of the medicinare ; and als do that lyis in the, that the medicyne may be proffitabyl con- forme to his Avyll : as I wald saye, it is not sufficient to beleve that Christ hes deit for ws, and be his deth al syn is tane away, bot his deith mon be applyit tyll all men conforme to his ordinance and wyll, and every man thairefter mon adres himself (as he hes grace) in sic ane maner as the fruct and proffeit of Christis deith salbe re- newit and incres to his lastand weill. Zit mon thow understand the waye and menis quhareby Christ hes appoyntit his deith to be applyit, and renewit in al Christin man, quhilk is speciallie be his blyssit Sacramentis ; as be exemple, loim. We ar assurit be the Evangell, that thair sail na man be savit without Baptime, nochtheles, that Christ hes deit for al men or thay wer baptizate, because Baptime is ane of the principale Sacra- mentisj and is the dur, and interes to the reste, quhairbye Christis deith is aplyit. This wyll we conclude, (conforme to Goddis Worde and all verytie,) that les nor Christis deith be applyit, ac- cording to his wyll, be his blyssit Sacramentis, and, thairefter, leve conforme to Goddis commandiment, (as al men hes grace,) lils deith is improffittable to Christin men, as to infideles. Now wyll I cum to the purpose. "We may persave of the les- soun abone rehersit, that the use of the Sacramentis is veray neces- sare ; sen thai ar necessare, it is als necessare that we understand the gret fruct and proffeit that we have be thame, (as thay maye be understande,) for trewly thay ar the gretest secretis and misterils in all the Scripture. Than, sen thay ar the gretest secretis in all the Scripture, and als ar necessare to be knawin, Quhat is tlio nerrest way that Christ (quha institute the Sacramentis, and of quhais deith onelye thay have all effect) hes appoyntit the Con- gregatioun (quhilk is his membris) to cum to the rycht knawlege and understanding of thame ? Wyl thow say, that because thay ar VOL. I. 1 130 THE ABBOT OF CROSSRAGUELL's 1558. necessarc for all mcnnis salvation, al men sail reid and confer the Scripturis, and be that menis, cearse out the knawlcge of thir pro- fund raisteriis, and that to be every mannis burding. Now trew- lie, that wer ane intollerable burding for ony ane man in al the warld, or evir wes in it, uther nor Christ, quha is baith God and Man ; besides that, it sulde mak ane monsterous hermony, and evyl sounde amangis the membris of Jesu Christe, for than sulde thare in divers partis of the warld stert up men pregnant of ingyne, and every man say, that he had the rycht understanding of the Sacraraentis, and be the rycht, all partiis allegeand Scripturis, (as the only juge,) confirmand the samyn be doctores and antiquiteis. Dois nocht the experience teche us this presentlie ? Is not Luther, and his disciple Ecolampadius, direct contrar in opinioun towart the interpretatioun of the blyssit Sacrament of the alter ? as efter- wart salbe declarit. Attour this wer alluterlie by the mynd of our Salveoure. For ane of the causis quhairfore that the Sacramentis wer ordanit is, that nocht allanerlie Ave sail have the fruct off his passioun renewit in us be thame, bot als, that thai salbe effectuus signis and takynnis to knawe thame quhilkis ar of Christis Kirk ; this sulde every man of gret ingyne get certane to his opinioun, using and interpretand the Sacramentis as he thocht gude, saying, and assurand hym and his cumpanye to be Christis Kirk ; and divers utheris walde do siclyke, reknandc thame selfis of na les knawlege nor spirite. Sua miserablie suld Christis Kirk be de- vidit, the simple ignorant peple alluterlie be confoundit, as the ex- perience daylie techeis ws. Than mon we (on force) be assurit that the gude Lord hes pro- vidit ane better way for his Kirk, (sua deirly bocht,) nor to be every private mannis burding to reid the Scripturis, and be that mene to cum to the knawlege of all the secretis of Goddis worde, necessarc for ane Christin mannis salvatioun. I dar baldhe say, conforme to the hale Scripture, baith Aid Tes- tament and New, and als, accordyng to the experience of the tyme, evir sen the tyme of the Apostolis to thir dayis, togidder with all gude ressoun and authoritie, thair is na thing niair sure, nor that the 1558. COMPENDIUS TRACTIVE. 131 iierrest and onelie waye to establische the conscience of Chrlstin men, (in all materis doutsum concernyng our faith, specialie to cum to the knawlege of all the secretis of Goddis worde necessare for ane Christiane mannis salvatioun,) is to have refuge to the Kirk of God, quhilk trewly is representit be the generale Counsalis dewlie convenit ; swa that the way is maid patent alreddye be the Kirk of God, accordyng to his godlie ordinance and provision, how all men salbe liabyll to beir thair awin burding be the grace of God, to the plesour of our hevinlie Father, Creator, and Redemptor, (that wyll not contempnandlie refuse the samyn,) as efterwart (God wylling) abundantlie salbe declarit, togidder with sufficient an s weir to all doutis movit in the contrar. THE XYNT CHAPITRE. Now wyll we rehers the commoun sayingis, thairefter schortlie de- clare : for trewlie, albeit the sayingis be harbour and commoun, the rycht understanding of the samyn servis mekle for men unlcar- nit, lyke as the wrang ledis mony in thir dayis in gret errouris. Quhy sulde nocht everie man reid the Scripturis, to cearse oute his awin salvatioun ? Mon nocht every man beir his awin burdyng ? For understandynge off this purpose, we wyll schortlie collect of oure sayingis abone rehersit. All Christin men havand ane generale understandynge of the Articles of our faith, (conforme to the under- standing that the Kirk hes techeit ws,) the Ten Commandimentis, the Prayer off the Lord callit the Pater noster ; it suffices to thame, to quhame it dois not appertene of thair office, nor vocatioun, to oc- cupy the place of the precharis, or techearis, in the Congregatiouii. As to the Sacramentis, and all uther secretis of the Scripture, stand to the jugement of thy pasture without curious ressonyng, or ccrs- yng of the secretis of Godis word, quha beris thy burding in all materis doutsum abone thy knawlege, conforme to the saying of the Apostle, " Obey unto your superiouris, and be subject unto tliaim, ncij. xii for thai wache for zow, as thai quhilkis sail gevc ane couinpt for 2 Re. ii.'! Ind. \K. I.UM. li. Luc. vii. ^[at. x.w 2 lio. ii. 132 THE ABBOT OF CROSSRAGUELL's 1558. zour saulis." And in cais thay be necligent, ressave doctryne of the Kirk as the tyme techeis ws. Be this way, (quhilk is conforme to Godis word, and al veritie,) it salbe asie to all men, quhat place or estait in the Congregatioun that evir he occupy, to beir his awin burding. ReleiiF of all materis doiitsum is to be hade be the Kirk to all privat pasturis, and thay agane to be the releif of the rest of the membris of the Congregatioun. Perchance thow wyl speir at me, gyf it be expedient for men (to quhame it appertenis to be heraris in the Congregatioun) to reid the Scripture. Trewlie the opi- nioun of learnit men in this questioun is verray different, notheles, because the Kirk as zit hes nocht diffynit thairupon, men may speik frelie, sua it be to ane mesure and ressoun. As to my opi- nioun, trewlie I think it expedient to al sic as wyl reid the Scrip- ture temperatlie, as I wald say, in sic ane man as may mak thaim the mair habyll to beir thair awin burding, quhilk is to lyve con- forme to the law and wyll of the Lorde. As be exempyll, geve thow be inclynit to the unressonable desyre of the flesche, thou sal reid the Scripture ; and al the places quhairinto God hes declarit his wraith aganis voluptuus men, thow sail mark, and mak thy wyfe, thy barnis, thy houshald, to knawe the samyn, that they may flee the yre of the Lord : As is the historic of Kyng David, quhare he committit adultrie with Barsabe, Uryis wyfe. And als thow sail mark the seveir sentence of the Apostole, saying, " Adulter- aris and fornicatouris sal not be possessouris of the kyngdome of hevin." Geve thow be inclynit to creueltie, mark the historic of Abimelech, quha for his gret creualtie maid ane mischevous end. Als thow sal mark the terrible word of the Apostole, saying, Jugcment salbe to hym but mercy, quhilk hes nocht bene mercy- full. Geve thou be temptit Avith dispare, call to remembrance the oTidncs of Almychtie God towart the Marie INIagdalene, quha wes ane gret synnarc ; Peter, quha thryse denyit his Lord ; and als David, quha ekit creultie tyll adultrie. Nochtheles, thaye all o-at the ftivoure of God, be mercyc antl repentance. Walde God tbair wer als mony contrcfatlt thair repentance as IddS. COMrENDIUS TKACTIVE. 133 dois thair vice, quha all three wepit ryclit sair for thair offences. Schortlie, thare is na kynde of vice, bot tliow wyll fynde exempyl in Scripturis gevand the occasioun to beir thy burding, and lufe and feir thy Lorde God. Reding the Scripture efter this nianer, trewlie it is commendabyll and godlie ; bot geve thow redis the Scripture (as mony dois in thir dayis) to se quhat places thow can thraw aganis the godlie doctryne of the Kirk, under the pretence of Goddis Worde, seikand ane libertie to thy awin flesche, or ellis to be thoeht singulare in thy awin opiuioun, steirand up contineuall stryfe and debait in the Congregatioun, aganis the ressavit faith and doctryne quhilk the Kirk of God hes evir techeit ws fra aige to aige, fra tyme to tyme, fra zeir to zeir, conforme to Goddis Word. Treulie, I dar baldlie say, better thow had nevir sene the Scripture. For conclusioun, abufe all thing, lat every privat man, quhat vo- catioun that evir God hes callit hym to, flee curiositie in seikyng of the secretis and misteriis off the Scripture, in speciale, sic as the Sacramentis, Predestinatioun, Fre Wyll, and Justificatioun. I call E^^ Mark . . . . qulmtcis curiositie to ony privat man on lyfe, to seik ane utlier understand- cuno^iue. ing of thir secretis, nor the generale Counsalis hes all reddy techeit ws, quha in declaratioun of materis doutsum, necessare, or expedi- ent to be knawin for all Christin mannis salvatioun, assuritlie hes nevir errit. Thus, refusand our awin jugement, and all uther pri- vat mannis, (how godlie, or weill learnit that evir thay be,) in al materis doutsum pertening our faith, submittyng our jugement to the Kirk ; it salbe asie for every man, learnit and lawit, to beir his awin burding be the grace of God, in sic ane maner, as thow sal cleirlie persave the wordis of our Salveour facile to be understand, saying, " My zok is sweit, and my burding is lycht." Be the contrar Mat. xi wyll thow thynk, that it is thy burdinge to cearse oute the secretis of Goddis Word be thy labouris, or tlie supporte of ony noumcr of privat men, be conferrence of Scripturis, specialie sic as God hes nocht callit to that vocatioun. I beleve it salbe hard to persave the zok of the Lorde to be plesand, asie, and lycht, (as it is in dcid,) and uls difficile, or rather impossible, tyl every man to beir 131 THE ABBOT OF CROSSRAGUELLS 1558. his awin burding, be that meinis and way. Besydis this, all Christin men suld be confoundit be diversitie of opinioun, as I schew tlie of before. Tharefor, I dar baldlie say, luke al the ordour quhilk evir wes tane amangis Christin men sen the tyme of the Apostlis to thir dayis, to be satifiit assuritlie in all materis doutsum, concernyng the faith, specialie to knaw the secretis of the Sacra- mcntis, wes be the generale Counsalis. Trew it is, to confer Scrip- tiiris with Scripturis, and als to mark the jugement of the ancient doctouris of the Kirk, (as thay quha convenit in generale Counsahs evir ordourlie and trewlie did,) it helpis mekle for the understand- ing of Goddis Worde, bot that is nocht sufficient. For quhy ? I bcleve thair is not ane doctor quhilk evir wes in tlie Kirk, (as thair hes bene mony, baith godlie and weil learnit,) quhilk had greter knawlege of the Scripture nor had the Apostlis ; and zit thay differit the sentence and jugement, to the tyme thay convenit in ane generale Counsale, as Scripture planelie techeis us. This ar we assurit, that it is nocht every privat mannis burdyng to cearse the secretis of the Scripture, and als constraynit fermehe to beleve the generale Counsalis dewlie convenit, to represent the universale Kirk off God, quhairby all the rest of the membris of the Congregatioun salbe satifeit and pacifeit in conscience in all se- cretis of the Scripture necessare to be knawin for ane Christiane mannis salvatioun, and al uther doutis concernyng faith and reli- gioun, utherwayis, to oppin ane plane port, tyl al errouris quhilkis evir hes bene sen the incarnatioun of Jesu Christ, and every man to tak quhat opinioun he plesis, levand in perpetual debait and contraversic for the faith. THE TENT CHAPITRE. To gevc the Rcdarc further pcrswasion off this conclusioun abonc rchersit, be the quhilk is maid manifest the Secund part of the argument, quhilk wes, Gyf the generale Counsalis representis the universale Kirk of God or not? Xow wvU wc answcir to theThrid 1558. COMPENDIUS TRACTIVE. 135 part of the argument, qubare questioun is, Gyf thair lyfe wes god- lie quhilkis convcnit in general Counsalis, as wer the lyves of the Apostlis, or not ? Trewly, wil we considder all the generale Coun- salis quhilkis lies bene fra the first to the last, we sal evir fynd that thay wer the maist godlie and best learnit men in the warld for the tyme. It is not unknawin to me, how that sum objectis to this, murmuryng unjustlie, that thair deliberationis and interpretationis of Scripturis declaris the contrar. To the quhilk, God wylling, we sail answeir in the awin place. Nochtheles, for considderation of this present purpose, albeit that thay quha convenit in generale Counsalis had bene vicius, (as thai wer not,) it argumentis not that thair vice did dirogatioun to thair authoritie, because that Almych- tie God wirkis not with man in authoritie in respect of his persoun quhilk beris authoritie, bot rather to declare his awin infinite power and gudnes in respect of the Congregatioun committit to man in authoritie. As be exempyl, we reid that Cayphas (quha wes als ioh. il wickit ane minister as hes bene in the Kirk of God sen his tyme, or of before) spak trew prophesie, and (as the text sayis) not of him self, bot because he wes cheif preist of that zeir. Mark, gude Rcdare, how wonderfullie God wirkis with authoritie in maner foresaid. The text sayis planelie that he spak prophesie, (quhilk is the gyft of God,) nocht of hymself, as the Scripture 2 cui. x wald say nocht in respect of ony gudnes that wes in hym, bot be- cause he wes cheif preist of that zeir, as the Scripture wald saye, ioha.ii. in respect of his authoritie quhilk he had of God ; quhareby it may be persavit how wounderfullie God wirkis oftymes be ane wickit in- strument being in authoritie, as may stand to the weill of tlie Con- gregatioun committit to his cure, and to the gret magnificence, prayse, and glore off hym quha is omnipotent. Als it is wryttin of the thro Wyse Men that come fra the orient, sayand, Quhair is he quhilk is borne Kyng of J owis ? off the quhilk Mat ii. Herod, quha wes Kyng, being afrayit, and al the cietie of Hicrusa- lem with hym, convenit the principalis of the preistis, and sperit at thame, quhare Christ suld be borne ; thai answerit, and said, in Bcthleem Judc. 136 Till': ABBOT OF crossraguell's 1558. Mark, gude Kedare, how that this infidele prince, Herod, past be ane ordoiir, and convenit the principalis of the prestis to cearse and knaw quhare Christ sulde be borne, and thay beand convenit, how God wrocht with thame in authoritie, sua that thay trewlie intcrprctit the Scripture of God, and answerit Herod according to the Scripturis. Nochtwithstanding that the intentioun of him quliilk spcrit the questioun wes ungodUe, (as the proces of the Evangell planeHe declaris,) and thay mekle mair ungodUe quhilkis "wer in authoritie quhame at he sperit his questioun and doute. Lorde God, ar thay not mekle mair ignorant and imperfect nor wes this wickit prince, quhilkis wylfullie contempnis to speir and rcssave the knawlege of Goddis Wourd at the ministeris of the new law, conforme to the doctryne of the Kirk, hot with gret mis- ordour and imperfection, seikis the knawlege of Goddis Wourd at men cumand but authoritie, nocht knawande quharefra thay cum, nor be quhat ordour ? To geve the sufficient persuasioun, that vice dois not dirogat to authoritie, thow sail considder the wordis of our Salveour, spekand to his Apostlis on this maner, " Zow tw^elf have I chosin, and ane of zow is ane devyll." Mark, gude Redare, that Judas wes ane Apostole, and ane devyll, as the Scripture wald say ; nochtwithstanding that the devyll possessit the hart of Judas to betrais his Lorde and Maister, zit the authoritie and office remanit with hym, sua that nane wes chosin to be in his place quhil he wes deid, as thou may persave be the Actis of the Apostlis. I beleve thair is na man wyll thynk, that evir thair wes ane minister in the Kirk of God sen the tyme of the Apostlis, qulmis vicious lyfe did dirogatioun to his authori- tie, mair nor Judas. Als I trow, suirlie thair is na Christiane man wyll thynk that the ministeris in the New Law, quha convenit in gcneralc Counsalis, wes sua vicius or ignorant, (that thaye wer nocht liabyll to do that thynge quhilk ryndit to thair office,) as wes Cayphas, and the principales of the preistis, quha convenit at the desyre of Herod the wickit kyng. Than may it justlie be pcr- suadit, and inferrit be sic testimonyes of Scripturis, as ar abone re- hcrsit, that albeit the ministeris of the New Law, qulia convenit in 1558. COMPENDIUS TKACTIVE. 137 generale Counsalis, hade bene vicious, (as thay wer not,) zit tliair lyfe did na dirogatioun to thair authoritie, bot thay mycht do in all sortis quhilk ryndit to thair office, specialie to discerne the rycht un- derstanding of Goddis Worde fra the wrang, to the rest of the mem- bris of the Congregatioun committit to thair cure, takand vertew, power, and authoritie of Almychtie God, and not of thaimselfis. As be exemple, Quha doutis bot ane wickit minister mai minister the Sacramentis, havand als gret effect to the ressavar as he wer nevir sua godhe ? Because the Sacramentis takis not effect of the minister, bot of God. Sua declaratioun off" materis doutsum concerning the faith, (quhilk we have evir had of the generale Counsalis,) takis not effect onelie of the ministeris of the New Lawe, nor zit authoritie, bot of God ; and that, specialie in respect of the Congregatioun committit to thair cure, and to declare the power of hym quha is heid, tyll all authoritie that cumis be ane ordour, as efterwart mair largelie salbe declarit. To perswade this purpose tyl all men of naturall jugement but learnyng : gyf sua wer, that vice did hynder, and dirogatioun tyl authoritie, thair sulde nevir man be assurit of ony thing done be man in authoritie. For quhy ? Quha can be sure gyf ony man in authoritie is but syn or not ? Geve thou wald have respect to hym Ercio. ix. quha is author, tyl al authoritie, (quhilk is Almychtie God, con- forme to the saying of the Apostole, spekand on this maner, al power is of God,) and nocht to man, quhilk beris authoritie, thou sal think it na thyng strainge, albeit a wickit minister do that thing quhilk ryndis to his office, as may stand to the weil of the Congregatioun committit tyll his cure. For quhy ? Albeit man be the instru- ment, God is the principall wyrkar, and it quhilk is done be man in authoritie takis nocht effect of man onelie, bot of God princi- palie wirkand be man. Thairfore, sayis the Apostole, He that re- ko systis to the hiear power, he resystis unto God, and wirkis the thing quhilk is his awin dampnatioun. Treuth it is, to do that thing quhilk apertenis to his awin singulare weill, it may be, that he quha is in authoritie want the grace of God, to the tymc that he knaw his offence, and cum to repentance : as, albeit Cayphas Eoni. xiii or. iii. 138 THE ABBOT OF CKOSSRAGUELL's 1558. had the Spreit of God to speik prophesie, quhilk wes to the veritie and Weill of the Congregatioun committlt tyll his cure. Nochthe- les, he had not the gyft of the Haly Gaist to do that thing quhilk ryndit to his awin salvatioun, because of his induritnes but repent- ance, refusand the grace of God wylfullie, quhilk wes reddye to hym and all man. For conclusioun, to geve the superfluus persuasioun, that vice dois nocht hynder, nor dirogatioun tyll authoritie, thow sail mark Mat. xxiii. the wordis of our Salveour spekyng on this maner, " In the chyir of Moyses sittis Scribes and Phariseis, quhatsumevir thyng thay bid zow do, do it, bot do nocht as thay do ; because thay bid do, and dois nocht." Off this text it may weill be persavit, that God wyll obedience tyl man in authoritie, (in doyng that thyng quhilk ryndis tyl his office,) albeit his lyfe wer nevir sua vicius- THE ALEVINT CHAPITRE. It is not unknawin to me the barbour and commoun sayingis of men unlearnit, spekand on this maner, Quhat and the hiear poweris command ws the thing quhilk may not stand with the Act. V. Worde of God ? We aucht rather obey God nor man ! For consi- deratioun off thir sayngis, the authoritie that we principallie speik of, for this present purpose, is of the authoritie of the generall Counsalis, quha assuritlie hes evir declarit all materis doutsum con- cernyng the faith, trewlie conforme to Godis Word, as efterwart mair cleirlie salbe persavit. And as to materis plane, I beleif sure- lie thair wes nevir authoritie quhilk come be ane ordour, (beand Christin men,) that commandit ony tiling contrare the commande of God. And geve thay had sua done, thay wer na wayis to be obey it: as be cxempyll, gyf ony man in authoritie walde command the thyng quhilk wer exprcsse aganis the Ten Conmiandementis, or ony Artycle oft' our belevc, we aucht and suld na wayis obey thaim, because it wer aganis God manifestlie knawln tyl all Christin men. Bot as to materis doutsum, li;ning appcrancc for baith tl.e 1558. COMPENDIUS TRACTIVE. 130 partis, qiihilkis ar abone thy knawlege, thow audit to ressave the jugement of the Kirk without questioun, or ressonyng, specialie anent the Sacramentis, and all uther misteryis necessare to be knawin for ane Christin mannis salvatioun. Geve thow wyll say, Quliat and the generale Counsalis have gevin ws ane uther decla- ratioun of the Sacraraentis nor may stand with the Word of God ? Mark (gude Redare) the proude ignorance, and gret arrogance of this saying : For quliy may it not justlie be inferrit, that he quhilk fyndis fait Avith it that is done be the generale Counsalis, reknis hym self of gretar knawlege, and to have gretar gyft of the Haly Gaist, takand gretare authoritie on hym self nor the hale Kirk of God, quhilk is repugnant to the Word of God expreslie, and tyl al ordour. For wyl thow luke the Scripture all throw, thow sail nevir fynd, that evir it wes lesum to the rest of the membris of the Congregatioun to fynd fait or argoun in the contrar of that thyng quhilk wes done be the speciale member of the Congregatioun ap- poyntit be God to interpreit or decerne upon matcris doutsum con- cernyng the law. Thairfoire, it wes expreslie commandit, under E>eut. the pane of deith, that the chosin peple of God sulde ressave the understanding of the law, (quhensumevir questioun rais for the samyn,) conforme to the jugement of the preistis of the try be of Levi, and hym quhilk wes cheif preist, without ressonyng in the contrar. Treuth it is, the preistis of the trybe of Levi, and als the ministeris of the New^e Law, quha lies convenit in generale Coun- salis, wer bounde tyll interpreit the Scripture conforme to the Worde of God, quhilk thay evir did assuritlie, nocht of thame self, bot of God, quha evir wirkis with authoritie, as said is. And alwayis God mon be the jnge to the liicar poweris, (in doiyng the thing that ryndis to thair office,) and na privat noumcr of men, how godlie or weill lernit that evir thay be, and the subjectis mon evir stand at quhilk is done be the liiear poweris, (beyng Christin men cumand to authoritie be ane ordour,) aye and quhill the samyn be reducit be sufficient ordour, speciallie in sic thyngis as ar abone tliair knawlege, because in the mene tyme the hiear poweris bcris thair burding, and it is na wnyis the burding of the subjectis to 140 THE ABBOT OF ckossraguell's 1558. iieb. xiii. cearse out the sccretis of Goddis Word, bot to tak instructioun of sic as God hes apoyntit abone thaim, as I schew the of before. Geve thow, or ony privat noumer of men, wyll say that ze have the plane Scripture for zow ; thay quha convenit in generale CounsaUs wyll saye, (and that trewlie,) that the Scripture is mekle mair plane for thame. And als thay have authoritie of God to decerne on materis doutsum concernyng the law, quhilk na privat noumer of men hes, as the experience hes evir techeit ws, conforme to Goddis Word. Attour, quhat sais thou in that part, bot that all men quhilk evir hes bene gevin tyl errour said afore the ; for wyl thou considder al the generale Counsalis quhilkis evir hes bene fra the first to the last, thou sail evir fynd sum seditius men that wes excellentlie learnit, beand of the contrar opinioun, quhilk said thay had the plane Scripture for thame, takand the Scripture evir to be thair juge, and that the Counsalis errit. Be thir meanis thou sail bryng and renew al the errouris that evir hes bene condempnit sen the time of the Apostlis to thir dayis in disputation, and constrane new ordour to be tane of the samyn, quhilk wer evirlastyng confusioun to be in the Kirk of God. Tharefore wyl we conclude, conforme to the wordis of the Evan- gell, sen thay quha convenis in generale Counsalis occupyis the place and chyir of Moyses be office and authoritie, speciallie to declare the rycht ordour in ministratioun of the Sacramentis, and to discerne the rycht understanding of Goddis Worde fra the wrang, for quietnes of the Congregatioun committit to thair cure, it is the dewitie of all the rest of the membris to obey that thyng quhilk men in authoritie commandis, as plesis God to steir up thair hartis to geve dcclaratioun on materis doutsum concernyng the un- derstanding of the law, to the quhilkis God is the onelie juge ; and is nocht lesum to the subjectis, under the pretence of the avance- ment of Goddis Worde, allegeand the Scripture to be juge, to seik ane libertic to thair lustis and hcresyis, makand plane rebellioun tyll authoritie ; for I dar baldlye say, luke the Scripturis all throw, thow sail nevir fynd that it hes bene lesum to the subjectis to fynd fi\lt, or correct it quhilk wcs done be the hiear poweris 1558. COMPENDIUS TRACTIVE. 141 ciimand tyll authoritie be ane ordour, specially in doyng that thing quhilk ryndit to thair office. Now sail thow considder, how impropirlie and falslie, men gevin tyll opinioun in thir dayis, thrawis the Scripture contrar the godlie menyng of the samyn, aganis the Kirk. As be ex- emple, it is wryttin in the Actis of the Apostoles in this maner, Act v. " We aucht tyll obey God rather than man." Thow sail marke, (gude Redare,) Quha spak thir wordis, first ; Secundlie, To quhame thai wer spokin ; Thridlie, For quhat cause : And it salbe easy tyl persave, geve thay be propirlie allegit, or nocht. The first quhilk said thir wordis wes the cheif Apostole Peter, with the rest of the Apostlis. Thay wer spokin to the Hie preist, and the rest of his cumpanye. The cause wes, that the Hie preist with the rest, commandit that in na way the Apostolis sulde teche in the name of Jesu Christ. Thus sail thou consyder, that thay quha gave the command belevit nocht in Jesus Christ, nor his Evangell, nor hade authoritie to command the Apostolis at that tyme. Attour, it quhilk thay commandit, wes expresse aganis the EvangeU manifestlie knawin to the Apostolis. Tharefore, justlie and propirlie said the Apostoles, God suld be rather obeyit than man. Act. v. Be the contrar, thay quha convenis in generale Counsalis, confessis the Evangell to be the trew Word of God, and ar Christiane men havand authoritie of Jesu Christ, quha is Heid to his Kirk. And ^-p'^'^- ^^ Colos. i. als, al the Scripturis quhilkis evir thay have declarit, or exponit, hes divers utheris places of Scripturis gevand thaim juste occasioun conforme to Goddis Worde, tyll interpreit the secretis of the samyn, as thay have done. Quharfore, it may weill be pcrsavit, how impropirlie, falslie, and ungodlie, men gevin tyll opinioun in thir day is, applyis and thrawis the Scripture contrar the Kirk of God, quhilk wes propirlie allegit and applyit be the Apostolis con- trar the Jowis. Wald God, men unlearnit persavit, how wyckit men in tliir dayis applyis mony divers places of Scripturis, as thou may cleirlye per- save be this Scripture abone rehersit, gevand thaim occasioun of al kynd of wickitnes, specialie of dissobediencc to thair hioar 142 THE ABBOT OF CROSSRAGUELL's 1558. poweris. Off all the vices that evir thou sail reid punischeit be God, thou sail fynd twa in speciale, ane is, the dissobedience of the subjectis, the uther, the necligence of thaim quha ar in autho- ritle, quhilkis dois not thair dett and de^vtie to thair subjectis con- forme to thair vocatioun : Throw the quhilk thay ar punissit divers manor of way is. Ane in speciale is, that oftymes, because the 1 Reg. iv. hiear poweris and magistratis dissimulis ovir mekle with the faltis of the subjectis, and als gevis thame nocht sufficient instructioun, first, to knaw thair det and dewtie to Almychtie God, thairefter, to thair magistratis ; God permittis and sufFeris the subjectis to re- bell, and be dissobedient to the lawis and commandimentis off the hiear poweris, takand the place of authoritie mysordourlie on thame selfis, quhilk is ane of the creuell punischementis that may cum to all quhilkis ar in authoritie. The exempyll is sua familiar in divers partis of the warld, that w^e mister not to tak paine, nor be curius in seikyng of the samyn ; and because the subjectis seikis not re- formatioun of the magistratis, conforme to the wyl and mynd of the Lord, (quhilk wer, efter my jugement, to call upon God be con- tineuall prayer, be ressoun thai ar not certane, bot thair awin wic- kitnes desiris sic unworthy heidis to regne abone thaim,) Almych- Toi). xxxiv. tie God wyl provide sic rewlaris as wyl bryng thame to the knaw- lege of God and thame self, (perchance,) fer by thare appetyte, albeit it may be to thare gret welll at lenth. Off this we have divers exemplis in Scripture ; ane in speciale wyll we call to re- memberance, quhare Almychtie God tuke creuell vengeance and punischement for usurpatioun of authoritie and dissobedience. We reid of three men, ane wes callit Chore, the uther Dathan, and the thrid Abyron, and for thair usurping of authoritie and disso- bedience to Moyses and Aaron, (being cheif rewlaris to the chosin peple of God,) the erth oppinnit, and thay wer swellyit, body and saule, pcrpetualie to the hell. Thairfore, as all gude Christiane men wald avoide the evirlast- ino- wraith of Almychtie God, obey the Jiiear poweris in all thyng done be thaim, quhilk is done be ane ordour, conforme to thair vo- catioun. And lat na subjectis mak partie be perswasioun of privat Osce. xiii. Num. xvi. 1558. COMPENDIUS TRACTIVE. 143 men cumand but authoritie, quhilk wes nevir unpunischeit be Al- kq^ xm. mychtie God, specialie to mel in curius ressoning of materis ob- scure concernyng the faith ; sick as the Kirk ah'eddy hes tane or- dour into, quhilk is the onelie juge, and to be jugeit be na man in erth, bot be God allanerlie, as said the godly imperour Constan- inst. ecci. tine, conforme to Goddis Worde and all reasoun. For gevc that ' * ^' ^^^'' thyng be brocht in disputatioun, quhilk is done be the hiear poweris conforme to thair vocatioun, at the desyre of private men, than sail the warld leve in perpetuale debait and contraversie. THE TWELFT CHAPITKE. Sen we have had just occasioun, (conforme to Goddis Word and all ressoun,) in the chapitre abone rehersit, na wayis to have dout of that thyng quhilk hes bene done be the Kirk, in respect of thare lyfc, quha convenit in generale Counsalis. Now wyl we cum to the Ferde part of the argument, quhare question is, Gyf thair lawis and constitutionis ar conforme to Goddis Worde or not ? For under- standing of the samyn, thou sal considder that thair is twa extre- miteis now ryngand in the warld. Sum men ar sua fer gevin tyl superstitiouu, that geve ony man speik ane worde aganis thair in- durlt custum, ze perchance albeit it be lytic or na thyng aggre- able with the Worde of God, bot croppin in the Kirk be ane abuse rather than be ane ordour, fra hand thay sail estime that man ane heretike. Be the contrar, thare is sum sua rasche of jugement, that nocht allanerlie thay wyll cry oute on abuse and superstitloun, bot misordourlie wyll thay condempne al maner of thyng that evir hes bene usit or appoyntit be the Kirk fra the begynning. Bctuix thir twa extremiteis geve it plesit God that the myddis sulde cum furth, appcrandlie it wer ane gret ease, and ane gret occasioun of quietnes to the hale Congregatioun. To cum to the myddis, (efter my sobir jugement,) the nerrest way wer to esteme, first the com- mande and lawe of the Lorde, (quhilk hes procedit of God allaner- llo,) abufe all thing. The secunde, to regardc the constitutionis of 144 THE ABBOT OF CllOSSrwAGUELL's 1558. the Kirk, as constitutionis of men. Bot nocht allanerlie as consti- tutionis of men, bot as constitutionis procedyng of God mediatlie, (as 1 wald say be the wirkyng of God be man in authoritie,) qiihilkis aucht and suld be obeyit ; nocht allanerlie, (as sayis the Apostole,) for feare of man, bot als for feare of God; nocht in compair of the Worde of God, bot to be regardit as the com- mandimentis of the trew ministeris, and organis off Almychtie God, sterit up be the Spirite of God, disponand every gude Christin man to be the mair able to keip the law of God. Heir wyl we schortlie answeir to the injuste murmur of divers men spekand aganis the Kirk on this maner, saying, that the Kirk punissis men mair creuellie for transgressioun of thair lawe, (as it wer heresie,) nor for the transgressioun of the law of God ; quhareby it may be persavit, that the Kirk preferris thair law to the law of God. For consideratioun of this purpose, thou sail understand, that man is nocht puniste to the rigour, for transgression of the law' of the Kirk, bot for dissobedience, and the indurit opinioun quhilk he consavis thairefter, thynkand that he dois na offence in doyng of the samyn ; quhilk but dout is heresie expres aganis the Word of God, as sayis the Apostole, " He that resystis the hiear power, he resystis unto God, and wirkis the thyng quhilk is his awin darapnatioun." Geve ane man transgres the command of God, he grantis hym self to have done wrang : bot geve ony man wald be indurit, saying, it Aver na syn to transgresse the law of God, trewly he aucht and sulde be punissit as ane heretike. Sua it is the opinioun with per- tinacitie and induritnes, that makis the heresie, (quhair upon the punischement followis,) and not the nature of the deid ; for nocht all syn is heresie, bot al heresie is syn. And, to the effect that thou may perfectlie knaw that the Kirk na way is regardis nor estimes thair law, in compair of the law of God ; it is lesum, in tyme of nccessitie, to transgres the law of the Kirk without syn, or pvmischement, quhilk wes ncvir permittit be the Kirk to wart the law of God, for ony maner of necessitie. Sum murmouris, saying, tliat the Kirk offcndis, commanding thair law to be kopit 1558. coMrENDius tkactive. 145 under paine of deidlie syn. Trewly, albeit the Kirk makthelawe, it is God quha allreddy hes declarit the brekyng thairof syn ; nocht be nature of the deid, for the maist part, (as I schew the off before,) bot be ressoun of dissobedience to the hiear poweris : Spe- ciaUe in transgressioun of sic constitutionis as gevis occasioun to men to be the mair habyll to keip the commande of God, and is to the Weill of the hale Congregatioun committit to thare cure ; as we reid in divers partis of the Scripture, creuell punischement follow- ing for dissobedience, as I schew the of before, of Chore, Dathan, and Abiron. According to this purpose wrytis the Apostole on this Num. x-.i. maner, " Brether, stand ze fast, and keip the traditionis quhilkis 2 Then. i.. ze have learnit, older be our precheing, or be our Epistole." Now wyll we returne to our purpose ; quhare consideratioun is to be had, how the lawis and constitutionis of the Kirk disponis al Christin man to be the mair hable to keip the law of God, and is nocht comparit (conforme to the godlie menyng of the Kirk) to the Worde of God. As be exempyll, we wyl compair the Worde of God to the wyne-zarde ; and the commande of the Kirk, and al uther hieare power, to the dyik or closure of the wyne-zard : Than sail tho^v understand, that the dike is not ordanit for the self, bot to the effect that the wylde beistis tramp not doun the tender branchis of the wyne : Swa the commandimentis of the Kirk, and al uther hiear poweris, ar nocht allanerlie ordanit for thame self, bot rather to geve men occasioun to be the mair habyl to keip the com- mand of God. Thus ar thay in errour and extremitie, quha wald persuade the ordinance of the Kirk to be tane away, for than suld Goddis Word be abusit, as gyff the closure of the wyne-zarde be castin doun, than sulde the wylde beistis distroye and devore the tender wyne-branchis. Off this rigorus jugement, (movit per- chance " on zele but knawlege," as sayis the Apostole,) thair is i^om. x. mony in ihir dayis bclevyng tyl awance the glore of God, quhilkis oppinnis ane plane port tyll all kynd of misordour, incontrar the com- mand of God ; as but dout, gyf thow wyll tak away the ordinancis of the hiear poweris, and lawis of the Kirk, quhilkis the tyme hos evir teclieit ws ; and nocht allanerlie the lawis, bot tak away tlie ^'OL. I. K 148 THE ABBOT OF CROSSRAGUELL'S 1558. ceremonyes, with proces of tymo the peple in the warld sulde for- get thair wer ane God : for be the outwart ceremonyes we ar brocht to the mair perfect knawlege of God, conforme to the doctryne of all men of godlie learnyng. Treuth it is, geve men levit conforme to the law of God, the law of the Kirk, and all uther lawis and ceremonyes, mycht be the better sparit; as geve thare w^er na wylde beistis to trampe doun the wyne-zarde, the dyik wer the les necessare. Perchance thow wyll murmour and say, that under tlie colour off the constitutionis of the Kirk, thair is growin sic abusioun, that Goddis AYorde is sclanderit and abusit. Albeit that wer trew, it is nocht cause to tak awa}^ ane gude constitutioun, for ane Avrang abu- sioun. Be ressoun mennis maneris suld be thrawir to the law, the law sulde nocht be thrawin to mennis maneris. For quhat is mair precius nor is the law of God ? and zit it is daylie brokin and abusit. Als thow may see, that of all heresyis quhilkis evir hes bene, for the maiste parte, men hes tane occasioun of the Scripture. Noch- theles the fait wes not in the Scripture, bot in thare awin per- verste mynd, and laik of gude doctryne ; as in cais throw^ nechgence of the gardnare, thare enterit divers wylde beistis in the zarde, and under the umbre of the dyik thay make thare dennis and ca- vernis, and thairefter cum oute and devore and tramp doun the tender wyne-brancheis ; the dyik hes nocht the wyte, bot the gard- nare quhilk wes sua necligent. This wyll thow considder, all the constitutionis quhilkis evir wer maid be the Kirk, havyng consid- deratioun of the tyme, and the occasioun quharefore thay wer maid, thow sail fynd thame aggreabyll with Goddis Worde. Than sal thow evir persavc the fait principalie to be in thame to quhame it appcrtenis of thare vocation to be instructaris of the peple, and nocht in the ordinances of the Kirk. Perchance thow wyll say, that thare is sum constitutionis quhilkis wer tollerabyll and convenient for the tyme ; and now the tyme hes wrocht sua, that thay ar improffitabyll. Trewlic I thynk that to be verray trew of sum : nochthelcs every man quhilk persavis the fait, r.ucht not to be ane corrcctarc of the samyn, bot sulde complane to 1558. COMPENDIUS TRACTIVE. 147 the hiear poweris ; and in cais thay be necllgent, desyre of God to steir up the hartis of thame to qahame it appertenis of thare voca- tioun to be correctaris, and nocht to every private man to thynke upone his zele, that he wyll correct it (quhilk is done be ane or- dour) misordourlie. For I dar baldlye say, thair sal mair incon- venientis follow on al thyngis quhilkis ar done by ane ordour, nor to thole the abuse, to the tyme God provide ane remeid be ane ordour. As be exempyll, in cais thair be ane part of the dike quhilk is consumit, and servis of not ; zit every man quhilk passis by suld not cast doun the place quhilk he thynkis falteis at his plesour, bot suld (geve his zele be godlie) schaw to the gardnar to quham it appertenis to correct the fait. Thus suld Christin men seik refor- matioun, (and that be ane ordour,) and nocht plane distructioun and confusioun, as men dois in thir dayis. THE THRETTEINT CHAPITRE. Thair is sum mair rigorus, and rasche of jugement, affirmand planelie, that thair is divers constitutionis of the Kirk, quhilkis may na way stand with the Worde of God ; sick as is the constitutioun of Fastyng at certane tymes appoyntit, Invocatioun to be maid unto Sanctis, Manage forbiddin to Preistis : Aganis the quhilkis thay thraw mony testimonyes of Scrip turis, specialie the wordis of the Apostole, spekand on tliis maner, "In the latter tyme sum sail fal iTim.iv fra the faith, forbiddyng to mary, commanding to abstene fra metis, quhilkis God hes creat." "Thair is bot ane mediator betuix God n'im "• and Man." To make the Redare sufficientlie to understand how thir, and mony utheris Scripturis, ar falslie and impropirlie allegit, and interpretit aganis the Kirk, presentlie, wer ovir prolixt ; and als thair is divers utheris, quhilkis hes habundantlie tretit tliir purposis in the Inglis toung. Notheles, to the effect that the Redare may persave qahate injuris thay quhilkis fortifyis sick errouris dois, baith to the Scripture and the Kirk of Gode, I wyll spcir ane questioun at thir men, quhilkis ar sua subtile in disputatioun, and 14.8 THE ABBOT OF crossraguell's 1558. sua profoundlie learnit in Scrlpturis, doctoreSj and antlquiteis. The questioun is this, Quhether gyf Hierome, Augustine, Chri- sostome, Origene, and Cypriane, with the reste oif the ancient Fathcris, understude thir Scripturis allegeit be thame, or nocht ? I beleve thair be nane of thame wylbe sua proude, as to esteme hym self tyll have the knawlege, and all thir ancient Fatheris to have bene in ignorance. Than wyl I speir, geve thir ancient Fatheris understude thir Scripturis, and als thair knawlege and zele beyng als gret to the treu settyng furth of Goddis Word and glore as tharis ar, quha contempnis the ordinance and doctryne of the Kirk, Quhat wes the cause that thir ancient Fatheris interpretit not thir Scripturis, and allegeit thame not incontrar the constitutionis of the Kirk, as the utheris dois ? Wyll thay say that thir constitutionis ar croppin in the Kirk sen thir doctores dayis? The contrar is manifestlie knawin to all men quhilkis redis thair werkis ; because the fastyng of Lentren, and utheris observit zit in the Kirk, wes lang afore thair dayis. And als Invocatioun upon Sanctis is al- wayis aggreabyl with the doctryne of the doctores. To veryfie the samyn, thou sal reid the ancient father Jerome, (quha wes ane of the maist excellent men of lernyng and gude lyfe that evir wes in the Kirk of God sen the tyme of the Apostlis unto thir dayis,) wryting aganis ane abhominable here- vi.ioHicro. tyke, callit Vigilantius, (quha wes in his tyme,) and utheris divers quhilkis did mok and scorne all Invocation maid tyll Sanctis, and al utheris ordinances in the Kirk, as vaine men dois in thir dayis, quhareby thou may persave, that albeit thir wickit opinionis be laitlie renewit, it is lang sen thai war first inventit be wickit men, and justlie condempnit be the godlie fatheris ; for it is sen the tyme of llicrome alevin houndreth thretie sax zcris. This ancient father, in his buke aganis Vigilantius, makis plane mention (confir- niand the samyn trewlie be plane testimoneis of Scripture, and invincible rcssonis) of Invocatioun to be maid to Sanctis, affirmand thair prayer mckle mair hclplyke to men in erth, nor ony uthcr mortale crcaturis ; quhilk he na wayis did, disparit of Godis morcy, or that Christ wes not a sufficient mediator forliym and al men, bot L.iiiiuii Vigi- 1558. COMPENDIUS TRACTIVE. 14J that liaboundance of prayer (specialie of juste men) dois gret help to all Christiane men in this miserable lyfe ; and thair is nane mair juste nor thay ar, quhilkis ar alreddy Avith God. Als thow sail mark, that this ancient Father put na dout, (as men of fleschelie jugement dois in thir day is,") bot the blyssit spretis of thame that ar departit, knawis perfectlie the prayer and invoca- tioun of men in erth, as thou may haboundantlie persave be his werk abone rehersit. Als for ferther knawlege of this purpose, thou sail reid the excellent father of godly lernyng and gude lyfe, Au- gustine, wryting upon the Evangell of Sanct Johane, and in mony ^"^iJ^*^*^- uther places. Thow sail lykewyse reid Chrysostome, Origene, not Sry^fifgene; pretermittyng the godlie bischop and martyre Cypriane. Schort- &""n' Math. lie, hike all the ancient fatheris, (quha plesis,) thair is na purpose ongiiom. thay treait of quhilk thai ar mair plane in to, (aggreand all in ane Jl'^^y^'v* ^'\; opinion,) nor invocatioun to be maid to Sanctis, fastyng accordyng cJiJl'iib. i. to the godhe ordinance of the Kirk, chastitie to be observit and coJniiimn. kepit, specialy be preistis. Geve thair be ony man (as I thynk thair be mony, specialie of thir vagabund prechearis cumand but authoritie) quhilkis beris disdane aganis thir sayingis, lat hym try the contrar be the Word of God propirlie allegit, conforme to the interpretation of the ancient fatheris, (quhilk thay can nevir do,) and lat nocht every man cry out injustlie on the godlie ordinances of the Kirk (quhilkis evir hes bene observit sen the tyme of the Apostlis to thir dayis) at his appetite, thrawand Goddis Word by the godlie menyng of the samyn, to be the scheild and buklare to his lustes and heresiis. Walde God, men unlearnit, quhilkis ar growin sua proude and curious that thay wyll na way is obey the Kirk, wer habyll to reid the Scripturis allegit be seditious men in thir dayis aganis the ordinances of the Kirk, and, thairefter, had jugement to confer the ancient Fatheris in declaratioun of the samyn, quhareby thay mycht persave how wounderfldHe thay ar abusit. O gude Lorde, quhat ignorance, quhat wycketnes, quhat mys- cheiff, quhat abhominatioun, quhat hereseis ar croppin and regnis now in the hartis of the fleschelie, ignorant, and miserabyll peple ! 150 THE ABBOT OF CROSSRAGUELL'S 1558. Sua that thay quha yvjl maist vylie swage thair foAvle appetite be farsing of thair belleis in tymes forbidding proudelie dissobeying au- thoritie, gevand oppin sklander with plane injury is incontrar the commoun weil, ar reknit to be maist godlie, best besene in Scrip- turis, doctores, and antiquiteis, ze, and to be the verray mynzeons of Christ. Is he nocht estimit to be ane verray bulwerk for the defence of Godis glore, quhilk wyl pertlie say, (contrar the Kirk of God, and all the ancient fatheris of the samyn,) that it is ydolatrie to mak Invocatioun of Sanctis ? Is it nocht thocht that the preist, monk, or fleschelye forloppin freir, folio wis treulie the verray doc- tryne of St Paule, quhilk is rynnegat fra his religioun, and makis ane monsterous mariage, and it wer with ane non ; and zit he wyl sweir and saye, that all that he dois is for the glore of God and the libertie of the Evangell. O intoUerabyl blasphematioun, fury, and wodnes ! Now ar the •2 ret. iii. wordis off the cheifF Apostole Peter cum to in effect, sayand, " That his deirly beluffit brother Paule had wryttin mony thyngis, in the quhiLkis ar sum harde to be understand, quhilk men unlemit and inconstant pervertis (as utheris Scripturis) to thair awin Esay. V. dampuatioun." Now may the wordis of the Propheit propirlie be applyit, saying, " Wa be unto zow quhilk callis the evyll gude, and the gude evyll, estimeing lycht to be myrknes, and myrknes to be lycht." THE rOURTENT CHAPITRE. Perchance sum zelus man, havynge pietle of the pure miserabyl pepyll, wyl say, Quhat wounder is it, albeit the simple peple in thir unhappy day is be abusit with errouris, blyndit in ignorance, drounit in vice ? Is not heresie precheit planelie, but punischement, be men cumand but authoritic? And thay quha suldepreche the trewWorde of God, conforme to thair vocatloun and levyng quhilk thay have EsMv. hi. thairfore, ar (as sayis the Propheit) '^ lyke dum doggis, quhilkis can ncclit bark," nolder precheis thair selfis, nor causis precheyng suf- 1558. COMPENDIUS TRACTIVE. 151 ficient to be maid to resyste errouris : Ar nochl thaye quha sulde gyde the peple mair ignorante nor the simple pepyll self ? And quhat can cum of that, bot, as sayis our Salveour, " quhen the blynde ledis Mat. xv. the blynd, baith fallis in the fovvsie ?" Ar thay not oppin sclander- aris of the Congregatioun (for the maist part) quhilkis sulde be myrouris of gude lyfe ? Ar nocht all estatis declynit fra the way and wyll of the Lorde ? Se we nocht daylie be experience, gyf ane Psai. ui. benefice vaick, the grct men of the realme wyll have it for tempo- rale rewarde, (and sua the Prince is maid to be subject to the un- ressonable desyre of thame quha suld be subjectis to thair prince,) or ellis thai wyll steir up sediiioun, be dissobedient contrar Godis command, serve as thay think gude, with perpetuale grudge and disdane ? And quhen thai have gottin the benefice, gyf thay have ane brother, or ane sone, ze suppose he can nolder sing nor say, norischeit in vice al his day is, fra hand he sal be montit on ane mule, with ane syde gown and ane round bonett, and than it is questioun, quhether he or his mule knawis best to do his ofllice. Perchance Balaames asse knew mair nor thai baith ! Quhat xum. xxiu wounder is it, (quhen sick disagysit personages ar chosin to have Christis flok in gyding,) that the simpyll peple be wickit, (as thay ar in deid,) estimand vice to be virtew, and virtew to be vice ? And nocht allanerlie sick men ar croppin in the Kirk be meanis of sum wickit gret personages ; bot thou maye se daylie, lykewyse be experience, ane bairne and ane babe, to quhame scarcelie wald thou geve ane fair apill to keip, get perchance fyve thousand saules to gyde : And all for avarice, " the rute of fJl vice," that thair parentis i xim. vi. may get the proffect of the benefice to thare awin singulare com- moditie, and the pure simpyll bairne scarslie gett to bryng hym up vcrtuuslie ; the convent and place quhare God suld be daylie hon- ourit and servit gais elene to rewyne ; and zit thay, quha ar the procuraris, disponaris, and upsteraris of sick monsterus farssis to be in the Kirk of God, ar the maist principalis crj^aris out on the vices of Kirk-men. Geve the Kirk had the auld ancient libertie, (as per- chance sum tyme it had,) that ane bischop wer frelie chosin be his chapitre, the abbot and prior be the convent, and of the convent, 152 THE ABBOT OF CROSSRAGUELL's 1558. than sulde be qualifeit men In all the estatis of the Kirk ; than sulde all hereseis be flemit, and the peple weill techeit. This wer the way to cum in at the dur to be ane minister in the Kirk of God, lui.a. X. quhilk our Salveour spekis of ; quhare now be tyrannic and avarice (for the maiste part) as it wer thevis, or brygantis, we creip in at wyndois or bak durris. And this (blyndit in avarice) gret men trowis to mak up thair housis be abusioun of the patrimony and rentis of the Kirk ; quhilk but dout salbe utter rewyne (albeit it be plesand for the present) to mony gret housis, besydis the gret perrel and dainger on the latter day. O" The day, the day, the terrible day sail cum, quhen the unhappy avaricius man sail wary the tyme that ever he had the brother, or sone, to quhame he bure sic fleschelie and ungodlie favour, as to steir hym up to be ane gydare and rewlar of Christis floke, quhilk culde not gyde hym self: The malheurius prince sail warie the tyme that evir he wes sua mischeantlie subject to the unressonable desyre of his subjectis : The miserable ignorant sterit up in au- thoritie, sail curs the tyme that evir he tuke on hym the charge, quhilk wes na wayis convenient for hym. In the mene tyme, the pure simple peple, sua deirlie bocht be the blude and deith off Jesu Christ our Salveour, miserablie perischeis ; the Kirk is sclanderit, God is dishonorit, all heresyis, wickitnes, and vice regnis. As to me, I wyl say na thyng ; bot humelie beseik the Lord God tyl il- luminat the hartis of the magistratis, (specialie quhilkis hes the au- thorities to be the upsteraris of faithfull ministeris in the Kirk of God,) to provide sick qualifeit pastouris as wyll do conforme to thair vocatioun, and as may be to the glore of God, exoneratioun of thair awin consciences, and thairis quha providis thaim to have authoritie and government of Christis flok. And als I beseik the levyng God, that tliay quha ar allreddy ministeris in the Kirk of God, (specialie quha occupyis the place of the Apostoles be office and authoritie,) call to remembrance the seveir and 1 Cor. ix. rigorus sentence off the Apostole, saying, ^* Wa be unto me, and t/Lc. xxxiv. 1 preche not." And als the wordis of the Propheit, sayand, " Wa be unto zow pastores of Israeli, quhilkis feidis zour selfis and nocht 1558. COMPENDIUS TRACTIVE. 153 my flok." Quliarethrow the pastores doying thair dett and de- vore to the simpyll peple committit to thair cure, all hereseis, wyckitnes, and vice, sulde be suppressit, the Kirk unsclanderit, and God honourit, to quharae be glore for evir. Benevolent Redare, as it hes plesit God to geve us grace, we have answerit tyl al the partis of the argument abone rehersit, and objectit aganis our purpose. First, Quhare questioun wes, Gyf thay, quha convenit dewlie in generale Counsalis, had the Spreit of God as had the Apostolis, or nocht ? We schew the, that lyke as it wes necessare that the Kirk of God suld indure, and be govern it in faith and religioun, to the glore of God, on to the end of the warld, swa wes it necessare that the gyft of the Haly Gaist suld indure and remane with the cheif ministeris of the Congregatioun (in doyng that thing quhilk ryndit to thair office) to the end of the warld ; conforme to the wordis of our Salveour, spekyng unto his Apostolis in the personage of the rest of the ministeris of the Kirk of God, quhilkis wer to succeid in the Apostolis place, say- and, " I sail pray the Father, and he sail geve zow ane uther loh. xiv. Comforter, quhilk may byde with zow for evir, the Spreit of veritie." Quhare questioun wes, Gyf thay, quhilkis convenit dewlie in generale Counsalis, representit the universale Kirk of God, or not? I schew the divers ressonis perswadyng the samyn, confirmand thame be plane testimony of Scripture, insafer as thay occupyit the place of the Apostoles be office and authoritie, (to quhame it appertenith as the speciale member of the Congregatioun appoyntit be God, to tak ordour in al materis doutsura concernyng the faith,) and als thair authoritie gevin thaim of God, wes, and is als sufficient in all sortis, as wes the authoritie of the Preistis of the Trybe of Levi. It foUowis weil, quhatsumevir thing was done be the saidis mini- steris for the Weill and quietnes of the Congregatioun committit to thare cure, hade the samyn strenth and effect that it had quhilk wes done be the Apostolis or the ministeris of the Auld Law, for the quietnes of the Congregation committit to thare cure. 1 gave the lykewyse juste occasion to be oute of doute of that 154 THE ABBOT OF CROSSRAGUELL'S 1558. thyng quhilk wes done be thame quha convenit in generale Coun- salie, without respect of thare lyves ; be ressoun, that albeit thay had bene vicius, (as thay wer nocht,) ^.it thair vice did na diroga- tioun, no hynder to thair aiithoritie. Off this I gave the divers ressonip, confirmand the samyn be plane testimonie off Scripture, lutii!' s^^^ ^^ ""'^^ ^^ Cayphas and the preistis in the Auld Law, quhilkis convenit at the desyre of the wickit King, Herod ; quha, nochtwithstanding that thay Aver als wickit ministeris as evir wer in the Kirk of God, zit thair vice did na hynder nor dirogatioun to thair authoritie, bot thay had the grace of God to do that thing quhilk ryndit to thair office. As towart the lawis and constitutionis maid be the Kirk, confer thame with the Scripture (quha plesis) treulie under- stand, conforme to the interpretation of the ancient Fatheris, hav- and consideration of the occasionis and circumstances of the tyme ; I dar baldlie say, (conforme to the doctryne of men of godlie learn- yng,) thay salbe fundin aggreabyll with Goddis Worde, disponand every Christiane man to be the mair habyll to keip the law of God. Thus hes thou juste occasioun, conforme to the Scripture of Almychtie God, ressoun, and authoritie, to be satifeit assuritlie in al poyntis of the argument abone rehersit, nocht doutyng bot the gentyl Redare wyl tak in favouris, albeit we have bene prolixt in doyng the samyn, be ressoun that nocht onelye we answerit for- malie to the Four principall heidis of the argument, bot als to divers utheris doutis, commoun sayingis and opinionis, quhairwith men un- Icarnit (for the maist part) ar abusit in thir unhappy dayis. And now, (conforme to our promeis,) be the grace of God, wyl we pro- ceid on utheris questionis movit in tlic contrar of our purpose. THE FYFTENT CHAPITRE. HeireftER followis ane argument movit, incontrar oure purpose on this mancr ; Quhairsumevir the Spreit of God is, thair is trcuth and very tie without repugnance or contrarietie. Their hes bene divers 1558. COMPENDIUS TRACTIVE. 155 generale Counsalis repugnant, ane unto ane uther, sua that ane hes condempnit that quhilk ane uther hes appro vin. Tharefore it followis, that the generale Counsalis hesnott had the Spreit of God, nor ar the speciale member off the Congregation appoyntit be God to tak ordour in matcris of debait concerning faith. For under- standing of this purpose^ thou sail considder, quhen the ministeris in the New Law convenit in general Counsalis, thair wes twa hedis in special quhairof thai tretit : Ane wes to tak ordoure in materis concernyng Religioun, ane uther to tak ordour in materis concerning Faith. I cal materis concernyng Ixeligioun, ceremo- nyes, civile ordinances, or lawis maid be the Kirk, gevand Christin men occasioun (as I schew the of before) to be the mair habyll to keip the law of God. I cal materis concernyng Faith, interpre- tatioun of the Word of God, specialie that is necessare to be knawin, and usit for ane Christiane mannis salvatioun, as ar the Sacramentis. As towart materis concernyng Religioun, trewlie thair hes bene divers generale Counsalis quhilkis hes maid lawis and ceremonyes, movit be the occasioun of the tyme, and conditioun of the peple comraittit to thair cure, quhilkis, as the tyme alterit, and condi- tionis of the peple, sua wes it thocht expedient be the Kirk to al- Actn.xv. ter sum lawis and ceremonyis, quhilk argumentis na imperfection of the generale Counsalis. For quhy ? Almychtie God (quha is, and evir wes, patron of all perfectioun) maid divers lawis and cere- monyis, as his godlye wysedome and providence thocht expedient to his chosin peple for the tyme, quhilkis efterwart wer alterit, cheangit, and ceissit, as the occasioun servit, as thow may cleirlie persave, baith in the Auld Testament and New. Swa thow ^ctu xv. may persave that it argumentis na imperfectioun, the alteratioun of lawis according to the diversitie of tyme, and condition of the peple. As towart materis concerning Faith, luke all the generall Counsalis fra the first to the last, thou sail nevir fynd that evir ane hes exponit ane testimonye of Scripture necessare to be knawin for ane Christiane mannis salvatioun, quhilk ane uther lies exponit contrariuslie, or zit diffinit ony thyng concernyng faith, quhilk hes Hist. Kcd. lib. vii. cap. 15G THE ABBOT OF crossraguell's 1558. bene conclempnlt, correctit, or reprevit be ane uther. Treuth it Is, thair wes ane conventioun of heretikis quha convenit aganis the godlle Coimsale Nicene, to defend the errour of Arrius, quhilk wes nevir estcmit worthie the name of ane generale Counsale, be- cause it wes not dewlie convenit. For quhy ? Liberius, with the rest off the godlie byschoppis, (to quhame in speciale it appertenit to tak ordour in all materis concerning the faith,) planelie gane- iib^xaip"2i stude this wickit conventioun, quhilk wes haldin at Arminium. And als thair wes mony of the byschoppis quhilkis wer convenit in this wickit conventioun, quha retreatit thair aw in deliberatioun, quhilk wes nevir done be the generale Counsalis dewlie convenit. There hes bene divers utheris conventionis of heretikis, (quhilkis heir to rehers wer over prolixt,) and hes evir bene condempnit be the godlie generale Counsalis. Attouir, thair wes ane Consale haldin in Aphric, quhareinto Cy- priane, with certane godlie byschoppis convenit, quhais opinioun for that present tyme wes, that thay quha wer baptizat be here- tikis suld be baptizat agane. Notheles, thair wes ane generall Consale quhilk correctit the samyn, because baptiine takis not effect of the minister, bot of God allanerlie. This Consale haldin i.ii.r ii. con- in Aphric wes bot ane provinciale Consale, quhais deliberatioun till Duiiutist. ^ ^ ^ ever in materis concernyng faith (as sayis the ancient father Augus- tine) is to be referrit to the generale Consalis. Als thow sail un- derstand, that the question tretit in this provinciale Counsale wes not towart the interpretation of Scripture : For quhy ? The Scrip- ture makis na mentioun, quhether, gyf thai quhilkis ar baptizate be heretikis ar to be baptizat agane or not ? Bot wes ane question of opinioun, quhairinto men in authoritie may speik frelie, (spccialie havand apperancc, as thai had, movit on godlie zele aganis here- tykis,) ay and quhill the generale Counsale had tane ordour thair- intyll. Thairfore, this argument, and all uther siclyke, makis na dirogation to the generale Counsalis, quha assuritlie in al materis pertenyng faith, nevir errit nor variit. Be the contrar, wyll thou considder the jugement and doctryne of all sic factius and curius men, as disdanis to resave of the Kirk 1558. COMPENDIUS TRACTIVE. 157 the trew understanding of the misteriis of Goddis AYord, conforme to the doctryne of the samyn, and thow sail easilie persave, that not allanerlie ar thay repugnant, variant, and inconstant in materis concernyng religioun, bot lykewyse in materis concernyng faith. The exemplis ar familiar tyll all men quhilkis plesis to reid and confer thair werkis. The first in thir dayis quhilk sterit up sedi- tioun, refusand the jugement of the Kirk in matei-is concernyng faith and religioun, wes ane callit Martine Luther, quha wes ane Augustine freir, and lang tyme thairefter maid an monsterus ma- nage with ane Non. Ane uther wes callit Johane Oecolampaudius, Almayne borne, quha wes lykewyse ane rynnigat monk fra his religioun. Thir twa perrellus patronis of irregulare religion ar als contrarius ilkane to uther in declaration of divers misteryis of the Scriptures, necessare to be knawin for al Christiane mennis salva- tion, as lycht to myrknes. Amangis mony divers exemplis, ane in speciale wyl we cal to remembrance : Luther declaring the wordis of our Salveour in the latter Supper, say and, " This is my incaptiyi- body," exponis thaim to be said of the verray naturale body of our ^^^^ Salveour, and na wayis to be spokln be ane similitude ; and in that he is conforme to the doctryne of the Kirk, and all the ancient fatheris of the samyn ; albeit utherwayis he is alluterlie repugnant thairto. Oecolampaudius, be the plane contrar, exponis thir wordis of our Salveour to be spokin be ane similitude and figure, quhairby he makis lytic or na difference betuix this blyssit sacrament and sacrifice, and the sacramentis and sacrifice of the Jowis. Zuyn- glius, Melancthone, Bucere, BuUinger, quha wer men in thir dayis, quhilkis wer cheif sterarls up of sedition aganis the Kirk, (reid thair werkis quha plesis,) thou sail fynd thaim evir contrarius amangis thaim selfis, in materis concernyng baith faith and reli- gion. To verifie the samyn, thou sal reid ane tractive set furth be Melancthon, quha wrytis of the Supper of the Lorde, incontrar the Anabaptistis, quhare he dois afierme planelie the reale presens of "^"cfio the blude and body of oure Salveour in the blyssit sacrament of the ^""/^J" '^"'^- alter. And als, condempnis the opinion of al sick as dois aflirme the wordis of our Salveour, say and, " This is my body," to be spokin 158 THE ABBOT OF CROSSRAGUELL's 1558. be a metaphore, similitude, or figure. Forther, he sais planelie, in the sam tractive, that it is gret fuill-hardines, to set furth ony uther doctryne concernyng the understanding of this profound mis- terie, nor sic as hes bene approvin be the Kirk of aid, affirraand that it wes evir the doctryne of the Kirk, the reale presens of the precius bodye and blude of our Salveour, to be in the Sacrament of the alter ; and to appreve the samyn, he callis to remembrance the ancient fatheris of the Kirk, sic as Cyrill, Cypriane, Chrysos- tome, Theophilact, and utheris divers : To the quhilk opinioun of Melancthon, Zuynglius, Bucere, BuUinger, ar alluterlie contrarius. Luther, efter lange disputatioun, quhilk wes betuix hym and Oeco- lampadius, and tykewyse Bucere, for the understanding of this misterie, wrait divers injurius epistolis incontrar Bucere, (quha wes ane apostata blak freir,) and al quhilkis favourit his opinion, affirm- and thaim al to be heretikis. Thay wrait agane, affirmand Luther and al quhilkis favourit his opinioun to be heretikis ; as thow sail cleirlie persave in ane epistle quhilk Luther wrait to ane callit I.'!h?Han.a- Johane Harvagius. guun. Thairefter Bucere recantit his opinioun, and come to the opinioun of Luther. Attour, nocht onely ar thay variand in declaratioun of the blyssit Sacramentis, bot lykewyse thay difl^er in the noumer of In initio Cap- thame, sum sayand thair is bot twa, as did Luther, sum thair is tivitatis ^ J i i BabUouiae. ^^j^g^ ^g Jois Mclancthou in his buke callit his Commoun Places ; swa that thair is na certitude amangis thame, nolder towart the noumer of the Sacramentis, use, nor effect, nor zit in the under- standing and declaration of thame, specialie of this maist excellent Sacrament of the alter ; quhilk is ane of the maist effectuus Sa- cramentis, quhareby Jesu Christ, our Salveour, hes appoyntit the fruct of his passioun and deith to be aplyit and renewit in al Christin men. Lykewyse, thay ar different in divers utheris mis- teryis of the Scripture. Luther, in his wickit werk quhilk he maid aganis Frc wyl, is als repugnant to Melancthon in his Com- in Dispnt. moun Places, and in his werk callit De Anima^ spekand of Fre wyl, Lipbica, as blak to quhyte. Luther afhrmand purgatory is repugnand to al the rest. Attour, thir seditious men, abone rehcrsit, quha ven- 1558. COMPENDIUS TRACTIVE. 159 dicatis tliaira selfis to have greter knawlege nor Christls hale Kirk, not onelie ar thai repugnant ane unto ane uther, bot alsua it wer ane monsterus farse to considdcr, how contrarius thai ar planelie ever- ilkane to him self. PTe.s not Oecolampadius (quhiiis opinioim men in thir dnjia praysis sua hiehlie) alterit thryse ? First, he wes of the opinion of the Kirk towart the underc=tanding of the misterie of the Sacrament of the altar, sua lang as he remanit in religioun : thairefter he wes of the opinion of Luther : last of all, he wes of the opinion of Beringarius, quha recantit his errour, and wes the first sterar up of the samin. How mony hundreth places Luther is contrarius to him self, luke the werk of Bunderius, callit, " De- tectio Nugarum Lutheri," et " Malleum Johanis Fabri," and thow sail easilie persave. Last of all stert up ane callit Johane Cal- vyne, ane Frenche man borne, quha not allanerlie is contrarius to the Kirk of God, and all the ancient fatheris of the samyn, bot als he is repugnant in materis concernyng baith faith and religioun, tyl al the rest of thir factius men, abone rehersit, inventyng ane new factioun of his awin, quharethrow he wald be thocht singulare, (as he is in deid,) for thair hes bene bot fewe wor (in all kynd of wickit opinion) in the hale warld. And to the effect that the Redare sail nocht thynk that this is said of dispyte, to geve fals persuasioun, thow sail reid ane werk of Calvynnis, quhilk he callis Libei. de his lytic buke of the Supper of the Lorde, quhare he rehersis the gret contraversie quhilk wes ane lang tyme betuix Luther, Oeco- lampadius, Zuynglius, and Bucere, for the understanding of the Sacrament of the Altare; and thow sail persave, that he sayis planelie, that Luther exponis this misterie of the Sacrament falslie, and that Oecolampadius, Zuynglius, and Bucere, techeit nocht the hale treuth and veritie, towart the rycht understanding of this Sacrament. Thairefter he gevis his awin jugement, quhilk is con- trarius to al the rest, affirmyng the samyn, out older Scripture or doctor ; and thairfore is deir of the rehersing, because it wes evir misknawin to the Kirk of God, and all the ancient fatheris of the samyn. Marvell nocht (benevolent Kedare) off this gret variance of opi- IGO THE ABBOT OF crossraguell's 1558. nioun, quhilk is and evir hes bene amangis thir seditius men in thir dayis ; for this hes bene evir ane familiar fait to al heretykis, quhilkis refusit the jugement of the Kirk in declaratioun of the misteryis of Goddis Word, as we reid of divers sectis amangis the S'f'25Tibio -^I'J^i^'^is, Anabaptistes, and Manacheis, ane contrarius to ane ^^' iither. And notwithstanding of this gret variance of opinioun, quhilk evir hes bene amangis al heretykis in all aJges, zeris, and tymes ; zit thair is ane graceles grace quhilk followis thaim al, quhilk is, that thay aggre universalie in ane opinioun, to cry out with oppin chaftes on the halie Counsalis, evin as the Jowis cryit Mat. xxvii. al with ane voce to crucifie Christ. And that nocht without cause, loha. xix. ' (as I schew the off before,) for gyf the declaratioun of Goddis Word wer ressavit conforme to the interpretatioun of the generale Counsalis, (as thay aucht and sulde be of ressoun,) than sail na private factius mannis opinion nor vaine glore (quha wald be thocht singulare in his awin opinion) have place. And notheles that the fructe of thair doctryne declaris sufficientlie the gret im- perfectioun of thair beleve and opinioun, zit pairtlie but schame w^yll thay allege, that the trew faith and Kirk is with thame onelie. Be the contrar, all men of godlie learnyng hes evir con- stantlie affirmit, that the ancient Fatheris (quha convenit dewlie in generale Counsalis) had evir the trew faith, conforme to the doc- tryne of the Apostlis discending fra tyme to tyme, representand the universale Kirk of God and Congregatioun. And als thaye did big firmelye on that sure roke and funda- ment, that Jesu Christ, our Salveour, is the Sone of God, secunde persone in Divinitie, Redemar of the warld. Now wyl I appele the conscience of the ineffcctionat and godlie Redare, diligenthe to considder, Quhilk of thir twa biggis maist trewlye, and maiste god- lie, conforme to Goddis Worde, on this fundament ? quhair nevir twa of thir seditius men aggreis togidder, nor zit ane of thaim with hym self, nocht onelie in materis concernyng religioun, bot als in materls concernyng faith ? Or the ancient Fatheris, (beyng dewlie convenit in generale Counsalis,) quha nevir variit, nor wcr repug- nant, noldcr in materis concerning faith nor religioun ? 1558. COMPENDIUS TRACTIVE. 161 Geve thair be ony man oiFendit with thir saylngis, lat hym mark the text or place of Scripture necessare to be knawin for ane Chris- tiane mannis salvation, quhairsumevir ane generale Counsale, dew- lie convenand, is repugnant ane unto ane uther in declaration of the samyn ; quhilk I am sure he sail nevir fynd, specialie in decla- ration of the misteriis of the blyssit Sacramentis. THE SEXTENT CHAPITRE. Now wyll I speir ane question at ony vaine man, in thirdayis, quhilk refusis the doctryne and jugement of the Kirk in declaratioun of the misteriis of the Scripture, and is led with everye wynd-fallin precheair, and doctryne, Quhais jugement wyll he follow? Wyll thow follow Luther ? Oecolompadius wyl sweir and saye, that thow art clene out of the way. For quhy ? His doctryne is alluterlie re- pugnant to the doctryne of Luther in declaratioun of divers places of the Scripture, necessare to be knawin for ane Christiane mannis salvatioun, as 1 schew the off before. Wyll thow follow Oecolam- in Lib. de Cena Doml- padius ? Melancthon wyll say, thow art led with the spreit oft er- ^^^^^'JJ^, rour. For quhy ? Luke Melancthon (quha plesis) in his werk abone rehersit, and als in his werke callit his Commoun Places, and thow sail persave hym fer different fra the opinion of Oecolampadius, Zuynglius, and Bucere, in declaration of the Sacrament of the al- tar, and mony uther purposis concernyng baith faith and religioun. Wyll thow follow Melancthon ? Calvyne wyll say thow art not fast Lo^fJ^xLo" in the faith, because thay differ towarte the understanding of faith fs'JeJi^l"" and workis, ather partiis allegeand Scripture assurithe for thaim. ^^^^ Wyll thou follow Calvyne ? Al the rest wyll sweir and say, that thou art ane condempnit heretyke. For quhy ? He is contrarius to all the rest in materis concernyng baith faith and religion, as I schew the of before. Thus, geve thow wylbe ane heretyke, as I wald say, geve thow wyll manteyne, with pertinacitie and indurit- nes, ane wickit opinion incontrar Goddis Worde and the Kirk, Quhame wyll thow follow ? Wyll thow follow the Scripture one- VOL. I. L 1G2 THE ABBOT OF CROSSRAGUELL'S 1558. lie ? Thow art nocht abyll tyll explore and seik out the profunde knawlege of the misteriis of the samyn be thy awin private lau- bouris. Thairfore vaine man, recant for schame, recant as thow luiffis the salvatioun of thy awin saule, and returne to the godlie doctryne of the Kirk, to quhame it appertenis onely (and that be the provisioun off Almychtie God) to tak ordour in declaratioun of all the misteriis off Goddis Worde, necessare to be knawin for thy salvatioun, and all Christiane mannis ; conforme to the saying of Libro. ii., gt; Auojustine, affirmand the authoritie of the erenerale Counsales contra Dona- o 7 to tist. ca. pn- ^Q i^g preferrit to the jugement of ony ane perticulare byschope, or the Counsale of ane particulare regioun or countre. Thairfore, leve the jugement of thir inconstant seditius private men, and ioh.il. all utheris quhilkis favouris thair factioun, quha ar to be reknit (as said the Apostole) in the noumer of thame that passit fra ws, bot thay wer nocht of ws, insafer as thay ar devidit fra the Kirk of God in materis concernyng baith faith and religioun. It may be sperit, Quhat wes the cause that thir seditius men abone rehersit wer sua contrarius amangis thame selfis, and fell in sua gret errouris in declaratioun of the misteryis of the Scrip- ture ? For considderatioun of this purpose, thow sail tak exemple be the Sone, quhilk furthschawis the way tyll all thyng in erth ; nochtheles, gyf thow wyl luke contineuallie in the Sone, and not use it moderatlie and temporatlie, as God and nature hes appoyntit, but doute it sail mak the blynd. Swa curius men (quha proudelie thynkis thay wyll explore the knawlege of the Scripture be thare awin private laubouris, and wyll nocht, accord- yng to the ordinance and provisioun of God, moderatlie and tem- peratlie reid the Scriptures, ressavyng the understanding of the misteryis of the samyn, as the Kirk hes evir techeit thame) fallis in gret errouris, and ar maid blynd in thair faith. Thairfore, said Episi. ad In- the excellent clcrke Erasme, in al materis difficile and obscure feriores Ger- Eccie- pcrtenand the faith, he wald refuse his awin jugement and all uther privat mannis, (how godlie or weill learnit that evir he wer,) and submit hym self to the jugement of the Kirk. Attorn' the godlie doctores, appvovid be the Kirk, red the sam manle 1558. COMPENDIUS TRACTIVE. 163 Scriptures, quhilkis thir seditius men red, and zit thay tuke contra- rius jugementis of the samyn, as thow maye persave towart the un- derstanding of the wordis of the Apostole, saying, '' Thair sail cum iTim.iv. in the latter dayis quhilkis sail forbide mariaige, and to abstayne fra meatis quhilkis God hes creat." Thair is nane of the doctores (luke al thair workis quha plesis) takis occasioun of this passe of Scripture, or ony uther, to contempne the ordinances of the Kirk ; and now divers men quhilkis redis the samyn Scripture, contempnis planelie the ordinances off the Kirk, and fyndis, efter thair juge- ment, that this text abone rehersit, and mony utheris, ar expresse aganis the ordinances of the Kirk. Quhat is the cause of this ? bot that thay reid nocht the Scripture, havand siclyke godlie mynd and intentioun as had the ancient Fatheris, quha evir red the Scrip- ture, to geve thame occasion to suppres the desyris of the flesche ; and now men in thir dayis redis the Scripture (as the experience daylie techeis ws) to se quhat places thay maye thraw to thair awin appetit, by the godlye meinyng of the samyng makand this text of the Apostole, and divers utheris, scheild and buklare to thair lustis and heresiis. As be exempyll, thow seis be expe- rience that the Sonne wyll melt the walx and hardin the clay. This cumis nocht of the diversitie of the nature of the Sonne, bot of the diversitie of the nature of the thyngis quhairupon the Sone schynis. Swa this diversitie of opinioun proceadis of the divers intentionis off men quhilkis redis the Scripture, and nocht of the Scripturis self. Thairfore, we may be assurit, quhasumevir redis the Scripture, older to seik the libertie of his flesche, or zit his awin glore, (contempnande the jugement of the Kirk towart the understanding of the samyn,) he sal have sick proiFeit be it, (albeit he wer of nevir swa gret learnyng,) as hade the devyll. Matt. w. quha familiarlie spak and ressonit with our Salveoure, and zit the profFeit or knawlege quhilk he had be the samyn wes lytle or na thing, bot passit away with confussioun, frustrat of his pretence. 164 THE ABBOT OF CROSSRAGUELL'S 1558. THE SEVINTENT CHAPITRE. Now schortlle wyll we answeir to the rest of the objectionis and argumentis movit in the contrar of our purpose, sick as we have older red or harde. Sum murmuris, saying, that the Kirk is baith partie and juge. Trewlie it appertenis to the Kirk of God to be partie tyll all wickit and ungodlie doctryne, specialie quhilk rysis for the understanding of the Scripture, and to discerne quhilk Act, XV. is the rycht understanding of the samyn; as we have plane in Scripture, that the Apostlis wes jugis to discerne, gyf circumci- sioun wes necessare " with Baptime, and als, thay wer partie tyl al Gala. V. quhilkis did affirme circumcisioun to be necessare. Thairfore, said the Apostole St Paule, gyf ze be circumcidit, Christ avails zow ub^x,^r''i4 ^oc^it. Attour, we ar certifiit that the godlie Byschope Athana- sius, in speciale ganestude the wickit heresie of Arrius, with divers utheris godlie fatheris, and zit he and the rest wer juges quha de- cemit on the samyn. Sua it makis na dirogation to the authoritie of the Kirk, that the faithful ministeris of the samyn be partie tyll all ungodlie doctryne and als juge thairupon, be the quhilk the veritie may be maid patent to the hale Congregation. Sum wyll object, (and be that menis seik ane colour to defende the gret variance off opinioun, quhilk is amangis seditius men in thir day is,) saying, that thair wes diversitie in opinioun amangis the aid doctores approvin be the Ku'k, and als amangis sum scolastick men laitlie, sen the doctores tyme. This argument servis of nocht, for twa ressonis : First, The doctores gaif thair jugement in the beginnyng, afore the misteriis of the Scripture wer maid patent be the Kirk ; thairfor (as sais iJjjJ-jJgen.Erasme) thair imperfectioun wes to be borne withall, and als, **"^' quharesumevir thay varie, it is of materis (for the maist part) of opinion, quhilkis ar not expreslie contenit in the Scripture, bot as hes plesit God with the tyme to steir up his Kirk to tak ordour thairinto, sua that all questioun, debait, and schysme, may be paci- 1558. COMPENDIUS TRACTIVE. 165 fyit in the Congregation. Bot be the contrar, men gevin tyll opinion in thir day is, vary is for the understanding of the Scripturis necessare to be understand for all Christiane menis salvation, spe- cialie in sick purposis as the Kirk alreddy hes tane sufficient or- dour into, contempnand alluterlie the jugement of the Kirk, preferrand thair awin private jugementis to the samyn, quhilk wea nevir done be the ancient Fatheris, nor nane utheris scolastick wrytaris, efter the deliberation of the Kirk. Quharefor the simili- tude and argument in defence of thair curiositie and variance, servis off nocht, as the diligent Redare may persave. Sum thair is gevin tyll opinioun, and thay vv^yl admit the jugement and deli- beratioun of part of the generale Counsalis, and uther part thay wyll alluterlie cry out on, as Melancthon, Bucere, BuUinger. Sum tyme thay clame to the authoritie of the Kirk, off the quhilk schortlie thow sail have exempyll. Sum tyme thai contempne the authoritie of the Kirk. For consyderation of this purpose, the Redare sal considder, that all sick Counsalis as hes condempnit ony heresyis quhilkis thir factius men ar not wylling to mantayne, all sick thay wyll admit and authorizie. All Counsalis quhilkis hes condempnit sick wickit heresyis as thay ar wylling to renew and fortifye, (albeit thay wer nevir sua godlie,) alwayis wyll thai contempne. Nochtwithstanding that the authoritie of al the generale Counsalis (dewlie convenit) is alyke specialie to take ordour in materis concernyng faith and religioun, for the quietnes of the Congregatioun committit to thair cure ; quha doutis bot Arrius, Macedonius, Nestorius, and Entices, contempnit the first four generale Counsalis, quhairin thair heresyis wer repellit, and justlie condempnit, allegeand divers pretendit Scripturis, ressonis, and authoriteis for thame ; lyke as men in thir dayis injustlie condempnis the deliberatioun of divers godlie generale Counsalis, quhilkis hes procedit incontrar the wickit heresyis quhilkis thay ar wylling to renew and fortifye. Thus do thay detract and repell the authoritie of the Kirk, (to quhame it apper- tenis to discerne the trew understanding of the Scripture fra the wrang,) as thay do repell the Scripturis self. Dois not Luther 166 THE ABBOT OF CROSSRAGUELL'S 1558. repel St James Epistole, and als the Apocallpse of St Johane, because thair is divers testimoriiis of Scripture contenit in thame direct contrar to his opinioun ? And in lykewayis, sumtyme thay repell the doctryne of the ancient Fatherls, callit the Doctores of the Kirk. Sumtyme thay pervert and thraw the sayingis of the doctores, persuading to men unlearnit that thair doctryne and the doctores doctryne ar alwayis agreabyll ; of the quhilk I wyll mak the Kedare, quhilk is unlearnit, to knaw ane mervelous dissaitful craft, quhilk is na lytle secreit amangis here- tikis. It is familiar to the ancient fatheris of the Kirk, quhensum- evir thay wryte aganis ony heresie quhilk wes in thair tyme, to ressoun for baith the partis ; thairefter thai conclude, trewlie con- forme to the Scripture, and as the Kirk hes approvin. Mark That part of the aro;ument manteanit be heretikis of lano; tyme jreit i O ^ O J of heretykis. |)ypast, quhilk factius men ar wylling to renew in thir dayis, (for thair is few hereseis now in thir dayis, bot thay have bene con- dempnit of auld,) fra hande apply thay to fortifie thair purpose ; and thus, men unlearnit persuadit that part of the argument, quhilk servis for the opinioun of heretikis, to be the proper sayingis of the doctores, (notwithstanding that it is bot the opinioun of heretikis rehersit be the doctores,) nocht knawand the maner for quhat purpose tha sayingis wer rehersit be the doctores, nor zit the contrar part of the argument nor conclusioun, miserablie ar dissa- vit, belevand that rehers to be maid be the doctores, as affirmyng that opinioun ; and tha simple men ar nocht liable to confer the doctores, to se geve that be trew or not. Attour, thou sail under- stand, that the ancient Fatheris makand mentioun of divers mis- teryis of the Scripture, sumtymes spak with swa gret reverence and feare, that it is not easie to persave thair jugementis towart the understanding of the samyn : sumtyme thay declare thair mynd mair planelie. The cause of this wes, (efter the jugement of learnit men,) that the Fatheris wald not difFyne on the profound misteryis of the Scripture unto the tyme the generale Counsalis hade tane ordour thairinto. And als thair ar divers misteryis quhilkis wer nevir brocht in dout in tha doctores dayis ; lyke as 1558. COMPENDIUS TRACTIVE. 1G7 the misterye of the blyssit Sacrament of the altare, quhilk wes first brocht in disputatioun be ane callit Beringarius, quhilk wes sax hundreth zeir and mair efter the tyme of Hierome, Ambrose, and Anno Domi- Augustine, and mony of the rest of the ancient fatheris. Now sail thow understand, that all sick places quhairinto the doctores spak not planelie, thay places applyis the heretykis for thair awin pur- pose, and swa affirmes the doctores to be for thame all the way. All sick places quhairinto the doctores mair planelie declaris thair mynd, thay dissimule and wynkis at thame ; and be thir meanis dissaitfullie, men gevin tyll opinioun dissavis the simpyl peple, quha is not hable to explore and espy this thair wyckit craft and slycht. Ane exemple wyl I geve the in speciall : St Augustine (quha is ane of the maist excellent fatheris of the Kirk) sumtyme spekand of the Sacrament of the altare, makis mentioun onelie of the spirituale manducatioun ; sumtyme planelye he makis mentioun baith of spirituale and reale manducatioun of the samyn, quhairinto is the verray naturale blude and body of our Salveour, to the quhilk, propirlie adoratioun is to be gevin ; specialie wrytyng on the Psalmes, and divers utheris places. All sic places quhairinto Au- psol xcviii. gustine spekis of the spirituale manducation onelie, diligentlle do thay marke and perverstlie apply for thair awin purpose. All sic places quhairinto he planely spekis, baith of spirituale and reale manducation, men gevin tyll opinion in thir dayis clenelle dois ovirluke, and be thir meanis abuse thai men unlearnit, quha ar nocht hable to seik the fundament, persuading falslie and dissait- fullie Augustine, and the rest of the fatheris, to be for thair wickit opinioun. Lorde God, (gude Eedare,) is not this ane mervellus dissaitfull craft, quhilk al the warld may se to be fals ? For gyf the doctores sayingis (specialie in declaration of the sacramentis quhilkis ar sua necessare to the hale Congregation) had bene contrarius to the doctryne of the Kirk, how fortunat it that HIerome, Augustine, and Ambrose, wer evir reknit to be the malst excellent doc- tores approvin be the Kirk, aggreand with the doctryne of the samyn, spcciallie in declaration of the blyssit Sacrament of the 168 THE ABBOT OF CROSSRAGUELL'S 1558. altare ? Wer all the Fatheris quhilkis convenit in generale Coun- salis sen the tyme of thh' doctores (quhilk is alevin hundreth zeris syne and malr) sua ignorant, that thay culde not persavc gyf the doctryne of thir doctores and the rest wes aggreabyll with the doctrine of the Haly Kirk or not ? Quha is desirus to knaw ferther, how factius men in thir dayis thrawis the godlie doc- tryne of the doctores falslie to fortifye thair hereseis, (speciallie incontrar the godlye doctryne of the Kirk, in declaratioun of the misterye of the blyssit Sacrament,) lat hym reid the Bischope of Rochestaris^ excellent werk incontrar Oecolampadius, and thair sail he aboundantlie persave this intollerabyl dissaitfulnes propir- lie discoverit. Now may thow, gude Redare, persave the gud- nes of Almychtie God, (quha foresawe that wickit men wald pervert baith doctores and Scriptures by the godlie meanyng of the samyn to thair awin appetit, quharethrow men unlearnit, quhilkis ar noclit hable to confer the Scripturis and the doctores, ar miserablie disceavit,) quhilk hes appoyntit evir his Kirk (quhilk trewlie is representit be the generale Counsalis dewlie convenit) to be ane assurit way for al men to be satifeit in al materis con- cernyng Faith and Eeligioun. THE AUCHTENT CHAPITRE. To geve the Eedare juste persuasioun to considder how necessare it is to lein to the jugement of the Kirk in al materis concernyng baith Faith and Rehgioun, thou sail understand that thair is divers thingis quhilk we mon beleif, (geve we be faithfuU Christiane men,) albeit thay can nocht be provin be expresse testimonyes of Scripture, bot tccheit us evir fra tyme to tyme, sen the tyme of the Apostlis to tliir dayis be the Kirk. As be exemple, baptising contraDona- of bamis, as sais St Auo;ustine, likewyse Orif}:ene, is ane traditioun list. lib. iv. ' « / ^ o / Orige. in cap. U, ad Kon:a. ^ John Fisher, Bishop of Rochester, poris ct Sanguinis Christi in Encharis- The work alhided to is entitled ''Joan- tia, adversus Johanncm Oecohmipa- nis RofTensis Episcopi de Veritate Cor- dium." Colonia?, 1527. 4to. 1558. COMPENDIUS TRACTIVE. 169 of the Apostolis, and is not expreslie contenlt in the Scripture. I beleve, gyf it had bene in the Scripture, thir ancient fatheris quha bestowit al thair tyme in contineuale redyng of the samyn, wald have persavit it als sone as ony utheris quhilk sayis the contrar in thir dayis. Melancthon, in his Commoun Places, lykewyse ascrives the samyn to the tradition of the Apostlis and the use of the Kirk ; and sua dois Bullinger, in his wickit werk dedicat to the King of ^^J^^^"j'^^-^ Ingland. Attour, is he to be estimate as ane Christiane man,^°^' quhiUi walde deny (as did Nestorius) the blyssit Virgine Marie to be the Moder of God and Man ? And zit it can not be provin be expres testimony of Scripture. Is he not to be estimit as ane Trip. mst. lib. xii. cap. heretike, quha walde denye the blyssit Mother of Jesu Christ our 4. Salveour, to be ane perpetuale Virgine, as did Helvidius ? And zit we haif na plane Scripture for it. But doute St Hierome (quha wes ane godlie doctor evir approvin be the Kirk) estimes hym ane heretike, and for that errour in speciale, of his ungodly injuris aganis the elect and chosin spous of the Halie Gaist. Attour, is he to be estimit ane Christiane man quha walde deny ane word of thir propositionis folio wand : The Father, the Sone, the Haly Gaist, ar thre distinct personis in ane Godhed : The Sone, secund persone in Divinitie, is generate without begynning, without ending, equale with the Father in divine nature : The Haly Gaist precedis of baith, thride persone in Divinitie, equale with the Father and the Sone : and zit every thride worde thairof is nocht expreslie contenit in the Scripture, bot as the Kirk hes techcit ws conforme to the Scripture. Ferther, Is it not ane article of our beleve, that our Salveour passit to the hell ? and zit it is nocht easie to be provin be plane testimonyis oflf Scripturis. For conclusioun, geve ony wickit man walde deny the Evangel! of Sanct Johane to be autentik Scripture, (as we reid of ane wickit heretyke, callit Marcion, quha denyit divers of the Evangellis; Manacheus refusit al the Auld Testament ; Luther, now in our dayis, repellis the Epistole of Sanct James, and the Apocalipse of St Johane :) be quhat meanis wald thou persuade to the Congre- gatioun, sick sedicius men to be heretikis, and thair opinioun to be 170 THE ABBOT OF CROSSRAGUELL'S 1558. condampnable. Trewlie thow can nocht preve the Evangell of St Jhone to be autentyke Scripture be uther Scripturis : For quhy ? Hist Ecci. Thair is na uther Scripture quhilk makis mention of it, because it lib. iii. cap. ^ ^ 2^- wes wryttin lang efter all the rest of the Scriptures. Attour, thair is contenit in the said Evangell of Sanct Johane quhilk is nocht contenit in the rest, sick as towart the divine nature of our Salveour, the rasyng of Lazarus fra deith to lyve, and that our Salveour thryse efter uther commendit his floke to St Peter, with utheris divers notable purposis. Wyll thow say, that it is godlie in the self, and thairfore sulde be reknit as autentik Scripture ? Thy argument servis of nocht, because nocht every godlie thyng quhilk is wryttin sulde be reknit as autentik Scripture. Wyll thou say that the Spirite of God techeis the inwartlye to beleve that the Evangell of St Jhone is autentik Scripture, and the trew Worde of God. I wyll speir at the, gyf that be sufficient argu- ment to persuade the hale Congregation, and confounde heretykis quhilkis wald say the contrar. This may we persave (gude Redare) how necessare it is to beleve and leyn to the jugement of the Kirk, in mony divers thingis necessare to be belevit, and ar nocht expreslie contenit in Scripture, nor hable to be collectit of Deprescrip. Scripturcs. Thairfor said the ancient father St Augustine, that Heret. ^ ... he walde nocht beleve the Evangell except the authoritie of the Kirk hade movit hym sua to do ; as he wald say, he wes nocht habyll to knawe quhilk is the Evangell, bot gyf the Kirk had techeit hym. Ilavand consideration (benevolent Redare) of this daingerus tyme, quhairinto men ar swa proclive to fals and wickit juge- uicntis, heir wyll we schortlie declare our mynd towart the au- thoritie of the Scripture and the Kirk, as we have learnit of men of godlie doctryne and gude lyfe ; because, perchance sum man wyll falslie collect of our sayingis abone rehersit, that we avance the authoritie of tlie Kirk sua hichlie, that it extenuatis and ob- scuris the glore of Goddis worde ; and trewlie we mene na thing les. For consideration of this purpose, thow sail understand that thair ar divers opinionis hereinto. Sum men raschelie ascryvis to 1558. COMPENDIUS TRACTIVE. 171 the Scripture it quhilk is not to be ascryvit thairto, sick as to mak the Scripture juge quhensumevir questioun or debait rysis for the understanding of the samyn. Sum superstitius men ascrives that to the Kirk quhilk is aganis all veritie, affirmand the Scripture to tak authoritie of the Kirk, quhilk but dout takis authoritie of the Ilaly Gaist onelie. Treuth it is, the Kirk testifeis to the Con- gregation and certifiis quhilk is autentik Scripture, quhilk is nocht : quhilk argumentis nocht that the Scripture takis autho- ritie of the Kirk ; tharefore the Scripture is nocht trewe, because the Kirk hes approvin it, bot because the Scripture in the self is trew, it wes and is necessare to the Kirk to appreve the samyn. As be exemple, Sanct Jhone Baptiste testifiit that Jesus Christe our Salveour is the Sone of God, Kedemare of the warld, quhilk he did be the inspiration of the Haly Gaist ; notheles, our Salveour tuke not authoritie of St Jhone, bot of the Father of hevin onelie ; sua sail thow considder, that the Kirk of God gevis nocht authoritie to the Scripture, bot, be inspiratioun of the Haly Gaist, testifyis, and makis manifest to the Congregatioun, quhilk is autentik Scripture, quhilk is nocht ; and sua the Kirk of God and the Scripture ar nevir contrarius. Treuth it is, the Kirk of God extendis to mair nor is expreslie contenit in Scripture, quhilk al Christiane men behufis to beleve, as I have schawin the alreddy. Perchance thow wyll say, that the Kirk hes na power forther nor is contenit expreslie in the Scrip cure, because the Scrip- ture cursis hym quhilk ekis or paris to the Word of God. First, a poc. xxu. Thou sail understand, that thir wordis ar mankitlie allegit and falslie applyit, becaus thair is nocht in al the Scripture sick ane word as eking and paryng to the AYord of God ; and als thou sail understand, that it is nocht eking nor paring to the Worde of God trewly tyll expone and interpreit the samyn, nor zit to Actiuxr. mak lawis agreable with the law of God as the Kirk dols, for we ^ x^* '"* have that the Apostolis maid lawis quhilkis wcr nocht expresHe commandit be God. Thairfore thow redis nevir that our Salveour forbad to beleve, or use ony lawis bot thame quhilkis wcr to loha. XX Matt. XV 172 THE ABBOT OF CROSSRAGUELL'S 1558. be contenlt in the Evangell, or wrytin Scripture. This thou maye persave that the authoritie of the Kirk extendis to mair nor is expreslie contenit in Scripture, quhilk argumentis nocht repugnance : For quhy ? The Kirk wes lang or evir thair wes ony wryttin Scripture bot it quhilk wes wrytin in the hartis of godlie men. Forther, thow sail considder, that albeit the authoritie of the Kirke extendis to mair nor is expreslie contenit in the Scripture, (because thair are divers thingis quhilkis we suld beleve, and ar nocht contenit in Scripture,) nochtheles, the Scripture and Kirk ar baith alyke trew, equale of strenth, power, and dignitie, governit evir with the samyn Spirite of God. To verifie the samyn, it is manifest that the Apostolis ressavit thair authoritie of Jesu Christe, lang or evir thair wes ony wryttin Scripture of the New Testament ; tharefore, the Apostolis, in the sentence quhilk thay send away with Paulus and Barnabas to the Gentyles, declaryng Act. XV. thair determination to wart circumcisioun, sais planelie, "It hes plesit the Haly Gaist and us ;" quhareby thow may persave, that the A])ostolis had authoritie of the Haly Gaist onelye, and all utheris quhilkis succedit in thair place, nochtwithstanding that thaye wer sterit up tyll authoritie be man. For conclusioun, lyke as it appertenis to the Kirk of God to discerne quhilk is the trew and autentik Scripture of God, quhilk is nocht ; swa it appertenis to the Kirk to discerne quhilk is the trew understanding of the Scripture, quhilk is nocht, according to the doctryne of all men of godlie leamyng. Tharefore we nevir say in all our lytle Tractive, that the Kirk is juge to the Scripture, bot that the Kirk is juge to discerne quhilk is the trew Scripture of God, and to mak manifest to the Congregatioun the trew understanding of the samyn, (quhen- sumevir questioun or debait rysis for the trew Scripture, or under- standyng thairof,) and swa the Kirk hes and evir hade this authoritie off our Salvcour, and thairinto is governit be the inspi- ratioun of the Ilalye Gaist, conforme to the instructioun hade be the Scripture, as the trew evident and faithful wytnes berar of 1558. COMPENDIUS TKACTIVE. 173 the wyll and mynd of the Lorde ; and this (to my jugement) is the rycht understandyng of the authoritie baith of the Scripture and of the Kirk of God, conforme to Goddis Worde and all ressoun. As IT HES plesit God to geve us grace, we haif schawin gud wyl (benevolent Redar) according tyll our promeis and sobir knawlege, gevand just occasion tyl every Christiane man (quhilk is of godly and temperat jugement) to be satifeit assuritlie in al the poyntis contenit in the tytle of our Tractive, be ressoun that we have de- clarit (conforme to the Scripture of Almychtie God, Auld Testa- ment and New, and als conforme to the experience of the tyme, evir sen the tyme of the Apostolis to thir day is, togidder with suf- ficient ressonis and authoriteis of the maist excellent men of godlie learnyng and gude lyfe, quhilkis evir wer ministeris in Christis Kirk and Congregatioun) the nerrest and onelie way to esta- blische the conscience of all Christiane men in al materis of debait concernyng Faith and Religioun. The meanis and way we schew the lykewyse, quhilk wes because that all questioun and debait, (for the maist part,) quhilk is or evir hes bene movit in the Con- gregatioun for materis doutsum concernyng the faith, rais, for the understandyng of the Scripture, and nocht for the Scripturis self. Thairfore, necessare it wes to have and knaw the Juge appoyntit be God, to discerne the trew understanding of the Scripture fra the wrang. As towart the Juge, we schew the (conforme to Goddis Worde trewlie allegit and al gude ressoun) that we ar constraynit, assu- ritlie to beleve the generale Counsalis dewlie convenit, to repre- sent the universale Congregatioun and Kirk of God ; quhairby all the rest of the membris sulde be pacifeit, and satifeit in conscience, in all the secretis of the Scripture necessare to be knawin for ane Christiane mannis salvatioun, and all uther doutis concernyng Faith and Religioun, as the onelie Juge providit be God, takand virtew, power, and authoritie of Almychtie God, utherwayis, tyl 174 THE ABBOT OF CROSSRAGUELL'S TRACTIVE. 1558. oppin ane plane port ; tyl all tlie errouris quhilkis evir lies bene sen the tyme of the Apostolis to thir dayis, and every man to tak quhat opinioun he plesis, levand in perpetuale contraversie and debait for the faith. Now, sen we ar certifiit assuritlie quha is the Juge, lat all Christiane man (quhilkis in dout) have refuge to the juge, without curius or forther ressonyng, to be satifiit in his doute ; and be this meane and way, (quhilk is conforme to Goddis Worde and al res- soun,) it salbe easie tyl all men to be satifiit assuritlie in all materis doutsura concernyng the Faith and Rellgioun of all Christiane men ; quhilk hes bene providit fra the begynning, for the gret weil and quietnes of the hale Congregatioun, be our Hevinlie Father, to quhame, with the Sonne, and Halye Gaist, be prayse, honour, and glore, for evir and evir. FINIS. ANE ANSWER TO THE COMPENDIUS TRACTIVE OF MR QUINTINE KENNEDY, ABBOT OF CROSSRAGUELL, BY JOHN DAVIDSON. M.D.LXIII. The Author of the following work was educated for the Church, and appears to have taken orders before the era of the Reformation. We have indeed little better than mere conjecture to offer respect- ing his early history ; and for the notices of his subsequent career we are chiefly indebted to the biographer of Knox and Melville, who so happily combined the most diligent research, and accuracy of detail, with the higher qualifications of an Historian. It is most probable that John Davidson, who became Princi- pal of the College of Glasgow, was a native of the North of Scot- land, and that he was born about the year 1520. On this suppo- sition, we are inclined to believe that he may have prosecuted his studies at King's College, Aberdeen, before 1545 ; but this can- not now be ascertained, as the earlier Registers of the College are not preserved. From an incidental allusion, we learn that he spent some time at the University of Paris, where he might have taken his Master's degree, if he had not previously attained that rank on completing his course of philosophical study in his native country. He appears, from a commission by William Gordon, Bishop of Aberdeen, executed at Paris on the 13th of September 1552, to have been still in France, as Davidson,^ who is described as Vicar of Nigg, was one of the witnesses to the deed ; and there can be little doubt that this was the same individual. During his residence in Paris, he became acquainted with Quintin Kennedy, for whom, at a later period of life, he continued to testify great respect, notwithstanding the diversity of their opinions. Previously to Davidson's connection with Glasgow, he had received some other ecclesiastical preferment, as he is styled in I " Coram his testibus — Magistris See Keith's Scottish Bishops, p. 74.^ Joanne Davidson Vicario deNyg,"&c. Russell's edit., p. 125. VOL. I. M [ 178 ] the Kegisters of the University, " Magister Joannes Davidson, Vicarius de Alness," on being incorporated a member of the College, 24th of October 1556. As Alness, in Koss-shire, is only a few miles distant from Nigg, these livings may perhaps have been conjoined. The same year he was chosen one of the four intrants for electing the Rector of the University ; and on the 25th of October 1557, we find him designated, "Principalis Regens Peda- gogii Glasguensis." The name Pedagogium was that which was most commonly applied to the College of Glasgow at that time as a Seminary of public instruction. In 1559, " Magr. Johannes Davidsoun, Principalis Regens Pedagogii seu Universitatis Glas- guen." signs two deeds relating to the College rents; and in 1560, another is subscribed by " ]Mr Johne Davidsoun, Principall Regent of the Pa3dagog of Glasgow." This appointment he pro- bably obtained through the influence of James Beaton, Archbishop of Glasgow ; as in the present work he acknowledges he had been greatly indebted to his kindness. He continued to hold this office for upwards of fifteen years, but we can discover no indica- tions of the College having flourished under his government ; though this want of eminent success may have been owing more to the unsettled state of public affairs, than to any want of zeal or inefficiency on his part. During the earlier struggles of the Reformers, Davidson continued his adherence to the Romish Church, but afterwards joined the Protestant party. <' His answer to Kennedy (as Dr M^Crie remarks) shows him to have been a modest and candid man, although not possessed of great learning." ^ It is the only work he is known to have written. This answer to Kennedy's Tractive, which is now reprinted, is so extremely rare, that the only copy known to exist is one very care- fully preserved in the Advocates Library. It is a small 4to, of 34 leaves, in black letter. The reader will observe that this Answer does not refer exclusively to the Abbot of Crossraguell's printed work, but to a summary or abstract which Kennedy himself drew ' Life of Melville, vol. ii. p. 448. [179] up, and sent to Davidson for the purpose of having it submitted " to our gude Lorde and Maister," the Archbishop of Glasgow.^ At a later period, the example of the Abbot of Crossraguell was followed by one or two other writers of the Roman Catho- lic party, of whom Ninian Winzet is the most entitled to notice. Before the downfall of Popery, he had been Master of Linlithgow School, and about the period when he was deprived of his office, he wrote or translated various tracts in opposition to Knox and other Reformers. A volume containing a republication of his " Certane Tractatis for reformatioun of doctrine and manners," his "Bulk of Foirscoir Questions," and his translation of Vin- centius Lirinensis, from the rare editions printed in the years 1562 and 1563, was presented by J. B. Gracie, Esq., as a con- tribution to the Maitland Club, in 1835. Winzet was a man of considerable learning and ingenuity ; and it is creditable to him to have openly avowed his sense of the ignorance and conniption which prevailed among the Popish clergy, and his conviction that at least a partial reformation was required. In one place '^ he mentions this Tractive of the Abbot of Crossraguell (whom he calls " an honorable confessour of the true Cathohk fayth ") as a work ^' commendit be sindry cunning men als well of England as of Scotland ;" and says, he had also seen " certane clatteris, and I wate nocht quhat, nameit contumeliouslie, in hie contempt of the Kirk of God, A Confutation of the said M. Quintinis Papistical Counselis^ put out be ane of our wind-fallin brether, laitlle snapperit in the cummerance of Calvin, M. Johne David- sone," &c. — Winzet having qualified himself, after leaving his native country, took holy orders, and was advanced to be Abbot of the Scotish Monastery of St James at Ratisbon, where he died in 1592.'' 1 See pages 187, 256. 3 xhe running title of Davidson's 2 In the Epistle dedicatory " To the work is, "The Confutatione of M. Q. maist Catholik, Noble, and Gratious Ken. Papisticall Councels." Sowerane Marie Quene of Scottis," ^ See the Life of AVinzet, in the re- prefixed to his translation of Vincen- publication for the Maitland Chib, also tius Lirinensis, originally printed at Dr Irving's Lives of Scotish AVriters, Antwerp, 1563, small 8vo. vol. i. p. 98. [ 180] On the 17th of October 1569, a presentation to the Chaplainry of St Michael, in the metropolitan Kirk of Glasgow, was granted by the Rector of the University of Glasgow to Mr John David- son, " in name and behalf of the Universitie and College thairof, within the toune of Glasgow, for the sustentation of bursaris within the said Universitie." This grant was ratiiSed and approved by the King, 18th of January 1569-70 ; and on the 10th of July that year, Davidson obtained a decree against the College tenants,^ feuars, tacksmen, and others, who it seems had refused to pay their annual rents. It has not been ascertained at what time Davidson died, but I believe (says Dr M^Crie) ^' his name occurs for the last time in the Eecords of the University, about the year 1572." His suc- cessor, Andrew Melville, was installed in October 1574, and he continued to be styled " Principall of the Pedagog of Glasgow." In December 1580, Melville was translated to St Mary's College, St Andrews. It only remains to add, that Principal Davidson must be dis- tinguished from two persons of the same name, who flourished about the same period. One of these, John Davidson, was the first Protestant Minister of Hamilton. ^ He survived till near the close of the sixteenth century f and his name occasionally occurs in the proceedings of the General Assembly,'^ without his taking, however, any prominent part in ecclesiastical affairs, or distin- guishing himself from the majority of his brethren. The other was John Davidson, Minister of Saltpreston, a person of much greater note, and of whose life a few particulars will be state d in a subsequent article in the present Miscellany. ^ Chartulary of Glasgow, vol. ii. p. occurs as Minister of Hamilton, having 584-588; and Register of Privy Seal, been translated from the neighbouring vol. xxxviii. p. 114. parish of Glassford, probably on Da- 2 Register of Ministers, 1567, p. 32. vidson's death. 3 From the Book of Assignations, ^ Bulk of the Universall Kirk, (Ban- 1596, we find he was then alive, but natyne Club edition,) pp. 97, 572, in 1597, the name of John Muiihead 757. C ane anf toer to t]^e Craftiue, fet furtf) in tfie ?eir of dPoD* 1558» fie ^aitter Ciuintine Eennelip, Commen= Datar, abbote of Crofraguell, foe tfie eaablifcfiing of ane Cfiriftiane man= ni0 confcience (aie^ fte alletigis) tf)e jTortI) anD Urentfi of W jpapiftrie, anO all titfiew of W ©eft, ai8? appea= tig toeil be |)is (2Bpiaie Oireft to t|)e Pro- teflantes, anti Prentit in tfie laft part of tW TBnik : of ti)e ^aetiasos of ^lafsiu. oTonofr. 2. I^c&jarre, left i^sitt ht an^ man t]bat fpuilje joh) t^rnto |Mbi- Iof0p]bte, aittr bairte tfeceait, tbrub) t^e tratfittoittjf 0£ meir, acfortfiitg t0 il)t i^utftmmttsJ of tbiJ* ioatlir, anti noci^t eittv CSmpt:entitat€tJin= burglj bg Kobert Lefepretotfe, Cum priuilegio^ 1563. TO THE BENEVOLENT EEADER. f«i 2. Benevolent Reader, my labour in this lytle Buik hes bene prin- cipally to give all men to understand quhat appertenis to the Spi- rite and Worde of God, in all Councels, that is convenit in the name of God, for to have the interpretatione of difficill places of the Scripture, and discretione betuix the rycht understanding and the wrang of the same, for the decisione of onie controversie, in maters of religione ; and quhat appertenis to men to do in the same : Nocht forgetting to schaw the nerrest way to thaim that is at controversie, quhow thay may come to reconciliation, gif thay wil be contentit to have thare opinione, or assertione, be ane infallible Judge, without partialitie or favour bearing mair to ane part nor to ane uther, judgit and decydit. To this effect, that nother the glorie of the godly decretis set furth in Councels, nor the dignitie of presidencie, pertening onely to the Haly Spirit, be attribute to men in ony Councels ; nor zit that men, and specially the simple and ignorant, be dissavit heirby, for thare is mony thingis requirlt to ane godly Councell ; and he quha under this terme generall or provinciall Councel, understandis thaim all confusitly, swa that he can put na difference betuix thaim, nor zit betuix thare offices pertening to thaim severally, may be easylie led, be way of argu- mentatione, to confesse sindrie absurditeis ; quharefore sic thingis war necessare to be knawin, be all thaim quha wald have ane ready answer to the Papistes sophisticall argumentis, or that wald have ane reasone aganis thaim that mantenis thare religione (quhilk I may call rather idolatrie or superstitione) be Councels and tradi- tionis of men. And that thow nmy easylie perceave my procead- ingis aganis this Tractive of Maister Quintinis, I have put in writ, First his sayings, and thairefter folio wis my Answer; with sum ob- [184] jectionis that I mak, for the declaratione of my awin sayingis, and confutation of his Sophistical Reasonis. And alswa thare is addit FoL 2, b. heirto ane Schort Table, quhareby the principall headis of this Tractive salbe easylie found. As to the fautis, gif ony hes bene oversene in the prenting, I wishe the gentle Reader to beare with the same, quhare thay may be borne with. Praying thee use this Tractive to the glorie of God and conforte of thyself and his Kirk. And swa faire thow weill in the Lorde. At the Paedagog of Glasgw. 1562. The peincipall Contentis of this Buik. 1. Quhow is it to be understand that the Scripture hes ane rycht understanding and ane wrang, . le. 5/ face 2. 2. Nother Kirk nor Councels is appointit Judges be God to the Scripturs, or to the opinionis conceavit heirof, . 1. 6, f. 2. 3. Quha may be Judges to controverseis of Religion, 1. 7, f. !• 4. The Worde of God may baith beare witnes and be judge in controverseis of Religione, . . . 1. 7, f. 2. 5. The cause quhy men seikis thare controverseis to be decydit be Councels, and quhow, . . . 1. 9, f. 2. 6. The Haly Spirit is President, Judge, and decrete maker, in all godly Councels, and nocht men, . . 1. 10, f. 2. 7. The cause quhy judgement is attribute to men in Coun- cels, . . . . . . 1. 11, f. 1. 8. The cause quhy the Kirk of Rome was not ane able juge to decerne the rycht understanding of the Scripture fra the wrang, . . . . . . 1. 11, f. 2. 9. Quhy the Papistes fearis examinatione of the Decretis maid be thare Kirk, . . . . 1. 13, f. 1. 10. Na hereseis hes bene supprest be Councels, taking the Coun- cels for the cheif pastours, ... 1. 14, f. 2. 1 That is the number of the leaf in marked in the margins of this reprint the original, and the 1st and 2d face or as fol. 1, 2, &c. page of each leaf. These leaves are [ 185] 11. The Worde of God is not ane deade thing, as the Papistes haldis it to be, . . . . . 1. 15, f. 1. 12. Baith Generall and Provinciall Councels may fall inpoLs. erroure, . . . . . 1. 17, f. 2. 13. Quhow the authoritie of the Kirk soulde be joynit to the judgement of God, exprest in his Worde, , 1. 19, f. 1. 14. Quhow the Kirk receavit the Scripturs callit Canonical, and Apocrypha, . . . . 1. 20, f. 2. 15. The Protestantes desyres to be judgit, quha bearis disdane at the Councels, or thrawis the Scripturs, . 1. 21, f. 2. 16. The Levitical preist and judge was not appointit Judges be God, to stay doutis quhilk rase for the understanding of the Scripturs, . . . . . 1. 23, f. 1. 17. The cheif Pastours Councell of the auld Law schamfuUy errit, . . . . . . 1. 24, f. 1. 18. Quhy the Jowes and the Papistes decernis not the rycht understanding of the Scripture fra the wrang, . 1. 24, f. 2. 19. Paule ascendit to Jerusalem, to confer the Scripturs with the rest of the Apostles, . . . 1. 26, f. 1. 20. Quha disputit in the Councel of the Apostles, Act. XV., 1. 27, f.l. 21. James the Apostle, as Bischop of Jerusalem, gave not sen- tence, Act. XV., . . . . 1. 28, f. 1. 22. Quhy the Abbote pretermittit the Superscriptione of the Councels letter, writtin Act. xv., . . 1. 30, f. 1. 23. Quhow the Abbote oversaw the Haly Spirit for his awin avantage, . . . . . 1. 30, f. 2. 24. Quhow the text of the Scripture, and the Abbotes glose aggreis not together, . . . . 1. 31, f. 1. 25. Quhy the Decrete of the Haly Spirit is callit the Decrete of the Apostles, . . . . . 1. 31, f. 2. 26. Quhow the Haly Spirit speakis, interpretis Scripturs, and pronounces sentences in maters of Religion, . 1. 32, f. 1. [186] FolS.b. To THE MAIST NOBLE AND VeRTUOUS LoRDE ALEXANDER EaRLE of GlENCARDEN, JoHNE DaVIDSONE WISHIT GRACE AND PEACE, BE THE LORDE ChRISTE JeSUS, FROME God the Father. Sen the beginning of the Eefbrtnatione of the Kirk of Scotland, in the trew Christiane Religione, amangis all uther thingis that zour Lordship travelled in, for the furthsetting of the Keligion of Christe, I hard nocht zour Lordship mair efFectiusly desyre ony thing, than that I wald make ane answer to the lytle Buik, set furth be Maister Quintine Kennedy, Commendatare, Abbote of Crossraguell : (inscrivit " Ane Compendius Tractive, conforrae to the Scripturs of Alraychty God, reasone and authoritie, declaring the narrest and onely way, to establische the conscience of ane Christiane man, in ail maters qiihilks ar in debait concerning Faith and Religione,") quhareby thare hes bene mony movit to continew still in thare auld superstitione and idolatrie, throw the reasonis contenit in the same, quha had imbracit the sincere and trew Re- ligione of Christe or thir dayis, and it had bene supprest in its in- fancie, quhilk wald have brocht baith quietnes to mony ane in thare conscience, and commone peace, with great amitie amangis the inhabitantes of this countrie. And quhowbeit, my inhabilitie disuadit me fra taking of sic ane interpryse in hand, zit zour Lordship's earnestfull and godly desyre was of sa great weicht and efficacie in my minde, for the great actes zour Lordship tuik on hand, first and last, for the mantenance of thaim that was able to have bene opprcst for the Religione of Christe, but feare of ony warldly creature, or losing of zour warldly gudis ; and alswa for the great humanitie that I have found in zour Lordship at all tyme, movit me (quhen I saw na uther haistely taking the Confutatione [187] heirof on hand) to schaw my labours heirin, that the people of God sould not be langer abusit with his captious sophisticationes, sa far as be my simple ingyne thay mycht be supportit to the avancement of the Kingdome of God, and that the warld mycht foi. 4. manifestly knaw that it was nocht of rashnes that the Nobilitie of this Kealme hasart thare lives and landis for the Keformatione of Religione, (as the Papistes allcdgitj) bot for the suppressing of thay things quhilk was set up aganis the glorie of the Eternal God, and commone weill of this realme. And because this Buik of Mr Q[uintine's] contenit sa monie ab- surditeis quhilk wald have consumit great tyme to have confutit thaim all, it chancit weill that ane lytle space before the beginning of the Reformation of the Religion, he excerptit furth of this hale Buik, ane Schort Tractive, contening the hale mater of his Buik, as the coppy bearis that he send me to present to James Betoune, Archebischop of Glasgw, (quha was my gude Maister and liberall freind, quhowbeit for Religione we ar now separatit in ane part, as mony fathers and sonnes is, in thir our dayis,) to quhom, I pray God, send the treuth and knawledge of his Worde : at, that may unit us in spirit and mynde againe together that hes separatit us (as apperis) in our warldly kyndenes. And sen of lait, that I fand this Tractive contening the hale substance of his Buik, amangis uther quaris of uther learnit mennis writingis that I have, aganis it I have travellit be Scripturs, Reasonis, and Ancient Doctours sayingis, swa that heirby I traist in God, the mouthes of the wickit, for the maist part, salbe closit, that braggis with thare Councels, and Papisticall Decretis, and Constitutionis, outdrawing the hartis of the simple people fra the trew Religione ; and thay quha hes bene in dout, quhidder thay war obleist to observe and kcip the Decretis of thare Councels or not : In thare conscience salbe quiettit, assuritly knawing be the Worde of God, quhat sould be keipit, and quhat nocht. Praying zour Lordship to tak this my laboui's, quhilk I have dedicate to zour Lordship, in gude part, and that, as zour Lordship hes begunc to mantene the trew Faith and sincere [188] Religione teachit us be Christe, swa I pray the leving Lorde God, to mantene zour Lordship and all favourers of the same unto the end, that we may altogether receave the Croune of immortall lyfe that is promisit to the faithfull quha perseveris unto the end. At the Paedagoge of Glasgw, the first of Marche, in the zeir of oure Lorde God, ane thousand, five hundreth, thre score and twa zeris. HEIR FOLLOWIS ANE SCHORT REHEARS, fois. QUHAIRIN IS CONTENIT THE HALE SUBSTANCE AND EFFECT OF THE TRACTIVE SET FURTH BE M. QUINTINE KENNEDY, COMMENDATOURE OF THE ABBAY OF CROSRAGUELL, &c. M. QuiNTiNE Ken[nedy's] principall Conclusion. The Kirk of God, quhilk trewly is representit be the Generall Councels, dewly convenit, is the onely appointit judge be God, to decerne and interprete the right understanding of the Scriptur fra the wrang, quhensumever question or debait rysis for the un- derstanding of the samyn. Treuth it is, the Kirk is bound to in- terprete the Scriptures and pronounce sentence, conforme to the tryall and instruction had be the samyn, as the trew, evident, and faithful! witnes-bearer, to the will and mynde of the Lorde ; to the quhilk, God is the onely judge, and na private nombre of men, quhow godly or weill learnit that ever they be. Because, and that that thing be broght in disputation, quhilk is done be the hiare powers, conforme to thair vocation, at the desyre of private men, then sail the warld live in perpetuall debait and controversie. To cum till ane resolute understanding of this Conclusion abone rehersit, we man understand Quhat is the Kirk ? quhilk I beleve is sufficiently declared in the beginning of our buke ; swa that heir prolixitly to rehears war superfluous : nottheles as sal be necessare, for the present we sail do. The Ku'k sum tyme is tane generally in the Scriptures for the 190 Davidson's confutation of 15G3. Foi. 5,b. universal Congregation, quhairin ar contenit all Christiane men. And efter that maner, the general Councels ar nocht the hale Kirk ; For why ? Everie man quhilk is of the Kirk (generally tane) is nocht rcquirit, nor can be convenit, to do that thing quhilli appertenis to the generall Councels. Sum tyme the Kirk is tane mair specially for the cheif Pas- toures of the universall Congregatione ; and efter this speciall maner, the generall Councels ar the trew Kirk of God, and repre- sentis the universall Congregation, having authoritie to interprete the Scriptures, as may stand to the weill and quietnes of the hale Congregatione. M. Jhone Davidsonis Answer. To mak this mater plainer to the Eeader, quhairupon our hale Disputation standis, I thoght best, or I reasonit aganis his Conclu- sion : quhilk of itself is sumpart intricat and difficil, throw sum wordis of it, that may have dowble understanding ; quhilk he ap- pearis to have said plainely and simply, bot with ane dowble face, (quhilk every man perceavis nocht,) that he may induce men the readiar to his purpose, saying, " The Kirk of God is the onely ap- pointit Judge be God, to decerne and interprete the rycht under- standing of the Scripture fra the wrang," for thir wordis, * the rycht understanding of the Scriptures and the wrang,' may move sum men to think that the Scripture hes ane wrang understanding of its awin nature ; quhairby they may be movit the easyar to beleve that God had appolntit the Kirk, or sum uther Judge, to decerne the ryght understanding of it fra the wrang, and that the Scripture could nocht be ane Judge to decerne the samyn, for than it had bene ane Judge to itself in its awin cause. Or be thir wordis, ' the rycht understanding of the Scripture and the wrang,' he under- standis the rycht understanding of the Scripture and the wrang that men takkis of the Scripture throw thair awin ignorance, other of the ordinarie meanes, (quhairby God gevis the understanding of 1563. THE ABBOT OF CROSSRAGUELL. 191 his Scriptures,) or of the difficill mater contenit under the wordes of the Scripture, or of the interpretation of the Scriptures out of ane language in ane uther, or ony uther wayes. And give he understandis in his Conclusion, that the Scripture of God lies ane rycht understanding and ane wrang, be it awin na- ture, I say, That his conclusion (quhilk he haldis to be als sure as it war ane decrete of the Plaly Spirite) includis in the self ane manifest falset ; quhilk is, that the Scripture of God hes ane wrang understanding quhilk it hes nocht, for the Scripture gives nocht ane wrang understanding, nor ane wrang interpretation of it self; F"1- bot men that is at controversie for maters of religione throw igno- rance, or sum uther purpose, to establische thair action, sum of thaim interpretis and understandis the Scripture wrang, and al- ledgis thair interpretation and understanding to be rycht (be sic ordinarie meanis as God hes gevin to men to prove, or seik the understanding of the Scripture to be rycht) that they conceave of it : As ar the sciences callit Liberal Artes, the knawledge of the thre principall Languages, conference of Scriptures with Script urs, the preceptis of the maist ancient Doctors, and siclyke thingis that servis men to bring thaim to the knawledge of the Scriptures, quhilk, notwithstanding, men oft tymes uses nocht rychtly throw thair awin ignorance. Swa thay tak ane wrang understanding of the Scriptur quhilk it gevis nocht to thaim, because thair is na thing wrang in it. As we may understand be Peter, in the end of his Second Epistle, saying. In the Epistles of Paule, " thair is sum thingis hard to be understand, quhilk thay that ar unlearnit and unstable per- vertis, as thay do also uther Scriptures, unto thair awin distruc- tion. Ze, thairfore, belovit, (sayis he,) seing ze knaw thir thingis before, be warre, inaventures, ze be also plukit away with the error of the wickit, and fall fra all zour stedfastnes." Mai'ke weill, godly Header, Peter sayis, the Scriptures is hard to be understand, and, thairfore, he exhortis the faithfull, that thay be nocht led away with the error of the wickit, quhilk cumis nocht of the Scripture, bot throw ignorance of the unlearnit that pcrvertis the Scripture ; or of the unstable men, throw thair lycht imaginations. 192 Davidson's confutation of 1563. For give God had maid his Scripture of that nature that it mycht have had twa faces and understandingis, as the answers of the Gentile gods had, men mycht have bene dissavit be the Scriptures of God, as men was be the answers of the Gentile gods, quhilk war ungodly to be said ; and alswa, thay men that had fallin in error wald have had ane juste excusation, that the wrang under- standing that the Scripture gave thaim was the cause of thair fal ; quhairby now, na man justly can excuse him self, for it hes nocht ane wrang understanding, bot sum men takis ane wrang under- standing of it, quhilk takis away thair excusation, and layis thair error upon thair awin ignorance and unstablenes. Quhairfore, (sen the Scripture of God hes nocht ane wrang understanding of it self,) it is manifest that God hes not appointit his Kirk to be Foi. 6,b. Judge, to decerne the rycht understanding of the Scripture fra the wrang that it had of the awin nature ; quhilk, give he had done, it war ane great absurditie, for that war als mekle to say as God had appointit the Kirk to be judge betuix the thing that is and is not. And give he understandis his Conclusione on this maner, that the Kirk of God is the onely appointit Judge be God, to decerne and interprete the rycht understanding of the Scriptures fra the wrang that men takis thairof throw thair awin ignorance, or ony uther wayis, to stablishe thair part of the controversie and de- bait for maters of Religion that is rysin betuix thaim and ony uther, as he appearis to understand it, be all his reasons and groundis, quhairby he intendis to prove his conclusion ; I answer, That the Kirk of God, representit be the generall Councels, quhow dewly that ever thay be convenit, is not the onely Judge appointit be God to decerne the rycht understanding of the Scriptures fra the wrang, quhensumever question or debait r3'^sis for the under- standing of the same. For in sa far as Mr Quintine interpretis the Kirk to be the cheif Pastors of the universall Congregation, he sail not finde the hale, nor ane part of thaim appointit be God, as the onely Judge to decerne the rycht understanding of the Scripture fra the wrang ; for give thay had bene appointit be God 1563. THE ABBOT OF CROSSRAGUELL. 193 to be Judges, to clecerne the rycht understanding of the Scripture fra the wrang, Christe Jesus, or his Apostles, had maid sum men- tion thalrof in thair office that God hes appointit to thaim in the Scriptures, that men quhilk had bene at controversie for maters of Religion mycht have had recourse to thaim. Bot thair is na men- tion maid that thay ar appointit to sic judgement, for Paule, speaking in the 4th cliap. to the Ephesians, of " the Apostlis, Pro- phetls, Evangelistis, Pastors and Teachers," quhom God hes maid cheif Pastors of the universall Congregation, testifeis that " thay ar appointit be God for the gathering togither of the Sainctis, for the wark of the ministerle, and the edification of the body of Christ," &c. Siclyke Christ Jesus at his departing, to his Apostles, the cheif pastors of the universall Congregation e, he gave ane generall charge to thaim all, saying, '^Pas throw the hale warld, and preache the Evangell to all creature," (Marck xvi.) Alswa, in the firste chap, of the Actes of the Apostles, raakand na mentione of sic judgement, he say is unto thaim, " Ze sail receave the power of the Haly Gaist quhen he sail cum on zow ; and ze sail beare witnes unto me, baith in Jerusalem, and in all Judea, and in Samaria, and unto the uttermest part of the earth." Siclyke, will we read throw all the Scriptures, the dewetie ofFoi.7. ane Bischope or ane Elder, quha hes bene aye sen the Apostles dayis haldin cheif pastors of the universall Congregatlone, we sail never finde that thay ar appointit be God as Judges, to decerne the rycht understanding of the Scripture fra the wrang ; bot the maist thing that thay ar requirit with to do, aganis thaim that takis of the Scripture ane wrang understanding, is to exhort with halsum doctrine, and improve thaim that sayls aganis it, (Tit. iii. 9,) and that thay sail flee foulische questlones and genealogeis, and contentions and brawlingis about the law. And siclyke, thay sould reject him that is ane here tyke, efter ane or twa admo- nitions, (Tit. iii. 10.) In this, nor na uther Scriptures, sayis Christe Jesus, nor his Apostles, that the cheif Pastors saJbe Judges, nor commandis he thaim to judge ony controverseis, bot that thay flee VOL. I. N 194 Davidson's confutation op 1563, contentions, and the authors of contentions as is heretykes. And without authoritie of Scripture, it is wrang and ungodly to affirme ony thing to be done be God that he hes not done. And give the Kirk be nocht Judge appointit be God in the Scriptures, to decerne the rycht understanding of the Scripture fra the wrang, quhen debait rysis for the same, I dout not bot men will desyre to knaw quhome God hes appointit Judges, or quhom thay that is at controversie, for the understanding of ony Scrip- ture, sal mak thair Judge to decerne the rycht understanding of the Scripture fra the wrang that men takis of it, quhen ony ques- tion or debait rysis for the same ? Considering it is necessare that thay have ane Judge that is at debait for the understanding of the Scripture, I answer, That God hes appointit na Judge in this ma- ter ; for give God had appointit ane Judge to have decernit the rycht understanding of the Scripture fra the wrang, it wald have bene thocht that thair had bene sum fals or wrang thing in the Scripturs ; and than, quhatsumever interpretation had bene gevin of ony place thairof, quhidder it had bene manifest e or obscure, sum men sould have bene troublit in thair conscience, quhill thay had cum to that Judge appointit be God in all maters of religione, quhilk had maid great perturbation in the Kirk. For than never man wald have credite the plaine text of the Scripture mair nor the obscure, quhil thay had hard the Judge that God had appointit. And swa that Judge soulde have gottin mair credite nor the Worde of God, quhilk had bene ane great inconvenient. Bot thay that hes had ony controversie in tymes bygaine for the decerning of the Foi. 7, b. rycht understanding of the Scripture fra the wrang, and for the opinions that men hes tane of the Scripture, hes chusit thair Judge as thay plesit. And because that Christe Jesus hes left na thing to his Kirk bot his Scriptures, to beare witnes of all thingis that is reqiiirit for our salvatione to bs knawin of him, (Jlion v.,) and his Spirite To teache us nil veritic;, be men (as his mouth) out- wartly, and inwartly be him self workand in our hartis : quhilk ar the onely thingis quhairby we have knawledge of the veritie and discretione, betuix the veritie and the falset, in maters concerning 1563. THE ABBOT OF CROSSE AGUELL. 195 Eeligione : sum men thairfore lies referrit the judgement of thair controversie to the Worde and Spirit of God, as thair judges arbi- traris. For this is the onely thiiigis that thay quha hes bene at con- troversie for maters of Religione, hes socht to have thair action judgit be; as we may see to have bene done be Christe Jesus, and mony weil learnit and godly men. For Christe Jesus affirming him self to be the Sonne of God, and the Jowes affirming the con- trarie, as is writtin in the 5 Chap, of Jhon, in sa far as thay wald have slaine him, he appeillis thaim to the Scriptures to be judgit thairby, saying, ^' Search the Scriptures, for in thaim ze think to have the Eternall Lyfe ; and thay ar thay quhilk tes- tifeis of me." Thair culde nocht be ane greater controversie or question, for ony mater of Religione, nor this was betuix Christe Jesus and the Jowes, (quha than in earth was the onely Kirk of God,) give he was the Sonne of God, equale to the Father, or nocht; and he hes referrit him self, as to his awin godly majestic, manhead, and doctrine, to be judgit be the Scrip- tures in this controversie, and nocht unto thaim quha had the power in the Kirk ; and the Jowes sayis na thing aganis the Scriptures in this place, quhy thay may not be judge betuix thaim, and zit the Scriptures was nocht the appointit Judge be God, betuix Christe Jesus and the Jowes. And give ony man will object, that quhatsumever thing bearls witnes, it can nocht be ane Judge in the same self cause, bot the Scripture bearis witnes of Christe, betuix him and the Jowes, give he be the Sonne of God or nocht ; thairfore thay can nocht be Judge, because thay beare witnes of him : I answer. That in warldly and mortall thingis for using of parcialitie, ane thing can nocht gudlie be baith Judge and Witnes, bot in thay thingis that is everlasting and immortal, quliilk can nocht use parcialitie, (as is the Word of God,) ane thing may baitli beare Witnes and be Juge ; thairfore it is na inconvenient, that the Scriptures baith beare Witnes and be Judge in ony controversie for maters of Religion : i for, and thair war twa that disaggreit upon ane artickle of our be- leve, (as for exemple,) give ane deny it that Christe Jesus was 196 Davidson's confutation of 1563. borne of ane Yirgine, and ane uther affirmit that he was borne of ane Virgine, and thir twa wald referre thaim baith to the judge- ment of the Scripture ; and than thir sayingis of Esay the Pro- phet, that is spokin of Christe, war brocht to decyde the contro- versie : " Behald, ane Yirgine sail conceave and beare ane Sonne." This Scripture of Esay is witnes to him, that his affectione was trew, quha said, Christe was borne of ane Virgine ; and alswa it judges betuix thaim, that the assertione of the ane is trew, and the uther is fals. As ane evin reule is ane witnes to the thing that is even, that it is evin ; and it is a witnes to the thing that is cruikit, that it is cruikit ; and alswa betuix the evin and the cruikit, it is a judge quhilk decernis the ane to be cruikit and the uther to be evin : siclyke the Worde of God is, betuix twa that is at contro- versie for ony mater of Religione. Secondly, Because the rycht understanding of the Scripture of God could never be decernit fra the wrang understanding that men takis of it, nor na controversie in maters concerning religion could be aggreit, bot be the Word and Spirit of God : Thair hes never bene ane herityke that hes bene of ony learning, quhow wickit that ever he was, (give he was content to be judgit in the thing he mantenit,) bot he hes bene content to referre the judgement of his controversie and assertion to the Scripture of God : and that be reasone he coulde finde na uther thing that could be ane infallible Judge in sic maters, be the quhilk he micht be assurit to have his controversie judgit and decydit trewly, without all suspitione of parcialitie, or favoure bearing mair to ane part nor to ane uther. Thridly, Besyde this that we have daylie experience of, quhair- ever thair is ony controversie betuix twa, for the understanding of the Scripture of God, thay have takin thaim to be judgit be the Spirit and unfallible Worde of God. Augustine teachis us to chuse the Worde and Spirite of God to be our Judge, quhen ony controversie for maters of Keligione is amangis us : Firste in the 29 Sermon of the wordis of the Apostle, saying, Quhen betuix us thair is sic ane controversie resyn, that ane sayis to 1563. THE ABBOT OF CKOSSRAGUELL. 197 me, lat me understand that I may beleve ; and I answer to him, Zea, rather beleve that thow may understand, with this controversie we cum to the judge, lat nother of us presume to have the sentence for him, quhat Judge ar we able to finde ? All being socht, I knaw nocht give we can finde ane better fol 8, Judge, than ane man be quhom God speakis ; thairfore, lat us nocht gang in this mater and this controversie to warldly and humane letters : the Poete mat not judge betuix us, bot the Pro- phet. And in the last part of the samyn Sermone, (sayis he,) Lat the Prophet judge, zea, rather lat God judge be the Prophet, lat us baith hald oure peace, quhat we have said, it is hard. Lat me understand, sayis thow, that I may beleve ; and I said, Beleve that thow may understand : lat the Prophet answer, " Without ze be- leve, ze sail not understand," (Esay vii. :) this sayis Augustine. Now Augustine, heir be the decisione of his controversie, teachis us in controverseis, nocht to seik the Kirk to be our judge, (quhilk, as Mr Quintine allegis, is the onely appointit judge be God,) or the generall Councels, or the Scriptures of men, (as is the wrytingis of prophanc poetis to be judges,) bot onely the Spirit and AYorde of God. For give Augustine had knawin that God had appointit his Kirk to be the onely judge, to decerne the rycht understand- ing of the Scripture fra the wrang, he had said, I knaw nocht give God lies appointit ane better judge than his Kirk ; quhilk he sayis not : bot I knaw not (sayis he) give w^e can finde ane better judge than ane man be quhome God speakis. Quhairfore it is plaine, that Augustine and his adversare knew thair judge not to stand in God's appointing, bot in thair awin finding and chusing, to judge thair controversie, saying, Lat the Prophet judge, zea, or rather lat God judge be the Prophet. Give the Prophet had bene appointit judge be God, or give God w^alde have had the judgement referrit onely to him self, Augustine had not said, Lat the Prophet judge, or rather God. Be the quhilk all men may cleirly see, that he meanis not that he desyrit the Prophet, be reasone of his manly wit or reasone, to be judge, or God to discend out of heaven to be judge, bot he desyris the Worde of God, spokin be man, (as the 198 Davidson's CONFUTATION OF 1563. mouth of God the Haly Spirite,) to judge thair controversie. And, thairfore, quhair he sayis heirefter, Lat the Prophet answer, he meanis nocht that the Prophet Esay, quha wes departit neirby ane thousand zeir or Augustine was borne, sould ryse againe, and be thair judge ; bot he desyris the Word of God, quhilk the Pro- phet left in writ to the Kirk of God, to be judge, as may be plaine- ly perceavit be Augustine's wordis. Siclyke Augustine, in the 15 Sermon of the Wordis of the Lorde, schawis quhow the rycht understanding is judgit fra the wrang be the Word of God, of this twa places of Scripture, " Gif thy brother failzeis aganis the, correct him betuix the and him onely," Foi. 9. (jNIat. xviii. ;) and, ^' Reprove sinnares oppenly, that uthers may have feare," (1 Tim. v.) Quhat do we ? (sayis Augustine ;) Heir we this controversie as Judges ? God forbid. Zea, rather being con- stitute under the judge, lat us knok that we may impetrat to have it oppinit to us, lat us flee under the w^yngis of oure Lord God, for he lies nocht spokin contrare to his Apostles, because in him he hes spokin, as he sayis, Wyll ze tak experience of him that speakis in me, Christe I (2 Corinth, xiii.) Christe in the Evangel, Christe in the Apostole, tharefore, Christ said baith the ane and the uther ; ane be his awin mouth, the uther be the mouth of his herald. And this farre Augustine ; quha of this twa Scripturs, because he seis that men may tak ane wrang understanding of thaim, as give ane oppin synnare wald say to ane minister. Because I am zour brother, ze sulde correct me secretlie, and siclyke ane minister, give he walde say to ane quhom he knew to have synnit secretlie, Thow man be oppinlie correctit, because Paule biddis correct syn- nars oppinlie : tharefore, he wyll nocht tak on hand to be judge for to deccrne the rycht understanding fra the wrang of this twa Scripturs ; bot as ane weill learnit man, (be the oppinning of the Scripturs, that men may see quhow the Scripture judgis the rycht understanding of tliaim self fra the wrang that is lakin of thaim,) he usis the ordinarie meanis on this maner, saying. Take tent give thy brother hes failzeit aganis the, correct him betuix him and the onely ; Quhy ? Because he hes synnit aganis the. 1563. THE ABBOT OF CROSSRAGUELL. 199 Quhat is that, He hes synnit aganis the ? Thow knawis that he hes sinnit, because it was secrete quhen he synnit aganis the, seik ane secreit betuix the and him, quhen thow correctis him that hes fail- zeit aganis the ; for give thow knawis onely that he hes sinnit aganis the, and thow before all men wald reprove him, thow ar nocht ane correctour, bot ane revelare. And efter this it followis, bot give he hes done to the injurie in the audience of mony, he hes failzeit aganis thaim quhom he hes maid wytnes of his iniquitie ; tharefore thay thingis ar to be cor- rectit oppinlie before all men. This farre Augustine, quha be thir sayings, seikis nocht the judgement of the Kirk to decerne the rycht understanding of thir twa places fra the wrang, as may be plainelie sein, bot is content to flee under the wyngis of the Lorde, (that is his Scripture,) and heir the judgement of God's Word ; be the quhilk he schawls quhow thir wordls (aganis the) gevis us lycht to understand and conciliat baith thir places ; and as ane faithfull judge decernis to us, quhom we sail correct secretlle, and quhom oppinlie, quhilk is the discretione of the rycht understand- ing of this Scripturis fra the wrang ; for without thir wordis foi. (aganis the) the Kirk nor na man could have judgit, quhilk man sulde have bene correct secretlie, and quhilk oppinlie ; as Augus- tine, the instrument of God, makis manifest heir to the warld. Be thir twa sayingis of Augustine, all men may perfytlie see that Au- gustine and his adversoure hes chesit the Spirit and Scripture of God to be thare judge, be the quhilk thare debait was fynissit, making na mentione of the Kirk as ane judge appoyntit to thaim be God. And because the Scripture of God, on the quhilk the controver- seis of religione is groundit, ar ofttymes obscure, and sum Scrip- turs appearis to be repugnant to uthers, and for divers causis, thare is syndrie sen sis coUectit of thaim farre different, thare hes bene mony weill learnit men (because thay could nocht be sa- tisfyit in thare controversie be the plane text of Scripture) that hes socht ane lytle nombre, or ane great multytude, of the maist godly and well learnit men in the Scripturs, having gude understanding Fol. 10. 200 Davidson's confutation of 1563. of the ordinarie meanis, quhareby the Sph'it of God commiini- catis the rycht understanding of his Word to his Kirk, quha being convenit together, hes sumtyme borne the name of ane Generall, suratyme of ane Provincial! Councell ; and alswa, because the Spi- rit of God speakis to men in controverseis concerning religione, outwartlie, bot be men ; thay have referrit thare controversie to the judgement of the Worde and Spirit of God ; and to men, as concerning the using and treatyng of the ordinare meanis, quhare- by the Spirite of God commoundhe gevis the understanding of the Scripture, and the discretione of the rycht understanding thareof fra the wrang, that thay mycht have the decisione of thare contro- versie. First, be the infalUble judgement of the Worde and Spirit of God, as the soUde and trew judgement ground of all judge- ments concerning religion ; and. Secondly, be the consenting or approving judgement of godly and well learnit men, (nocht that the judgement of the Word of God mistars the consenting or ap- probatione of men, bot for the weaknes and infirmitie of man, that can credit na thing without teachement and instructione of uthers,) sa farre as thay ar movit to consent with the Worde of God, be the operatione of the Haly Spirit, brynging the Scripturs to thare remembrance, that makis for the decisione of the controversie ; and geving thaim grace of using and uttering of the ordinarie meanis, quhilk servis for the decisione of the controversie, quhilk I can nocht call properlie ane judgement, bot ane consent and ap- probatione of men, uttering and approving the thing to the warld, be word or wryt, that is judgit be the Word of God. And this may be provin manifestlie in the primitive Kirk to have bene observit : In the 15 cap. of the Actes, quhare the contentione being great betuix Paule and Barnabas, and thay that come fra Jowry, and teachit that the Gentiles could nocht be save, without thay had bene circumcisit, because thare was mony Scripturs that appearit to mak for baith the partis of the questione, and na reli- gione was stablesit in thay dayis, bot be the plane Word of God ; the Kirk of Antiochia, that could nocht be content with the judgement of Scripture, allcgit als weill for the ane syde as for 1563. THE ABBOT OF CROSSRAGUELL. 201 the uther, ordanit that Paule and Barnabas, and certane uthers of thaimj sulde go up to Jerusalem unto the Apostolis and Elders, (quhom thay knew to be illuminat with the treuth of God's Worde,) to have the ordinarie meanis usit (quhareby the Spirit of God gevis the understanding of his Scripturs to men) about this questione, — Give it wes necessare that the Gentiles that belevit suld be circumcisit or nocht ? We read nocht that the Apostles and Eldars of the Kirk of Jerusalem was appoyntit be God to be judges to this or siclyke questionis, bot that the Kirk of Antiochia ordanit that Paule and Barnabas, (quha doutit nocht in the mater, as salbe said heirefter,) and uthers of thaim, suld passe to the Apostles and Elders of Jerusalem, as men having the ordinarie meanis, quhareby the Spirit of God gevis the understanding of his Worde (as be his mouth) to the warld, that thay mycht have be oppinning of the Scripturs, the judgement of the Word and Spirit of God, be thaim, as he had gevin thaim utterance and understand- ing, to satisfie thaim that was at controversie for this questione. And thairfore, this questione being movit to the Congregatione, the Apostles and Elders convenit, nocht to judge on the questione be thare naturall wysedome, or to define thareupon be ane lang consuetude, bot to use the ordinarie meanis, quhareby God gevis tlie understanding of his Scripture, that be thaim thay mycht have the knawledge of thay Scripturs that concernit the questione that wes movit in the Congregatione : and quhen thay had done all thay could do, efter lang disputation e, submittit thaim self to the judgement of the Haly Spirit and Worde of God, quhilk he had spokin lang before be the mouth of the Prophetis, and at that con- ventione of the Kirk of Jerusalem, spak the same word againe be the mouth of the Apostole ; and because the Spirit and Worde of God judgit and decernit, that circumcisione w^as nocht necessare to the Gentiles that belevit ; the controversie was judgit, and endit be all thare consentis that was of the Councel. And thare restit na mair to the Kirk of Jerusalem to do, bot to schaw to the warld f'oL lo, b. that quhilk the Worde of God judgit, and the Haly Spirit dytit to thaim, and gave thaim utterance, to schaw be word or wryt, as I 202 Davidson's confutation of 1563. his mouth and wryttars ; quhilk may be clearlie perceavlt be the decrete of the Haly Spmt wryttin in the said cap. " It hes pleasit the Haly Spirit and us," &c. In the first part of the decreit, thay have put the Haly Spirit thare judge, gyde, and president, to sig- nifie to the warld that thay have judgit na thing, hot subscrivit to the judgement of the Spirit and Word of God ; and alswa, that thay have put na thing in wryt, bot as he hes dytit unto thaim, quhowbeit thay ar namit in the vpryttin decrete. Nocht that I say this of my fantasie, bot efter the commone maner of the Scripturs speaking, quhilk is accustumit to put the name of the ministers efter the name of God, nocht that thay attrybut thareby to the ministers that appertenes onely to God, bot to testifie unto the v^'arld that God is treulie with thaim, and that thay have attemptit na thing bot that of the quhilk God is the autor ; and to conferme the same with authoritie of Scripture, it is wryttin, (Exod. xiv.,) '^ Thay belevit the Lorde, and Moyses his servand." The people of Israeli coulde nocht beleve God and be gydit be his governement, without thay had belevit Moyses, quhome he constitute gover- noure to thaim ; and zit, suppose this Scripture sayis, thay belevit Moyses, w^e attribut not that faith with the quhilk thay belevit God to Moyses, bot that thay belevit the doctryne that he teachit thaim in the name of the Lorde. Siclyke in this decrete, " It hes plesit the Haly Spirit and us," &c. ; efter the Haly Spirit is namit the Apostles, Elders, and brethren, the membris of the Kirk under this worde (us,) nocht that thay could mak ony decrete of faith to thaim that was at controversie, for the Kirk can nocht make ane decrete or article, that may bind man to beleve ony thing as this dois. Quharefore, to speak to the treuth, this decrete is the Haly Spiritis ; and it appertenis na mair to the Apostles and Kirk of Jerusalem, nor the Kingis Proclamatione pertenis to the wryttars and heraldis that wryttis and proclamis it. And on lyke maner, it hes pleasit the Kirk, quhen thare hes bene ony controversie in maters of religionc, to convene the maist godly and Weill learnit men of the Kirk, nocht to have thair awin judge- ment, bot be the ordinarie meanis using, to see and understand the 1563. THE ABBOT OF CROSSRAGUELL. 203 judgement of the Word of God, quhilk is nocht els bot the judge- ment of the Halj Sph'it ; for thay have nocht divers judgements, quhilk the Scripturs attributis sumtyme to men, (as Paule, saying, "The spirituall man judgis all, and is judgit be nane," (1 Corinth, ii.) for the unione that is betuix the Spirit of God and the Spirit of Man, that adheris to the Lord God ; nocht that the judgement hes fol ii. respect to men, quhare Paule sayis, " The spirituall man judgis al," bot to the Spirit of God that revelis and spekis be men, the judge- ments contenit in his worde, as his mouth and ministeris ; the quhilk, efter the word, is the out wart and declaring judge of the wyll of God to the rest of the membris of the Kirk ; quharefore Paule sayis nocht that the man judgis all, bot the spirituall man, in quhom thare is to be considerit the natural man, that can do na thing in spirituall efFaris, and the Spirit of God quha usis the man (as his mouth) to declare his wyll and judgement to the warld, quharefore Paule attributis judgement to spirituall men. Conforme to this sayings, is alswa Augustine aganis Maximinus, the Ar- riane, saying, Nother I, the Councell of Nicene, nor thow, the Councell of Ariminence, soulde bryng in to prejuge, nor I be the autoritie of this, nor thow be the autoritie of it, sould be bound, bot be the autoritie of the Scripturs, nocht to ony man proper, bot commoune wytnes of baith, lat ane mater with ane uther, ane rea- sone with ane reasonc, ane cause with ane cause, contend. Heir Augustine wyll nother grant to him self nor uthers sic privi- lege, that the Councell of Nicene, or Ariminence, sail prejuge ony mater, bot he wyll have the veritie of the cause judgit be the Scripture, quhilk he haldis of greatare autoritie nor the Councell. Quharefore we may see planelie that Augustine, siclyke, gevis na autoritie to men that is convenit in the Councellis, or utherwayis, to judge controverseis, bot to the Scripturs, the testimoneis of the Haly Spirit. Swa wyll we consider the mater of judgement, in al controver- seis for religione perfytlie, we sail fynd the Worde and Spirit of God to be the onely judges, be the quhilk all controversie concern- ing religione is judgit, endit, and pace fy it, and nocht the Kirk. For 204 Davidson's confutation of 1563. in all debait concerning religione, the Kirk man first heare quhat the Worde of God sayis, spokin be the Spirit of God, for it is the Ijcht in all doutsum materis of religione, and with that part of the controversie that ever the Word of God standis and aggreis, the Kirk man stand and consent with the same ; for, give the Kirk ag- greit and consentit with ane uther part of the controversie, than, the Word of God consentis and aggreis with, the Kirk war aganis the Scripture, quhilk war ane great absurditie, and swa it walde cease in that part to be the Kirk of God. And sen it is swa, that the Kirk man stand and aggre to the delyverance and judgement of the Worde of God, the Word of God man have first judgit and endit the controversie, to the quhilk the Kirk man consent and ag- gre, or it can aggre thareto ; for na thing can aggre, nor consent Foi. 11, b. to the thing it knawis nocht. Tharefore, the controversie man be first endit and judgit be the Worde of God, uther wayis the Kirk can nocht consent mair to ane part, nor to ane uther of the contro- versie. As was done in the controversie quhilk was brocht before the Apostles fra the Kirk of Antiochia to Jerusalem, quhare the Kirk culde judge na thing, quhill the Worde of God was firste harde in thair Assemble, quhat it judgit in the mater. And be- cause the Word of God judgit that the Gentiles, quhilk belevit, mistert nocht to be circumcisit for thair salvatione. The Apostles, Elders, and brethren, followit the judgement of the Worde of God, quhilk was confirmit be miraclis, as Paule and Barnabas testifeis, and geving of the Haly Spirit to the Gentiles, as Peter schawls ; swa the Kirk of Jerusalem culde ascribe na judgement of the con- troversie to thaim self, for onely it appertenit to thaim to utter to the warld the judgement of God's Worde, conforme to the discre- tione gevin to thaim be the Haly Spirite. Fynally, gif the Kirk had bene appointit judge be God, to de- cerne the rycht understanding of the Scripture fra the wrang, quhensumevir questione had rysen for the understanding of the same; it had been necessare, that the Latine Kirk, and the Greik, had bene firste appointit be God judges, to have decernit quhilk text of Greik and Latine had bene faithfully, according to 1563. THE ABBOT OF CROSSKAGUELL. 205 the originall, translatit, and quhilk nocht, or thay had bene ap- pointit judges, to decerne the rjcht understanding of the Scripture fra the wrang. Bot in na part of the Scripture hes God appointit the Kirk as Judge, to decerne quhilk text is trewly translatit, ac- cording to the original, and quhilk nocht. And, thairfore, hes he nocht appointit the Kirk to decerne the rycht understanding of the Scripture fra the wrang ; for the decerning of the rycht text fra the wrang man precede the rycht understanding and interpretatione, be reasone thair was never men unto this day that culde be judges, to decerne the rycht understanding of the Scripture fra the wrang, of ane text quhilk thay understude nocht, or that war wrang inter- prete, as the commune translation e is, in divers and sindrie places, and notit be sindrie cunning men, as be Augustinus, Eugubinus, Erasmus Roterodamus, Nicolaus De Lyra, and sindrie uthers, quhare nother the Greik nor the Latine text aggreis with the origi- nall text of Hebrew of the Auld Testament, nor zit the Latine text aggreis with the original Greik text of the New Testament. And sen the Latine Kirk hes admittit ane text to be red and interprete neirby ane 1166 zeris, be thair judgement, that is notit to bcFoi. 12. wrang translatit, in sindrie and divers places, (of the quhilk Kirk I beleve Mr Quintine speakis,) thair is na man that can think justly, that God wald appoint thaim to be judges, to decerne betuix the rycht understanding of the text of the Scripture and the wrang, that culd nocht judge perfytlie on the translatione of the text ; for than God had appoyntit us ane blynd and uncertane judge, to de- cerne the rycht understanding of the Scripture fra the wrang ; for he that is uncertane in the text, of necessite he man be uncertane to make ane glose on the text. And give onyman thinkis (because oure forebears is departit at peace of the Lorde God, having na uther translatione nor the commune translatione that the Kirk hes receavit) that it is ane great arrogance, to desyre of the Scripture ane new translatione mair perfyte, or that ony uther interpreta- tione soulde be socht nor hes bene usit before be the ancient Fatheris, quha was weill exercit in the Scripturs ; I answer, that it is nocht alyke, to be ane Interpretour, ane Prophet, or ane Evan- 206 Davidson's confutation of 1563. gelist, for the Prophete and Evangelist can noclit dissave nor be disseavit. Bot give I say, that ane interpretour hes errit fra the mynd of the author, throw obscurenes or ignorance of the langLiagis, I do him na wrang, give the place of the Scripture be schawin quharein he hes failzeit ; quhilk was the mynde of Hierome in the Epistole ad Fretelam, and alswa of Augustine, libr. 2, De Doctrina Christiana : Quhen thay desyre us to go to the originale text quhen ony questione happinis in the Greik or Latine text, for it is ane manlie office to interpret, quhilk of ane Prophete or Evan- gelist, I dar nocht say. Siclyke it is nocht wrang to saye that thare is ane great difference betuixt the understanding of the Law of God, that is sufficient to be knawin for ane mannis salvatione, and the understanding of the Law of God, that is requirit in ane prechour, and in thaim that sulde be membris of generale or pro- vinciale Councells to quhom it appertenis, to have sa perfyte un- derstanding, that thay can give ane compt of the leist poynt of the law. Tharefore, it may stand weill, that be the commune transla- tione men mycht be instructit sufficientlie to thair salvatione, and that thay quha hes bene estemit cheif Pastors of the Kirk, and men able to have bene members of generall or provinciall Coun- cels, coulde nocht be instructit sufficientlie, be the commune trans- latione in all controverseis that mycht happin for maters of reli- gione. And gif it mycht be, that the Romane Kirk hes receavit be it awin judgement, the commune translatione, quhilk coulde Foi. 12, b. nocht serve thaim for all controverseis concernyng religione, throw the errors that is found in the translatione, thair is na man that can say than that thay warre worthy to be judges, to dec erne the rycht understanding of the Scripture fra the wrang ; or to inter- prete the Scriptures that undcrstude not perfitely the text, for he that is uncertane in the text, of necessitie he man be uncertane in the exposition. Quhairfore I may weill conclude, be Reasone, Doctors sayingis, and Scripture, that the Kirk is na way is appointit judge be God, to decerne the rycht understanding of the Scripture fra the wrang ; bot the Worde and Spirit of God is chosin Judges be thaim quha is at controversie for religion, for the causes before 1563. THE ABBOT OF CROSSKAGUELL. 207 exprirait ; for quhidder thay that is at controversie for religione, referris the judgement of thair controversie to the Worde of God, or to ane multitude of men, speaking be the Spirit of God, alwayis it is force that thay, and alswa the multitude, to quhom thay referre thair controversie, man aye referre the controversie quhilk is referrit to thaim, to the judgement of the Worde and Spirite of God. For the Kirk, be it awin judgement or warldly reasone, can nocht interprete the Scriptures, nor pronounce sentence, nor decerne the rycht understanding fra the wrang of the Scriptures, as judges ; bot as ministers of God's Worde, the Kirk may declare the difficill Scriptures, quhilk is in controversie, as uther places of the Scripture mair plaine gevis the trew interpretatione of thaime, and to schaw the warlde the thing that the Worde judges to be done, and the sentence quhilk it gevis thaim to pronounce be the ordinarie meanis, and that as the Spirite of God gevis thaim utterance. As to the cause, quhairfore he wald have the Kirk to be the onely appointit judge be God, to decerne the rycht understanding of the Scripture fra the wrang, in all debaitis concerning religione, and the decreitis gevin be the judgement of his Romane Kirk, (as appearis,) he wald have unchangeable and eternalle, as thay war the Law of God, saying. Because, and that thing be brocht in dis- putatione againe, quliilk is done be the hiare powers, conforme to thair vocatione, at the desyre of private men, than sail the warld live in perpetuall debait and controversie, I answer, that he hes na les nor cause, to desire thay thingis that is judgit and decretit be the Romane Kirk, (quhilk I dout not bot he callis the hiare powers,) to be haldin be the warld unchangeable ; for and the lawis and decreits of the Romane Kirk be brocht to examina- foi. 13. tione to the tueche stane the Worde of God, and thareby exami- nat and judgit, thare salbe mony of tlwim found full of siipersti- tione, latting be to speake of thare ungodlynes ; quhilk, give thay hade bene groundit on the Worde of God, thay wald never have fearit qnhow oft thay had bene examinat and brocht in disputa- tion ; for na examinatione can subvert the veritie, bot make it the 208 Davidson's confutation of 1563. mair strenthy and the mair manifest to the warlde. Bot now, be- cause thay knaw that thare constitutions can nocht byde ane tryall, as thay decretis may do quhilk is groundit on Goddis Worde, thay cry, that and the thing that is done be the hieare powers be brocht in disputatione againe be private men, the warlde sail leve in perpe- tuall debait. Thay walde faine fley us with the wynde of the worde of perturbatione, as we suld oversee and neglect the worke and wyll of God, for feare of ony warldlie perturbatione that may cum upon us or uthers, for gainstanding of thare ungodlie decretis ; thay disseave baith thaim selves and all uthers quha lippinnis in thaim : For thare is na private man that wyll desyre thare de- cretis callit to desputatione for his pleasoure, bot because the plaine Worde of God movis thaim thareto, quhilk is the thing that thay gainstand, and the onely cause of the perturbatione of the hale warld. And because thay can nocht sufficientlie prove thare de- cretis be Scripture to be godlie, nor zit can thay deny bot thay have bene ane great part of the perturbatione of the warlde, and now, because thay ar able al to fal throw wanting of ane gude ground, for the establesing of thaim, thay have inventit ane uther groundles ground, alledgeing the cheif pastours to be the Kirk, and without authoritie of Scripture, this Kirk to be the onely ap- poyntit Judge be God, to judge all controverseis concerning reli- gion e, having power of the hale universall Kirk to make decretis and gif sentences as thay please. And this decretis thay wald have unexaminable : quhilk in my mynde can never want suspi- tione of sum falset, superstitione, hypocrisie, idolatrie, or singulare commoditie, quhilk walde cum to the lycht to thare schame, and thay tholit ane tryall to be tane of thare decretis, that thay hade aneis set furth. Bot this is farre by the simplicitie and consuetude of the Kirk of God : for nocht onely lies it bene content that the decretis, quhilk is groundit on the Word of God, and dytit be the Haly Spirit, and that it hes put in writ, thole judgement and triall of the Word of God, bot alswa the Apostles (quha brocht na thing in the Kirk, bot that quhilk the Haly Spirite spak be thaim as his mouth) was content, that thair doctrine sould be examinat 1563. THE ABBOT OF CROSSRAGUELL. 209 be the judgement of the Scripture ; as Paule was content that his doctrine, quhilk he teachit in Antiochia, sould be tryit be the foi. is, b. judgement of God's worde before the Apostles, Elders, and brethren in Jerusalem, as is writtin in the 15 chap, of the Actes. Siclyke the Thessalonians ar commendit in the Scripture, because that thay searchit the Scriptures daylie gif Paules doctrine was trew or nocht, (Ac to. xvii.) Mairattoure, this maner of examina- tione appearis to bring na lytic profet to the Kirk of God, for the ofter that ony decrete or doctrine be tryit be the Scripturs, the mair sure it is ; and thay that hes bene walk in the faith that thay have had be the doctrine of man, or ony decrete groundit on the Scrip- ture, the triall hes gevin thaim occasione to be weill confirmit in thair faith. For it is no mervall, bot ane man sail beleve that thing rather quhilk hes oft tymes tholit tryal of Scriptures, nor it that hes never tholit. Now, gif ony man thinkis heirfore that I beare disdane at the generall Councels, because I wald have thay decretis brocht againe in disputatione, quhilk had bene aneis de- cretit be thaim, quhairin thair was or is ony suspitione of disaggre- ance betuix thaim and the Worde of God ; I answer. That thair is mony questions cum in disputatione thir dayis, that hes never bene justly and sincerely discussit be the Councels, quhilk gif thay be brocht againe at this tyme in controversie, and allutterly abolisit be the solide and unfallible testimoneis of the Scripture, thair is na godly man that can be justly ofFendit. And quhowbeit the decretis of sum Councell had bene the decretis of the Haly Spirite, and it had pleasit the Kirk to have socht be the judgement of the worde of God gif thay decretis had bene conforme to the Worde of God or nocht, it had done na injurie to the Haly Spirite : for it is nocht the will of the Haly Spirite that our faith leane upon the decretis of man, in place of God's Worde. And thairfore, gif ony decretis of the Romane Kirk, be the judgement of God's Worde, had bene found not to have cum of the Haly Spirite, and had bene haldin be the warld to have bene the Haly Spirites, the Kirk of God had done gude service to God for the abolysing of thaim : for it is bot reasone, that the Worde of God be knawin fra the VOL. I. o 210 Davidson's confutation of 1563. decretis of men, quhilk can nocht be, hot be tryall of the Word of God. Bot at this tyme, I will say na mair of the Councels : bot, God willing, I sail schaw Mr Quintine clerely, qiihow thair hes bene verray few godly Councels, sen Silvester's dayis, (quhow dewe- ly that ever thay appearit to the warld thay war convenit,) con- forme to the Councell of the Apostles, quhilk is maid mentione of in the 15 chap, of the Actes of the Apostles ; mak of thair de- FoL 14. cretis quhat he please : nocht that I beare disdaine at the generaU or provinciall Councels, for I beleve that na godly man is of that mynde, bot he wald have godly and weill learnit men (quhilk, with the Spirit and Worde of God, makis the trew Councels) convening to reasone, to conferre, and to use all thay ordinarie meanis, quhare- by the Spirite of God gevis understanding of his Scriptures, and the Scriptures gevis trew judgement of all controverseis to the Kirk, that thair may be peace and tranquilitie aye thairin; quhairof presently I will nocht speak, bot leavis Mr Quintinis Conclusion with sic reasons as my sobre wit could finde aganis the same, for the mantenance of the veritie, to the judgement of thay is quha with brotherly and godly lufe wil support my imperfection, quhair I have neglectit or oversene ony thing, pertening to ane sufficient confutatione of his firste Conclusione ; and passis to the impugnatione of thay reasons, quhairwith he takis to prove and confirme his foresaid Conclusione. Heir followis Mr Quintinis Firste Keasone, quhairby he THINKIS that he CONFERMIS HIS FORESAID CONCLUSIONS WITHOUT Scripture. We prove the foresaidis on this maner : — It is sure, that lyke as Almychty God hes appointit his Kirk and Congregatione neces- sarelie to be unite together in ane faith be Baptisme, having his worde and law ; swa it is necessare that provisione be had, to decerne the rycht understanding of the Scripture fra the wrang, specially, quhensumevir question or debait rysis for the samyn ; 1563. THE ABBOT OF CROSSRAGUELL. 211 utherwayis the having of the Scriptures, without the understand- ing of the samyn, war lytic or na thing profitable to the Congre- gatione : hot swa it is, that all hercscis war supprest, and the rycht understanding of the Scripture fra the wrang was decernit in all aiges, zeris, and tymes, (sen the tyme of the Apostles,) be the general Councels ; thairfore, it foUowis weill, that the generall Councels war the speciall membre of the Congregatione appointit be God, representing the hale Kirk, to tak ordour in all maters of debait concerning religione. Mr Jhone Davidsonis Answer. foi. u, b. I WYLL nocht stand to give Mr Quintine the First part of this rea- sone grantit : bot I affirme the Secund part heirof to be fals quhare he sayis : " Bot swa it is, that all hereseis war suppreste, and the rycht understanding of the Scripture fra the wrang was decernit in all aigis, zeris, and tymes, (sen the tyme of the Apostles,) be generall Councels :" and this I prove be divers reasonis, (he taking the generall Councels and the Kirk for the cheif pastours of the universall Congregatione, as his foresaid interpretation of the Kirk testifyis him to do ;) for the hereseis that rays in the Kirk of God, sen the tyme of the Apostles, was not uther wayis supprest, nor be na uther lawfull meanis than thay war in the Apostles tyme. For God hes appoyntit na uther maner of way for the suppressing of thaim in his Scripturs, be command, or exemple. Bot in the Apostles tyme, sum was only supprest be the Haly Spirit, and the "Worde of God properlie and trewlye spokin be the Apostlis and Elders, (the mouth of the Haly Spirit,) Act. xv. ; as was thare heresie quha teachit, that the Gentiles that belevit could nocht be save without thay hade bene circumcisit. For tharefter that Peter had maid his exhortation, quhilk myclit have bene coUectit of the Scripturs, for the maist parte, James cytit Amoz the Pro- phete to confute the heresie ; quhilk is nocht els, bot ane testimonie of the Haly Spirit, quha tharefore is put first as president in the 212 DAVIDSON'S CONFUTATION OF 1563. decrete of the Councel qiihilk was send fra Jerusalem to An- tiochia to conferme the brethren. For give thay had wan tit the Haly Spirit, and the Worde of God, it had nocht bene possible to the Apostles to have knawin quhidder thay sulde have consentit with Paule and Barnabas, or with thaim quha teachit circumcisione to be necessare to the Gentiles that belevit. And farre mair is it unpossible to ony generall Councell that hes bene haldin sen- syne, to knaw quhat part thay sulde consent to, or fra quhat part thay sail dissent, in controverseis of religione, without the Worde of God and the Haly Spirit. Quharefore, sen in this conventione of the Apostles, this heresie was nocht supprest be thaim that was men of the Councell, bot be the Haly Spirit and Worde of God : all hereseis hes nocht bene supprest be generall Councels, that is to say, be the cheif pastours of the universall Congregatione. For as na man walde have gevin credence that the Apostles hade supprest this heresie, and thay had decernit ony thing concerning it, be thare awin fantasie and manly judgement, before the judgement FoL 15. of the Worde of God had bene hard, siclyke na mair can we be- leve, that other general or particulare Councels that hes bene sen- syne, hes supprest ony heresie, quhilk hes not hard first the judge- ment of the Worde and Spirit of God : *^ For all men is lears," (Psalme cxv.) And quhowbeit na man can deny (as I beleve) bot the Haly Spirit is principall suppressar of al hereseis, zit sum man peraven- ture wyll think, that I have said over farre of the Word of God, that it suppresis hereseis with the Haly Spirit : considering the Worde of God is bot as ane dead instrument, be the judgement of man, be the quhilk the cheif Pastours, the ly velie membris of the Kirk, suppressis the hereseis. Tharefore mony wyll judge, that (as I buire hatred to the Councels and cheif Pastours of the Kirk) I wranguslie attribute to the instrumentis that thing quhilk appertenis to the lyvelie workare : as be exemple, commondlie it is spokin of the craftis men and thare instrumentis, that the craftis men is the principall workaris, and thare instrumentis is the secund causis of thare workis, and is bot ane helpe to thaim, 1563. THE ABBOT OF CROSSRAGUELL. 213 quhareby thay worke. Quharefore it appearis that we sulde saye siclyke of the cheif pas tours, and the Worde of God, That the cheif Pastours of the Congregation is the principal suppressours of the hereseis, and the Worde of God is the instrument quhareby thay suppresse the hereseis : and swa thay wyll say, that the sup- pressing of the hereseis is to be attribute to the cheif pastours re- presenting the generall Councels, as the principall workars and governours of the Councell, and not to the Word of God. I answer : — The Worde of God is nocht to be estemit as ane deade thing without operatione, or strenth of itself, as the worde of man is, quhilk peresis quhow sone it is spokin, bot it is to be estemit as Paule estemis it, (Hebrew iv.,) " ly velie and mychtye in operatione, and scharpar than ane twa egged s worde," quhilk the Lorde God spekis to the warlde be men, as be his mouth. Quharefore Peter sayis not in the 15 cap. of the Actes, that amangs us God chesit me out, that the Gentiles be me soulde heare the Worde of the Evangell, and beleve, bot he sayis, " be my mouth :" as he walde say, the Evangel that I preache to the Gentiles is nocht my wordis, bot God's. Siclyke in the first cha. of the Actes, Peter sayis, " The Scripture man be fulfyllit, quhilk the Haly Gaist, be the mouth of David, spak before of Judas." Alswa, Christ Jesus callis Paule his chosin weschel, (Actor, ix.) Quhairfore, sen the Apostles confessis thaim self and the prophetis to be bot as instrumentis, the mouth of the Haly Spirite, and ane weschele to beare the name of Christe, fol i5,b. the cheif Pastors of the Congregation sen syne, in na Councell can be comparit properly to the craftes men, and the Worde to the instrumentis, bot be the contrare : for the Worde of God is the live- ly thing, and mychty in operatione, the saule of all gude Councels ; and the Pastors, quhow cheif that ever thay be, is bot as deade creatures, (without the Worde of God, the lyfe of the saule,) as all men ar that wantis it, quhowbeit thay live corporally. Quhairfore, Paule speaking of the preaching of the Evangell, he sayis, " We have this treasure in earthen weschels, that the excellencie of that power mycht be of God, and nocht of us," (2 Cor. iv.) Quhairby we 214 Davidson's confutation of 1563. may see, that all men is bot fragile and unworthy weschels, to con- tene sa great treasures as is the worde of God, war nocht it war God's pleasure, thairby to schaw his Almychty power to the warld. And gif Paule estemit him self as ane earthen weschell, that con- tenit bot the worde of God, and nocht as ane creature quha be him self had power to speak the worde of God, quhat kynde of weschels mycht thay have haldin thaim self than quha hes estemit thaim self the cheif Pastors of the Congregatione sen Panic's dayis ? Had thay weill weyit thir wordis of Paule, I dout not bot thay wald have grantit thaim selves nocht suppressors of hereseis, bot unworthy instrumentis to do sic thing, in ony Councell that ever hes bene ; latting be to speak, that thay w^ald be sa bauld as to preferre thaim self to the worde of God, in suppressing of here- seis, taking to thaim self the excellent power of God's worde, quhilk Paule attributis onely to God. Quharefore I inferre of this comparisone of Panic's, quhair that he comparis him self to ane earthen weschell, that as the leame pote that contenis the medicine dois na thing to the healing of the patient, na mair dois the gene- rall Councels, that is to say, the cheif Pastors of the Kirk, (that contenis, or soidd contene, the Worde of God, quhowbeit mony of thaim hes contenit verray lytle or na thing of it,) to the suppress- ing of hereseis : for as the leame pot, quhilk can do na thing of itself, servis the medicinars of thair medicine, powring it out, or receaving it in, quhen ever thay please to use it : Siclyke the faithfull minis- ters, quha can do na mair in godly maters be thair awin nature, nor the leame pot can, thay serve the Haly Spirite quhen it pleasis him to speake his Worde be thaim (as his mouth) in all Councels, for the suppressing of hereseis. And thairfore, the sup- pressing of hereseis can nocht be attribute to the Kirk, that is to Foi. 16. say, the cheif Pastors, bot to the Haly Spirit and the Worde of God. Secondly, ^' The naturall man perceavis nocht the thingis of the Spirit of God, for thay ar foulishnes unto him ;" as sayis Paule, 1 Corinth, ii. 14. Bot Mr Quintinis Kirk, that is to say, the cheif Pastors of the universall Congregatione, quhilk is repre- sentit be the generall Councels, hes nocht bene onely naturall men, 1563. THE ABBOT OF CROSSRAGUELL. 215 bot alswa sa fleshly, that for the malst part, nocht onely misknew thay the thingis contenit in the Scriptures, bot alswa thair lyfe hes bene sa detestable, that it was nocht lesum to ony Christiane man to eat with thaim. And thir Pastors (quhome he walde have to be ane generall Councell) hes bene swa, for the maist part (as testifeis sindrie famous Historiographeurs) sen the tyme of Silvester, Bischope of Kome, before quhome, efter the Apostles dayis, thare was haldin few godly Councels : bot sic men hes nocht bene, nor zit can nocht be participant of the Haly Spirit, without quhom, na heresie can be supprest. For thare is na societie be- tuix God and the devill ; quhairfore, (suppose thay appearit ane general Councell to thaim quha knew nocht quhat ane generall Councell was,) thay being bot naturall and fleshly men, thay could suppresse na hereseis, nor zit decerne the rycht understanding of the Scripture fra the wrang, quhilk cumis alswa of the Haly Spirite. Thridly, The same thing that principally gainstandis the here- tykes, in maters of religione, suppressis thare hereseis : bot prin- cipally the Spirite and Worde of God gainstandis the here- tykes : for Augustine sayis, with the plaine testimoneis of the Haly Scripture, that thing is to be provin, that we wald have be- levit : and aganis the enimeis of the Kirk thay ar to be usit, (Con- tra Epistol. Petili. Donatist. de Unitate Eccle. cap. xix.) In the quhilk sayingis, he makis na mentione of the cheif Pastors of the Kirk, or Councell, to be usit aganis the heretykes, enimeis to the Kirk of Christ, bot onely of the plaine testimoneis of the Scrip- ture, the sworde of the Spirit of God, (Ephe. vi.) Quhairfore the Spirit of God, and his Word, onely suppressis the hereseis, and nocht the Kirk, representit be the generall Councels. SIclyke, Augustine, teaching us, to have the surest maner of interpretatione of the Scriptures, he sendis us nocht to the doctours, nor to the Councels, nor to the decretis of the Papis, bot to the Scriptures. For the best maner of interpretatione of Scripturs, (sayis he,) is to expone ane place be ane uther of the same, that is mair manifest, (Lib. iii., De Doctrina Christiana, cap. 26.) Quhilk is not els 216 Davidson's confutation of 1563. Foi. 16, b. bot that ane part of the Scripturs decemis the rycht understand- ing of ane uther Scripture fra the wrang. And sen the discretione of the rycht understanding of the Scripture and the wrang is na uther thing bot the discretione of the rycht interpretatione of the Scripturs and the wrang : the rycht understanding of the Scrip- turs fra the wrang may be hade be uther meanis than be the generall Councels : Tharefore, the rycht understanding of the Scripturs fra the wrang hes nocht bene ay decemit be generall Councels. And als, give the hereseis hes bene supprest onely be the generall Councels, Augustine hes nocht had ane rycht judge- ment, to schaw quhow the hereseis sulde be supprest, and the Scripturs rycht exponit and understand : bot in his sayings fore- said, he hes bene contrarius to God, insafar he sendis us to the Scripturs, quhare Christe hes send us (as Mr Quintine alledgis) to the generall Councels, for to seik the suppressing of hereseis, and rycht understanding of the Scripturs ; quhilk I beleve Mr Quintine wyl nocht grant, bot Augustine had ane rycht understanding, baith of the suppressing of hereseis, and of the exponing and inter- preting of the Scripturs. Feardlie, Betuix the Apostles dayis, and the first Councell generall, callit Nicene, that was haldin in the zeir of our Lorde 328, thare rang mony hereseis, as testefeis syndrie Historiogra- pheurs. Than give Mr Quintine wyl sustene that all hereseis hes bene, be ane generall Councell or uther, onely supprest, takyng tryall and instructione be the Scripturs ; than say I, That the Haly Spirit, be all the godlie Doctours and wrytars, baith before the first generall Councell and efter, travalit in vaine. And alswa thay doctours tynt thare tyme; to quhom is attribute (because thay, be argumentatione and uther wayis in thare preaching or wry ting, schew to the warld the judgement of the Spirit and Worde of God, betuix his treuth and thay hereseis) the thing that appertenit onely to the Spirit and Worde of God, (nocht efter the veritie, bot efter the commend maner of speache :) as to Dionisius, Origenis disciple, the confutatione of Sabellius, and Nepos Chili- astes ; to Archelaus, Bischope of Mesopotamia, the confutatione of 1563. THE ABBOT OF CROSSRAGUELL. 217 all the arguments of Manicheus, the cheif heretyke ; and to Origene the confutatione of divers heretykes, before that thare was ony generall Councell, uther nor the Councell of the Apostles maid mentione of in the 15 cap. of the Actes : And efter the Councell of Nicene, was attribute to Epiphanius the confutatione of 80 hereseis ; to Augustine and Hierome, the confutatione of syndrie hereseis : as testifeis Trithemius, Pantaleo in his Cronicles, foi. it. and Hierome in the Cataloge of the Ecclesiasticall Wrytars. Quha tuke nocht tryall and instructione onelie be the Scripturs to con- fute, convict, or suppresse thay hereseis ; bot rather be the Scrip- turs, and the ordinarie meanis (quhareby the Spirit of God gevis the understanding of the Scripture) thay oppinnit the Scripturs, that be the oppinning of thaim, the warld mycht als manifestlie and surelie see, quhow that the Spirit and Worde of God supprest thay hereseis ; as ony man understandis the nature of the thing that is oppinnit to him, be the essentiall and maist proper definitione of the same ; or, as he seis his awin face in ane myrour, give thare be ony spot on it, or nocht : Swa that na man for the controverseis of thay dayis, that be the Scripturs was rychtuouslie and sufficientlie decydit, my start the judgement or sentence of other generall or provinciall Councels, mair nor the man that hes ane fair myrour before him mystaris to byde quhill ane cum fra Eome or Jerusalem to tell him give he be fair or nocht. And alswa thay Doctours, be the ordinarie meanis and Scripturs, solvit the heretykis reasons, that appearit to mak for thay hereseis, schawing to the warld that thay war of na effect : swa na man of gude reasone can say, that the Haly Spirit, and al the Weill learnit and godlie men, travalit in vaine, baith in thare wryting, preaching, and reasoning, aganes the hereseis of thare dayis : bot sum of thaim did als mekle in using of the ordinarie meanis (quhareby the warld mycht perceave and un- derstand thay hereseis be the Spirit and Worde of God supprest) as ony Councell of thaim all did : for fardare the Councels coidd do nocht. Quharefore I conclude, that na hereseis hes bene supprest be generall Councels, (as Mr Quintine allegis,) bot be the Spirit and Worde of God : for give he wyll attribute confutatione, sup- 218 Davidson's confutation of 1563. pressing, convicting of the hereseis to the Councels, he sail fynde the same things attribute to the Doctours, be divers godlye wryt- tars in thare bukis ; and swa, give he attributis sic things to the Councels, lat him attribute the same things to the Doctours : for the suppressing, convicting, and confuting, is attribute to the Councels, bot for the same self cause, that thay ar attribute to the Doctours ; quhilk is nocht els, bot for using of the ordinarie meanis, to oppin the Scripturs, and for schawing of the judgement and wyll of God, contenit tharin to the warld, as the Spirit of God gevis thaim un- derstanding and utterance. Fyftlie, Give Mr Quintine wyll say, that all hereseis is supprest onelye be generall Councels, it is na better to the people quhen FoL 17, b. ony hereseis ringes, to be under ane weill learnit pastoure, than under ane ignorant : because ane gude and weill learnit pastor can do na mair to quiet the conscience of his people (as to the he- reseis) nor ane ignorant, gif it be trew, that hereseis onely be general Councels is supprest, (as Mr Quintine alledges :) for thay man baith abyde the cumming of ane generall Councel, (as all the simple and thrawart Papistis dois,) quhilk gif it cummis nocht in thare lyfe tyme, nother of thaim canluik for quietnes in thare con- science, bot with troublit conscience man depart, quhare God pleasis, quhilk war ane great absurditie. Sextly, The Councels hes oft tymes consentit with the heretykes, as the Councel callit Ariminense, haldin in the zeir of God 362, favorit the Arrians : quha held ane Councel in Antiochia, of Syria, and confirmit thare awin erroure, sa far as CounceU could conferme it, in the zeir of God 346. (Hysteria Tripar. 2, ca. 10.) The second Councel of Ephesus favourit the errour of Eutites. The Councel haldin be Cypriane, and the Bischoppes of AfFrick, concludit the heretykes to be rebaptisit, in the zeir of our Lord 260; and Stevin, the Bischope of Rome, not onely decernit be thaim, that thay sould not be rebaptisit, bot thay, quha baptisit thaim, or decernit thaim to be rebaptisit, he thocht worthy to be curst. (Augustinus de Unico Baptismo, contra Petili.cap. 14.) And in the Councell of Nicene, thare was sevintene that favourit 1563. THE ABBOT OF CROSSRAGUELL. 219 Arrius : of the quhilk, alevln subscrivlt efterwart with thare handis, and nocht with thare hart, to the Councel ; and sex Avas baneist with Arrius, that wald nocht consent to the Councel. Quhairfore, thair being sa mony erroures mantenit be Councels, and sa great controversie amangis thaim that was of the Councels, I may surely conclude that all hereseis hes nocht bene supprest be generall Councels ; nor zit the rycht understanding of the Scrip- tures fra the wrang, hes bene decernit be thaim, bot rather the contrare be mony of thaim. And gif Mr Quintine will say, that thay war ProvinciaU Councels that fell in erroure, and nocht Gene- rall, I answer. That ane generall Councell may fall in errour, or heresie, als weill as ane provinciall Councell ; for God hes nocht promisit mair to ane generall nor to ane provinciall Councell, that it sail nocht fall in erroure. For it is bot ane dreame devoitly dreamit that ever thare wes ane universall Councel, sen the Apostles dayis, representing the Kirk of God. For siclyke Coun- cell hes nother exemple nor command in the Worde of God, nor zit hes it the promes of God, mair of his assistance, nor ane parti- culare Councell, godly convenit : for the Councell of the Apostles foi. is. sal nocht be easely provin to be ane universal Councel. Siclyke gif the generall Councels had supprest all hereseis sufficiently, (as Mr Quintine alledges was done be thaim,) than say I, That thay maters had nocht rysen againe, that had bene aneis supprest : bot thay thingis quhilk thay supprest for heresie, (as was the forbidding of meatis on certane dayis, and at certane tymes, forbidding of baith the kyndis gevin in the Supper of the Lorde to the commune people, forbidding of the Ministers manages of the Kirk, and sic- lyke uther thingis,) is now rysen againe, and godly authorizit be the Scripture, in the Kirk of God. And be the contrare, thay thingis quhilk thay establishit for the treuth and veritie, (as was Purgatorie, Transubstantiatione, the Sacrifice of the Masse, wor- schipping of Imagerie, and siclyke uther thingis,) without general or provincial Councel of men, be the worde of God, thay ar sa far supprest, that thay ar never able to ryse againe. Quhairfore, as we see that na thing standis sure concerning religione, bot it 220 DAVIDSON'S CONFUTATION OF 1563. that is groundit upon God's worde ; siclyke, thare is na thing that suppressis thay thingis, quhilk is aganis the trew religion e, hot the Spirite and Worde of God. Quharefore, leaving this part sufficiently provin, be the reasonis foresaid, that all hereseis hes nocht bene supprest be generall Councels, nor zit that the rycht understanding of the Scriptures fra the wrang hes bene decernit be thaim : I say, be na strenth of argumentatione, inferris he weill his Conclusione, that the generall Councels was the speciall membre of the Congregatione appointit be God, representing the hale Kirk, to tak ordoure in maters of debait concerning Faith. Heir followis Mr Quintin's Second Reasone, quhairby HE LABOURES to CONFIRME HIS FiRSTE CONCLUSIONE WITHOUT Scripture. GiF thare be sum (as I think thare be mony) quhilk ar stif neckit, bearing perpetuall disdaine aganis the generall Councels, specially sic as wald have libertie to thraw the Scripture to thare appetite, Foi.i8,b. desyrous of vaine glorie, and to be thocht singulare in thair awin opinione, I will ask thaim of ane questione, quhilk is verray easy till answer to, that is, Gif ever thare was ony hereseis sen the tyme of Christe, or nocht ? I am sure, thare is na man sa schameles, and he war never sa drownit in heresie, bot he will grant thare hes bene mony great hereseis ; for quhy ? Thare is nocht ane article of our faith bot it hes bene impugnit and brocht in dout againe be heretykis, afFermand thare hereseis, for the maist part, all be Scrip- turs, falslie alledgit and interprete. Than wyll I speir. Give thare was ane ordour tane to suppresse the hereseis or nocht ? I am sure thare is na man wyll thynk that God neglectit the Congregatione, that it sulde lyve in perpetuall debait for the faith, and na ordour to be tane thairupon. Than wyll I inquire, Quhat was the ordour (give it was nocht be 1563. THE ABBOT OF CROSSRAGUELL. 221 the generall Councels) quhilk was tane ? Treuly I beleve, thare wyll na man schaw ane uther meane quhareby heresie was sup- prest, bot be the general Councels, specialie quhilk rays of the wrang understanding of the Scripture of God ; as all hereseis com- monlie dois. Than sen we ar assurit that thare hes bene mony abhorainable hereseis incontrare our faith, and the ordour quhilk was tane for the samyn wes evir onelie be the generall Councels dewly con- venit, it may be justlie inferrit, that the general Councels was the membre of the Congregatione sterit up be God, representing the universal Kirk of God, having denomination, strenth, and effect, of all the membris of the Congregatione. I beleve thare is na man of reasonable judgement, bot he wyll thynk that thir twa argumentis abone rehersit sufficientlie per- swadis, zea, and convictis the general Councels to be the mem- ber of the Congregatione representing the universal Kirk of God. Mr Jhone Davidsonis Answer. I GRANT, that thare hes bene mony hereseis sen the tyine of Christ, and that we have exemple in the Scripturs, quhareby we may un- derstand that be the Worde and Spirit of God thay war supprest, (Acto. XV.) But quhare he sayis, ^' Treuly I beleve, thare wyll na man schaw ane uther meane quhareby heresie was supprest, bot be the generall Councels, quhilk rays of the wrang understanding of the Scripture of God." I am not trewly of this beleve, bot affermis that na hereseis sen the Apostles dayis, nor in thare dayis, nor before thare dayis, hes bene supprest be generall Councels, quhidder thay hereseis hes rysin of the wrang understanding of the Scripturs or foi. 19. nocht : Bot all hereseis hes bene supprest be the Haly Spirit and Worde of God. For nother Councell nor Kirk, quhow universale or partieulare that evir it was, can say, (as he interpretis the Kirk or Councell,) that the greatast heresie that evir was, was L 222 Davidson's confutation of 1563. heresie : nor zit can it say tliat the rycht understanding of ony hard and difficile place of the Scripture, set furth be the greatest doctor that evir was, is the rycht understanding thareof : nor the wrang understanding of the • same Scripture, set furth be the greatest heretyke that evir was, is the wrang understanding thare- of, without the Haly Spirit and the Worde of God. For it is only thay that may assure us in our conscience of the trew understand- ing of the Scripturs. For give we mycht say, of twa interpreta- tions of ane harde place of Scripture, that the ane war heresie, and the uther nocht ; or of ony difficile place, that this war the rycht understanding thareof, and this nocht, at oure pleasour : than we mycht leid men to ony faith we pleasit, as we war lords over thare faith, quhilk war ane arrogant thing. Tharefore, quhen the Kirk of God, or ony private member thareof, hes ane doutsum questione or controversie in ony mater of religione, as in all hereseis, it apperteanis to thaim be sic ordi- narie meanis and gracis, as the Haly Spirit hes indewit thaim with, to see quhilk of the partis of thare doutsum questione ag- greis with the Scripture of God, and quhilk nocht, as the Apostles did, ( Acto. XV.) And that the understanding quhilk is found of the difficile Scripture that is socht for ony controversie, consent and aggre with all uther places of the Scripture, preceding and follow- ing, and disaggre with nane ; quhilk is to be socht, as Augustine teachis us, saying, be the things following of the same text, and that quhilk is adjoynit thareto, the dout, or the repugnance, is to be tane away, (Libre 3, De Doctrina Christiana, cap. 2, et contra Faustum Manicheum, libro 9, cap. 67.) He sayis nocht, that the dout is to be tane away be the general Councel or be the doc- tours, bot be the thingis following of the same text, and that quhilk is adjoynit thareto. Quhilk being tane away, (nocht be the Kirk, or ony membre thairof, bot be the Worde of God,) it appertenis to the Kirk and every membre thareof, to consent with that part of ony doutsum questione, in maters of religione that the Scripture of God aggreis with ; and disassent fra that part that the Scripture disaggreis with, as the Apostles did in the Councel of 1563. THE ABBOT OF CROSSRAGUELL. 223 Jerusalem. And efter that the heresie be supprest be the Spirit and Word of God, it pertenis to the hale Kirk to adjoyne that au- thoritie, quhilk God hes gevin to it, to the part aggreing with the ^oi. 19, b. Scriptures. As for exemple : and this dout or questione wer movit in the Kirk, Is it lesum to ony man to make to him self ony gravin image, to bow doune thareto in the Temples ? Than quhat can the Kirk or Councell say thareto ? Na thing, quhill thay luik quhat the Scripture of God, the testimoneis of the Haly Spirit, hes judgit and determinat. And because the Kirk or Councell, in the Scripture findis that images is forbiddin and condamnit be God, all the godly members of the Kirk and Councel consentis to the Haly Spirit and Scriptures, spokin be the members of the Kirk, as his mouth ; and be the authoritie that God hes gevin to the Kirk, it commandis that thay that makis images to thaim self, to bow doune to thaim, and worschip thaim, be haldin as eth- nikis and publicanis; or efter ane admonitione or twa, that all men flee fra thaim, and as idolaters, that na man tak meat w^th thaim. Siclyke, thare is ane great controversie betuix the Protes- tantes and the Papistes, upon the understanding of thir wordis, that Christe Jesus said in his Supper, " This is my body," ilk ane thinking thaim self to have the rycht understanding heirof. Than quhat sail the Kirk of God do in this mater ? Sail it stand onely to the determinatione of the Councels, without farder tryall taking in the mater? Or to the determinatione of the best learnit men ? Nother ; bot the Kirk, and the best learnit men that ever was, sould luik first be the ordinarie meanis and Scrip- tures, quhilk is the understanding heirof. And because the sacra- mentall speachis of the Scripture servis best to oppin this place of the Scripture, for the quhilk the controversie is : tharefore, the Protestantes, seing the Scripture of God, in the sacramentall speachis, to gif the name of the thing that is signifeit be the sacra- mentall signe, to the signe : as (in the 12 chap, of Exod.,) quhare it is writtin, "This is the Pasover of the Lorde;" and '' Quhare sail we prepare to th6 the Pasover ?" (Mat. xxvi.) " This is my Cove- nant," (Gen. xvii.) Quhilk is als mekle to say as, This is the signe of 224 DAVIDSON'S CONFUTATION OF 1563. the Pasover. This is the signe of my Covenant. Swa the Pro- testantes, seing that this is the understanding of this sacramentall speachis, to the quhilk this sacramentall speach, " This is my body," is alyke, the Protestantes is assurit, be the Worde of God, to have the rycht understanding of this place, " This is my body." For as the Kirk of God, and the members thareof, consentit in all aiges this to be the understanding of this Sacramentall speach, this Foi. 20. is the Pasover of the Lorde, this is the signe of the Passover. Sic- lyke it sould consent that of this sacramentall speach, '' This is my body," this is the richt understanding thareof, this is the signe of ony body. Not that 1 meane thareto be onely ane baire signe, bot ane Sacramentall signe, with the quhilk God exhebitis to the re- ceaver worthely, that thing quhilk is signifeit be the same signe. And not onely sould the Kirk consent thareto, bot alswa, be the authoritie it hes of God, it sould command its awin members, to hald all thaim quha belevit the bread and the wyne to be transub- stantiat in the body and blude of Christe, or Christe Jesus body to be inclosit within the formes of bread and wyne, as ethnikis and publicanis, (as all Papistes sould be haldin amangis trew Christianis ;) and to flee fra thare company, as heretykes and ido- laters, quha be the determinatione of thare Councels, without Scripture of God, hes commandit, as lordes over 'Christiane mennis faith, that all men beleve the bread and wyne to be tran- substantiat in the body and blude of Christ Jesus, als lang and braid, as he was borne of the Virgine Marie, and crucifeit on the Croce, under the formes of bread and wyne ; quhilk altogether is wickit. For thare is na Councel that can move ony man to beleve ony thing concerning religione, be ony authoritie that ever thay may alledge thaim self to have, without God's Worde. For Au- gustine sayis, that it is necessare to be provin, be the manifest tes- timoneis of the Ilaly Scripturs, that we wald war belevit, (Contra Epist. Petili. Donatist. de Unitate Eccle. cap. 19.) Siclyke he sayis, he wald noclit have belevit the Evangell without the autho- ritie of the Kirk had commovit him : (Contra Epist. Manichei, quam vocant, Fundamenti.) Marke weill his worde, Commovit, and 1563. THE ABBOT OF CROSSRAGUELL. 225 nocht movit ; for be this worde ^ Commovit,' he meanis, that the au- thoritie of the Kirk, or decretis thareof, is nocht sufficient be thaim self to move ony man to beleve the Evangell, bot with the Spirite and worde of God, to commove the myndes of God's chosin people to beleve. Quharefore, sen nother the Scripture of God, nor the doctoures sayingis, nor zit na gude reasone, teaches us to seik the suppressing of hereseis, or the rycht understanding of the Scriptures fra the wrang, bot at the Haly Spirite and the worde of God ; I beleve Mr Quintine, nor na godly man, will attribute to the general! Councels that thing quhilk appertenis onely to the Haly Spirite and the worde of God ; as is the suppressing of hereseis, and the discretione of the rycht understanding of the Scriptures fra the wrang, utherwayis the warld wald live in perpetuall debait and contentione, without the hereseis war supprest, be infallible and foi. 20, b. eternall things, (as is the Haly Spirit and the Worde of God,) and nocht be generall or particulare Councels, that may baith dis- save the warld, and be dissavit. And give ony man wald object. That the Kirk of God hes re- ceavit sum Scripturs as Canonicall, and hes refusit uthers as Apo- cripha ; quharefore it appearis to be sure that the Kirk hes power onely to decerne and judge the Scripturs ; and having power to judge the Scripturs, farre mair sulde it have power (as appearis) to judge quhilk is the rycht understanding, and quhilk is the wrang, of the Scripturs, and swa peraventure to sum men, al wyl appeare to be wrang that we have said : — I answer. That the Kirk receavit the Scripturs, na uther wayis than thay war oiferit, and delyverit be thaim that wrat thaim to the Kirk ; quha was knawin surely be the rest of the Kirk, to be full of the Haly Spirit ; bot thay war nocht offerit nor delyverit to the Kirk to be judgit, or to be re- ceavit be the Kirkis judgement. Bot of thay Scripturs that was delyverit as Canonical be the Apostles and the Evangelistis, the Kirk, fra tyme to tyme, hes borne faithfull wytnes thareof to the posteritie, that thay war Canonicall, of the quhilk the Kirk could never take on it to judge. For the Apostles and Evangelistis of thare awin wyll chcsit not to bryng in the Kirk ony thing, bot that VOL. I. P 226 DAVIDSON'S CONFUTATION OF 1563. quhilk thay receavit fra Christe, faithfully thay schew it to the nations, as sayis Tertuliane. For as the Scripturs of the Auld Testament was not judgit be the preistis, nor ministers, nor be the Synagog, to be Canonicall or Apocrypha, bot was kepit (as sayis Augustine) in the Temple of the Hebrew people be the deli- gence of the succeeding preistis, (Deut. xxxi. ; Josue ultimo ; Heb. ix.,) swa the Kirk nother receavit nor refiisit, nor zit judgit it ony Scripture be its awin autoritie ; bot thay buikis quhilk it receavit fra the Apostles and Evangelistis, sen the Apostles and Evangelistis dayis, without interruptione of tyme, hes brocht thaim on to this tyme : (Contra Faustum Manicheum, lib. 28, cap. 2, e.) And in the same buke he sayis, (cap. iv.,) Quhen the Apostle Paule, efter the Ascensione of the Lorde, was callit of the heavin, give he had nocht found the Apostles lyving, with quhom he mycht have ap- pearit to have bene of the same fallowschipe, be communicatione and conferring of the Evangell with thaim, (Gala, ii.,) the Kirk on na wayis had belevit him. Be this sayings of Augustine, it may be clearlie sene, that the Kirk of God nother admittit nor refusit the Scripturs be its awin autoritie. Bot because the Kirk of the Foi. 21. Apostles dayis had communicatione and conferring of the Scripturs with the Apostles and Evangelistis, and thay Scripturs that the primitive Kirk receavit of thare handis, the Kirk succeding as ane faithfull wytnes, hes brocht thay Scripturs to be belevit on to our dayis. And tharefore, nother Kirk nor Councels had powder to judge the Scripturs, nor to decerne the rycht understanding of the Scripturs fra the wrang, be thare judgement and pleasour. For Augustine sayis, (Lib. 13. Confession, cap. 23,) It is nocht lesum of sa hie autoritie to judge, nor zit of thy buike : zea, suppose thare be sum thing thare nocht manifest, because we submitt to it oure understanding, and we halde it sure, zea, and it that is hid to our sycht, rychteouslie and trewly to be said : '^ Ane man quhowbeit he be now spiritual, and renewit in the knawlege of God, according to his image quha hes creatit him, nochtheles, he sulde be ane doar of the law, and nocht ane judge." Tharefore, the Apostles being in the primitive Kii-k, quha be the inspiratione of the Ilaly Sph'it 1563. THE ABBOT OF CROSSRAGUELL. 227 "wrat the Scripturs, and delyverit thaim to the Kirk, (manifestlie contening all thingis that concernit faith and gude maners,) the Kirk hes borne witnes of thay Scripturs to the warld, that thay war Canonicall. Bot efter that this was done, it was nocht lesum to the Kirk succeeding, to interprete thay Scripturs at thare plea- soure, bot the Spirite of Christe first was to be hard, and the mu- tuall consent of all the places of the Scripture was diligenthe to be considderit. Of the quhilk we have this familiare exemple ; as when the Kingis letters cummis to ony citie, the rewlars and governours of the citie, of ane custome may take tryall give thay letters be fenzeit or nocht that is presentit to thaim in the Kyngis name ; bot quhen thay understand thay letters not to be fenzeit nor cor- ruptit, it is nocht lesum, at thare pleasoure, to alter or change thaim, nor to mak expositione or glose on thaim, bot obey the Kyngis command, as it is set furth tharein. And na uther wayis can we judge of the Kirk : for quhowbeit it is ane faithfull keipar of the Scripturs, zit it is nocht lesum to it to constitute ony uther thing of thaim, utherwayis than God hes determinat. Quharefore, sen the Councels (as he interpretis thaim, the cheif Pastours of the universall Congregatione) is men for commounlie blynde, aiFec- tionat, and dull of spirit, and takis on thaim to decerne and deter- mine thay thingis that is proponit in thare Councels, quhilk apper- tenis onely to the Halye Spirit and AYord of God : I say, na man is oblest to subscrive or consent to the sentence of thay Councels, mair nor to the sentence of ane private man, be reasone of the foi. 21, b. Councels ; bot because thay aggre with the Word of God, (quharein is contenit the mynde and will of the Haly Spirit,) ap- proving it to be trew, be the quhilk it takis the strenth, efticacie, and denominatione ; for gif Peter (quha appearit to be ane pillare of the Kirk, (Gal. ii.,) and was sa great Apostle) had errit, and Paule had nocht resistlt unto him, quhat sail we say than of the Congregatione of men that is led up and doune with afFectionis, blyndnes, and errour, as hes bene mony of the Councels sen the Apostles dayis, in the quhilk thare hes nocht bene sa mekle as ane schaddow of the Haly Spirit ? Thareforc, lat all thingis concerning 228 Davidson's confutation of 1563. religione be brocht to the Scrlpturs of God, the testimoneis of the Haly Spirit, the twiche staine, and equale judge, that be thay things that is certane and stable, ordoure mat be tane in doutsum maters : and not to lat doutsum maters be judgit be uncertane and mutable things, for as the Spirit and Worde of God is solide and immortall, and full of veritie, swa is thare decretis and sentences eternall and immortall : and as men (quhow great nombre that ever thay be) is mortal, mutable, and be nature gevin to lie, swa thare decretis and sentences is uncertane, changeable, and never wanting suspitione of falset. Bot zit I wald not that ony man thocht me of that mynde, that I wald have all things drawin to the tryall of the Scripturs, as that I wald have godly and weill learnit men not hard in godly Coun- cels, quha hes the ordinarie meanis quhareby the Spirit of God gevis the understanding of his Scripturs, or that I laboure to eva- cuat the authoritie of the Kirk or Councels, and to have the godly Fathers and members thareof neglectit. Bot I wald have the Kirk, the Councels, and Fathers thareof, quhow godly that ever thay war, acknawledgeing the things that properly appertenit to the Haly Spirit and the Worde of God (as is suppressing of hereseis) nocht to apperteane to thaim ; and that thay war bot as instrumentis movit and usit be God, to mak manifest unto the warld (as his mouth) the treuth and veritie of all controverseis, as thay ar determinat and decretit be his Spirit and lively Worde. And tharefore, quhare he sayis in the beginning of his argument, " Gif thare be sum (as he thinkis thare be mony) quhilkis ar stif- neckit, bearing perpetuall disdaine aganis the generall Councels, specially sic as walde have libertie to thraw the Scripturs to thare appetite, desyrous of vaine glorie, and to be thocht singulare in thare awin opinione :" I submit my self to the judgement of the Reader, quhidder we be worthy to be callit stif-neckit, and bearers of disdaine aganis the Councels, that wald have the judgement of Councels, and all men, quhatsumever thay war, subject to the judgement of the Spirit and Worde of God ; or thay, quha will nocht subdew thare understanding in the service of Christe, bot 1563. THE ABBOT OF CROSSRAGUELL. 229 wil have his Word judgit be the uncertane and arrogant judgement of men ? And gif we seik ane libertie, that contenis us withm the Word of God, and is content that we and all our actionis be judgit thareby ; or thay, quha wald have the Scripturs and thare interpre- tationis, quliow godly that ever thay war, subject to thare Coun- cels, that is, to thare awin judgementis, and to have na greater strenth nor be thare Councels, be thare Doctours sayings, zea, and thare Papis decretis thay receave ? that quhen ane of thir servit thaim nocht to thare libertie, that thay mycht loup to ane uther, fra the Scripturs to the Councels, fra the Councels to the Doc- tours, fra the Doctours to the Papis decretis, as it war ane fox, loupynd fra hole to hole, seiking ane strenth. And I wald we war judgit, quhidder we be thrawers of the Scripturs, that desyris Scripturs to interprete Scripturs ; or thay, quha wald have thaim interprete be the Councels, thrawing thaim to the judgement of men ? Or quhidder we be desyrous of vaine glorie, and singulare in our awin opinione, that referris the glorie of all gude Councell, the decretis, the suppressing of hereseis, and the rycht understanding of the Scripturs, to God and his Worde ; or thay, quha attributis the balding of Councels to thaim sell^ and furthsetting thare decretis to the warld as the decretis of men, to be obeyit as the decretis of God, usurping to thaim self the suppressing of hereseis and understanding of the Scripturs, quharein thay schaw thaim self mair nor singulare in thair awin opinione ? Heir followis Mr Quintinis Thride Argument, groundit UPON the Scripture, quhare with he confermis his Con Nochtheles, perchance thare is sum sa religious and clcnc fingerit, that thare wyll na thing perswade thaim without testi- foi. 22, b. moneis of the Scripture, we wyll schaw gude wyll to satistie thare curiositie sumpart, and on this maner : — It is Avryttin be the Pro- 230 Davidson's confutation of 1563. pliete Agge, ^' Great sal be the glore of this laitter housse, mair nor the first." I wyll aske at the, Quhat is signifeit be the laitter housse bot Christis congregatione and kirk, unite together in ane faith be Baptime ? Quhat is signifeit be this first housse bot the chosin people of God, quhilk war before the Law of the Evangell ? Have we nocht expreslie in Deuteronome, that provisione was had in the auld Law, quhensumevir questione or debait rays amangs the chosin people of God for the understanding of the Law, recours was hade onely to the Preistis of the trybe of Levi and the Judge, to be pacifeit in all thare doutis ; and that the people suld na wayis make questione, under the paine of death, bot to receave the juge- ment of the ministers quhilks war for the tyme. Art thow nocht than, be the wordis of the Prophete abone rehersit, compellit to say that the ministers of the new Law (quha occupyis the place of the preistis of the trybe of Levi, zea, and hieare place) hes the samyn place, (zea, and ane greater place,) to stay all doutis quhilk rysis amangis the rest of the membris of the Congregatione, for the understanding of the Scrip- turs and Law of God ? And utherwayis, quhow sail the wordis of the Prophete be of veritie, saying, ^^That the glore of this laitter housse sulde be mair nor the firste," give thare be nocht als sufficient ordour providit be God to stay all doutis quhilk rysis amangs thaim of this laitter housse ; and give the ministers of the samyn hes nocht als great place to take ordoure in all maters of debait concerning the faith of thaim quhilkis ar of the laitter housse, as had the ministers of the first house ? Thane we sail (conforme to God's worde, and uther gude rea- sone) conclude, the generall Councels dewly convenit, (quharein ar the ministers of the new Law,) to represent the universall Kirk of God, having full power and autoritie of God to take ordour in al maters quhilk ar in debait, (specialHc to decerne the rycht un- derstanding of God's worde fra the wrang,) as hade the ministers of the auld Law, and rather greater. 1563. THE ABBOT OF CROSSRAGUELL. 231 Mr Johne Davidsonis Answer. As to this Thrid argument that he groundis on the Scripturs, alledging Agge 2, and the 17 cap. of Deuteronomie, I wyll lat his interpretatione of the first and laitter housse gang with him, be- fol 23. cause it makis lytic to the purpose. Bot as to the Second part, in the quhilk, because he is far wanderit by the rycht way, I man answer, quhare he sayis, ' Have we not expreslie in Deuteronomie, that provisione was had in the auld Law, quhen evir questione or debait raise amangs the chosin people of God for understanding of the Law, recours was had only to the preistis of the trybe of Levi and the Judge :' in the quhilk he is far dissavit, thynking hereby that God send thaim to the preistis and judge for the un- derstanding of the Law of God ; for gif he had luikit to the text, he sail fynde that it speakis of na siclyke thyng, bot it sayis, " Gif ony difficil and doutsum thing to the (that is, judge of ony citie) in judgement ryse, betuix blude and blude, pley and pley, plaig and plaig, in the maters of controversie within thy gates, &c. ; and thow sail cum on to the preistis of the Levitis, and on to the judge, (president or governour,) that salbe in thay dayis," &c. First, It may be here clerelie sene, quhow that this place servis na thing to his purpose that he wald be at, for the thing that the Scripture speakis of, first here in generall, (as commonlie it dois in mony uther places,) it exponis the same heirefter in special, be membris, in the chaptours following of the same buike, as betuix the slauch- ter of the innocent and nocent, betuix slauchter of sett purpose and be chance, betuix byars and sellars, contractars in civile actions, and betuix plaig and nocht plaig, and siclyke uther civile maters, understand be this three termis, blude, pley, and plaig ; under the quhilk na mentione is maid of the understanding of the Scripturs, bot thare is comprehendit the hale civile controverseis of the auld Law, quharein the Leviticall judge or president sulde have schawin to the inferior governours of the citcis of Israeli the sen- 232 DAVIDSON'S CONFUTATION OF 1563. tence of judgement, as the Levitical preistis, keipars of the law, had gevin him councell be the Law of God : at quhome thare was na judgement socht for the understanding of the Law, nor zit this text makis na mentione of ony power thay had to juge, hot to schaw be the Law to the inferior judgis, quhow thay sulde pro- nunce the sentence and judgement of God contenit in his Law, of ony difficile thing that happinnit within the citeis, quha, in this place of Scripture, is nocht properlie callit ane judge, bot ane Pre- sident, or Civile governour, (efter the significatione of the Hebrew terme,) because he was executor of God's judgement, (as God de- syrit Salomon to be, nocht ane judge, bot ane executor of his judgementis, 1 Reg. vi. 12,) quha is heir in this Scripture con- joynit together with the preistis to figure the Kingly preisthead of Christ Jesus, quha baith was Preist and King. And thare- fore this President, that is heir commonly callit ane Judge, he was not ane judge, because he judgit ony thing be his awin warldly reasone, or wit, bot because he was executoure of God's judge- ment, and pronouncit (as the mouth of God) betuix God and the inferiour judgis, the thing that was determinat be God, and judgit be his Law. For, quha pleasis to consider the text, thay may planely see the judgement is referrit to the Law of God, and the schawing of the sentence of judgement, the telling, the informing, or teaching, is referrit to the Preistis and the hie President, sup- pose it was onely bot for civile actions amangs the people, that he was constitute President be God : Tharefore, in this place of Scripture, it was nocht the mynd of God to teach ony ordoure for the understanding of the Scripturs ; bot for the civile controverseis amangs the people, he schawls quhom at the inferior judges sould seik the judgement, as he hes determinat and defynit in his Lawis, for doutsum and difficill maters ; for in the auld Law thay Judges followit onely the literall sense of the Scripture, for the quhilk thay had na controversic, bot thay keipit the ordinance of God, as he requirit thaim be his Avrittin Word. Quharefore, his argument of similitude betuix the ministers of the new Law, and the Leviticall preistis and judges, be the wordis of the Prophet AggQ that he 1563. THE ABBOT OF CROSSRAGUELL. 233 alledgis, compellis me, nor na uther man to say, that the ministers of the new Law hes the place of the preistis of the trybe of Levi, to stay all doutis quhilk rysis amangs the rest of the mem- bers of the Congregatione, for the understanding of the Scripture and Law of God ; bot dissuadis me allutterly, for be the cumming of Christe Jesus, the Leviticall preisthead endit. And tharefore, it having na mair place, the ministers of the New Law occupyis nocht the same place, bot Christe Jesus raise up efter ane uther similitude, to wit, the similitude of Melchisedec, and occupyit his place in the hie priesthead, and because this preisthead of Christe Avas nocht carnall and changeable, as the Leviticall was, bot spirituall and eternal], he hes maid us all preistis, baith men and women, to offer up na carnall nor fleschly things, bot our selves, ane lively and haly sacrifice, quhilk standis in the refusing of our selves : before the quhilk thare is nane of our sacrifices (as our prayers, our almous, and all uther godly workis that he requiris of us in his Law) acceptable unto him. Quharefore, nother the mi- nisters of the new nor auld Law had sic power grantit to thaim be foi. 24. God to stay ony doutis, or to decerne the rycht understanding of the Scripture fra the wrang, bot only the Haly Spirit and the Worde of God, quhilk may be easily persavit be the Scripturs and reasonis foresaid ; quhilk wer tedeous againe to repete. And this maids na derogatione to the wordis of the Prophet to be of veri- tie, suppose nother the ane nor the uther House ascribe to thaim the staying of doutis in the Scripturs. For the glorie of the Second House standis nocht in the staying of doutis, bot in the excel- lencie of the spirituall giftis that was exhibit to us in the cumming of Christe ; for thare could na greater glorie be grantit to the Se- cond House, than quhen the Majesty of God the Father apperit in the presence of his Sonne Christe, be the quhilk the Second House had all things that was requirit to ane solide and perfyte glorie. And granting to Mr Quintine, for disputationis cause, that tlic ministers of the new Law occupyit the place of the ministers of the auld Law, zea, or ane greater place, as he allcdgis, it sail mak 234 Davidson's confutation of 1563. na thing to his purpose, bot rather contrare to the same ; for we see that thay Preistis, quha succeedit linealy to Aaron, held ane Coun- cell in the Apostles dayis, as is writtin, (Actor, iv.,) qiihilk was mair dewely convenit nor was the Councell of the Apostles, (of the quhilk mentione is maid in the 15 chap, of the Actes,) gif we will hald the conventione of the cheif pastom-s and bischoppis, ane dewely convenit Councell of the universall Congregatione : for the text bearis this words, " It come to pas on the morne, that the princes, elders, and scribes, was gatherit together at Jerusalem, and Annas the cheif preist, and Caiphas, and Jhon, and Alex- ander, and als mony as war of the kinred of the hie preistis." First, heir we finde the Romane princes, quha had the governance of Jerusalem at that tyme, convenit with thaim the elders and scribes quha had knawledge of the law, for na man was admittit to be preist or scribe without knawledge of the Scripturs. Siclyke, thare is heir namit speciallie the hie preistis that convenit, with all thare kinred, quha was institute hie preistis, as God had or- danit in his law, and approvit be the people, as our preistis hes nocht bene this mony hundreth zeris bygaine. And thay mycht have said that thay succedit to Aaron, Eleazar, Abiathar, and sic uthers, abone ane thousand five hundreth zeris, gif we wyll compt fra Aaron to the Apostles dayis. Now I beleve na man can deny bot this was ane general Coun- Foi. 24, b. cell, dewly convenit, (taking ane generall Councell for the cheif pastours of the universall Congregatione.) Zit, because thay wan tit the President of all gude councell, the Haly Spirit, and luikit nocht to the judgement of God's word, quhat it judgit in the mater thay convenit for, thay could nocht have decernit the rycht under- standing of God's word fra the wrang, nor zit could thay suppresse ony hcrescis ; bot thay stablesit the ground of all hereseis, quhilk was, that the Apostles sulde nocht preache in the name of Christe Jesus. And as we have schawin this generall Councell of the mi- nisters of the auld Law to have done wickedlie and schamefuUie crrit, we can conclude na uther thing of the ministers of the new Law and thare Councels, quha in thare Councell hearis nocht 1563. THE ABBOT OF CROSSRAGUELL. 235 first the judgement of the Spirit and Worde of God. Alswa, be- cause the Jowis hes the Scripturs of God of the Auld Testament, contenyng the effect of the New Testament, and mony styf-neckit and obstinat Papistis hes baith the New and Auld Testaments. And alswa, sum of thaim hes the ordinarie meanis, quhareby God usis commonlie to give the understanding of his Scripture. Not- withstanding thay can nocht decerne the rycht understanding of the Scripture fra the wrang ; and that only because thay want the Ilaly Spirit, the onely Spirit of al solide and sure discretione. Quharefore, the ministers of the auld or new Law hes nocht be thare successione, or places, occupying the discretione of the rycht understanding of the Scripture fra the wrang, bot be the Spirit and Worde of God : and tharefore, nother conforme to God's worde, nor gude reasone, sail Mr Quintine conclude, (as he al- ledgis he dois,) that the generall Councels (quhow dewlie that evir thay be convenit) has be ony way full power and autoritie of God, to decerne the rycht understanding of God's Word fra the wrang, as the ministers of the auld Law had, for the ministers of the auld Law had na siclyke power that can be schawin be God's Worde. Heir followis Mr Quintinis Confirmatione of his Con- CLUSIONE, GROUNDIT (aS HE ALLEDGIS) ON THE FYFTENE Chapter of the Actes, as efter followis, &c. For fardar confirmatione of our purpose, thow sail marke it that is wryttin in the 15 of the Actes of the Apostles, as efter followis : — "And certane men quhilks come fra Jowrie, and teachit theF"'-^ brethren. Except ze be circumcisit efter the maner of Moyses, zc can nocht be savit. Nocht ane ly tie seditione being movit to Paule and Barnabas aganis thaim, than thay decernit that Paule and Barnabas, and certane uthers of thaim, sulde passe to Jerusalem to the Apostles and Eldars about this qucstione. Quhen thay war cumin to Jerusalem, thay war reccavit with the Congrcga- 236 Davidson's confutation of 1563. tione, and Apostles and Eldars. Than raise certane of the sect of the Phareseis quhilks did beleve, saying, That it was neidfuU to circumcide thaim, and to command thaim to keip the Law of Moyses. And the Apostles and Eldars come together to reasone upon this mater. Quhen thare was mekle disputatione, Peter raise up and said unto thaim, Ze men and brethren, ze knaw quhow lang quhyle syne God chesit amangs us, that the Gentiles, be my mouth, soulde heare the worde of the Evangel, and beleve : (and efter foUowis the same text,) And quhen thay held thare peace, James answerit, saying, Ze men and brethren, harkin onto me : Symon tauld zow quhow God, at the beginning, viseit the Gentiles, to receave thaim ane peple in his name : to this aggreis the words of the Prophete ; as is w^yttin, " Efter this wyll I returne againe and big the Tabernacle of David, quhilk is fallin doun :" (and efter that James had cytit and conferrit the Scripturs, it foUowis in the text.) Quharefore, I judge, that we trouble nocht thaim, quha fra amangs the Gentiles ar turnit to God ; bot that we writ to thaim, that thay abstene fra fylthines of idols, fra fornicatione, fra it that is wyreit, and blude." Benevolent Reader, give thow diligentlie wyll marke, and con- sidder the wordis abone rehearsit, thow sail fynde and perceave di- vers godlie and proper lessons, aggreable for the establesing of our purpose. First, Thow sail mark and considder, that albeit Paule and Barnabas (as the Scripture teachis us) war twa Apostles appoyntit be God to be prechours to the Gentiles, and that thay had the Spirit of God to preache the treuth and veritie, (as Paule him- self testifeis in mony places,) zit wald thay nocht be sa bauld as privatly to decerne upone the questione movit in the Congrega- tione, unto the tyme thay com to Jerusalem, quhare Peter, the cheif Apostle, was, with the rest of the Apostles and seniors. Be this exemplc of Scripture, we ar sufficiently instructit, na private nombre, (quhow godly or weill learnit that ever thay be,) to be sufficient, or ganand to take ordoure in maters concerning faith and religione. And als we may perceave, quhow vaine and un- 1563. THE ABBOT OF CKOSSRAGUELL. 237 certane is the judgement of mony in thir dayis, that foulishly foi. 25, b. followis and addictis thaim self to the wickit opinione of sum private factious men towart the interpretatione [of Scriptures, re- putand and settand at nocht the interpretatione ^] of the ancient generall Councels, to quhom it appertenis (be the ordinance of Almichty God) till interprete Scripturs, &g. Mr Johne Davidsonis Answer to Mr Quintin's Firste LessonE; that he hes collectit of the text foresaid. Of Mr Quintinis lessone and exemple quhilk he inferris of the foresaid text, I have learnit twa lessonis, quhilk being schawin, I sail heirefter declare, God willing, that he hes nocht markit and gatherit sa well of this text his lessone as he belevis. And my first lessone is this, quhare he sayis. That the Apostles Paule and Barnabas, appointit be God, having the Spirit of God, wald nocht tak on thaim to decerne privatly upon the questione movit in the Congregatione, unto the tyme thay come to Jerusalem : I learne than, that the Papis, quha is na Apostles, hot men wanting of the Spirite of God, hes bene in the wrang this mony hundreth zeris, taking on thaim to decerne maters of faith, and all controverseis in religione, quhom I beleve Mr Quintine will hald to be na general Councell. My second lessone is, quhare he hes learnit be this ex- emple of Scripture, that na private nombre, quhow godly and weill learnit that ever thay be, to be sufficient to tak ordour in maters concerning religione and faith : I learne, gif his lessone be trew, that all the doctours hes labourit in vaine, quhais labours was prin- cipally to have had the trew understanding of the Scripturs and hereseis supprest, quhilk w\is nocht els bot to tak ordour in maters concerning faith and religione. Zea, and I am assurit that thare was never ane Councell that disputit sa quickly, be the ordinarie meanis, (quhareby God gevis the understanding of his 'VA^ord,) ^ The words within brackets, which supplied from the Abbot's own publi- are omitted in Davidson's Tract, are cation. See p. 105. 238 Davidson's confutation of 1563. aganis sa mony errours and hereseis as ane doctour, Augustine, hes done, and utber private men. Quliarefor, gif Mr Quintine will ac- cuse men of folishnes for following of private writars efter his warldly judgement, 1 beleve thare warldly folishnes salbe w^isdome before God. And quhare he callis thaim factious men, because thay will not subscrive to Scriptureles Councels as he dois, I wald Foi. 2G he conferrit the new writars with the auld writars and Councels : and for the veritie of this mater, I appeill to his awin conscience, read and conferre thaim quhen he list. Now that he hes nocht markit weil his lessone, I prove on this maner : — Paule, writing to the Galathianls, 2 chap., sayis, " Efter fourtene zeir, I went up to Jerusalem, with Barnabas, and tuik with me Titus also; and I went up be revelatione, and conferrit with thaim the Evangell, quhilk I preach amangis the Gentiles." Hie- rome, wry ting on this text, affirmes this journey of Paules to Jerusalem to have bene quhen the disputatione, for the abolishing of the ceremoneis of the auld Law, was had betuix the belevers of Antiochia and the Jowes. And swa being, as Hierome affirmes, quhais saying I beleve Mr Quintine will nocht put in dout ; than be this foresaid text we may cleirly see, that Paule and Barnabas went not up to Jerusalem, as doutsum of the thing quhilk he had preachit ane lang tyme to the Antiochianis that belevit, quhilk was, that it was nocht necessare to thaim to be circumcisit for thare salvatione ; bot because thare was sum of the brethren in Antiochia that doutit gif that Paules doctrine was trew or nocht. Thay hearing sum fals brethren, adversours to Paule, quha under the culloure and name of the Apostles that was in Jerusalem, preachit that it was necessare that the Gentiles that belevit in An- tiochia sould be circumcisit, and that the doctrine of Paule was contrare to the doctrine of the Apostles in Jerusalem; quhilk mycht have causit men of ane sincere faith to have doutit, hearing the doctrine of the principal Doctours disaggrc : he ascendit to Jerusalem, " And I conferrit (sayis Paule) the Evangell with 1563. THE ABBOT OF CROSSRAGUELL. 239 thaim, that I preach to the Gentiles ;" quhilk, as Hierome notes on this worde, 'Ai/e^£^?j;/, is, quhen thay things that we knaw, we con- ferre with ane frend. And, as in his bosum we lay it, that thay things that we knaw with ane uniforme Councell may be approvit ; tharefore, be Hierome's sayings, we may understand that he as- cendit, nocht that the rest of the Apostles sould have teachit him, for it is ane uther thing to conferre, and ane uther thing to be teachit, for betuix thaim that conferris thare is equalitie, and be- tuix the teacher and him that is teachit thare is inequalitie. Quharefore he ascendit to rehears that quhilk he had teachit, to the effect that thay of Jerusalem mycht subscrive to the treuth with him: nocht that his preaching, quhilk was the veritie ofroi. God's worde, nedit the consent or witnessing of men, (for he schawis it already to be confermit be God, in sa far as he ascendit be revelatione,) bot that he mycht have ane testimoniall of the Haly Spirit, and Apostles that was thare, to mak it manifest to the warld, that it was na uther thing that he teachit in Antiochia, bot that the Haly Spirit and the rest of the Apostles had approvit be thare testimoniall ; be the quhilk, gif that Paules adversours had objectit efterwart, circumcisione to have bene necessare to the Gentiles that belevit, be reasone thay mycht have said againe that the Apostles had swa teachit in Jerusalem, that this testimoniall of the Kirk of Jerusalem, quhilk wes in sindrie places devulgate, mycht have convictit thaim of falset. And be the same testimo- niall, that thay quha belevit sould have na dout of thare salvation e, suppose thay had not bene circumcisit, considdering in the Apostle's Epistle is contenit the decrete of the Haly Spirit, in the quhilk is decretit that the zok of the law be nocht put upon thaim that belevit in Christe. And tharefore it was send to Antiochia, be the hand of Judas, callit Barsabas, and Silas, to stanch the disputatione betuix the Jowes and the Gentiles, Quhidder, gif circumcisione to the Gentiles that belevit was necessare, or nocht ? Quharefore be the Scripture, and als be Hierome's sayingis, for the causes foresaid, I may justly conclude, aganis Mr Quintinis 240 Davidson's confutation of 1563. Firste lessone, that Paule went nocht up to Jerusalem to decerne upon ony questione movit in the Congregatione, nor zit to move ony questione as douting in him self, for he had preachit aganis the fals teachers that come fra Jerusalem to Antiochia, that cir- cumcisione was nocht necessare to the Gentiles. And tharefore, the scripture of the 15 chap, of the Actes makis na thing for his Firste Lessone that he gathers thareon. Heir followis Mr Quintinis Seconde Lessone collectit of the 15 Chap, of the Actes, for Confirmatjone of HIS Firste Conclusione. Secondly, It is to be markit of this text, that efter Paule and Barnabas was receavit be the Congregation, the Apostles and El- Foi. 27. ders onely convenit to dispute and decerne upon the questione movit in the Congregatione, betuix the Jowis and the Gentiles. Quhareby we ar learnit, that it appertenit to the Apostles and Elders, dewlie convenit together, to dispute, reasone, and pronunce sentence of maters brocht in debait concerning the trew under- standing of the Worde of God ; as the speciall membre of the Con- gregatione appoyntit be God to that office : and thare delibera- tione in maters concerning faith and religione, and interpretatione of Scripturs, to have the samyn denominatione, strenth, and effect, as the hale rest of the membris of the Congregatione had concurrit tharewith. Mr Johne Davidson's Answer to Mr Quintinis Secund Lessone. This text foresaid bearis record that the Apostles and Elders convenit to dispute upon the mater ; bot it sayis nocht thay onely convenit to dispute : Quharefore this argument is na worthe, the text makis mentione of na uthers bot of the Apostles and El- 1563. THE ABBOT OF CROSSRAGUELL. 241 clers that convenit to dispute, tharefore, al uthers fra the disputa- tione was secludit. For be the same text, in twa divers places, it may be perfytelie provin, that thare was far ma at that disputatione than the Apostles and Elders ; for betuix Peter and James rea- soning, it is wryttin, that "The hale multitude held thare peace." And efter that James had schawin his reasone, quhy the Gentiles that belevit sulde nocht be circumcisit, it is wry ttin, " That it pleasit the Apostles and the Elders, with all the Kirk, to cheis men amangs thaim and send to Antiochia." Mairattoure, he can nocht deny bot the Brethren ar expresly namit in the superscriptione of the Apostles letter and understand onder this worde ' us,' in the wryttin decrete of the Haly Spirit. Quharefore, it being verray lyke that the multitude had bene speakyng before, because the Spirit of God sayis, " The multitude held thare peace," efter Peter's reasoning ; and siclyke, the brethren is mentionat in the decrete, and is lyk to have reasonit, he can not inferre tharefore the Apostles and Elders to have onelie dispute. And quhowbeit thay had only dispute the mater, as it is nocht lyke that thay did, for it can nocht be provin be the text, zit the rest of his lessone, quhilk he sayis he hes learnit, is on ane boddomles ground. For the Scrip- ture foresaid, of the 15 cap. of the Actes, makis na mentione that it appertenit to the Apostles and Elders to pronunce sentence in maters brocht in debait, concerning the trew understanding of the Worde of God ; nor zit that thare deliberatione in maters concern- foi. 27, b. ing faith, religione, and interpretatione of the Scripturs, sould have the same denominatione, strenth, and effect, as the hale rest of the members of the Congregatione had concurrit thareto ; as salbe schawin heirefter, in the Confutatione of the Confirmatione of his Thride Lessone. Heir followis Mr Quintinis Thride Lessone, collectit of the text foresaid, for confirmatione of his con- CLUSIONE. Thridly, It is to be notit that, efter Paule and Barnabas had op- VOL. I. Q 242 Davidson's confutation of 1563. pinnlt and declarit to the Apostles and Elders the questione and debait that rase in the Congregation betuix the Jowes and the Gentiles, the Jowes being indurit, persuading circumcisione to be necessare with baptisme, the Gentiles, be the contrare, disdaning the zok of circumcisione, thinking baptisme onely sufficient ; rase up Peter, and efter conferring of Scripturs, declarit baptisme suf- ficient without circumcisione. And als James cytit the Scripturs to beare witnessing, and approvit the sayingis of Peter ; quhilk being done, James, in the name of the rest of the Apostles, (be- cause he was pastor and bischop of Jerusalem, quhare the Apostles convenit for the tyme,) pronouncit sentence and said, "I judge :" Marke, gude Header, Peter and James to call to remembrance the testimoneis of the Scripture as witnes bearer of the will and mynde of the Lorde, and the Apostles to occupy the place of the judge, to the questione movit in the Congregatione. For quhy? The Apostle James said nocht, the Scripture judges, decernis, nor gevis sentence, bot he takis the place of the judge (in the name of the rest of the Apostles) upone him self, saying, "I judge." Mr Johne Davidsonis Answer to Mr Quintinis Thride Lessone. Quhare Mr Quintine heir sayis that James, in the name of the rest of the Apostles, (because he was bischop of Jerusalem, quhare Foi. 28. the Apostles was convenit for the tyme,) pronouncit sentence, I say, his sayingis hes na ground, and that I tak to prove be divers reasonis: Firste, We may see in the disputatione, that Peter's reasone is quhy the Gentiles that belevit sould nocht be circum- cisit, for " God (sayis he) wald have thaim, hearing the Worde of the Evangell be my mouth, and beleve ;" and he hes put na differ- ence betuix us that is Jowes and thaim that is Gentiles, in gevin thaim the Haly Spirit, and be faith hes purifeit thare hartis : tharefore now, quhy tempt ze God to lay ane zok on the disciples neckis ? And thir last wordis is rehearsit againe, in the decrete 1563. THE ABBOT OF CROSSRAGUELL. 243 of the Haly Spirit, put in writ be the Councell, placing this worde burdene for zok, quhilk signifeis heir baith ane thing. James, heirefter to approve Peter's reasone, he alledges Amoz the Prophet, and upone him he groundis his rcasone quhy the Gen- tiles that belevit sould nocht be circumcisit ; making his exhorta- tione to the Congregatione on this maner, saying, " Quharefore, I think best, that we trouble thaim nocht of the Gentiles that ar turnit to God ; bot that we write to thaim, that thay abstene thaim selves fra filthynes of idoles, and fornicatione, and that is wirreit, and fra blude ;" and of James's wordis, thare is sum put in the dc- crete siclyke. Than I say, gif this had bene the sentence that James had gevin in the name of the hale Apostles, as Mr Quintine alledgis, James failzeit to Peter, that maid na mentione of his wordis, of the quhilk the hale Councell in the writtin decrete makis mentione. And mairattoure, the Councell had failzeit to James, that wald nocht write the sentence of the Councell as it was pronouncit be him, gif he pronouncit the sentence in the name of the hale Apostles ; for in the writtin decrete of the hale Coun- cell thare is mekle left out that James spak in his exhortatione, quhilk Mr Quintine callis James's sentence : bot thare was na sic variance amangs thaim. Quharefore, in the decrete of the Councel, nother Peter's nor James's sayings is followit, bot the effect of baith thare sayings (as members of the Councel, geving thare reasonis, as uthers did, in the disputatione that was thare) was concludit, saying, " It hes pleasit the Haly Gaist, and us, &c., to lay na uther burdene upone zow," as Peter sayis ; " bot that ze abstene zour selves fra filthynes of idoles, and fornicatione, and that is wirreit, and from blude," as James sayis. Secondly, That James gave sentence in this Councell, it can nocht be provin be this worde ^ Judico,' in Latine, for the Greik terme %^/vw, of the originall text, it signifeis nocht onely ^Ju- i-oi-ss.b. dico,' bot ^Arbitror,' ^Censeo.' Quharefore Erasmus, and Sanctes Pagninus, men weil sene baith in the three languagis, interpretis the Greik terme x^/i/w, be the Latine verbe ^ Censeo,' quhilk proper- 244 Davidson's confutation of 1563. lie is, nocht to judge or to give sentence, bot to think to be gude or best. Mairattoure, Ireneus, in the 12 chap, of his Thrid buke, readis this place of Scripture on this maner, ^Propterea ego secundum me Judico.' Eiking to this verbe, x^/vw rh xar l/x-s. quhilk wordis restrykis the significatione of this verbe zpivu^ to ane speciall man, forsamekle as he spak at that tyme bot for him self : For insafar he readis, ^ Secundum me,' he schawis that James was nocht so arrogant and lordlie over his brethren, as that he tuke on him to pronunce sentence in the name of the rest, or that he wald have al uthers addictit to his sayings in the Coun- cell ; bot schawin his judgement by it self, quhat he thocht best to be done, according to the Scripturs, in the controversie proponit before thaim, he leavis place to all uthers that was thare present, quhat thay thocht best to be done in the mater ; nor it is nocht lyke that tlames wald have bene sa rasche as to have gevin sen- tence quhill his reasone first had bene hard and apprevit be the Councell, or that he wald have said, ^ I judge,' bot, * We judge,' give he gave the sentence in the name of the rest, for thay had all bot ane commissione of God. As to the cause, quharefore he alledgis James sulde have tane upon him to pronunce sentence in the name of the rest of the Apostles, because he was Byschope of Jerusalem : This cause soundis verray neir to the ambitione of the Papistrie, quhilk I be- leve na godlie man wyl think to have bene amangs the Apostles ; for in lykewayis Paule mycht have said, that he was Apostle and byschope constitute be God to the hale Gentiles of the hale warlde, and to thay Gentiles quha had the governement of Jeru- salem at that tyme, that he sulde have pronuncit sentence in ^ When Davidson's work was pub- was forced to have supplied by manu- lished there were no Greek types in script, that in case of any error the Scotland, and the words are supplied Author might not sutler in his reputa- inMS. Lekprevik, (the printer of both tion. (Herbert's Ames's T}i)ogi*. An- works,) in his address to the Reader, tiq. vol. iii. p. 1487.) In Davidson's prefixed to George Hay's " Confuta- tract the words that are thus supplied tion of the Abbot of Crossraguel's are nearly illegible, from the ink hav- Masse," 1563, oifers an apology for ing faded, his want of Greek characters, which he 1563. THE ABBOT OF CROSSRAGUELL. 245 maters perteyning to tlialm to quhome he was Apostle ; and Peter alswa mycht have said, that he sulde have pronuncit sentence, he- cause he was cheif Apostle, (as Mr Quintine stylis him,) quhilk was mair than to be byschope of ane toun ; and alswa, Peter was Apostle to all the circumcisit, nocht onely in Jerusalem, hot throuchout the hale warlde, quhilk was ane greater thing to be, than to have bene byschope of ane citie of Jerusalem : upon the quhilk Peter and Paule was alswa constitute Apostles, because thay war constitute be God Apostles baith of Jow and Gentile, (Gal. ii. :) hot James was chosin be the Apostles byschope of Jeru- foi. 29. salem, as testifeis Hierome in the Prologe of the Ecclesiasticall wryttars : and that, as Egesippus wryttis, sayis Hierome. Quhare- fore, it hes na appearance, that he, quha was chosin be the Apostles, walde take on him in thare presence, as ane byschope to pronunce sentence, quhilk is the office of the heast powar. And, besides this, give James was not byschope of Jerusalem at the tyme of this Councell, hot was chosin efter the Councell, the cause quharefore Mr Quintine alledgis him to pronunce sentence is fals. Mairattoure, I say (which perdone of Hierome and Egesippus his autor) it is nocht lyke that ony of the Apostles, quha was chosin be Christe to be preachours to the hale warlde, that thay walde addict thaim self, hot give it war for ane schorte tyme to ony special kirk, hot follow thare maister Christis command : quha commandit nocht Peter to be byschope of Rome, nor Paule byschope of Antiochia, nor zit commandit he the Apostles to make James byschope of Jerusalem, to have autoritie amangis thaim be reasone of the place that he occupyit, hot he gave thaim all ane common charge, saying, " Pas in to the hale warld, and preache the Evangel to every creature," (Marke xvi.) Quharefore it is nocht Weill inferrit that James gave sentence because he was byschope of Jerusalem, su2:>pose he had said, as the vulgare translation bearis, "I judge." Thridlye, This cause quharefore Mr Quintine alledgis that James sulde have pronuncit sentence, is of na effect, for it savoris of twa 246 Davidson's confutation of 1563. ungodlie things, First, Of Papistrie ; for the principall thing the Paip hes for his usurpit autoritieof judgement and sentence geving over the hale warlde, is, because he is byschop of ane toun callit Pome, and successour unto Peter, nomine tenus : Secundlie, It savoris of ambitione, give thay regardit ony of the Apostles amangs thaim self, be reasone of the place thay war chosin to, and that ambitione was croppin in amangs thaim ; quhilk I beleve na man wyll saye. Ferdlie, Give thir wordis of James had bene the sentence gevin in the name of the rest of the Councell, quhare he sayis, "I judge nocht to trouble the brether, bot wreit to thaim to abstene thaim self," &c., thir wordis, ^ bot wreit to thaim,' had bene impertinent to have bene put in the myddis of ane sentence. And give he wyll say, that the sentence folio wis thir wordis, ' bot wreit to thaim,' than I say, that the sentence (as he callis it) that James gave, and the decrete that was wryttin in the Councell to the Gentiles of Antiochia, aggreis nocht, as ony man maye see, quhilk ware ane greate inconvenient. Fui.2D,b. Quharefore, be thir reasonis I conclude, that nother James (because he was byschope of Jerusalem) pronouncit sentence in the name of the rest of the Apostles, nor zit inferris he weill of this place that the Scripturs was nocht judge, bot that the Apostles was judge. As salbe schawin plainely heirefter in the confutation e of his Confirmatione that James gave sentence, (as he alledgis,) quhilk heirefter foUowis, &c. Heir followis Mr Quintinis Confirmatione of his Thride Lessone. And to the effect, that thow sail mair cleirly perceave the Apostles till occupy the place of ane judge to the interpretatione of the Wordc of God, and the Scripture to be as witnes berare of the Avill and mynde of the Lorde, quhareby the Apostles tuik instruc- tione : thow sail mark the sentence put in writ, and send away with 1563. THE ABBOT OF CROSSRAGUELL. 247 Paule and Barnabas, and sum uther of the rest of tlie Congrega- tione, saying thir wordis : — " It hes pleasit the Haly Galst, and us, to put na uther burdene upon zow, bot till abstene fra filthy nes of idoles, and blude, it that is wirreit, and fornicatione : fra the quhilkis zc keiping zow, ze do Weill ; and weill fair ze." Marke, gude Reader, the wordis of the sentence, saying, " It hes pleasit the Haly Gaist, and us," as the Scripture wald say, and us as j iidges, appointit be God, to decerne the rycht understanding of God's Worde fra the wrang. Als it may be notit, that thare is na testimonie of the Scripture put in the sentence ; be the quhilk it may be perceavit, the judgement onely referrit to the Apostles, and the Scripture na way is to occupy the place of ane judge towart the interpretatione of the Scripturs. Mr Johne Davidsonis Answer. Ane balrne may judge on this interpretatione of Mr Quintinis, that other he speakis eifectionatly, that grounds his argument sa weakly, to prove the Apostles to be Judges, or els he hes nocht understand his text that he reasonis upone ; for quhare he say is, ^ Mark, gude Reader, the wordis of the sentence, saying, " It hes pleasit the Haly Gaist, and us," as the Scripture wald say, and us as judges, appointit be God, to decerne the rycht understanding of the Scripture fra the wrang.' This maner of interpretatione, the foi. so. hale warld may see that it is na worth, for in it thare is manifest wrang done to the Haly Spirit, in sa far as Mr Quintine sa slychtly overseis him, (quhom it hes pleasit the Apostles, the Elders, and brethren, to put principall and first, as the onely trew judge in the decrete,) and gevis onely the dignitic of judgement and prc- sidencie to the Apostles, quhilk thay wald never have tane on thaim selves. And mairattour, I mervell quhow he hes dreamit this interpretatione, and ^ us as judges,' considdcring thare is na mentione maid of judgement before thir wordis nor behinde, 248 Davidson's confutation of 1563. except that James sayis " I think best ;" quhilk I have suffi- ciently schawin before, that thir wordis meanit of na judgement geving. Secondly, Under this worde ^ us ' is contenit not onely the Apostles, bot alswa the Elders, and brethren, as may be easylie perceavit be the letter writtin in the Councell of the Haly Spirit be the Apostles : for the inscriptione of the letter contenis ^* the Apostles, Elders, and brethren," quhilk he hes pretermittit in his Tractive, that he mycht interprete this terme ^ us ' as he pleasit, quhilk he could not have done and he had lukit to the superscrip- tione of the letter ; quhareby we may cleirly see that it is the Scripturs quhilk gevis the rycht understanding of the difficill places of the Scripture, and the discretione betuix the rycht un- derstanding of thaim and the wrang, for the quhilk thare is ony controversie. For the superscriptione of this letter of the Councell gevis, to thaim that luikis on this mater, the rycht interpretatione of this worde ' us ;' and alswa discretione betuix the rycht un- derstanding heirof and the wrang, without the quhilk, na warldly creature could interprete it, or zit could thay decerne quhidder Mr Quintine hes interprete it rycht or wrang : and tharefore, I have put in writ the Epistle of the Councell, that all men that hes ony judgement may perfytely see quhow Mr Quintine hes cloikit the mater, gif he hes pretermittit the superscriptione of the Apos- tles Epistle of set purpose ; and gif he hes done it of ignorance, I have put the same Epistle in writ, that the warld may have petie of his ignorance, and be war in tymes cumming that thay be not dissavit be his writings. And alswa, that the warld may see quhom this worde ^ us ' rehearsis, and to quhom it hes respect. FoL 30, b. (The Superscriptione of the Councel's Epistle : — ) " The Apostles, and the Elders, and the Brethren, to the Brethren of the Gentiles of Antiochia, Syria, and Celicia, greating," &c. (The Narratione of the Councel's Epistle : — ) " Forsamekle as we have hardc, that ccrtanc quha departit 1563. THE ABBOT OF CROSSRAGUELL. 249 fra us lies troublit zow with word is, and combret zour myndis, saying, Ze man be circumcisit, and keip the law : to quhom we gave na command ; it semit to us tharcfore gude, quhen we com together with anc accordc, to send chosin men on to zow with our belovit Barnabas and Paule, men quha lies jeoperdit thare lyves for the name of our Lord Jesus Christe. We have send tharefore Judas and Sylas, quhilk sail also tell zow the same thyngis be mouth." (The Decrete of this Councell, and Conclusionc of the Epistle : — ) *' For it hes pleasit the Ilaly Gaist, and us, to put na uther burdene on zow than thir necessare thingis ; that ze abstene fra fylthines of idols and blude, it that is wyreit, and fornicatione : fra the quhilks ze keipyng zow, ze do weill ; and weill fair ze." Heir it may be planelie sene, that this worde ' us ' lies not onely respect to the Apostles, bot alswa to the Elders and brethren con- tenit in the guperscriptione of the letter. And, tharefore, this worde ^ us' in the decrete is als niekle to say as the Apostles, Elders and brethren. Quharefore it is evill interprete, and ^us as judges,' quhilk he referris onely before to the Apostles. Bot it happinnit weill, that he was not all hale blynde that happinnit on the Apos- tles, quha is put in the first part of the superscriptione, and neglectit nocht the hale membris of the Councell. Bot it is nocht marvell that he oversaw the Elders and brethren that was understande un- der this worde ' us,' and last, in the superscriptione of the Councel's letter ; considering he oversaw the Haly Spirit, for his awin avan- FoL si. tagc, quha is president of the Councell ; quhilk come (as I think) bot of ane kyndlie kirkmannis head, quha walde nother have the Haly Spirit, quha knawis all, nor zit the Elders and brethren, quha knawis part, understanding that ony thing sulde be done in Counccls bot be the Apostles, to quhom Mr Quintine and his chcif pastours haldis thaim self succcssours, that thay may ryng over all mennis conscience onely as thay please. Tharcfore, all men that considcris the ordourc of this Councell, may clcrcllc see, that he hcs ovcrscne 250 Davidson's confutation of 1563. himself in the expositione of this terme ^ us/ for under this terme ' us ' is comprehendit the Apostles, Elders, and brethren ; under the quhilk namis is comprehendit the hale Congregatione of Christ Jesus's kirk ; for thare is na gude trew Christiane man, bot he is other ane Apostle, or ane Eldere, or ane brother : and nane of this ordours of men sulde be secludit fra Generall, Provinciall, or Syno- dale Councels, swa thay be qualifeit tharefore, suppose thay war nocht admittit in the Papistrie. Thridlie, Quha pleasis lay the text of this Scripture together and his glose, I beleve thare salbe found na man bot he sail hald him war nor blynd, and he see nocht quhow Maister Quintine is marvalouslie wanderit be the way in this mater : for quhat affinitie hes this text, " It hes pleasit the Haly Spirit, and us, to put na uther burdene on zow, bot to abstene fra filthines of idols, and it that is wyrreit, and fornicatione ;" and this his glose, " It hes pleasit the Haly Spirit, and us as judges, appoyntit be God, to decerne the rycht understand- ing of God's word fra the wrang ?" This text and glose is lyke the vulgare interrogation e and the deif mannis answer that is com- monlie rehearsit, quhen twa thingis is alledgit to have aggreance together that hes nane. " Quhow mony myle to Montrois ?" R. " Ane poikful of plombes." Siclyke ze may se quhow uncraftelie he makis, be his secunde notatione, the judgement to be referrit onely to the Apostles, and the Scripture na wayis to occupie the place of ane judge. Lat ony man considder that please, this is ane weake maner of reasoning ; ' Thare is na testimonie of the Scripture put in the sentence : ergo, the judgement is onely referrit to the Apostles.' For give he wyl have the judgement referrit to thaim that is put in the sentence, (as he callis it,) the judgement sail nocht onely be referrit to the Apostles, bot to the Haly Spirit, as principall president and judge of the Councell, and to the Elders and brethren, quha is put als weill in the sentence as the Apostles, and contenit under this worde ' us ' in the decrete : Quharefore the judgement is nocht to be referrit to the Apostles, zea, I will roL3i,b. gay mair, that the Apostles hes na mair ado to be judges in this mater, nor they have to be judges over the hale Scripture ; for this 1563. THE ABBOT OF CROSSIIAGUELL. 251 decrete is nocht to be esteamit as the decrete of man, bot as the decrete of the Haly Spirit ; quha with his word hes judgit that the Gentiles that belevis is exemit fra the Law of Moyses, and nocht the Apostles : for quhowbeit the Apostles, elders, and brethren, is namit in the decrete, zit the decrete is nocht to be callit thare de- crete, bot the Haly Spirites. And quhowbeit it be callit the decrete of the Apostles, it is bot efter the judgement of the warld, and efter the commone maner of speaking of the vScrlpture, because the world judges be the thing that it seis and hearis. And thare- fore quhen men hearis the Apostles, elders, and brethren, adjoynit with the Haly Spirit in the making of this decrete, because the Haly Spirit is nocht corporall nor visible, that thay may see him and have communicatione with him visibly, thay having thare communicatione with the Apostles, elders, and brethren, quha was corporal and visible men lyke unto thaim self, appointit be God to reule and teache his Kirk, as his instrumentis quhairby he furth settis his lawis, decretis, and judgementis to the warld ; quhilk movit Paule to call him self God's labourare, not that he wrocht sic things be his awin strenth, or be ony vertew of his awin in him, mair nor the deade instrumentis worlds with warldly craftismen ; bot^ be his grace and power, (1 Cor. iii.) thay call the decretis of the Haly Spirit the decretis of his ministers, as Paul callis the Law of God the Law of Moyses, and that efter ane familiare maner of speach usit in the worde of God, quhilk commu- nicatis and attributis unto men that thing quhilk appertenis onely to God, as Paule callis him self father of the Corinthianis (1 Cor. iv.) be the Evangell. Quhowbeit God is all our onely Father, balth of body and saule : zit as he communicatis the dignitie of ane car- nail fatherhead to men ; siclyke, suppose God be onely our spiritual Father, zit the Scripturs attributis the spiritual father- head to men, be quhom the AYorde and Sacramentis is distributit to us, be the quhilk we are regeneratit. And conforme to this, Hicrome sayis, that thare is mony thingis spokin of in the Scrip- ture conforme to the opinlone of the tyme, that thay thingis is done, and nocht according to that quhilk vcrltic contcnit : 252 Davidson's confutation of 1563. (Hierorae in Jeremi. xxviii., et in Math. cap. xiv.,) As the Virgine Marie said to hir sonne Jesus Christe of Joseph, " Behauld, thy Father and I murning socht the," (Luk. ii.) Alswa the FoL 32. wonderfull actes that was done in the primitive Kirk be the Haly Spirit and the name of Christe Jesus, thay ar calUt the actes of the Apostles, quhilk was done be God, and be men as his in- strumentis. Quharefore, as thay actes that was done be God was attribute to men, siclyke this decrete is callit the decrete of the Apostles, because it was put in writ, and maid manifest to the Kirk be the Apostles, quhowbeit it was onely the Haly Spirit's. Mairattoure, in sa far as the Haly Spirit is put first in this de- crete, he can nocht say, that it was the Apostles decrete, or that thay ar namit heirin as judges, without he will attribute to thaim that appertenis onely to the Haly Spirit ; or els to say, that the de- cretis of the Haly Spirit is the decretis baith of God and man, quha will have na companzone with him in making of his decretis. And in sa far as he attributis, be the notatione he makis in the con- firmatione of his Thrid lessone, and be this sentence or decrete foresaid, (call it as he please,) the judgement onely to the Apostles, he dois great injurie to the Haly Spirit : for quhatsumever thing he attributis to the Apostles, he sould attribute the same and mair to the Haly Spirit, because he is put in the writtin letter be- fore the Apostles to quhom he gevis the hale judgement, making na mentione of the Haly Spirit. Bot happin some men will ask perchance, Quhow can the Haly Spirit be ane judge in maters of debait concerning religione ; or quhow can he dccerne the rycht interpretation of the Scripture fra the wrang in the earth ? I answer. It is sure that the Haly Spi- rit M'as send to the Apostles in the earth as Christe Jesus promisit, (John xiv.) to teach thaim and the Kirk of God to the end of the warld all veritie. And tharefore, sen he was and is ane doctour of the veritie, send to thaim and the Kirk in earth, quhatever thay be that wald tak the judgement of his awin doctrine (that is the Scrip- turs and the interpretatione of thaim) fra him, or the judgement of that thing that is contra re to his doctrine, (as he war ane crea- 1563. THE ABBOT OF CROSSRAGUELL. 253 ture that understude nocht gif it war rycht or wrang he teachit,) or gif thay wakl not grant that he had the properteis convenient for ane doctour, as is judgement of the mater he teachis, and that he hes dytit and delyverit be his ministers to the Kirk of God, they wald have him haldin war nor ane dum doctour, quhilk war ane blasphemous thing to be harde. And gif ony man wil object, because the Haly Spirit hes not ane mouth as man to pronounce sentence, to interprete Scripturs, and to have communicatione with men as earthly judges hes, he sulde Foi.32,b. nocht be properlie haldin ane judge or ane interpretoure of the Scripturs : — I answer. That the mouth of the Haly Spirit was the Apostles, quha spak nocht the scripturs, nor decernit na thing of thaim be thaim self; bot the Haly Spirit spake and decernit be thaim. Tharefore Christe Jesus said to thaim, "It is nocht ze that speakis,bot the Spirit of zour Father that speakis in zow," (Mat.xvi.) Siclyke quhen Stevin held disputatione aganis the Libertines and Syrenitis, (as is writtin. Actor, vi.,) quhilk coulde not be without cytatione, interpretatione of the Scripturs, and discretione betuix the rycht understanding of thaim fra the wrang ; zit of this dispu- tatione the Scripture attributes na thing to Stevin, bot to the wysedome and Spirit that spake in him, quha was na uther spirit bot the Spirit of God, quha spake be his prophetis, apostles, and ministers, (as his mouth,) before this tyme ; and siclyke ay sail speake be his ministers in the earth, (as his mouth,) all godlie maters, and specialie concerning scripturs, to the end of the warlde, according to his promes. Mairattoure, the Scripturs schawis planeHe that the devils spake on to Christe, saying, " Give thow castis ws oute of this, send ws in the heird of swyne," (Math, viii.) Siclyke thay cryit, saying, " Thow is the Sonne of God," (Mark iii.) Now thay that wyll grant the devyll to speak, I wat thay will nocht denye spcache to the Haly Spirit. Quharefore, sen the Haly Spirit be the scripturs is perfytlie knawin to be ane doctour in earth, and hes communica- tione with the warlde be his ministers, (as be his mouth,) and thay have na godlie thing bot be him ; nocht oncly may I collect that, 25^ Davidson's confutation of 1563. in this Councel of the Apostles, the Haly Spirit is the onely speak- ing judge and sentance gevar be his worde, and the Apostles, eldars, and brethren, is bot men, be the quhilk (as instruments) God the Haly Spirit speakis his worde. And siclyke the secunde part of his notatione, quhilk he makis on the text, (as he alledgis,) is verray slycht, saying, ^ Thare is na testimonie of the Scripture put in the sentence : tharefore the Scripture na wayis occupyis the place of ane judge.' 1 answer. The Haly Spirit is first put in the wryttin decrete, quha is never seperat fra his scripturs, nor judgis na uther wayis nor they do, nor the scripturs judgis na uther wayis nor he dois. And tharefore, he being in the decrete, quha be the mouth of James and Peter pronuncit the Scripturs con- teyning the sentence, (as his mouth,) it was nocht neidfull that FoL 33. the Scripturs, his testimoneis, quhilk before wes cytit be Peter and James, sulde have bene repetit againe in the decrete. Mairattour, and the decrete had bene maid in this maner, It lies pleasit the Haly Spirit and us, or it hes pleasit the Worde of God and us, it was necessare that the warlde hade obeyit the decrete. Tharefore it wes sufficient that ane of thaim was exprimit in the decrete ; and had nother of thaim bene exprimit in the decrete, it had gottin credit bot as the decrete of men. Quharefore, be the autoritie of the Scripturs and reasons foresaid, I conclude, That the Kirk of God (interprete the Kirk as he pleasis, and geving him for dispu- tation's cause that it is representit other be general or particulare Councels, quhow dewlie that ever thay have bene convenit) is on na wayis appoyntit judge be God to decerne and interprete the rycht understanding of the Scripture fra the wrang, quhensumever questione or debait rysis for the understanding of the same, nor zit na mortall thing. Bot men that hes bene at controversie for maters of religion e hes chosin the Worde and Spirit of God to be thare judges, be tliame to have the trew interpretatione of the diffi- cile places of the Scripture, and discretione of the rycht under- standing of the same fra the wrang : and alswa pronunciatione of the sentence in thare controversie, that hes bene at debait for ony mater of religione. And thay have nocht chosin men to be thare 1563. THE ABBOT OF CROSSRAGUELL. 255 judges in controverseis ; bot give it war for the using of the ordi- narie meanis quhareby all men quhilk was of sound judgement mycht perfytlie see, quhen ony men was at controversie, quhat was the judgement and sentence of the worde and Spirit of God, that God waldehave schawin to the warlde for thaim baith. Because,'and thay quhom Maister Quintine haldis presently the cheif pastours, (quhilk he callis the Kirk,) war appointit judges be God to decerne and interprete the rycht understanding of the Scripturs fra the wrang, throw thare ambitione and warldly afFectionis the warld sould live in perpetuall debait and controversie. For not onely wald thay interprete the Scripturs at thare pleasure, bot alswa decerne the rycht understanding of the Scripturs to be wrang, and the wrang to be rycht, and pronounce sentence without the Word of God, (as thare antecessours hes done before in sindrie maters of reli- gione,) or thay losit ane unce of thare levingis, or ane grane of thare vaine honours. And swa leave I my Conclusione, direct contrare for the maist part to Maister Quintine, confirmit be Scripturs, Heasonis, and Doctours sayingis, trewly alledgit, (as he alledgis his Conclusione to be,) to the judgement of the godly and indifferent reader : Praying the Almychty God to communicat to him, and to all foi. 33, u thais quha is of his factione, samekle of his wonderful graces as he thinkis expedient for thaim to acknawledge thaim self, laying all warldly affectionis asyde, and to do that thing quhilk is rycht in his sycht quha is blissit for ever. Maister Quintine Kennedeis Epistle, directit to the Brethren Protestantes. Deirly belovit Freindis and Nychbours, I am advertisit tlmt thare is sum learnit men of zour sect and opinione, quhilk hes promisit schortly ane Confutatione of the hale Tractive, quhilk I have laitly set furth. In favour of zow, T will do him (quhatsumever he be) sum ease and pleasour. And to that effect, I have drawin 256 Davidson's confutation of 15G3. and collectit the hale substance and effect of my Bulk, in lytle boundis ; And gyf he, and all the rest quhilk favours his sect and opinione, wyll confute ony part of this breve rehears of our Bulk be Scripture, Reasone, and Authoritie, conforme to the doctrine of Ancient Fathers, sic as Hierome, Augustine, Ambrose, Gregore, Chrysostome, Damascene, Tertuliane, Cypreane, Theophilact, Origenes, or Ireneus, or ony of the rest of the Ancient Fathers, being trewly alledgit and applyit, in contrare my purpose ; it sal be all alyke as he had confutit all our hale work. And als I obleis my self, be this my hand writt, to renounce my Religione, and sub- ject my self to zour factione : quhilk I rekin na less, nor to re- nunce the assurit treuth, and subject my self to great confusione and incertitude. &c. To Maister Quintine Kennedy, Commend atore Abbote OF Crosraguel, M. Johne Davidsone wishit grace, HEALTH, AND FEACE, FROME GOD THE FaTHER, THROW Jesus Christe oure Lord. &c. I DOUT not, bot zour Lordschip remembers ze send me ane Schort Tractive, a lytle before the beginning of the Reformatione of the Keligione in the Kirk of this Realme, contening the hale substance and effect of zour lytle Buik, quhilk is, That the Kirk representit be the generall Councels, dewely conveuit, is (as ze alledgc) the onely Judge appoyntit be God, to decerne the rycht understand- ing of the Scripture fra the wrang, quhen questione is for the un- derstanding of the same ; to have bene presentit in that troublus tyme to James Betoune, Archebischope of Glasgo, our gude Lorde and Maister, to have had his judgement and mynde of zour said Buik, before that tyme laitly prentit : Quhilk for that present tyme, we approvit baith to be gude and godly, bot sen syne, I finding the Scripturs sa weill oppinnit, be the ordinarie meanis, quhareby God communicatis unto men the understanding of his Scripturs, that I could nocht be langer of zour opinione, without I 1563. THE xVBBOT OF CROSSRAGUELL. 257 wald have mantenit, as ane schameles man, that thing quhilk had nother ground of Scripture, gude Reasone, nor approbatione of the ancient Doctours. Quharefore, for the brotherly luife I beare to all men in Christe, and for the aulde Parisiane kyndnes that was betuix us, to bryng zour Lordschip, and the people of this countrie, fra the errour and blyndnes that this lytic Buik of zours hes haldin zow and thaim baith in ; be sindrie Scripturs and Reasonis I have travellit, using me heirin efter the commone maner of rea- soning, without dispyte, or reproche ; and on the most gentile maner I could, I have schawin zow, quhow ze have far oversene zourself in this Buik, of the quhilk, in my hart, trewly I am sorie. Praying zour Lordschip heirfore, gif ze finde the Reasonis I bring in aganis zours, to have evacuat the reasonis of zour Buik in ony sorte : understand my labours not to be, that I desyre zour Lord- schip (quha excedis me far in understanding, and in all kynde of subtile reasoning) to acknawledge zour self to be overcum be me, bot lat the veritie beare away the victorie for us baith. And be zour acknawledging of thay things ze have oversene in zour Bulk, lat als mony people cum to the lyclit of the Evangell, as ze have haldin fra it be the same, for God will require thare blude of zour liandis and ze perseveir in anc wllfull obstinacie, without knaw- ledo-e. And gif zour conscience dytis zow to fauld and aggre to our sen- tence, as ze promes in zour bill, heir before writtin, gif ony part of zour Tractive be confutlt : Think nocht that ony man of Christis re- liglone, lulkls for the glorie of zour cumming to the trew religlone teachit us be Christe, as that ze come for wryting or reasoning of man : for we understand all, that thare can cum na man to Christe Jesus, bot he quhom his Father drawls to him ; quha is drawing zow and all men daylie. And tharefore, as zour freind, I wish zow to subdew zour understanding, in the service of Christe, and of zour cumming, gif it please God, that ze cum to Christe Jesus religlone, we sail attribute na glore thareof to ourself, bot with zow of all our cummin and calling, we sail give God the glorie and thankis, quha oft tymes suffers ane Pharo or uther, to wring VOL. I. R 258 Davidson's confutation^ &c, 1563. amangis his cliosin people, be quhom he may baith declare his name tlirouchout the earth, and exercise his people. And because " He will have mercy on quhom he will, and quhom he will, he will hardene," (Roma, ix.,) of quhais will na man can give ane reasone. Tharefore, tak head to zour self, quhat ze write, that ze be not as ane Pharo balding the people of Egypt in idolatrie and errour, fra the trew worshipping of thare God, as he hes appointit in his law : Bot cry for his mercy and grace (as I sail do with zow) to illuminat zour hart with the trew knawledge of his Worde, that ze may leave zour religion inventit be man, and embrace that religione quhilk is set furth in the lively Worde of God, quhareby onely ze may cum to the porte of salvatione. And swa fare ze weill, as ze luife the Lorde Jesus, and avancement of his kingdome. At the Paedagoge of Glasgw, the firste of Marche, 1562. [Since the sheet containing the notice of Principal Davidson of Glasgow (page 177, &c.) was sent to press, I find, from Chalmers's Caledonia, vol. iii., pp. 541 and 664, that the vicarage of Calmonel, in Carrick, was held in 1562 by *^Mr John Davidson, Master of the Pedagog of Glasgow;" that this living, which was in the patronage of the Archbishop of Glasgow, produced L.40 yearly ; and that Davidson enjoyed a pension of 100 marks yearly from the revenues of the parsonage of Glasgow, which he appears to have received for a period of eighteen years. — MS. Rental Book, 1561-2, pp. 17, 18.] LETTER FROM THE ABBOT OF CROSSBAGUELL TO JAMES ARCHBISHOP OF GLASGOW ; TOGETHER WITH THE CORRESPONDENCE OF THE ABBOT AND JOHN WILLOCK. M.D.LIX. The following letters relating to a proposed disputation between the Abbot of Crossraguell and John Willock are mentioned in the preliminary notice to the " Compendius Tractive," page 93. As the work in which these letters first appeared must only be in the hands of a very small number of the Members of the Wodrow Society, I have thought it advisable to insert them in this place. They form a suitable sequel to the Abbot's more prolix and formal treatise, while they possess a greater degree of interest, as serving not only to illustrate the manner in which literary disputes were then conducted, but to throw some light on the personal character of the intended disputants. It must indeed be admitted, that such controversial works as those of Kennedy and Davidson are not likely to excite much interest in an ordinary reader of the present day ; but it should be considered that few other specimens of polemical writing of that age have been preserved, and that those persons who would wish to form an accurate conception of the spirit of the times, and the mode of treating subjects in dispute between the two great parties, in regard to the dogmas of the Romish Church, must necessarily have recourse to such publications by Protestant writers, as the work of Davidson which precedes this, or the similar treatise of George Hay, described at page 94, but of which the only copy I know of in Scotland is at present in- accessible. John Willock, one of the leading Reformers in Scotland, was a native of Ayrshire. He was born in the earlier part of the six- teenth century ; and as he doubtless received a liberal education, it has been conjectured that he may have been a student in the University of Glasgow. He entered one of the religious houses in [ 262 ] tlie town of Ayr, and, on the authority of Spottiswood,^ he is usually styled a Franciscan friar : but, according to the contem- porary authority of Bishop Lesley,^ he belonged to the order of St Dominick, or the Black Friars. Having early embraced the re- formed opinions, he relinquished his monastic habit, and retired into England, probably at a period not later than 1539. In that year (31 Henr. VIII. cap. 14) was passed, "An Act for aboHshing diversity of opinion in certain Articles of the Christian Religion." This oppressive measure, directed against the Protestants, is known as the Statute of the Six Articles. At this time, Willock seems to have been a preacher in the Chapel or Church of St Catharine's, London ; as Foxe, in his Book of Martyrs, mentions him in con- nection with that parish, when recording the names and sufferings of those who were persecuted in London ; but he assigns this to the year 1541. His words are : "Willock,^ a Scotish Friar, prisoned in the Fleet, for preaching against Confession, holy water, against praying to Saints, and for souls departed ; against purgatory, and holding priests might have wives," &c. And one of the charges against William Chnch, of the parish of St John Baptist, Wal- brook, was, '^ for burying his wife without Dirge, and causing the Scot of St Katherine's to preache the next day after the burial."* After his liberation, and during the more peaceful reign of Edward the Sixth, Willock became chaplain to the Duke of Suffolk, the father of Lady Jane Gray ; but upon Mary's accession to the throne, in July 1553, he was one of the Protestants who escaped to the continent ; and having taken up his residence at Embden in Friesland, he practised there as a physician. In 1555, and again in 1556, he was selected by his patroness, Anne Duchess of Friesland, to proceed to Scotland on a mission to the Queen Kegent, respecting the trade between the two countries ; but, in the words of Knox, his *^ principal purpose 1 History, p. 93, Lond. 1655, fol. ^ " Willock," eiToneously prluted 2 "Joannes Willoxins, qui a Domi- " Wilcock" in Foxc's work. nicana familla jampridem deficiens," * Book of INIartyrs, vol. v. pp. 448, &c. Lesljcus de Rebus Gestis Scoto- 443, edit. 1838, 8 vols. 8vo. rum, p. 577, Romje, 1578, 4to, [ 263 ] was to essay what God would work by him in his native country." On both occasions he was eminently successful by his exhortations, his prudencCj and resolution, in encouraging " the brethren, who did show then that they had an earnest thirst of godliness." Having a third time revisited Scotland, in October 1558, he then under- took the public office of the ministry. At the close of 1558, the Archbishop of St Andrews had sum- moned Willock and some of the other Protestant preachers, upon a charge of teaching heretical doctrines ; but their trial was post- poned, by the Queen Eegent's orders, and they were summoned to appear before the Court of Justiciary at Stirling, on the 10th of May 1559. In consequence of their non-appearance, they were declared rebels, and their cautioners subjected to heavy fines. Not- withstanding these proceedings, the preachers boldly and success- fully pursued their public labours in various parts of the country ; and Willock's sermons at Ayr, in March 1559, on the subject of the Mass, occasioned the challenge to a public disputation, and led to the following correspondence. " If the proposed conference had taken place, (as Mr Scott remarks,) it is more than probable that acts of violence would have been committed. Neither the one disputant nor the other would have acknowledged himself defeated in the controversy, and the irritation of their friends might have become ungovernable."^ These letters formed part of the Collection of Archbishop Bea- ton, which he bequeathed to the Scotish College at Paris. ^ Copies of them were communicated to Keith, who fortunately published them in the Appendix to his History, as it is more than doubtful whether the originals are still preserved. It is not necessary to enter into any details respecting Willock's subsequent career. In July 1559, it was found unsafe for Knox to remain in Edinburgh, and WiUock continued to officiate in his j^lacc ' Lives of Reformers, p. 67. at the Court of France ; and was con- 2 Beaton was advanced to the see of tinned by King James in tliis oliice till Glasgow in 1551. Having left Scot- his death, which took jilace, at I'aris, land after the Reformation, he Avas in April 1603, iu the 8Uth year of his appointed by Queen Mary Ambassador age. [ 264 ] for twelve months. In order to mark their sense of his vahiable services at such a crisis, the Council, on the 29th of August 1560, ordered the sum of thirty-two crowns of the Sun to be presented to him " for recompense of the great traveill sustenit be him dur- ing this haill yeire bygane, in preching and administering the sacraments within this burgh; and ordanis ane member of the Counsell to thank him for his gret benevolence, and for the greit traveill forsaid." In the previous month, he had been appointed Superintendent of the West ; and he chiefly resided in Glasgow.^ He was several times elected Moderator of the General Assem- bly. In 1566 he went to England, where he seems to have spent most of his latter days ; although the Assembly, in December 1567, addressed to him a special letter inviting him to return to Scotland. After the murder of the Regent Murray, in January 1570, Willock wrote a letter to Knox, expressive of his heavy regret at this na- tional calamity;^ but how long after this Willock may have survived is uncertain. He probably died about the year 1574. A full account of Willock's Life is contained in the " History of the Lives of the Protestant Reformers in Scotland," by the Rev. James Scott of Perth, Edinb. 1811, or 1817, 8vo; and many additional particulars are inserted in Dr M^Crie's Life of Knox. See also Wodrow's " Collections upon the Lives of the Reformers and most eminent Ministers of the Church of Scotland," vol. i. p. 97-116, Glasgow, 1834, 4to. Bishop Lesley mentions AYillock's disputations with John Blg.ck, a Dominican friar, and with Robert Maxwell, master of the grammar-school at Glasgow, in 1561 ; and Dempster, who describes him by various opprobrious epithets, (^ perfidus apostata,' ^ nefandus sectarius/ &c.) says, he wrote " Imjna quaidamy lib. 1, scd non vidi ;" nor is he known as the author of any separate work. ^ In the Appendix to Keith's His- Ambassadors returned, on the 3d of tory, p. 488, is a letter to Archbishop January 1560-1, they "brocht Avith Beaton, from his factor in Glasgow, thame Johne AVillokis ■v\^ ff." (Diur- dated 10th October 15G0, in which it nal of Occurrents, p. 281.) is said, "John AVillocks is going to ^ i^ieh. Bamiatyne's Memoriales, London, with the Ambassadors, to p. 21. bring home his wife." And when the Letter from Quintin Kennedy, Abbot of Crossraguell, TO James ARCHBisHor of Glasgow, My Lorde, Eftir all hertlle commendatioun of service, I resavit tAva Avryttingis of zour Lordschip, fra this berir, this 7 of Apryll ; and sail nocht faill (God willing) to meit zour Lordschip in Glasgo at zour seynze, accordyng to zour wrytting. As to the secret purpois quhilk zour Lordschip wryttis to me, I haif herd little or nathing therof as zett, bot sail labour to gett the intelli- gence that I can, and thereftir adverteis zour Lordschip with dilligence ; therefore referris ferther in this purpois, till the tyme I speik zour Lordschip, quhilk salbe (God willing) as said is. Ferther pleis zour Lordschip to witt, accordyng to zour wrytting sent to me with the Priour of the Black Friaris, I passit on Pasch evin till Ayr, and thair remainit aught dayis. Afoir my cumin, Willok had prechit with intolerabill exclamatiouns, cryand out on the Mcsse persuadand the haill peple, that he exponit certane Scripturis allegit be him, truelie conforme to the jugement of the doctoris, and allegit thame to be expreslie aganis the Mess, and the ydolatrie usit be it. The names of the doctoris quhilk he allegeit wer thir, Irenaius, Chrysostome, Hilarius, Origene, and Tertulliane. Fra hand, eftir that the mater wes schawin to me, I persavit the craft of the knaif, quha belevand to haif gottin na recountar, allegeit sic doctoris, belevand thair workis had nocht bene in this cuntre, quhairthrow he mycht apply thame as he pleasit : It fortunit I had all the doctoris he alledgit, and diverse uthers, quha treittis quod coena is sacrrficium, speciallie Irenteus and Chrysostome ; I per- saivand the peple abusit in the maner, I wes constreinzit on my conscience to oppone my self to this wickit lymmaris heresic and doctrine, and nochtthelcs eftir anc gcncrall maner, and causit 266 THE ABBOT OF CROSSRAGUELL 1559. my wryttingis to be maid manifest to all the honest men of the town : Schortlie thalr wes diverse wryttingis past amangs us, sic as I beleif zour Lordschip lies nocht herd of befoir, of the quhilk zour Lordschip sail resave the just copie. For conclusioun, I draif the lymmar to that point, that I constreinzit him to refuse the in- terpretatioun of the doctoris allegeit be him and all utheris, bot sa far as he thocht thay war agreable with the Worde of God, quhilk wes as gud as rycht nocht. Quhen the day of Ressoning come, I causit ane gentilman of this cuntre (quha is very expert) pass with ane no tar and witnesses to the house quhair our ressoning sould haif beyn, and tak documentis that I wes reddy to fulfill my pro- mise conforme to my wryttingis ; and that the Eessoning ceissit on his pairt, in sa far as he gaif me nevir answir to my wryttingis, nor zit baid at his sayingis, as zour Lordschip will cleirlie persaif be baith our wryttingis. Zour Lordschip sail undirstand, that quhen the day of our ressoning come, (quhilk wes Sounday last wes,) thair convened above four or five hundred to fortifie him : Truelie, my Lord, and I had pleissit, I culd haif beyn twyse als mony ; for my broder sone, my Lord Eglinton, and all thair friendis and servandis, wes in reddines as I wald pleisse to charge, bot alwyse I wold nolder suffer thameselfis nor zit thair servandis to cum ; for gif I had done utherwyse, it had not failzied cummyr : Thairfoir I wes allutterely cumpanied with religious men, with swa mony gentilmen as I causit here witnes to the mater ; for I tuke docu- mentis baith att the Mercat-croce and in the Parische-kirke oppin- lie, he beand at his precheing, of the quhilk the principallis of the broder wes mervelouslie miscontentit. 1 assuyr zour Lordschip my Lord of Glencarne did not his pairt to me, as the berrar will schaw zour Lordschip at lenth. Eftir my opinioun, this cuntre may be easiUc helpit, quhilk to wryte to zour Lordschip war owr prolixe ; thairfoir I refcrr it to our mcitting, as said is. Nottheles, thair is sum thingis quhilks wald be presently done, (and that in ane verray secreit mancr,) as zour Lordschip sail persaif on the uther syde of the leafe;^ zit I may wryte un mot to zour Lordschip, quhilk the * This memorandum is not given by Keith. 1559. AND JOHN WILLOCK'S CORRESPONDENCE. 267 Laird of Loffynorys^ schew me, sayand, That thair wes diverse of the new sect of the principallis that are in thir partis, that said till him, that I wes nocht qualifiet to ressone with Willok, because he wes chosin Primat of thair religioun in this realme, and I wes hot ane meyne man in om^ estait : swa that thair wes nane qualifiet to ressone with him bot my Lord of Sanct Androis. Prayand God, gif the haill actioun wer referrit to thame twa, swa thai had compe- tent jugeis, for my opinioun. Als zom* Lordschip pleis to witt, thair come ane of the brether tome, within twa dayes eftir that I had givin in my wTyttingis aganis Willokis, and said, Gif I pleissit, Willok wold come himselfe, and ane boy with him, and speik with me in my awin chamber, quhilk I alwyse refusit. Truelie, my Lord, Willok wryte nevir ane worde to me, bot he lies twenty or twenty-four landit men and gentilmen of his counsell, and causit evir the wryttingis to be deliverit to me, owther quhen I wes passand to my bed, or to my supper : Quhairfoir zom' Lordschip man tak in pacience, albeit my answeris be not swa perfy te as myster war ; for truelie thai war wryttin in gryte haist, bot I held me evir fast at ane grounde. I pray zour Lordschip appardone me that I molest zou with sic tryffils. I am swa hamelie with zour Lordschip, that I thinke I cannot abuse zou. It will pleise zour Lordschip to commend my hertlie service to my Lord of Sanct Androis, and lat his Lordschip knaw sic novellis as ar amang us and the brethir in this cuntre. I assure zour Lord- schip, the Priour of the Black Friaris in Ayr, zour Lordschip's oratour and servand, did his pairt as become him to haif done in all sortis, and that rychte manfully : Bot he wes alluterlie dissobeyit, and culd haif na entres in the Peroche-kyrke ; as I haif wryttin to the Quenis Grace, and als sent to hir Grace the copy of Willokis Colloquium, and myne, sic as I beleif hir Grace lies not oftymis seyne of befoir. Zour Lordschip will nocht beleif swa satisfiet as money are, that thai refuse the jugement of the doctoris to wart the interpretatioun of the Scripturis ; for thai maid the cuntre till beleif, that the auld doctoris war for thame all the way, and Avald ' George CraA\fiird of LcfFiioiys. 268 THE ABBOT OF CROSSRAGUELL 1559. not beleif me for na sayingis I culd say, speciallie some of my awin friendls, quhill now that it come till this prief. Willok and the rest of his Counsell labourit earnestlie to sie gif I wald admitt the Scripture onlye Juge, and be that meines to half maid me con- trarray to my awin buke ;^ bot thair labouris wes in w^aist. This referris to the berrar, prayand God to haif zour Lordschip in his keiping. Att May boil the 7 April 1559, be Zour Lordschipis awin, corsraguell. The First Wrytting Generall. corsraguell. QuHASUMEViR will mayntcne, byd att, and say, that the Mess is ydolatrie, I will preif him ane heretick be the express Worde of God, conforme to the doctryne, jugement, and understandyng of the maist anceant and godlie wryttaris and doctoris, quhilk evh' hes bene sen the tyme of Jesus Christ unto thir dayis ; and is contentit that he (quhatsumevir he be) cheis twelf, sic as he thinkis gude, to be auditoris, (quhilkis ar men of resonable jugement and under- standing ;) and I uther twelf, providand that I be advertist twenty-four houris afoir hand, that I may bring all the doctoris and auld wryttaris that I may gett, to the effect that every mauis allcgeance may be seyng : And failzeing I do the samyn, God willing (as said is) I oblyss my self, be this my subscriptioun, to be punist as ane heretick. Att Ayr the 26 day of Marche 1559. Willok. Provockit be this wrytting, I answer this for the present tyme ; Quhasumevir affirmcs that he is habill to preif the Papis Mess to ^ The Abbot means the book set which is reprinted in the present forth by himself under the title of vohime, page 53-150. '' Ane Compendius Tractive," &c., 1559. AND JOHN WILLOCK'S CORRESPONDENCE. 269 be the Supper of the Lorde, or Institutioun of Jesus Christ our Lorde, be the Worde of God, affirmis that thing quhilk he sail not be hable to preif thereby ; for I do affirme it to be nane of bayth, bot playn ydolatrie and vayn superstitioun : And I am contentlt to admitt the conditioun expressit within the wrytting deliverit to me ; the tyme and place beand appoyntit (openlie) be the noble and gentlemen of the schyr, quha (as I understand) will be in this town schortly, att quhais comeing, advertysement sail be maid of the day and company, with the names of sic personis as is requlrit ; aggreand to the number conteinit in the said wrytting. Att Ayr the 27 day of Marche 1559. WiLLOK, eftir langer Advysement. These may be to advertyse zou, that the daye which wee have thought gude for disputatioun is Sounday nixt to cum, at ten liouris of the clok, afoir noon, in Sanct John's Kirk of Ayr, oppinlye ; because I do teache my doctryne oppinlye befoir the pepil thair. The auditoris, my Lord of Glencarne, my Lord Boyde, my Lord Uchiltre ; the SherrifF of Ayr, the Laird of Craigy, the Laird of Cesnok, the Laird of Bar, the Laird of Car- nell, the Laird of Keris, the Laird of Kowallan, the Laird of Blantyre, the Laird of Dregarne, Robert Campbell of Kinzane- cleugh, the Laird of Carleton, the Laird of Sornebeg, the Laird of Kelwode,^ twelf of this foirnaimit personis, conforme to zour awin wrytting, daittit at Ayr the 26 day of this instant : The order of disputatioun to begin at Goddis Worde, as the said wryt- ting proportis, desyring zour answer in lykewise agane in wryte, 1 The persons whom Willock has Lockhart of Barr, Hugh Wallace of here named as auditors or special wit- Carnel, David Crawfurd of Kcrss, nesses on his side, besides the three John Muir of Rowallan, John Dunbar noblemen, Alexander Earl of Glen- of Blantyre, John Fullcrtou of Dreg- cairne, Robert Lord Boyd, and Andrew horn, Robert Campbell of Kinyean- Lord Ochiltree, were the following: cleuch, John Cathcart of Carleton, An- Sir Hugh Campbell of Loudoun, sheriff drew Schaw of Sornebeg, and George of Ayr, John Wallace of Craigie, Corry of Kelwood. George Campbell of Cesnock, John 270 THE ABBOT OF CROSSRAG UELL 1559. with the names of the twelf personis to be send quhilkls ze cheis for zour pairt, to be dcly verit to thir honorabyl benrs. Att Ayr the 29 day of Marche 1559. CORSRAGUELL. My answir to ane wrytting of John Willok, deliverit to me in the Gray Friaris Kirk of Ayr the 29 day of Marche instant, by the Laird of Keris, is this : I am content on Sounday nixt to cum, afoire none att ten houris of the knoke, to cum till ony lugenc within the town of Ayr, and bring with me twelf resonable and honest men to be auditoris for my pairt, he bringand twelf sick- like, providand always that there be na ma bot twenty-four per- sonis allannerlie for baith the sydes, nolder in the house where wee ressone, nor zit on the back-stairs, loftis, nor back-dooris, because this saniyne numer is sufficient to be auditoris ; for I desyre nolder tumultuatioun, cummyr, nor stryfe, bot only the just tryal of Goddis Worde, in sic maner as may be to the glore of God and quietness of the Congregatioun : And in this maner foirsaid, I oblyss my self be this my hand-wryte, with the grace of God, to preif him ane here tyke be Goddis Worde, conforme to the doctryne, jugement, and understandyng of the maist anceant and godlie wryttaris and doctoris quhilkis evir hes bin syn the tyme of Jesus Christ untill thir dayes, gif he will saye and byd att that the Mess is ydolatrie ; and I am content to begyn at Goddis Worde to preif the samyne. Att Ayr the penult day of Marche, the zeir of God 1559. WiLLOK. GiF this uther wrytting like zou not, because of the desyred pub- lick place, I am contentit, according as the letter deliverit to me ofFeris, to joyne and conveine in the Laird of Camel's house in this town, having the nowmcr that ze zoiu^self desyre, desyring zou to proceid in the disputatioun, begynnyng with the Worde of God, according to the said letter, by whiche I am content also to be I 1559. AND JOHN willock's cokrespondence. 271 jugeit accordingly ; and the said disputatioun to be upoun Sounday nixt to cum att ten houris befoir none, att the place foirsaid ap- poyntit. Zour answer we rcquyer in wryttinge. Att Ayr this Wednesday the penult day of Marche 1559. CORSRAGUELL. I HAVE receaved ane wrytting, to the quhilk I accorde all through, except that in the hynder-end thairof is ane "worde quhilk may give occasioun of cavillatioun, superfluous stryfe and contentioun, rather than that our intent sail take effect ; the worde is this. Zee desyre that the ressoning begyn att the Worde of God, (of the quhilk I am verray hartilie content ;) bot quhair zee desyre to be jugeit be the Scripture, that is to mak bot ane endless pley ; for quhy ? Zee will say that the Scripture is for zou, and I in lykwise will say it is for me ; and appeirandlie wee are not able to have ane competent juge presentlie to decerne quhilk of us alleiges the Scripture maist truelie, (and I desyre eflectuously that thair be na difference :) Quhairfor the maist competent jugeis quhilkis we can haif presentlie (in cace we differ for understandyng of the Scrip- ture) are the anceant fatheris and doctouris, sic as Irenaeus, Ori- genes, Cypriane, Chrysostome, Damascene, Gregor Nazianzene, Hilarius, Hierome, Ambrose, Augustine, Theophylact, and Ter- tullian, quhais wryttingis are a thousand zeir auld, and of quhome ane greit pairt sufferit martyrdome for Christ's saike ; and but dout, w^ithout affectioun, schaws truelie thair jugement toward the undirstanding of Goddis Worde : and on thys manor, quhilk is ac- cording to all my wryttingis, and as I am informit of honest men, was zour awin desyre and allegeance to resaive the jugement of the Doctouris towart the true interpretatioun of the Scripture, swa that frute may be had of our ressoning. I am gladly content to keip day, tyme, place, and nowmer of personis contenit in zour last wrytting : Desyrand that ze be schortlie resolvit ; for this wryt- ting, and all the rest quhilkis I haif wry ttin sen our first commonyng of this purpois, is but declaratioun of my first wrytting, quherby I 272 THE ABBOT OF CROSSRAGUELL 1559. will stand, and noldcr eik nor pair ; because I traist it sail be found be men of ressonable jugement, agreable with Goddis Worde and all ressone. Penultimo Marcij 1559. WiLLOK. I HAIF receaved twa letteris this penult day of Marche, the first quhairof schawed that ze are content with the place, tyme, and com- pany, and also that ze desyre the just tryal of Goddis Worde, and that ze ar content to begyn the disputatioun att the samyne ; all quhilk I do well admitt and allow. But in the second, it appearis to me that ze think it sail be ane endless pley to stand att the jugement of the Scripturis, except I suld admitt the jugement of those Doctouris that ze name upoun the samyne. This may be thairfoir to geif zou advertysement, that my mynde is and evir was (as it may appeir by my letteris) to stand to the jugement of Goddis AVorde onelie, be whiche all manor of heresies must be confoundit, as it evir hitherto hath bene : And the mynde of those and uther doctouris, I will glaidlie admitt, sa lang as thai speake not contrare thairto ; I meyn, that I will allow all the Doctouris, sa far as thair sayingis and jugementis aggreis with the said Worde of God, expresselie contenit in the Holie Scripturis ; utherwayis not. Att Ayr the day above wryttin, 1559. CORSRAGUELL. This is my answer schortlie to zour third wrlttlnge, quhair ze say, that zee are glaid to admitt the sayingis and jugementis of the anceant Doctouris, sa far as thai are not contrary the Worde of God, and aggreis expresselie thairwith; and utherwayis nocht. It is asmeikle to saye, as zee will be juge to the anceant Doctouris, and decerne upoun thair jugementis to wart the understandyng the Scripturis. Truelie in my conscience I cannot gif zou that pre- emynence and place, but gif I knew some excellent godlie learning and gude lyfe in zou mair than all the anceant Doctouris, quhilk as 1559. AND JOHN WILLOCK'S CORRESPONDENCE. 273 zet is conseillit fra me. Thalrfoir gif ze will be contentit, accord- yng to my first wrytting, to stand to the interpretatioun of the Doctouris, rehersit in my uther answer, or ony uther anceant, godlie, and approven Doctouris, without cavillatioun or exceptioun, (quhensumevir question arises amang us for understanding of the Scripture,) quha assuredlie wryt nolder for affectioun of zou nor me, and sail be found alwyse agreable with Goddis Worde : I am contentit, accordynge to the rest of all my wryttingis, to kepe tyme, place, and nowmer of personis afoir mentionit in my uther wryttingis, utherwyse the hail warld may se that is but difference that ze desyre, and not to haif the mater at ane perfyte tryall, con- sideryngze haif said in pulpit planelie, That the anceant Doctouris are alwyse for zou, as I will preif be honest men : And I am con- tentit to admitt in special sic anceant Doctouris as ze haif allegit alreadie. Forther, that all the noble gentlemen of this schyre sail perfytly knaw how ze go about to circumvene and abuse thaim be zour preching, speciallie this day, quhare ze haif oppynlie cryit out, bot older Scripture or Doctour, affirmand falslie and ungodlie, That it is ane false ydoU quhilk is usit in the Mess : Gif ze will produce ony approvin anceant doctour or wryttar sen the tyme of Jesus Christ, unto thir dayes, that sayes, as zee saye, or zit find ony text of Scripture that hes ony maner of appearance for confirmatioun of zour doctryne, conforme to the interpretatioun of the anceant Doctouris or wryttaris, I quyte zou the haill cause without farther disputatioun. Zee may thraw the Scripture as zee pleis contrare the godlie meining of the samyne, and in contrare the doctryne of the Kirk of God, and all the anceant Fatheris thairof, quhilk hes evir bene famyliar to all heretykis in all ages, zeirs, and tymes. And take thys for finall conclusioun, conforme to my first purpois and wrytting, quherat I abyd, and evir did, and sail do. Att Ayr tlie penult day of Marche 1559. VOL. I. 274 THE ABBOT OF CROSSRAGUELL 1559. WiLLOK. I HAIF ressavit zour wrytting thys last of Marche at elevin of the cloik befoir none, daytit the penult clay of the samyne, quhamn zee interprete my saying, that I sayd I wald admitt the Doctouris sa far as thai aggre expresselie with the Worde of God, utherwyse nocht ; eftir this maner it is, saye zou, as meikle as to saye, that I will be juge to the anceant Doctouris, decerne upoun thair juge- mentis towart the understandyng the Scripturis ; quhilk place and pre-emynence (zee saye) zee will nocht gif me, because baith my lernyng and gude lyfe are to zou unknawin : Thairfoir, ze will me to be contentit, accordyng to zour uther wrytting, to the interpre- tatioun of the Doctouris allannerlie, or else the differring of the cause may be (as zou saye) justlie imputit unto me. This is the sum of the first pairt of zour letter. To the quhilk I answer, The jugement of the old authoris as well as new, is and evir lies bene referrit to the godlie redars : Nether wald the auld authoris be utherwyse usit thamselfis, as it may appeir be St Augustine's wordis, ad Hieronymum Epistola, Jampridem charitati tucR : And be Hierome, ad Letam, De institutione filias ; quhairin he wald haif her to be ane juge to mony of the Doctouris ; et ad Demetriadem ; and be Tertuillian in his buke De prasscriptionibus Hasreticorum ; and be diverse utheris places as I can allege be the saidis doctom'is, as of Augustyne contra Maximinum, and upoun the 147 Psalme, and be Justyne the Marthyre, contra Markionem, and be Ambrose 1. iii.,De virginibus : All quhilk Doctouris appellis to the Scripturis as thair juge, and exhortis men to the samyne from thame, so as thay seek no ferther credyte bot quhen thay aggre with the Scrip- turis, as I am be thame well able to preif, sa as it may appeir I seik na unressonable thing ; whiche as zou refuse to lat me haif, so must I refuse the samyn unto zou, becuus zour lernyng and gude lyfe are lykewisc to me unknawn. Nether do I in ony point difFerr the cans, nor will nocht. Gif ze war juge, and the mater nocht zour awin, I wold aske quhilk of us difFerreth the cans. 1559. AND JOHN WILLOCK'S CORRESPONDENCE. 275 quhether he that promiseth to preif ane heretyke be the express Worde of God, and also sayeth he is contentit to beginn his dis- putatioun at the samyne, and now falleth to the interpretatioun of doctouris ; or he quhilk seiks the jugement of his cans att Goddis Worde only ? I saye, quhilk of both is the difFerrer of the cans ? I nevir sayd I wold byde be the doctouris contrare to the Scripture, nether will I saye att this present : Bot I am contentit to be jugit be the Scripture, truelie understand ; for I knaw the Holie Goist and the Scripture are not contrare one to the uther. To the second pairt of zour last wrytting, quhairin ze burthen me with circum- ventioun, false and ungodlie prechingis : I answer, Ze haif said that quhilk ze are not hable to preif, for I proved my doctryne thair be gude argumentis, groundit upoun the Scripture, without collusioun, for whiche I sail be alwyse reddy to answer be Goddis Worde, as well be oppin disputatioun as be my pen. Bot becaus I thinke ze will kepe zour daye appointit for Ressoning, and this mater is that quhilk ze go about to impreif, I will differr the full answer for my pairt to the daye of our ressoning : Doyng zou to wit, tliat I haif nocht thrawin the Scripturis, as zou do wryte, contrare to Goddis menyng. Take thys for my last answer, nocht mynding to trouble zou with ony ferther wrytting unto the daye of our Res- soning be past. Att Ayr the said last of Marche 1559. CORSRAGUELL. I RESSAVED zour wrytting this day, quhilk to reherse were owre prolixt. Schortlie I answer to zou, conforme to all my wryttingis sent to zou of befoir, that gif ze will saye that the Mess is ydola- trie, I will preif zou ane heretyke be Goddis Worde, conforme to the doctryne and interpretatioun of auld, godlic, anceant doctouris, and wryttaris thairupon : and is content to beginn our ressoning at Goddis Worde, providande alwyse, that gif we differr for the understandyng of the samyne, that the declaratioun thairof be re- ferrit to the Doctouris, as sayd is ; and failzciiig of thys, I can per- 276 THE ABBOT OF CROSSRAGUELL 1559. save na fruit can cum of our Ressoning, bot rather contentioun and stryfe. As to the uther pairt of zour wrytting, quhair ze saye, Ze will submitt zou to the jugement of the Scripture onlie : Quhat saye zee in that pairt bot as Arrius, Macedonius, Nestorius, and the maist deplorit heretykis quhilk evir wes, sayd, ay allegeand Scrip- turis for thame, standand at thair awin interpretatioun for the samyne ? Quhairfoir I conclude, the interpretatioun of the Doc- touris are necessar to be admittit for us baith, or else na fruit sail be had of our Ressoning, as sayde is : And all thys by my pretense I haif wryttin, not beleivand bot ze wald haif biddin att the juge- ment of the anceant Doctouris, specialie sic as zour self in pulpit did allege. Att Ayr the last day of Marche 1559. And zour finall answer, quhether ze will Ressone conforme to thys wrytting or nocht. WiLLOK. These are to advertyse zou, that I will kepe the daye, the houre and the place, with the nowmer of the personis, God willing, as is appoinetit ; cheis zou quhether ze will kepe or nocht. Att Ayr the last daye of Marche att nyne houris att nycht, 1559. Secundo Aprilis, Anno Domini 1559. Indictione prima Ponti- ficatus Pauli Papa? IV. Ann. 3. In mei Notarii publici, et testium subscriptorum praesentiis Joannes Blayre de Middillanchnidrane, nomine venerabilis patris Quintini Commendatarii de Crosraguell, hoc modo vulgariter publico loquutus est. " This is to be answerit to John Willok, in presence of zou that are heir ; quhair my Lord of Crosraguell writtand ane generall wrytting in thir wordis, ' Quhasumevir will manteyne, byde at, and saye, that the Mess is ydolatrie, I will prcif him ane heretyke be the express Worde of God, conforme to the doctryne, jugement, and understanding of the maist anceant wryttaris and doctouris, quhilkis evir hes bene 1559. AND JOHN WILLOCK's CORRESPONDENCE. 277 sen the tyme of Jesus Christ/ as in the said wryttin at mair lenth is contenit : To the quhilk wrytting I haif gottin na answir as zet conforme thairto ; thairfoir I take ane Instrument, that the cans of the Ressoning ceassing is in the said John Willok, as baith our wryttingis testifie thameselfis." Super quibus omnibus et singulis prasfatus Joannis Blayre, nomine dicti Commendatarii a me Nota- rio PubUco subscripto, et successive petiit instrumentum publicum. Acta erant haec primo apud domum Hugonis Wallace de Carnele intra burgum de Ayre ; et deinde statim apud Crucem foralem ejusdem burgi, immediate post horam decimam ante meri- diem. Praesentibus Joanne Lokart de Bar, Hugone Wallace de Carnele, Waltero Kennedie de Knokdoune, Fergusio Kennedie suo fratre germano, Joanne Kennedie in Grenline, Joanne Kennedie, suo filio, Hugone Kennedie, et Davide Blayre filio dicti Joannis Blayre. Post h^ec dictus J oannes Blayre (quia Joannes Willok neque apud dictam domum neque Crucem foralem tempore pr^edicto pra3- sens fuit) accessit ad Ecclesiam parochialem de Ayre, et ibidem hora duodecima in meridie intimavit verba antedicta (vulgariter scripta) Joanni Willok personaliter apprehenso in suggesto dicta3 Ecclesia?. Prcesentibus Dominis et nobilibus, Alexandro Comite de Glen- carne, Joanne [Andrea] Domino Uchiltre, Matthaio Campbello filio et h^erede apparente Hugonis Campbelli de Lowdoune militis, Joanne Wallace de Cragy, et omnibus et singulis reliquis testibus suprascriptis. Super quibus iterum dictus Joannes Blayre, nomine dicti Commendatarii petiit instrumentum publicum. Ita est. Magister Joannes Gervane, Notarius publicus, ad preemissa requisitus, teste manu propria, signisque quibus in talibus uti consuevi. Collat. Jo. Gervane, N. P. LETTERS TO ROBERT CAMPBELL OF KINYEANCLEUCH, AYRSHIRE. M.D.LXIV.— M.D.LXXIV. [281] Or the three following Letters the originals came into Wodrow's possession, and are preserved among his MSS. (Folio Vol. L., Nos. 91-93,) in the Advocates Library. It is matter of regret that their number should be so very limited. Egbert Campbell of Kinyeancleuch, to whom these Letters are addressed, was a cadet of the ancient family of Campbell of Loudoun, who were Sheriffs of Ayr in the 13th century, and were afterwards raised to the peerage as Earls of Loudoun. He was born about the year 1530, as may be inferred from a passage to be immediately quoted. From an early period of life, he displayed a singular zeal and activity in advocating the prin- ciples of the Reformed Rehgion ; and by his personal influence, his freedom from all selfish motives, and his sincere piety, he proved eminently serviceable to that cause. As might have been expected, he became the intimate friend of Knox,^ the Regent Mur- ray, and of the leading persons among the Protestants at that time. His wife was Elizabeth Campbell of Cesnock, in the same county, a family not less distinguished, and reckoned among " the Lollards of Kyle." She was equally devoted with her husband in attach- ment to the principles of the Reformation. The earliest of these Letters was written by John Cars- well, whose name will always be remembered as the person who first published any work in the Gaelic language. A meagre account of his life is included in the first and only volume hitherto printed by the Maitland Club, of Wodrow's " Collections upon the Lives of the Reformers and most Eminent Ministers of the Church ^ He was one of three most intimate November 1572 ; and Knox, on his friends who witnessed the last mo- deathbed, specially commended his wife meuts of the Reformer, on the 24:th and children to his care. [ 282 ] of Scotland."^ Glasgow, 1834, 4to. In the additional notes, the editor states that Carswell " seems to have belonged to the family of Carswell of Carnastrie, or Carnassery, which had set- tled as Constables of the Castle of that name, under the house of Argyle." His birth may be placed about the year 1520; and he received his education at St Andrews. From the Records of that University, we learn that in 1540 he was incorporated in St Salvator's College ; in the following year that he took his degree of B.A. ; and in 1544, that of M.A., on which occasion his name is entered " Jhoes . Carswell, pauper,^ He appears to have taken orders, and to have obtained some promotion in the Church before the Reformation, as he became rector of Kilmartin, the parish in which Carnassery is situated, and chaplain to the Earl of Argyle. He is also described as chancellor of the chapel- royal of Stirling. In the first nomination of Presbyterian ministers to respective charges, in July 1560, Carswell was one of five Ecclesiastical Su- perintendents who were then appointed. His district was Argyle and the Isles. In this capacity he was present at the General Assembly in June 1562. His letter to Campbell, in 1564, gives some information of the duties he had to perform in visiting this extended district ; it also alludes to certain reports that prevailed to his prejudice, as a person who was given to change. He soon afterwards became titular Bishop of the Isles ; having obtained under the Privy Seal, on the 12th of January 1564-5, a grant of the Revenues, although his presentation to the Bishopric of the Isles, and to the Abbacy of Icolmkill, is dated 24tli March 1566. At a subsequent period, a formal complaint had been made against him for his acceptance of episcopal dignity ; and at the Assembly, on the 5th of July 1569, "Mr Johne Kersewell, Superintendent of Argile, was rebooked for accepting the Bishop- rick of the Isles, without making the Assembly foreseen; for ^ Wodrow has iuserted Carswell's nivy^ iustead of Dunnvn^ or Dunoon, letter, but his copy contains several and on the 29th of March, instead of inaccuracies. Thus he dates it at Dn7i- May, 1564. [ 283 ] ryding at, and assisting of the Parliament holden by the Queen, after the murder of the King."^ He died before the 20th of September 1572; and, as Bishop of the Isles, was succeeded by John Campbell, Prior of Ardchattan.^ The work in Gaelic to which we have referred as published by Carswell, was a translation of the " Forme of Prayers," received by the Church of Scotland, and now usually styled Knox's Liturgy. It was printed at Edinburgh by Eobert Lekprevik, in 1567, under the title of ^^ Foirm na Nurrnuidheadh." The preface contains some interesting allusions to the traditionary songs and manners of the Highlanders, which Dr Leyden extracted and published in his interesting volume of "Scotish Descriptive Poems," p. 214-228. Edinb. 1803, 12mo. The next Letter was a public testimonial from the Church in 1565, in favour of Robert Hamilton, who became minister of St Andrews, and Campbell of Kiny eancleuch . It is uncertain whether they actually left Scotland at that time, and thus took occasion to visit some of the English and foreign Churches. A few months later a change took place in public affairs, and removed any cause that might have affected their safety by remaining at home. Besides this, it appears that Hamilton was appointed Minister of St Andrews, in 1566, in the room of Chiistopher Goodman, who had returned to England before the end of 1565. In 1574, Hamilton was advanced to be Provost of St Mary's College, St Andrews, and he continued to hold both offices till 1580, although the Assembly, in 1576, had resolved that these should be dis- joined.3 He died on the 16th of April 1581. The original letter is peculiarly interesting on account of its having the autograph signatures of the three Superintendents, 1 Caldei-TV'Ood's History, printed for (of Perth; Lives of the Eeformers, the Wodrow Society, vol. ii. p. 490. p. 86-93. Ediub. 1811, 8vo. Collec- 2 See Wodi'ow's Collections, printed tanea de Rebns Albanicis, Edinb. 1839. by the Maitland Club, vol. i. p. 133- Svo. . , ^. , _ , 137, and p. 471-474. Keith's Scottish 3 Bulk of the Universal Kirk, printed Bishops, p. 307, edit. 1824. Scott's for the Banuatyne Club, vol. i. p. 37o. [284 1 Erskine of Dun, Spottlswood, and Winrara, and of the great Keformer. An accurate fac-simile of the chief part of the original letter is annexed. The third Letter was written by James Earl of Morton, Kegent of Scotland. The Meeting of the Assembly to which Campbell was invited accordingly took place at Edinburgh on the 6th of March 1573-4 ; when various articles and questions were submitted by the Regent, some of which had reference to " the payment of Ministers Stipends, and assignation of the same." We are unable to say whether Campbell was present at the said Assembly. In the following month, while on a visit in Galloway, he was seized with fever, and died on the 22d of April 1574, and his wife in the month of June following, both of them in the prime of life ; or, as their panegyrist quaintly expresses it, when he says. For we may easilie considder, The way-taking of thii* together, Of so excellent behaveoui's, And that almost hot in their flowers ; For nane of them was past throughlie The age offortie yeares and thrie^ Is not for nought. These lines occur in " A Memorial of the Life & Death of two worthye Christians, Robert Campbel of the Kinyeancleugh, and his Wife Elizabeth Campbel. In English Meter. Edinburgh, printed by Robert Walde-graue, printer to the King's Maiestie, 1595. Cum privilegio Regali," sm. 8vo, black letter. This tract was written by John Davidson in 1574, although twenty years elapsed before its publication. It is of such rarity, that only one copy is known ; but it has been accurately reprinted among " The Poetical Remains of Mr John Davidson, Regent in St Leonard's College, and afterwards minister of Salt-Preston." Edinb. 1829, 8vo. CONTINEWALL ASSISTANCE OF THE SpREIT OF GOD BE WITH ZOW FOR SaLUTATIOUNE. In zour letter directit vnto me, (beluiffit Brother in the Lord,) it apperis to me that ze ar sinisterlie informit towardis me, or ellis in jiigement and credit sum part facill. Becaus ze writt as ane mening that ze think the warld and induellaris thairof turnand to[o] fast ; and in deid I feir the samin to be maist trew in generall : God forbid it be so in all speciallis. As for my awn part, concern- ing fast turning in Goddis causis or the faythfullis, I hoip in God, be assistance of his Spreit, to haue them dissauit that so vald re- port of me, (gif zour mening be thus.) I commonit with our brother George^ at lenthe, and gif he had informit zow, as I infor- mit him and for my parte ofFerit him occasioun, I belelfF he culd haue declarit vnto zow my part, for latt thame saye quhat thai list, my conscience vill nocht lat me vse rigour bot aganis the stub- burne. Bot in this mater of Teindis, it is nocht myne, bot the fac- touris. And zit, gif George vald remember how reasonable I was in my ansuer to him, I wonder that he reportit nocht the samin to zow. Bot becaus I am vtherwayis occupyit, I vill nocht impesche zow with vrittingis to contene the haill mater thairin, bot vilbe Weill content, owther to continew, or ellis to forgif the haill mater. Howbeit, I can nocht forgif to do my sobir diligens in furderance of the Kirk : For this standis the mater in this cuntrie ; gif we craif our stipendis, and remitt tham nocht at thair plesouris, than our preching is on profitable ; and gif we remitt tham, than the travell can nocht be sustenit, for fait of sustentatioun of the travellaris ; and ^ The person here mentioned was deen. He had previously been sent probably Mr George Hay, minister of as Visitor to the district of Kyle, and llathven, and Commissioner of Aber- was employed about the Court. 2SQ LETTERS TO ROBERT CAMPBELL of sum our travell nocht the better allowit, altho we became beg- garls.^ I am sorye for our brother Georgis seiknes : God confort him. As for the continewance, as is befoir writtin, it salbe vsit, bot becaus I pas presentlie to Kyntire, and thaireftir to the His, to veseit sum kirkis, I can nocht be at the Generall Assemblie, and my brethren the minister of Edinburgh and Superintendent of Glasgo hes vrittin vnto me, that thai vill excuse me at the Gene- rall Assemblie, and thinkis that my travell now in the His may do mair gude to the Kirk nor my presens at the Assemblie ; becaus the His can nocht be travellit wele throwch in Wynter, quhilk ze sail also remember at the Assemblie gif ze be thair ; and efter my re- turning, I vald be glaid to commoun with zow as the oportunitie may serve. Thus committis zow to the protectioun of God. Off Dunnvn, this xxix. day of Malj 1564. X^^^ To his Luiffing Brother, Robert Campbell, of Kynnyngclwich. Deliver this. 1 " The memory of Carswell" (says Dr Leyden) " is still preserved, in Lorn, by tradition, especially in the vicinity of Carnassery Castle, in the parish of Kilmartin, where he chiefly resided. It is by no means popular. The bards, whom he affected to de- spise, made him the subject of their satirical verses and invectives, some of which are still preserved. Many pro- verbs, expressive of his rapacity and niggardliness, are still current in that country." ixwte Svi^^Ary) ; ^^\>Mi<.a- ^ ^ ^-v^i-y^rrvt^^^-*^ - " His stipend, the haill commonn and vicaraige, newlie disponit to liim." kirk of Lochelsche, baith pcrsouaige The value is not stated. AND READERS, IN THE YEAR 1574. 335 , (vacant,) reidare at Eddertayn, 20 merks & k. 1. , (vacant,) reidare at Nyg, 20 merks. Gawin Dunbar, reidare at Tarbert, 20 merks & k. 1. Roskene, with Newynkill, Kincardin, Kilmuir Eistir, Logy Eistir. Williame Ross Thomassoun, minister, (sustenand his awin reidare,) L.85 15 2 Williame Monro Huchesoun, reidare at Roskene and Newynkill, . 20 merks. , (vacant,) reidare at Kincardin, 13 6 8 & k. 1. Neill Monro, reidare at Kilmuir Eistir, 12 13 4 Donald Reid, reidare at Logy Eistir, 13 6 8 & k. 1. Limlair, Kilterne, Alnes. Maister Donald Monro, minister, . 66 13 4 & k. 1. 5 (vacant,) reidare at Lymlair, . 20 merks & k. 1. Ferquhard Monro, reidare at Kilterne, 16 0 0 Alexander Morison, reidare at Alnes, 20 merks & k. 1. Urray, Contane, Kirkchrist, Foddertie. Donald Adamsoun, minister, . 102 13 4 k. 1. &c. Angus McNeill M^Kenzie, reidare at Urray, . . . 16 0 0 , (vacant,) reidare at Contane, . 20 merks & k. 1. , (vacant,) reidare at Kirkchrist, 20 merks & k. 1. Alexander Au thane, reidare at Foddertie, 13 6 8 Killernan^, Kirkmichaell. Robert Grahame, minister,^ . 12 13 4 Mr Alexander Mackenzie, reidare at Killernane, . . 16 0 0 Alexander Clunes, reidare at Khkmichaell, 20 merks & k. 1. ^ '' His stipend, the haill Archidenerie and xij li. xiij^ iiij''. money, he sus- of Ross, extending to xij ch. victuall, tenand his Readarc at Killernane." 336 THE REGISTER OF MINISTERS Urquharcl, Cullicuddin, Logy Westlr, Dingwall. Robert Monro, minister, . . L.66 13 4 «& k. 1. , (vacant,) reidare at Urquhard and Logy Westir, . . 20 0 0 William e Monro Iluchcson, reidare at Cullicuddin, . . . 20 merks & k. 1. Maister Walter Eoss, reidare at Dingwell, 10 0 0 . Awacli, Kilmuir Westir, Arthom'scir. Andro Myll, minister, . . 80 0 0 k. 1. &c. George Thomsoun, reidare at Awach, 20 0 0 Jolmne Smyth, reidare at Arthourseir, 20 merks & k. 1. John Ros, reidare at Kilmuir Westir, 6 13 4 k. 1. &c. Suddy, Kynnattas. Maister George Monro, minister, (the haill Chancellarye of Ros,payandhisreidaris,) 173 6 8 Alexander Reid, reidare at Suddy, . 20 merks & k. 1. Alexander Bane zoungar,reidar at Kynnattas, 20 merks & k. 1. Chanonrie, or Rosmarkny, Cromartie. Maister John Robertson, minister, 118 10 8 J Williame Hay, reidare at the Chanonrie, or Rosmarkny, . . 20 0 0 k. 1. &c. James Burnet, reidare at Cromartie, . 20 merks & k. 1, Commissioner of Ross, Maister Donald Monro, minister. (Stipend not specified.) Summa of the money assignit to the Commissionar, Minister! s, and Reid- aris, within the Diocie of Ross, vij^. Ixxxxvj li. xilj^ — Summa of the beir assignit to the Ministerie within the said Diocie, xxxj ch., ij b. AND READERS, IN THE YEAR 1574. 337 DiocJE OF Murray. Invernes per se. Maister Thomas Ilowesoun, minister, L.lOO 0 0 & k. 1. Johnne Blindschell, reidare at Invernes, 20 0 0 VVardlaw, Kilmorak, Kintallartie. Donald Dow, minister, . 40 0 0 David Cuthbert, reidare at Wardlaw, 20 merks & k. 1. Eobert Makrudder, reidare at Kintallartie, 2 13 4 & k. 1. , (vacant,) reidare at Kilmorack, 20 merks & k. 1. Conveth, Cummer. Maister Johne Fraser, minister, (the haill twa pairt of the priorie of Bewlie.) , (vacant,) reidare at Conveth, 20 merks & k. 1. , (vacant,) reidare at Cummir, 20 merks & k. 1. Fernway, Urquhard, Glenmoreistoun, Bonoch. , (vacant,) minister, , (vacant,) reidare at Fernway, 11 G 8 , (vacant,) reidare at Urquhart, 20 merks & k. 1. , (vacant,) reidare at Glenmoreistoun, 20 merks & k. 1. , (vacant,) reidare at Bonoch, 6 13 4 & k. 1. Abirtarf, Londichtie, Daviot, Boleskein, Durris, Tallaracie, Moy. James Duff, minister, . . 80 0 0 & k. 1. Johnne Stewart, reidare at Londichtie and Daviot, . . . 20 0 0 & k. 1. Donald Brabner, reidare at Abirtarf and Boleskeyn, . . . 18 IG 9^ Soule Makphaill, reidare at Durris, 20 merks & k. 1. Johnne Dow, reidare at Tallaracie and Moy, . . . 20 0 0 VOL. I. Y 338 THE REGISTER OF MINISTERS Braaven, Croy, Dacus. Allane Makintosche, minister, . L.60 0 0 & k. 1. Andro Farquharsoun, reidare at Braaven, 13 6 8 James "VYaus, reidare at Croy and Dakus, 20 0 0 & k. 1. Petty and Brachlie. Maister Johnne Gordoun, minister, 66 13 4 Andro Makphaill, reidare at Petty and Brachlie, . . 16 0 0 Aulderne, Name, Ardclach. NichoU Howesoun, minister, Adam Wilsoun, reidare at Aulderne, Johnne Eoss, reidare at Name, William Broun, reidare at Ardclach, Fores, Dyke, Moy. Maister Andro Simsoun, minister, Johnne Paterson, reidare at Forres, Alexander DuiF, reidare at Dyke, George Simsoun, reidare at Moy, Birneth, Doles. James Johnnestoun, minister, . 65 13 4 & k. 1. Patrik Dunbar, reidare at Birneth, 16 2 2f Alexander Johnnestoun, reidare at Doles, 20 merks & k. 1. Elgin, St Androis Kirk. Alexander Winsister, minister, . 11511 l|^&k. 1. AVilliam Douglas, reidare at Elgin and St Androis Kirk, . . 40 0 0 &c. Spynie, Keith. Maister Andro Zoung, minister, . 80 0 0 & k. 1. James Philp, reidare at Spynie, . 40 merks & k. 1. 100 0 0 & k. 1. 20 0 0 15 6 11* 20 merks & k. 1, 133 6 8 & k. 1. 16 0 0 & k. 1. 16 0 0 24 8 lOf AND READERS, IN THE YEAR 1574. 339 Andro Gutliric/ reidare at Keith, L.IG 0 0 & k. 1. DufFus, Ugstoun, Alves. Maistcr Johnc Keitli, minister, . 120 0 0 Williame Clerk, reidare at DufFus, 20 0 0 James Ker, reidare at Ugstoun, . 20 merks & k. 1. Johnne Sinclair, reidare at Alves, 17 15 6| & k. 1. Kyneduard, Essill. Maister Patrik Douglas, minister, 71 6 8 &c. James Sibbald, reidare at Kynedward, 20 0 0 Alexander Douglas, reidare at Essill, 20 0 0 & k. 1. Urquhard, Langbride. Maister Patrik Balfour, minister, 100 0 0 Alexander Sinclair, reidare at Urquhart, IG 0 0 Johnne Kobertsoun, reidare at Langbride, 16 0 0 & k. 1. Rothes per se. Maister James Leslie, minister,^ 20 merks, &c. Altir, Raffort, Edinkeilzie. Maister Andro Broun, minister, G3 6 8 Alexander Bawde, reidare at Altir, 20 0 0 & k. 1, James Rawson, reidare at Raffort, 16 0 0 & k. 1. Patrik Logy, reidare at Edinkelzie, 20 merks & k. 1. Skeirallowy, Rothymurcus, Kingusy. Johnne Glas, minister, 40 0 0 Alexander Colt, reidare at Skeirallowy and Kingussy, . . 20 0 0 Andro Oistlar, reidare at Rothymurcus, 20 merks & k. 1. 1 ti 2 U And RobertMosman," in margin, merkis money, and the thrid of tlie vic- Ilis stipend the thrid of his per- tualc thairof, extending io ij ch., ix b., souage of Kothess, extending to xx 3 pt. boll." 340 THE REGISTER OF MINISTERS Lagane per sc, Alexander Clerk, minister, L.2G 13 4 Innerellane, Kincardin, Dutliell. , (vacant,) minister, Alexander Reid, reidare at Innerellane, William Simsoun, reidare at Kincardine and Duthell, . . 16 44 0 0 20 merks & k. 1. 0 0 Abirnethy per se. Maister Williame Farquharsoun, minister, 26 13 Kirkmichaell, Inncrawin, Knokcandoch. Maister Alexander Gordoun, minister, (payand his reidaris,) . 160 0 0 J (vacant,) reidare at Kirkmichael, 20 merks & k. 1. Joimne Portar, reidare at Innerawin, 20 merks & k. 1. Alexander Sandeson, reidare at Knokcan- doch, .... 20 merks & k. 1. Abdy, [Advy] Cromdaill, per se. Maister Thomas Austean, minister, 26 13 Duncane Makphaill, reidare at Abdy and Cromdaill, (paid by the person.) Pettarie, Elcheis, Glass. Maister Alexander Leslie, minister, Johnnc Leslie, reidare at Pettarie, Williame Hay, reidare at Elcheis, Patrik Michell, reidare at Glass, ArdintuUie, Dipplll. Williame Petirkin, minister, George Collie, reidare at ArdintuUie, Andro Stronoch, reidare at Dippill, (j'o 13 4 16 0 0 16 0 0 & k. I. 15 6 8 53 6 8 20 merks. 13 6 8 & k. I. AXD READERS, IN THE YEAR 1574. 341 Gartly, Dnimdelgy, Essie, Rynie. Maister George Nicolson, minister, L.53 6 8 James Leslye, reidare at Gartly, . 20 raerks. George Gordoun, reidare at Drumdelgy, 20 merks & k. 1. James Urwell, reidare at Rynie, . 13 6 8 & k. 1. Gilbert Nory, reidare at Essy, . 6 13 4 Innerkeichny, Aberchirdour, Kothemay. Florie Winsister, minister, . 66 13 4 & k. 1. Patrik Ogstoun, reidare at Innerkeichny, 20 merks & k. 1. George Douglas, reidare at Aberchir- dour, . . . 40 0 0 Laurence Donaldson, reidare at Rothemay, 20 merks. Kynnoir, Dumbennane, Euthven. Robert Keith, minister, . 100 0 0 Williame Spens, reidare at Kynnoir and Dumbennane, . 20 0 0 Williame Elmislie, reidare at Ruthven, 20 merks & k. 1. Summa of the money assignit to the Ministerie within the Diocie of Murray, ij"^. Ixxxiij li. xj^, 2 pt. d. — Summa of the beir assignit thair to the Ministerie, Ixij ch., iiij b., j fr., iij pect, 3 pt. pect. Diocie of Abirdene. Murthlak, Abirlour, Skeirdurstane, Pettruthny, Dunmeith. Maister George Leslie, minister, (payand the reidare of Murthlak,) . L.166 0 0 & k. 1. Maister Robert Leslie, reidare at ^Nlurth- lak, . . . . 20 0 0 342 THE REGISTER OF MINISTERS , reid aro-fir^-AfeMsyr-ir— an d Sk eir* durstanc ^ . . . 20 morko & k. 1, Andro Reidfurde, reidare at Pettruthny, L.13 6 8 5 (vacant,) reidare at Dunmeith, 20 merks & k. 1. Rothwen, Forsken, Dundurcus, Belly. Maister George Hay, minister, . 212 16 8 Andro Hay, reidare at Rothven, . 20 0 0 Forsken neidis na reidare. Johnne Moderattis,^ reidare at Dundurcus, 10 0 0 Robert Grant, reidare at Belly, . 16 0 0 & k. 1. Fordice, Deskfurde, Ordiquliill, Ciillane. Maister Gilbert Gardin, minister, (sus- tenand the reidaris,) . . 200 0 0 &c. Maister James Robertson, reidare at Fordice, . . . 20 0 0 &c. Johnne Thane, reidare at Deskfurde, 20 merks & k. 1. , (vacant,) reidare at Ordiquhill, 20 merks. Johnne Forester, reidare at Cullane, 20 merks, &c. Banff, Innerbolndie, Alweth. Maister Williame Law tie, minister, 100 0 0 Williame Martine, reidare at Banff, 20 0 0 Williame Smyth, reidare at Innerboyndy, 16 13 4 & k. 1. Henrie Mortimer, reidare at Alweth, 16 0 0 & k. 1. Turrcf, Kyneduard, Forgline, Auchtirles. Jolmne Philp, minister, . . 100 0 0 & k. 1. Maister Johnne Hay, reidare at Turref, 26 4 5^ Williame Craig, reidare at Kyneduard, 16 0 0 , (vacant,) reidare at Forgline. (blank.) Johnne Rechie, reidare at Auchterles, 16 0 0 c*c k. 1. ' The -whole of tliis entry is deleted - In place of "VVilliamc Abercrummy, iu the MS. Mhose name is deleted. AND READERS, IN THE YEAR 1574. 343 j.GO 0 0 & k. 1. 16 0 0 26 13 4 16 0 0 & k. 1. 100 0 0 20 0 0 16 0 0 & k. 1. 16 0 0 & k. 1. Forgj Drumblaitt, Culsamond. Andro Spens, minister, . . ] , (vacant,) reidare at Forg, George Rothny, reidare at Drumblaitt, Williame Strath, reidare at Culsamond, Fyvie, Methlik, Tarves. Thomas Gormok, minister, Alexander Barroun, reidare at Fyvie, Nicholl Smyth, reidare at Methlik, Donald Reoch, reidare at Tarvess, Gemrie, Phillorth, Abirdoure, Tyrie. David Howesoun, minister, (payand the reidare at Tyrie,) Alexander Quheit, reidare at Gemrie, Mr David Brodie, reidare at Phillorthe, Alexander Ramsay, reidare at Abirdoure, Alexander Ugstoun, reidare at Tyrie, Deir, Fettirangus, Rathin. Gilbert Cheisholme, minister, Archibald Keith, reidare at Deir, 5 (vacant,) reidare at Fettirangus, Johnne Fraser, reidare at Rathin, Lunmey per se, , (vacant,) minister, . . 66 13 4 Crechmond, Lungley, Peterugy, Crowden. Mr Archibald Keith, minister, (payand his awin reidare of Crechmond,) 140 George Nisbet, reidare at Crechmond, 20 Williame Murray, reidare at Lungley, 16 Walter Richesoun, reidare at Pettirrugye, 20 William Muresoun, reidare at Crouden, 16 .00 5 H 17 15 6|&k.l. 16 0 0 & k. 1. 20 0 0 & k. 1. 16 0 0 80 0 0 20 0 0 20 merks & k. 1, 20 0 0 0 0 & k. 1, 0 0 0 0 0 0 & k. 1. 0 0 & k. 1. 344 THE REGISTER OF MINISTERS Slanis, Ellon, Fovern, Logybuchane. Maister John Gartly, minister, , (vacant,) reidare at Slanis, Johnne Greg, reidare at Ellon e, David Laird, reidare at Fovern, Thomas TullidafF, reidare at Logybuch ane. L.80 0 0 20 merks & k. 1. 16 0 0 & k. 1. 16 0 0 & k. 1. 20 merks & k. 1. Bothelny, Bourty, Eayn, Balhelvie. Stephin Masoun, minister, James King, reidare at Bothelny, Andro Dumbrek, reidare at Bourty, Mr Andro Thom, reidare at Rayn, Gilbert Kello, reidare at Balhelvy, 102 8 lOf 13 17 9^ the haill vicarage. 16 0 0 16 0 0 & k. 1. Daviot, Innerowrie with Monkegy, Kintor, Kinkell. Maister George Paterson, minister, (pay- and his a win reidare at Daviot,) 200 0 0 Mr Andro Leslie, reidare at Daviot, 20 0 0 Alexander Makke, reidare at Innerowrie, Monkegy, . . 20 0 0 Johnne Leslie, reidare at Kintor, 16 0 0 & k. 1. James Currie, reidare at Kinkell, . 20 0 0 & k. L Fintrie, Dyss, Skene, Kynnellar. John Quheit, minister, . . 68 0 0 Robert Wod, reidare at Fintrie and Dyss, 18 0 0 Thomas Bissait, reidare at Skene, 16 0 0 & k. 1. Robert Forbes, Kynnellair, . 1 6 0 0 & k. 1. 65 15 Of &k.l. Clatt, Kynathmont, Christis Kirk, Inche. Williame Thomsoun, minister, George Gordoun, reidare at Clatt, 16 0 0 Andro Thomsoun, reidare at Kynathmont, 14 13 4 Angus Duncansoun, reidare at Christis Kirk, 20 merks AYilliamc Ballingall, reidare at Inche, 13 6 8 AND READERS, IN THE YEAR 1574. 345 line, Logydurnoch, Premmay. Maister Johnne Abercrummy, minister, (payand his awin reidare,) . L. 173 6 8 Johnne Kunsyman, reidare at Une, 20 0 0 Leslie, reidare at Logydurnoch, 16 0 0 Johnne Ra, reidare at Preraa, . 16 0 0 Monymusk, Cluny. James Johnnestoun, minister, (payand his awin reidare,) James Murray, reidare at Monymusk, Johnne Strathauchin, reidare at Cluney, Touch, Tillenessill, Leslie, Fettirneir, Kemnay. Johnne Strathauchin of Sevydlie, minister, 1 33 Johnne Forbes, reidare at Towch, Mr James Forbes, reidare at Tulinessill, Johnne Strathauchin, reidare at Lesley, Fettirneir neidis na reidare. Thomas Gray, reidare at Kemnay, 23 0 0 Keig, Aufurde, Loquhell, Kindrocht. , (vacant,) minister, . 66 13 4 & k. 1. Patrik Strathauchin, reidare at Keig, 16 0 0 & k. 1. Johnne Paterson, reidare at Awfurde, 20 0 0 Johnne Marser, reidare at Loquhell, 16 0 0 & k. 1. James Hauy, reidare at Kindrocht, 16 0 0 c^ k. 1. Cuschny, Forbes, Kerne, Auchindoir, Kinbethok. Johnne Strathauchin, minister, . 68 0 0 & k. 1. Johnne Forbes, reidare at Cushny, 16 0 0 Alexander Walcar, reidare at Forbes and Kerne, . . . 17 16 8 Gilbert Broun, reidare at Auchindoir, 16 0 0 & k. 1. , (vacant,) reidare at Kinbethok, 16 0 0 & k. 1. 33 6 8 20 0 0 14 13 4 & k. 1 [33 6 8 & k. 1. 16 0 0 & k. 1, 20 0 0 20 0 0 0 0 & k. 1. 0 0 0 0 0 0 & k. 1. 346 THE EEGISTER OF MINISTERS Innernauchtie, Glenbuchett, Cabroch, Kildrymmie. , (vacant,) minister, . L.64 13 4 & k. 1. Johnne Baxtair, reidare at Innernauchtie, 16 0 0 William Couper, reidare at Glenbuchett, 16 0 0 & k. 1. Thomas Cristeson, reidare at Cabroch, 16 0 0 & k. 1. Arthour Hendersoun, reidare at Kil- drymmie, . . . 16 0 0 & k. 1. Culquholdstane, CowU, Kincardin O'Neill, Banquhory Trinitie. James Reid, minister, (payand his awin reidare,) . . ,120 David Stewart, reidare at Culquholdstane, 16 WiUiame Bruce, reidare at Cowll, 40 Eobert Boyd,^ reidare at Kincardin O'Neill, 1 6 Andro Burnet, reidare at Banquhorie Trinitie, . . . 16 0 0 Crathy, Glenmuk, Abirgardin, Glentanner, Birss, Tullich, Oboyne. , (vacant,) minister, . . 80 0 0 & k. 1. Johnne Wilson, reidare at Crathy, 16 0 0 Maister Williame Sandesoun, reidare at Glenmuk and Abirgardin, . 1 6 Henrie Middiltoun, reidare at Glentanner, 1 6 Andro Hoge, reidare at Birss, . 1 6 Laurence Cowtes, reidare at Tidlych, 20 James Cuschny, reidare at Oboyne, 16 Logy mar, Tarlane, Migvie, Lumfannane, Echt. Alexander Youngson, minister, . 75 13 4 Maister Robert Skene, reidare at Logy- mair, . . his awin James Ros, reidare at Tarlane, . 16 0 0 Williame Ingrahame, reidare at Migvie, 16 0 0 1 In place of " Johnne Forbes," whose name is deleted. 0 0 & k. 1. 0 0 & k. 1. 0 0 & k. 1. 0 0 0 0 11 1^ &k.l. 0 0 &k. 1. 6 8 &k. 1. 0 0 AND HEADERS, IN THE YEAK 1574. 347 JohnneMichell, reidare atLumfannane, L.13 6 8 Mr Thomas Strathauchin, reidare at Edit, 16 0 0 & k. 1. Kynarny, Mydmar, Dilmaok, Petercultcr. Johnne Graliame, minister at Dilmaok, (payand the reidare at Dilmaok,) 80 Johmie Strathauchin, reidare at Kynamy, 1 6 Gilbert Johnnestoun, reidare at Midmar, 13 Alexander Jerard, reidare at Dulmaock, 20 Alexander Robertsoun, reidare at Petir- culter, • • • 16 0 0 & k. 1. New Abirdene. Maister Johnne Craig, minister, . 200 0 0 Walter Cullane, reidare at New Abirdene, 20 0 0 Auld Abirdene. Maister Alexander Arbuthnot, minister,^ Andro Findlason, reidare at Auld Abirdene, 20 0 0 ]\Ionycabok. Alexander Gareauch, reidare at Monycabok, 20 merks. Commissioner of Abirdene and Banff, JNIaister George Hay, . 133 6 8 Summa of the money assygnit to the Ministrie within the Diocie of Abir- dene, iiij"*. Ivij li. iij^ v^. 2 pt. d. — Off beir, ix ch., xij b. — Of meill, iiij ch., XV. b., 3 pt. b. ' " Mr Alexander Arbnthnot, minister, Auld Abirdene, the croft of Locliliiills, his stipend, the thriddis of his awin be- extending, viz., Lopybucliane to j''. yj !i. neficcs of Arbuthnot and Logybuchane, xiij\ iiij'^., and Arbuthnot to xxxvij li. sustenand liis awin Kedaris, togidder vj\ viij"*." -with the Dcniss manss and gleib of 348 THE REGISTER OF MINISTERS DiociE OF Brechin, with the Kirkis in the Diocys OF Sanct Androis and Dunkeld, betuix Dee and Forth. Nyg, Mariecultirj Strathauchin. r.I^istcr Andro Strixtbauchin ^ minister, L.86 4 5^& k. 1. Mr Edward Menzes, reidare at Nyg, 20 0 0 & k. 1. Alexander Robertsoun, reidare at Marie- culter, . . . 20 0 0 Johnne Irwing, reidare at Strathauchyn, 16 0 0 & k. 1. Durris per se. Maister Archibald Hog, minister, . 29 6 8 & k. 1. Banquhory Devynnik^er se. Mr Robert Marser, minister and persone, 34 13 4 Glenbervie per se. Johnne Cristesoun, minister,^ . 102 4 5J & k. 1. Johnne Auchinlek, reidare at Glenbarvye, 20 0 0 Dunnoter, Fetteresso, Benholme. Maister Andro Myln, minister, 152 12 2f k. 1. &c. Maister WiUiame Salmound, reidare at Dunnotter, . . . 16 0 0 & k. 1. Archibald Raitt, reidare at Fetteresso, 20 0 0 Mr Williame Elder, reidare at Benholme, 17 15 6| Garvok, Arbuthnct, Bervie, Kynnef, and Caterling. Alexander Keith, minister, . 133 6 8 & k. 1. Robert Myln, reidare at Garvok, 20 0 0 Archibald Watsoun, reidare at Arbuthnot, 16 0 0 c^ k. 1. James Simsoun, reidare at Kynnef, Ber- vie, Caterling, . . 33 6 8 1 Xame deleted in MS. ^ This entry was afterwards altered in the MS. AND READERS, IN THE YEAR 1574. 319 Conveth, Fordoun, Fettircarne, Newdosk. Patrik Boncle, minister, . . L.160 0 0 & k. 1. Patrik Kamsay, reidare at Conveth, 30 0 0 & k, 1. David Strathauchin, reidare at Fordoun, 20 0 0 Johne Thome, reidare at Fettircarne, 16 0 0 & k. 1. David Stratoun, reidare at Newdosk, 20 merks & k. 1. Eglisgreig, Abirlutlmot. Mr Alexander Allardes, minister, his awin pensioun, &c. Johnne Burnet, reidare at Eglisgreig, 17 15 6f Thomas Eamsaj, reidare at Abirluthnot, 16 0 0 & k. 1. Montrois per se. Maister Thomas Andersoun, minister, 100 0 0 Johnne Batie, reidare at Montrois, 20 0 0 Logymontrois, Pert, Menmure, Feme. Maister Williame Gray, minister, (payand his awin reidare of Logymontrois,) 188 15 6f Johnne Baty, reidare at Logymontrois, 20 0 0 Maister Andro Elder, reidare at Menmure, 26 13 4 & k. 1. Johnne Wilsoun, reidare at Pert, 16 0 0 Johnne Wallace, reidare at Feme, 16 0 0 & k. 1. Strathcathro per se. Maister Paule Eraser, minister, . 63 11 IJ Johnne Sym, reidare at Strathcathro, 16 0 0 Dwn, Eglis John. Maister James Erskin, minister, . 64 6 8 David Falconar, reidare at Dwn and Eglis Johnne, . • 18 13 3^ Brechin, Earn well, Auldbar, Kilmoir, Buttergill, Cuikistoun. Maister Johnne Ilepburne, minister, 202 4 7 350 THE REGISTER OF MINISTERS Richard Finlasoun, reidare at Brechin, L.18 2 lOf Thomas Sewan, reidare at Farnwell, the haill vicarage & k. 1. Andro Ker, reidare at Auldbar, . 20 merks & k. 1. Edzell, Dunloppie, Lethnett, Lochley, Navar. Maister James Fowlartoun, minister, per- sone, and vicare,(sustenand his reidare,) 120 0 0 & k. 1. Thomas Ramsay, reidare at Edzell, 20 0 0 Johnne Sym, reidare at Dunloppie, 20 0 0 & k. 1. Maister Thomas Fowlar, reidare at Lethnett, . . . 16 0 0 Williame Hay, reidare at Lochley, 16 0 0 Archibald Erskin, reidare at Navare, 16 0 0 & k. 1. Kerymure, Kincoldrum, Nether Airlie. David Bhik, minister, . . 80 0 0 & k. L Abraham e Pyghot, reidare at Kerymm'e, 20 0 0 James Steill, reidare at Kincoldrum, 16 0 0 & k. 1. James Spalding, reidare at Nether Airlie, 16 0 0 & k. 1. Cortoquhy, Clova. James Ogilvy, minister, (sustenand his awin reidare,) . . 106 13 4 & k. 1. , (vacant,) reidare at Cortoquhy, 20 0 0 , (vacant,) reidare at Clova, . 16 0 0 & k. 1. Forfar, with Restennot, Kynnetlis, Tannades. Niniane Clement, minister, . 80 0 0 & k. 1. Johnne Guthre, reidare at Forfar and Restennot, . . . 20 0 0 Alexander Nevay, reidare at Kynnetlis, 16 0 0 & k. 1. Alexander Gardin, reidare at Tannades, 16 0 0 & k. 1. Abu'lemna, Fynevin, Inneraritie, Kirkbuddo. David Lindsay of Pettarlie, minister, 133 6 8 AND READEKS, IN THE YEAR 1574. 351 Maister Williame Garclin, reidare at Abir- lemnay, . . . L.IG 0 0 & k. 1. , (vacant,) reicLire at Fynevin, 20 0 0 Thomas Crawmond, reidare at Inneraritie, IG 0 0 David Hawik, reidare at Kirkbuddo, 6 13 4 & k. 1. Dunnichtin, Eidvie, Guthre, Koscoby. Maister James Balfour, minister, . 133 G 8 & k. 1. Henrie Guthre, reidare at Dunnichtin, IG 0 0 & k. 1. David Guthre, reidare at Eidvie, . 20 0 0 David Arrot, reidare at Guthre, the haill vicarage & k. 1. Williame Gareauch, reidare at Roscoby, IG 0 0 & k. 1. Marytoun, Inchebriock, Lownane, Sanct Skaa. Richard Mailvile,^ minister, . 100 0 0 John Mailvile, reidare at Marytoun and Inchebriock, . . . 20 0 0 & k. 1. David Guthre, reidare at Lownane, Sanct Skaa, or Dunnynaid, neidis na reidare. Glammis, Essie, Luntrethin, Methie. Johnne Navay, minister, Patrik Lyoun, reidare at Glammis, Williame Pettillok, reidare at Essie, Robert Stewart, reidare at Luntrethin, Johne Watsoun,'^ reidare at Methie, Innerkelour per se. Johno Fowlartoun^^MaisterAndro Strath- auchin, minister, 2 ch. meill, and 8 b. beir. Johnne Petcarnc, reidare at Innerkelour, 20 0 0 ' " Deid in Junij 1575, and m his ^ Originally Alexander Ncvc. place M.AndroStratliaucliau."—iVa/v/. ^ Name deleted in MS., and that of iwte. Strathauchan substituted. 100 0 0 & k. 1. 53 G 8 IG 0 0 & k. 1. IG 0 0 & k. 1. 20 0 0 352 THE REGISTER OF MINISTERS Abirbrothok, or Sanct Vigians, Atliie, Kynnell. Maister James Mailvile, minister, L.160 Thomas Lindsay, reidare at Abirbrothok, or Sanct Vigians, David Myln, reidare at Atliie, David FyfF, reidare at Kynnell, Barry, Monyfuthe, Murehous. Andro Aucliinlek, minister, Robert Forester, reidare at Barry, James Luvell, reidare at Monyfuith, Williame Oliver, reidare at Murehous, 0 0 &c. 17 15 6f &c. 16 0 0 & k. 1 12 0 0 100 0 0 16 0 0 & k. 1. 20 0 0 16 0 0 & k. I Arbirlett, Pambryde, Monekie. Charles Michelson, minister, David Michell, reidare at Arbirlott, Eobert Mawll, reidare at Pambryde, Henrie Greif, reidare at Monekie, 100 0 0 & k. 1. 20 0 0 16 0 0 14 0 0 Dundie, Ballumby. "Williame Cristeson, minister,^ Williame Kyd, reidare at Dundie, Ballumby neidis na reidare. 160 0 0 40 0 0 Manis, Strathmartyne, Auchterhous, Teilling. Alexander Tyrie, minister, . 100 Maister Niniane Cuke, reidare at Manys, 1 6 David Tyrie, reidare at Strathmartyn, 16 Duncane Gray, reidare at Auchterhous, 20 Andro Gib, reidare at Teilling, . 40 0 0 & k. 1 0 0 & k. 1, 0 0 & k. 1, 0 0 0 0 1 " Williame Cristeson, minister, his stipend, j^lx li.,to be payit, viz., out of the thrid of the Abbay of Lundoris be the takkismen or parochinaris of the kirk of Dundye as the minister sail cheiss, j^ xxxiii li. vj«. viij'^ And out of the thrid of the aittis of the Abbay of Lundoris, xiij bollis at xvj". iij^. the boll. Indc, X 11. xvj\ viij^. And out of the thrid of Scone, in the baronye of Angus vndir the Bra, xij bollis beir at xx\ the boll. Jnde^ xvj li." AND READERS, IN THE YEAR 1574. 353 Logy Dundie, LyfF, Invergowrie, Abirnyte, Lundie. Williame Haitlie, minister, . L.80 0 0 & k. 1. Andro Hany, reidare at Logy Dundie and LyfF, . . . 16 0 0 Alexander Forbes, reidare at Invergowrie, 16 0 0 <& k. 1. Michaell Greig, reidare at Abirnytt, 20 0 0 George Cochrane, reidare atLundy, 16 0 0 & k. 1. Banvy, Fowlis, Langforgund. NichoU Spittall, minister, . 116 0 0 Johnne Blair, reidare at Banvy e, 16 0 0 & k. 1. Patrik Mortimer, reidare at Fowlis, 13 6 8 Johnne Smyth, reidare at Longfor- gund, (his auld pension, &c.) ErroU, Kaitt, Kilspindy. Maister Alexander Dunmure, minister, 100 0 0 & k. 1. Maister Williame Powry, reidare at ErroU, . . . 30 0 0 & k. 1. Nece Ramsay, reidare at Raitt, . 16 0 0 & k, 1. Andro Stewart, reidare at Kilspindy, 20 0 0 St Madose per se, Maister David Balward, minister, (the haill thrid of his awin personage,) 19 11 IJ Rossy, Inchesture, Kynnarde. David Robertsoun, minister, . 133 6 8 & k. 1. David Cuke, reidare at Rossy,^ James Wichthand, reidare at Inchesture and Kynnarde, . . 30 0 0 Kynnowle, Kynfawnis. Maister Williame Rynd, minister, 100 0 0 &c. 1 "His stipend his awin pensioim with the thrid of the vicarage of Rossy, out of the Priorie of Sauctandi'ois, iij li. vj^ viij*^." VOL. I. Z G 8 0 0 0 0 0 0 & k. 1, 354 THE REGISTER OF MINISTERS Kobert Rynd, reidare at KynnowU, L.20 0 0 James Smyth, reidare at Kynfawnis, 16 0 0 & k. 1. Scone, Cambusmichaell, St Martinis Kirk, alias Melginche. Thomas Morison, minister, . 100 0 0 James Petcarne, reidare at Scone, 16 0 0 & k. 1. Walter Murdoch, reidare at Cambus- michaell, . . . 16 0 0 & k. 1. Alexander Gray, (& Johnne Johnne- stoun,^) reidare at St Martinis Kirk, 20 0 0 Capeth, Lethindie, Cargill. Maister Williame Edmonstoun, minister, 138 Johnne Salmond, reidare at Capeth, 20 Johnne Moreis, reidare at Lethintie, 20 Williame Drummond, reidare at Cargill, 16 Lundeif, Eettray, Blair, Kirkmichaell in Strathardill. Thomas Cruikschank, minister, (payand his awin reidare,) . . 123 13 4 & k. 1. Archibald Hering, reidare at Lundeif, 20 0 0 David Cargill, reidare at Rettray, (the haill vicarage, &c.) Andro Moncur, reidare at Blair, . 16 0 0 & k. 1. AYilliame Evict, reidare at Kirkmichaell or Strathardm, . . 16 0 0 cfe k. 1. Alicht, Glen Hay, Ruthven, Megle. David Ramsay, minister, . 120 0 0 & k. 1. James Sanderis, reidare at Alicht, 16 0 0 & k. 1. Alexander ]\Iacky, reidare at Glen Hay, 20 0 0 Walter Lindsay,^ reidare at Rutliven, 16 0 0 & k. 1. Thomas Irwing,"^ reidare at Megle, 16 0 0 & k. 1. 1 Added in the margin. ' His name erased, and Duucane » His name erased, and David Miu'do substituted. Cumyug substituted. 6 8 0 0 0 0 & k. 1 0 0 0 0 & k. 1, 0 0 AND READERS, IN THE YEAR 1574. 355 Bendoquhy, Ketyns, Culless. James Anderson, minister, . L.133 Robert Drysdaill, reidare at Bendoquhy, 16 James Jameson, reidare atKetyns, 16 James Thrift, reidare at CuUes, . 20 Newtyld, Nava. Maister Robert Boyd, minister, 80 George Halden, reidare at Newtyld, 20 Mathew Honour, reidare at Nava, (the haill vicarage.) The Superintendent of Angus, Mernis, Stermonth, and Gowrie, . 4:QQ 13 9f Summa of the money assignit to the Ministerie within the boundis of Anguss, Mernis, GowTie, and Starmonth, iiij™. iij^. liij li. xv^ j^., J pt. d. — Off quheit, v oh. — Off beir, xlvj eh., xj b., ij fr., ij pect Off meill, lix eh., v b., j fr., f pt. pect. — Off aittis, xiij b. DiOCYS OF DUNKELD AND DuMBLANE, WITH THE KiRKIS THAIROF IN AtHOLL, StARMONTH, StRATHTAY, MeNTEITH, AND FOTHRIK. 1574. Litill Dunkeld, Dowalie, Logyrait, Logyallowy, Mwling. Maister Alexander Hepburne, minister, 100 0 0 & k. 1. Duncane Maknair, reidare at Litle Dunkeld, . . . 30 0 0 Walter Stewart, reidare at Dowalie, 16 0 0 & k. I. Walter Robertson, reidare at Logyrait, 16 0 0 & k. 1. 356 THE REGISTER OF MINISTERS -, (vacant,) reidare at Logyallowy, (blank.) Gregore Dougalsoun, alias Macgregor, reidare at Muling, (the haill vicarage, &c.) Cliiny, Kilmawenok, Blair in Atholl, Strowane, Lude, Itannoch. Maister John Bartane, minister, L.89 6 8 Johnne Neillis, reidare at Cluny, . 16 0 0 & k. 1. Johnne Leslie, reidare at Kilmavenok, 16 0 0 & k. 1. Alexander Stewart, (and Thomas Cur- rour,^) reidare at Blair in Atholl, 16 0 0 DuncaneRobertsone, reidare at Strowane, 14 17 9^&k. 1. George Makintosche, reidare at Lude, 16 0 0 & k. 1. Patrik Williamsoun, reidare at Eannoch, 20 merks & k. 1. Licliechaddin, Fothirgill, Dow, Grantuly, Foss, Weyme. Duncane Makcawlay, minister, . 96 13 4 , (vacant,) reidare at Inchechaddin, 16 Dougall Makgregor, reidare at Fothergill, 16 Duncane Makclaggan, reidare at Dow, and the pendicles, . . 40 Willlame Cragy, reidare at Weyme,^ 16 Strathphillane, Killin, Ardewnane. Johnne Makcrocadill, minister, (the haill priorie,) . . . 40 0 0 , (vacant,) reidare at Strathfillane, (to be paid be the Prior.) Duncane Makgregor, alias Clerych, reid- are at Killyn, . . 15 8 lOf , (vacant,) reidare at Ardewnane, (the haiU personage.) ^ Added in the margin. signit in the zeir 1575, as vacand,be de- 2 " The vicarage of AVeym to be as- ceisof Jo". Duukausou."— J/a/^. note. 0 0 0 & k. 1. 0 & k. 1. 0 0 0 0 & k. 1. AND READERS, IN THE YEAR 1574. 357 Balquhidder per se, Johnne Burdoun, minister, . L.4:0 0 0 & k. 1. Ragortoun, Loncardie. Andro Colt, minister, . 62 2 2f & k. L Alexander Moncur, reidare at Loncardie, 16 0 0 & k. 1. Logybryde per se, Maister James Lauder, minister, 40 0 0 Monydie, Kinclevin, Auchtergavin. Maister Thomas Makgibboun, minister, 133 6 8 &c. Alexander Creichtoun, reidare at Mony- die, . . . . 20 0 0 Patrik Salmound, reidare at Kinclevin, 22 0 0 William Creichtoun, reidare at Auchter- gavin, . . . 6 13 4 & k. 1. Perth per se. Maister John Eow, minister,^ . 200 0 0 &c. Johne Edmestoun, reidare at Perth, 20 0 0 Tibberraure, Dippline, Abirdagy, Petcarne. Alexander Young, minister, . 133 6 8 & k. 1. Williame Gibsoun, reidare at Tibbermure, 20 0 0 Robert Simsoun, alias Glook, reidare at Dippline, . . . 26 13 4 Johnne Moir, reidare at Abirdagy, 16 0 0 & k. 1. Dumberny, Poty, Moncreif, Drone, Abirnethie, Rynd, Eglisma- girdill, Arngosk. Patrik Wemys, minister, . 148 17 9^ 1 " Maister Jolinne Row, minister, men or parochinaris of Perth, j^ li. ; his stipend, ij°. li. with the kirldand, and out ofthe thridof the rrioiie of the and j ch. quhite aittis tliairof out of the Cliartcr-hous, j^ li. and j ch. aittis." thrid of Dumfermeling ; be the takis- 358 THE REGISTER OF MINISTERS Andro Dysart, reidare at Dumberny, L.20 0 0 Johnne Wemys, reidare at Abirnethie, 36 13 4 & k. 1. Poty, Moncreif, Drone, neidis na reidaris. Johnne Petcarne, reidare at Rynd, 16 0 0 & k. 1. Johnne Levenax, reidare at Eglisma- girdill, . . . .20 merks & k. I. Alexander Wardlaw, reidare at Amgosk, 14 0 0 & k. 1. Methven per se. Maister James Hering, minister and persoun.^ Edmond Moncreif, reidare at Methven, 16 0 0 & k. 1. Mukkersy, Forteviot, Forgundeny. Johnne Kow, minister, . . 100 0 0 George Thomsoun, reidare at Mukkarsie, 20 0 0 Patrik Eilstoun, reidare at Forteviot, 16 0 0 & k. 1. Gabriell Creichtoun, reidare at Forgun- deny, . . . 19 2 2f Auchterardour, Kinkell, Abirruthven, Dunnyng. Maister Johne Ham my 11, minister, 100 0 0 & k. 1. David Murray, reidare at Auchterardour, 20 merks & k. 1. Alexander Murray, reidare at Kinkell, 20 0 0 Thomas Dunnyng, reidare at Abirruthven, 15 11 1^ Johnne Gray, reidare at Dunnyng, 16 0 0 Strogeith, Muthill, Strowane. Alexander Gaw, minister, . 60 0 0 & k. 1. Andro Drummond, reidare at Strogeith, 20 0 0 Andro Dougall, reidare at Muthill, 16 0 0 James Murray, reidare at Strowane, 20 merks, &c. 1 Thcentiy is as follows : — *' IMaistcr reidaris at Methven and Auldbar, ex- James Hering, minister, and new tending to vj cli., x b., 2 pt. b. beir, providit provest and persoun per se, xiij cli., v b., 3 pt. b. meill, and his stipend the twa part of his awin Ixxviij li., viij*. v^. money." provestrie of Methven, pay and the AND HEADERS, IN THE YEAR 1574. 359 Foulls, Madertie, Trinitegask, Findogask. Williame Melros, minister, . L.80 0 David Murray, reidare at Fowlis, . 16 0 George Spens, reidare at Madertie, 20 0 Williame Ruthven, reidare at Trinitiegask, 17 5 Thomas Scott, reidare at Findogask, 17 15 0 &c. 0 & k. ]. 0 8 &c. Tulichettill, Cumrie, Mony vaird, Monzie, CreifF. William Drummond, minister,^ 100 0 0 &c. Johnne Quheit, reidare at Tullichettill, 16 0 0 & k. 1. ■Dimcr.QS Ciiir.ry, reidare at Cumry,^ 16 0 0 &c. Thomfts-G-lofi; reidare at Mony varde, ^ 7 6 8 & k. 1. AYilliame Scott, reidare at Monzie, 20 0 0 & k. 1. Alexander Cristesoun, reidare at Creiff, 16 0 0 Tuliboill, Fossoquhy, Glendoven, Mukkart, Dolour, (vacant,) minister. Johnne Hendersoun, reidare at Tuliboill, 16 0 0 & k. 1. Maister Adam Merschaell, reidare at Fossoquhy, . . 26 13 4 Symon Pawtoun, reidare at Glendoven, 14 13 4 & k. 1. Andro Kirk, reidare at Mukkert, 16 0 0 & k. 1. Robert Burn, reidare at Dolour, . 13 6 8 & k. 1. Culros, Crummy, Tullialloun. Johnne Dykis, minister, Walter Millair, reidare at Culros, , (vacant,) reidare at Crummy, 133 6 8 & k. 1. 20 0 0 16 0 0 & k. 1. ^ " "William Drummond, minister, his stipend, 1"=. li. witli the mans and four akers of land of the gk'ib of CreitF, To be pait as followis, that is to say, the thrid of the personaige of Creif; Secundo^ xx li., the thrid of the pro- vestrie of Innerpefltrie and vicaraige of Cumry, xiij li. vj*. viij'^ ; the haill personaige of Creitf /?nwa newlie dis- ponit to him, xx^j li. xiij^ iiij<^. ; the thrid of the personaige of Creif, xxxj li. xj*. y\ 3 part ; and out of the thrid of the bishoprik of Dumblane, be the taxmen or parochiuaris of JMonzie, viij li. viij^ x''. 2 part, and for pament thairof, x boUis meill." 2 & 3 Names deleted in MS., and marked in margin " Dcid." 360 THE EEGISTER OF MINISTERS , (vacant,) reidare at Tullialloun, L.15 13 4 & k. 1. Clakmannane, Tulibodie, Cambuskynneth, Tillecultrle, Alveth. , (vacant,) minister, . . 60 0 0 Patrik Layng, reidare at Clakmannane, 16 0 0 & k. 1, Johnne Kempt, reidare at Tulibody, 16 0 0 & k. 1. James Dalmahoy, reidare at Cambuskyn- neth, (his awin pension, &c.) Alexander Drysdaill, reidare at Tille- cultrie, . . . 16 0 0 & k. 1. Robert Menteith zounger, reidare at Alveth, . . . 16 0 0 & k. 1. Kilmadok, Kincardin, Lecrope, Logy. Alexander Fergy, minister, , (vacant,) reidare at Kilmadok, Alexander Anderson, reidare at Kincardin, 16 Johnne Kempt, reidare at Lecrope, Alexander Balward, reidare at Logy, Dumblane per se. Robert Menteith, minister, . 80 0 0 Alexander Wratoun, reidare at Dumblane, 20 0 0 Kilbride, Lany, Kilmahug, Callendreth. Michaell Leirmonth, minister, . 80 0 0 & k. 1. Alexander Andersoun, reidare at Kilbride, 20 merks & k. 1. Salomon Buchannane, reidare at Lany, 16 0 0 Gilbert Galilie, reidare at Kilmahug, 16 0 0 & k. 1. Williame Scott, reidare at Callendreth, 16 0 0 & k. 1. Abirflill, The Port. Maister Williame Striveling, minister, 80 0 0 , (vacant,) reidare at Abirfull, 20 0 0 Andro Dougall, reidare at The Port, 16 0 0 & k, 1. 116 5 H 16 0 0 & k. 1. L,16 0 0 & k. 1. 16 0 0 & k. 1 20 0 0 I AND READERS, IN THE YEAR 1574. 361 Summa of the money asslgnit to the Ministerie within thir dioceis preceid- ing, ij™. vj«. Ixxx li. x^ j^. — Of beir, XV oh., iiij b., j fr. — Of meill, xxxiij ch., xiij b., iij fr. DiociE OF Sanctandrois, within Fiffe. Sanctandrois -per se, Maister Robert Hamiltoun, minister/ L.200 0 0 &c. , (vacant,) reidare at Sanctandrois,^ 40 0 0 Carraill per se. Maister Thomas Kynneir, minister, 100 0 0 &c. Johne Hereis, reidare at Carraill, 20 0 0 Anstruder, Kilrynnie, Abircrummy. Maister Williame Clerk, minister, 140 0 0 & k. 1. Maister Johnne Forman, reidare at Anstruder, . . . 20 0 0 & k. 1. Johnne Anstruder, reidare at Kilrynnie, 16 0 0 & k. 1. Mr Thomas Zoung, reidare at Abircrummy, 16 0 0 & k. 1. Carnbee, Kilconquhar, Newbirne, Largo. David Spens, minister, . . 173 6 8 & k. 1. Michaell Ramsay, reidare at Carnbee, 20 0 0 Williame Bellenden, reidare at Kilcon- quhar, . . . 44 13 4 David Baxtar, reidare at Newbirne,^ 50 0 0 Maister Thomas Wod, reidare at Largo, 20 0 0 & k. I. i"His stipend, ij''. li. and xxxiiij vicaraigc, vacand be thedeccisofvmq'' boUis aittis, to be payit out of the thrid Mr Adam Heriot." of the Priorie of Sanctandrois." * " The haill vicarage, vacand be de- 2 " His stipend the haill fruitis of the ceis of vmq^" Sir llobert Mailvile." 362 THE REGISTER OF MINISTERS Quylt, Kembak, Dunnynno, Kilmany. Maister Johnne Rutherfurde, minister at Quhylt. Maister James Martine, minister at Kembak. Maister Thomas Brown, minister at Dunnynno. Maister Robert Heindschaw, minister at Kilmany.' Scony, Kennoquhy, Markinche, Mathill. Johnne Simsoun, minister, . L.120 0 0 David Niniane, reidare at Scony, 13 6 8 & k. 1. Alexander Sauchy, reidare at Kennowy, 10 0 0 &c. Johnne Rantoun, reidare at Markinche,^ Robert Swyne, reidare at Mathill, 13 16 8 & k. 1. Dysart, Kirkcaldy, Wemys. George Scott, minister, . . 189 6 8 Robert Adamsoun, reidare at Dysert, 16 0 0 James Murisone, reidare at Kirkcaldy, 20 0 0 , (vacant,) reidare at Wemys, 16 0 0 & k. 1. Kingorne Eistir, Kingorne Westir, Auchtertuill. Maister Thomas Biggare, minister, 173 6 8 Robert Raitt, reidare at Kingorne Eistir, 20 0 0 Johnne Broun, reidare at Kingorne Westir, 20 0 0 & k. 1. Williame Thailand, reidare at Auchtertuill, 16 0 0 & k. 1. Innerkething, Rossyth, Torric. Johnne Burne, minister, . 100 0 0 & k. 1. Adam Angill, reidare at Innerkething, 16 0 0 Williame Lawson, reidare at Torrie, 11 2 2| George Dury, reidare at Rossyth, . 20 0 0 ' " The ministrie aod redaris of tliir 2 "His stipend his awin portion of kirkis to be sustonit be Sanct Salva- the Priorie of Sanctandrois, with the toris College in Sanctandrowis, and to haill vicaraige of Merkinche, vacand be support the same. The said College deceis of vmq'*' Mr David Mortonn, to have the haill or third of the viccar- extending to (blank.") age of Kilmany not gevin up in rentale." AND READERS, IN THE YEAR 1574. 363 Abirdour, Dalgatie, Sawling. Peter Blaikwod, minister, . . L.128 8 11 Johnne Patersoun, reidare at Abirdour, 10 0 0 Johnne Brounhill, (in the margin, Johnne Tyrie,) reidaris at Dalgatie, . 16 0 0 & k. 1. Thomas Brown,^ reidare at Sawling, (the haill vicarage,) 1"^° Maij 1575. Dunfermling, Carno, Baith. David Fergussoun, minister,^ . 200 0 0 Mr Johnne Christesoun, reidare at Dun- fermling, ... 40 merks. Richard Broun, reidare at Carno, . 16 0 0 & k. 1. Alexander Stevin, reidare at Baith, . 16 0 0 & k. 1. Kinross, Urwell, Cleische, Portmook. Maister James Dowy, minister, . 133 6 8 Mr Walter Balfour, reidare at Kinross, 35 6 8 Mr Johnne Guthre, reidare at Urwell, 20 0 0 Johnne Hendersoun, reidare at Cleische,^ 17 15 6f WilHame Balfour, reidare at Portmoak, 17 4 5 J Auchterderay, Kinglassie, Leslie. Maister George Boiswell, minister, 100 0 0 William e Studeman, reidare at Auchter- deray, . . • 20 0 0 Ramsay, reidare at Kynglassie, 25 18 0 Andro Angus, reidare at Leslie, . 16 0 0 & k. 1. 1 lu place of James Blaikwode, whose meill, at xx\ the boll; inde, xiiij li. name is deleted. xiij». iiij^. ; and out of tlie tlirld of "the 2 '' David Fergussoun, minister, his Abbay of Dumfermling be the Abbate stipend, ij^ li., to be payit as fallowis, thairof, takkismen and paro". of Duni- viz., out of the thrid of Scotlandwell, fermling, j^ Ixvj li. iiij». v<^. 3 pt. d." xiiij b., 3 pt. boll beir, at xxvj«. viij'>. 3 " And Johnne Anderson entcrit Inde, xix li. ij^ ij^^. 2 pt. ; and out of efter the deathe of the utber, 1 Maij the same thrid, xiiij b., 2 pt. boll 3575." — Marg. note. L20 0 0 & k. 1, 26 13 4 22 0 0 & k. 1. 20 0 0 13 6 8 & k. 1, 364 THE REGISTER OF MINISTERS Ballingarie per se. Maister Alexander Wardlaw, persoun, minister, (sustenand his awin redare,) L.36 4 0 Strathmeglo, Lathrisk, Kilgour, Kirkforther. Alexander Mure, minister, Robert Scott, reidare at Strathmeglo, Johnne Balfoure, reidare at Lathrisk, David Coupare, reidare at Kilgour, David Donaldson, reidare at Kirkforther, 13 Monymeill, Cullessy, Auchtermuktie, Ebdy. Mr Alexander Jarden, minister, 160 0 0 & k. 1. Maister Henry Balfoure, reidare at Monymeill, ... 20 Johnne Kilgour, reidare at Cullessy, 16 Alexander Fairny, reidare at Auchter- muktie, . . . 16 Thomas Wod, reidare at Ebdy, • 19 15 Flisk, Creich, Dumbug. Maister Robert Paterson, minister, 100 0 0 & k. 1. Maister Williame Thomson, reidare at Dumbug, . . . 13 6 8 Williame Glen, reidare at Flisk, . 20 0 0 c& k. 1. James Cavy, reidare at Creich, . 18 0 0 & k, 1. Couper, Auchtermunsie, Tarbert, Seres. Maister Williame Layng, minister, 160 0 0 & k. 1. David Frissell, reidare at Couper, 20 0 0 Williame Greg, reidare at Auchter- munsie, . . . 16 0 0 & k. 1. Robert Lindsay, reidare at Seres, 20 15 2f & k. 1. Tarvett neidis na reidare. 0 0 0 &k. 0 &k. 1. 1. 0 .5 0 &k. 9 & k. 1. 1, AND HEADERS, IN THE YEAR 1574. 3 05 Lucherisj ForgounJ. Johnne Ure, minister, . X.IOO 0 0 Johnne Flegeour, reidare at Lewquhiris, 15 11 1^ Maister Andro Bennat, reidare at For- gound, . . . 20 0 0 & k. 1. Balincrinauch, Logymurtho. Air Patrik Auchinlek, minister, . 80 0 0 Henrie Leiche, reidare at Logymurtho, 19 13 4 Dersie per se. Peter Kamsay, minister, (his awin pensioun.^) Summa of the money assignit to the Ministerie within Fyfe, ij°^. iij^ xlviij li. xviij^ ix^. 2 pt. d. — Of beir, viij eh., iij b., i fr., ij pect, 3 pt. pect. — Of meill, xj eh., vj b., iij fr., i pect. MeRSS & LOWTHIANE. The Chapell Koyall, or the Kingis Hous. Johnne Duncanesoun, minister, . 205 5 2f Richard Wricht, reidare at the Chapell Riall, . . . 20 0 0 Parroche Kirk of Striveling. Mr Robert Montgomerie, minister, 200 0 0 & k. 1. David Eilleis, reidare at paroche kirk of Striveling, . . 20 8 10§ ^ " His awin pensioim fnrth of the of the vicarage of Dcrsy, extending to priorie of Sauctaudrois, with the thrid xliiij^ v"*. 3 i)t. d." 366 THE REGISTER OE MINISTERS SanctNinianis Kirk, Larbar,Dony pace, Kippane, and Kirk of Muir. Patrick GiUespik, minister, . L.117 6 8 & k. 1. Alexander Zuill, reidare atSanct Ninianes Kirk, . . . 20 0 0 Williame Darroch (and David Dickson,^) reidare at Kirk of JMwir, . 16 13 4 & k. 1. Alexander Robesoun, reidare at Donypace and Larbar, . . 40 merkis & k. 1, Williame Stirling, reidare at Kyppane, 16 0 0 & k. 1. Falkirk, Airth, Bothkennair. Andrew Fostare, minister, . 133 6 8 Alexander Cuthbert, reidare at Falkirk, 20 0 0 David Cristesoun, reidare at Arth, 17 6 2 & k. 1. Johnne Hammiltoun, reidare at Bothken- nair, . . . 16 0 0 Slamannan per se, Richard Flemyng, minister, . 56 13 4 Lynlychtqw, Kynneill, Carriddin, Bynne. Patrick Kendloquhy, minister, . 145 2 2f Petir Hammiltoun, reidare at Kynneill, 20 0 0 & k. 1. , (vacant,) reidare at Lynlychtqw. Mr John Lesley, reidare at Carriddin, 40 0 0 & k. 1. Kirknewtoun, Ratho, Gogar. Maister James Hammiltoun, minister, 118 0 4 Johnne Tod, reidare at Kirknewtoun,'^ Robert Fynne, reidare at Ratho, . 20 2 2| Johnne Coiss, reidare at Gogar, . 22 4 5^ Kirklistoun, Caldercleu*, Strabrok. Maister Williame Strang, minister, 100 0 0 & k. 1. 1 Added in margin. '^ " The haill vicaraige pensionarie." AND READERS, IN THE YExVR 1574. 3G7 George Spans, reidare at Kirklistoun, L.18 4 5^ , (vacant,) reidare at Caldercleir, 12 17 9^ & k. 1. Duncane Walcar, reidare at Strabrok, 16 0 0 & k. 1. Calder Comitis per se. Mr Johnne Spottiswod, persoun, vicair, and minister,^ . . 68 8 9J &c. Dummany, Aldcathie, Abircorne, Crawmond. George Lundje, minister, . 146 13 4 & k. 1. Eichard Browne, reidare at Dummanye, 20 0 0 Aldcathie neidis na reidare. James Mowbray, reidare at Abircorne, 16 0 0 & k. 1. Williame CornweU, reidare at Crawmond, 31 2 2f & k. 1. Bathcatt, Levingstoun, Torphichin. Mr Eobert Hodge, minister, . 80 0 0 & k. 1. Johne Hamiltoun, reidare at Bathcatt, 26 13 4 Alexander Borthwik, reidare at Leving- stoun, . . . 16 6 8 & k. 1. Walter Mure, (1st May 1575, James Johnnestoun,) reidare at Torphichen, 20 0 0 & k. 1. Eccleismachame "per se, Mr Johne Mowbray, persoun, vicair, and minister, . 34 2 0 &c., &c. Curry, Haillis, St Catherins in the Howpis. Mr Adam Letham, minister, . 100 0 0 & k. 1. Johnne Blak, reidare at Curry, . 20 0 0 Androw Robesoun, reidare at Haillis, 13 10 7J cfc k. 1. , (vacant,) reidare atSanct Katherinis in Howpis, . . . 12 0 0 & k. 1. 1 " Mr Johne Spottiswood, persoun, age thairof, extending to— 2 bolls beh*, vicar, and minister, his stipend the 8^ bolls aittis." tlirid of his awin personage and vicar- 868 THE REGISTER OF MINISTERS St Cuthbertis Kirk, Corstorphin. Maister Eobert Pont, and Williame L.67 18 8 Harlaw, ministeris,^ 100 0 0 & k. 1. Edinburgh. Maister James Lowson, Johnne Dury, Mr Waltir Balcanquell, Johnne Cairnis, reidare their, sustenit be the Toun, 1' Ministeris sustenit be the Toun. Halyruidhous, Dudingstoun, Castell of Edinburgh. Johne Brand, mimster,^ . 200 0 0 &c. Alexander Thomsoun, reidare at Haly- ruidhous, (to be paid be the Cannogaitt.) Maister Niniane Hammiltoun, reidare at Dudingstoun, . . . 38 13 4 k. 1. &c, Leith and Eestalrig. Maister David Lyndesay, minister,^ 200 0 0 & k. 1. Johnne Moresoun, reidare at Leith, 20 0 0 1 " Maister Kobert Pont and Wil- liame Harlaw, ministeris. The stipend of the said Williame, I*', li. with the kii-kland of Sanct Cuthbertis Kirk, for payment quhairof, the haill vicarage of Sanct Cuthbertis newlie provydit, xxxiii li. vi\ viii"^., and out of the kirk of Halyruidhous, be the taxmcn or parochinaris of Sanct Cuthbertis kirk, Ixvi li. xiii^ iV^." " The stipend of the said Mr Robert, Ixvii li. xviii^ viii'^. to be payit as fal- lowis, viz., the rest of the Ixxx li. as- slgnit of befoir out of the thrid of Haly- ruidhous, xiii li. vi«. viii'>. And the stipend assignit of befoir out of the same Abbay to the reidare at Corstor- phin, xiii li. vi^ viii'^. ; out of the rest of the stipend appointed of befoir to the minister and reidare at Libertoun, xiiii li. xii^ ; and be the Bischop of Orknay of his awin benevolence, xxvi li. xiii\ iV^." 2 " Johne Brand, minister, his stipend, ii<=. li. with xii b. aittis, to be pait as foUowis, viz., out of the thh'd of Haly- ruidhous, i'=. li. and xii b. aittis, and be the parochinaris of Halyruidhous, xxxiii li. vi*. viii*^. out of the kirk of Kelso, be the taxmen of the kirk or fewaris of the landis of Dudingstoun, xl li., and for the remanent xl merkis, eiket in respect of the service and mi- nistration at the Castell of Edinburgh, out of the thrid of the personage of Stobo, ij ch. meill." 3 '■'• Mr David Lyndesay, minister, his stipend, ii''. li. to be pait as followis, [viz.,] the third of the personage of Kestalrig, Ixxxii li. viii^ xf **. with the four akeris of kkkland ; and out of the third of the Abbay of Hadingtoun, xxviii li. xiiii'. iv'^. money ; and out of the same third, ii ch., iiii b., ii fi., ii p''" beir, at twa merkis the boll ; and xl b. meill, at xx^ the boll." AND READERS, IN THE YEAR 1574. 3 GO Libertoun per se. Maister Thomas Cranstoun, minister, L.66 13 4 & k. 1. Pentland, Pennycwik, Montlowtliyane. Williame Barbour, minister, and suppor- tair at Leswaid, . . G7 6 6^ &c. John Browne, reidare at Pentland, 15 11 IJ &k. 1. George Taitt, reidare at Pennycwik, IG 0 0 & k. 1. Johne Barbour, reidare at Montlowtliyan, 12 10 0 & k. 1. Newbotill, Malvile. Robert Wilsoun, minister, . 100 0 0 , (vacant,) reidare at Newbotle, 16 0 0 & k. 1. Malvile neidis na reidare. Dalkeith, Lesuaid, Glencors. Maister Thomas Douglas, minister, 64 4 5J&c.,&c. , (vacant,) reidare at Dalkeith, 14 6 8 Lancelot Gibsoun, reidare at Glencors, 20 merkis & k. 1. (Nom. Williame Barbour is reidare at Lessuaid.) Cokpen, Caringtoun, Clerkingtoun, Tempill. Williame Knox, minister, , 123 James Roch, reidare at Cokpen, . 16 James Hopkirk, reidare at Caringtoun, 16 Maister Thomas Marjoribankis, reidare at Clerkingtoun, . . 16 17 Williame Hutsoun, reidare at Tempill, 40 merkis & k. 1. Ileriot, Borthwik, Stow. Maister John Bennett, minister, . 125 Robert Paterson, reidare at Heriot, 16 James Gibsoun, reidare at Borthwik, (with manse and glebe,) . 20 Williame Hessilhoip, reidare at Stow, 16 VOL. I. 6 0 0 8 & k. 1. 0 0 & k. 1. .7 91 & k. L 8 lOf 0 0 & k. 1. 0 0 0 0 & k. 2 a 1. 370 THE REGISTER OF MINISTERS Ormestoun, Saltoun, Pencaitland, Keith Merschell, Keith Humbie. Androw Symsoun, minister/ . L.126 13 4 , (vacant,) reidare at Ormestoun, Eobert Alane, reidare at Saltoun, , (vacant,) reidare at Pencaitland, James Gothray, reidare at Keith Merschell, 16 13 , (vacant,) reidare at Keith Humbye, 20 Inneresk, Natoun, Cranstoun. Mr Androw Blakhall, minister,^ Edward Leyn, reidare at Inneresk, Laurence AYatsoun, reidare at Natoun, James Murray, reidare at Cranstoun, Creichtoun, Sowtray, Fawlay. Maister Adam Johnnestoun, minister, , (vacant,) reidare at Creichtoun, Thomas Kernis, reidare at Sowtray, , (vacant,) reidare at Fawlay, Tranent, Seitoun, Abirladie. Alexander Forrestair, minister, . 173 6 8 David Kilgowir, reidare at Tranent, 20 0 0 Thomas Kaith, reidare at Seitoun, 20 0 0 & k. 1. George Adamesoun, reidare at Abirlady, 20 merks & k. 1. ^ " Andro Symsoun, minister, his sti- bot mcrkio,) by S' Androw Hageis pend i"". xxvi li. xiii\ iv'^ to be payit pension, and by the Reidaris stipends, as folloAvis, viz., The haill prebendarie xiii li. yi^ viii'^, andfrathe takismenof of the Trinitie Collcdge, sumtyme per- the kirkland of the same vii li. vi'. viii'*., tcining to Sir George IVlaxwell. The and fra Walter Ker of Littillden out prebendarie quhilk pertcnit to vmq^'^ of the third of the same Abbay furth Sir Johnne Lynlytqw of the same kirk, of the teyndis of Rutherfurd and Half xiii li. vi^ viii''., and out of the third of Maxtoun xx b. meill for xxiiij li." Drybur*, be the taxmen or parochin- ^ u^^y Androw Blakhall, minister, aris of Pencaitland, Ivli. \i\ viii'^,and his stipend i'\ xxvi li. xiii*. iv<^., to be out of the third of the same Abbay, be pait as foUowis, viz., Ilis awin vicar- the taxmen or parochinaris of Saltoun, age of Cranstoun newlie disponit to (Thio wald be opooiallio dooignit, bocaua him xxvi. li. xiii'. iv'^., and out of the thair ie na mair rofltaud ot Saltoun Kirky third of Duufermling i^ lib." 11 2 2f 16 13 4 & k. 1. 20 0 0 ,16 13 4 & k. 1. 20 0 0 126 13 4 20 0 0 10 0 0 20 0 0 133 6 8 20 0 0 20 merks & k. 1, 20 0 0 6 8 & k. 1. 0 0 0 0 & k. 1. 0 0 & k. 1. AND READERS, IN THE YEAR 1574. 371 North Berwick, Giilane, Aldliame, Bass, Quhyltkirk Maister Thomas M^Gee, minister, L.133 Eobert Lawder, reidare at North Berwick, 20 George Halyburtoun, reidare at Gulane, 16 James Keid, reidare at Quhyitkirk, 16 Bass and Aldhame neidis na reidaris. Prestoun Kirk j^er se. Maister George Plepburne, minister, per- sone, and vicare, (the haill third of his benefice,) . . . 77 15 6| David Hepburne, reidare at Prestoun, (his stipend to be paid be the persoun.) Tynninghame, Quhittinghame, Stentoun. Williame Sandrissoim, minister, 121 2 2f & k. 1. Cuthbert Forrest, reidare at Tynning- hame, . . . 13 13 4 Thomas Frude, reidare at Quhittinghame, 16 13 4 Thomas Daill, reidare at Stentoun, 41 2 2f Iladingtoun, Boltoun, Elstanefurd, St Martinis Kirk in Nungaitt. Maister James Carmichaell, minister, 160 0 0 Robert Boncle, reidare at Haddingtoun, with St Martinis Kirk, . the haill vicarage. Williame Balfour, reidare at Boltoun, 17 0 0 & k. 1. Johne Auchinlek, reidare at Elstanefurd, 16 13 4 Bothanis, Garvett, Barro, Moirhame. Johne Moresone, minister, , (vacant,) reidare at Bothanis, Patrik Galbraith, reidare at Garvett, Laurence Burgh, reidare at Barro, Johnne Quhyit, reidare at Morehame, 100 0 0 &k. 1. 16 17 Sf 16 0 0 & k. 1. 17 15 6| & k. 1. 16 13 4 & k. 1. 372 THE REGISTER OF MINISTERS Dumbar per se. Maister Androw Symsoun, minister, L.133 6 8 & k. 1. Williame Kellis, reidare at Dumbar, 20 0 0 Spott per se. Johne Malvile, minister, . 74 4 5J Inverwick per se, Michaell Boncle, minister, (with the manse and glebe,) . . 40 0 0 Aldhamstockis, Colbranispeth, Aldcammos. David Home, minister, (payand his awin reidare,) . . . 186 13 4 Alexander Lawder, reidare at Aldham- stockis, . . 20 0 0 Thomas Harlaw, reidare at Colbranispeth, 16 0 0 & k. 1. Johnne Wod, reidare at Aldcammos, 16 0 0 & k. 1. Coldinghame, Aitoun, Lammertoun. Williame Lamb, minister, . 120 0 0 & k. 1. David Forsyith, reidare at Coldinghame, 20 0 0 Johnne riynt, reidare at Aitoun, . 16 0 0 c& k. 1. Thomas Jane, reidare at Lammertoun, 16 0 0 & k. 1. Fowlden, Chernsyid, Boncle, Prestoun. Maister George Ramsay, minister, 88 4 4 & k. 1. Williame Crumby, reidare at Fowlden, 20 0 0 Niniane Forman, reidare at Chirneside, 12 13 4 & k. 1. Williame Sincleir,^ reidare at Boncle and Prestoun, . . 22 0 0 & k. 1. Hutoun, Hornden, Lanell, Upseptlington. Johnne Clapperton, minister, . 100 0 0 & k. 1. ^ In place of Thomas Frude, whose name is deleted. AND READERS, IN THE YEAR 1574. 373 George Symsoun, reidare at Hutoun, L.16 0 0 & k. 1. James Eos, reidare at Horneden, 16 0 0 & k. 1. Johne Lychtbodle, reidare at Lanell, 20 0 0 , (vacant,) reidare at Upseptlingtoun, 15 16 8 Eddrem, Duns, Langtoun, Fogo, Polwart. Patrik Gait, minister, . 133 6 8 & k. 1. Williame Carreill, reidare at Edrem, 16 0 0 & k. 1. Johne Straquhyn, reidare at Duns, 18 4 5^ Johne Leche, reidare at Langtoun, 16 0 0 & k. 1. Donald Balfour, reidare at Fogo, 16 0 0 & k. 1. Kobert Bell, reidare at Pol wort, . 16 0 0 & k. 1. Mordingtoun, Langfarmacus. Robert Dowglas, minister, (the haill fruitis, &c.,) . . 21 0 0 Cranschawis, EUem, St Bothanis. Mathow Liddaill, minister, , (vacant,) reidare at Cranschawis, Robert Flynt, reidare at EUem, NicoU Syddie, reidare at St Bothanis, Hiltoun per se, , (vacant,) minister, (the haill per sonage,) . . 24 0 0 Fischweik, Swyntoun, Quhitsum, Sempreyn. Andrew Wynsister, minister, . 53 6 8 , (vacant,) reidare at Fischweik, 20 0 0 Johne Forret, reidare at Swyntoun, (blank.) SchirHewHutsoun, reidare at Quhytsum, 20 0 0 , (vacant,) reidare at Seympreyn, 1 ch. victuale, &c. Home, Stitchell, Gordoun, Eccleis, Grcynlaw. RobcrtFniuchc, minister, (with the glebe,) 86 13 4 & k. 1. 55 1 1^ & k. 1 11 13 4 &k.l. 21 2 H 15 14 H .16 0 0 & k. 1. 16 0 0 & k. 1. 16 0 0 <& k. 1. 20 merks. 16 0 0 Ge 13 4 & k. 1. 16 0 0 & k. 1. 16 0 0 C& k. 1. 20 0 0 66 13 4 20 0 0 &c. 16 0 0 & k. 1. 374 THE REGISTER OF MINISTERS Charles Home, reidare at Home, Williame Hwid, reidare at Stitchell, Archibald Fairbarne, reidare at Gordoun, 16 Williame Cowtis, reidare at Eccleis, "VYilliame Fraser, reidare at Gyrnlaw, Bassenden, Lidgertwod, Ersiltoun. Maister Niniane Borthwick, minister, Androw Currie, reidare at Bassenden, Robert Paterson, reidare at Lidgertwod, James Flabarne, reidare at Ersiltoun, Lawder, Chingilkirk. William Frank, minister, , (vacant,) reidare at Lawder, Johne Charles, reidare at Chingilkirk, Summa of the money assignit to the Ministrie within Mers and Low- thiane, with Linlithqw and Strivi- lingschire, fra the toun eist, v°^. j^. Lxxix li. xj^ ij*^. — Of qiiheit, (blank.) — Of beir, xvij ch., xv b., iij frs., 1 pect, 2 pt. pect. — Of meill, xvj ch., vij b., iij frs., iij pect, 2 pt. pect. — Of aittis, (blank.) DiOCIE OF GlASGW in TeVIODAILL, THE FoREST OF EtTRICK AND TWEDDAILL, PRIMO MaY 1575. Kelso, Ednem, Makcarstoun, Nanethern. Maister Paule Knox, minister, . 133 6 8 & k. 1. Adam Clerk, reidare at Kelso, . 20 0 0 John Brounside, reidare at M^cairstoun, 6 0 0 AND KEADERS, IN THE YEAK 1574. 375 William Ormistoun, reidare at Nane- tharne, . . L.16 0 0 & k. 1. Thomas Aikin, reidare at Ednem, 16 0 0 Sproustoun, Maxwell, Lempetlaw. , (vacant,) minister, Andro Haistie, reidare at Sprowstoun, , (vacant,) reidare at Maxwell, , (vacant,) reidare at Lempetlaw, Mow, Zettame, Lintoun, Morbottle, Hownum. , (vacant,) minister, (sustenand his awin reidare,*) . . 2 , (vacant,) reidare at Mow, 80 0 0 & k. 1. 16 0 0 c&k.L 16 0 0 & k. 1. 16 0 0 & k. 1. 121 6 16 0 16 0 8 0 & k. I. 0 & k. 1. 26 13 16 0 4 0 & k. 1. Thomas Turnet, reidare at Zettame, Thomas MofFet, reidare at Lyntoun and Morbottle, , (vacant,) reidare at Hownum, Ancrum, Auld Roxburgh, Ekfurde, Bedroule, Abbotroule. Maister George Johnnestoun, minister, 80 0 0 &c. James Johnnestoun, reidare at Ancrum, 20 0 0 Thomas Ker, reidare at Auld Roxburgh, (the haill vicarage.) Johnne Clark, reidare at Ekfurde, the haill vicarage. , (vacant,) reidare at Bedroule, 20 0 0 , (vacant,) Abbotroule, • 20 merkis. Mertoun, Maxtoun, Lessudden, Smailhame. , (vacant,) minister, , 66 13 4 Robert Myln, reidare at Mertoun, 16 0 0 & k. 1. Williame Ainslie, reidare at Maxtoun, 16 0 0 & k. 1. , (vacant,) reidare at Lessudden, 16 0 0 & k. 1. 1 " His stipend the haill Archidean- tending to ij". xxj li. vj^ viij'\ siisten- rye of Teviotdaill, quhilk is the person- and his awiu rcdare." age and vicarage of Morbottill, ex- 376 THE IlKGISTER OF MINISTERS ThomasMakenno,rcidarcatSmailhame, L.16 0 0 & k. 1. Jedburgh, Oxnem, Nisbett, Craling, Suddoun. Maister Andro Clayhillis, minister, 160 0 0 & k. 1. AVilliame Johnnestoun, reidare at Jed- burgh, . . . 20 0 0 James Anyslie, reidare at Oxnem, 16 0 0 & k. 1. Johnne Ker, reidare at Nisbett and Craling, . . , . 20 0 0 Johnne Douglas, reidare at Suddoun, 13 6 8 Minto per se. Maister Williame Makgovvin,^ Hawik, Kirktoun, Weltoun, Hassinden, Caveris. Maister Williame Achmowty, minister, 153 6 8 & k. 1. Henry Scott, reidare at Hawik, . 10 8 lOf Maister George Douglas, reidare at Kirk- toun, . . . 13 6 8 Johnne Langlandis, reidare at Wiltoun,^ 20 merks & k. 1. Johnne Scott, reidare at Hassinden, 20 0 0 Williame Slewman, reidare at Caveris, 16 0 0 Bowden, Lilllsleif, Langnewtoun, Melros. Thomas Dunkesoun, minister, (sustenand the twa rcidaris,) . . 160 Mr Robert Ker, reidare at Bowden, 20 Archibald Simsoun, reidare at Lillisleif, 16 Eduard Dikson, reidare at Langnewtown, 16 Thomas Halywell, reidare at Melros, 20 Lyndcin per sn. Williame Ker, minister at Lyndene, 40 0 0 1 "His stipend the parsonage and 2 ujjjg stipend the haill vicarage, vicarage of Mynto, with the kirkhind vacand be demissioim of Mr Thomas ncwlic disponit, extending to (blank.)" Westoun." 0 0 & k. 1. 0 0 0 0 & k. I. 0 0 & k. 1. 0 0 & k. 1. AND READERS, IN THE YEAR 1574. 377 Askirk, Selkirk, St Marie Kirk of Lowis, alias Forest Kirk, New Kirk of Ettrick, Rankilburne. Maister Johne Scott, minister, . L.80 0 0 James Scott, reidare at Askirk, . 20 0 0 George Cunynghame, reidare at Selkirk,^ 22 4 5^ Cassiltoun, Eddiltoun, — (vacant,) . (blank.) Tracquair, Innerlethane, Hopcalzo. , (vacant,) minister, . 63 6 8 & k. 1. Mr Alexander Tait, reidare at Tracquair, 20 merks & k. 1. Patrik Sandesoun, reidare at Innerlethane and Hopcalzo, . . . 22 4 5^ & k. 1. Peiblis, Maner. Maister Archibald Douglas, minister,^ 200 0 0 Maister Williame Levingstoun, reidare at Peiblis, • . 20 0 0 & k. 1. Hector Cranstoun, reidare at Maner, 20 merks & k. 1. Stobo, Glenquhome, Drummelzair, Brochtoun, Dawik. James Stewart, minister, (sustenand his reidare,) . . . 73 6 8 Thomas Neilsoun, reidare at Stobo, 20 0 0 & k. 1. Walter Tuedy, reidare at Glenquhome and Brochtoun, . . 37 15 Gf Thomas Bissait, reidare at Drummelzair and Dawik, . . 37 6 8 Lyne, Eddilstoun. , (vacant,) minister, (payand his reidare,) 60 0 0 & k. 1. Patrik Grintoun, reidare at Lyne, 20 merks. Adam Dikkesoun, reidare at Eddilstoun, 16 0 0 & k. 1. 1 111 place ofMr Johnne Scott, whose Peblis and Manner newlie disponit to name is deleted. him, extending to ii'". li., snsteuand his ^ '' His stipend the haill Arcliidean- reidaris vt infra:' rie of Glasgow, quhilk is the Kirk of 378 THE REGISTER OF MINISTEKS Kirkurde, Lintoun, Newlandis. Maister Archibald Douglas, minister, L.50 0 0 Richard Weir, reidare at Kirkurde, 20 0 0 Adam Culquhoun, reidare at Lyntoun, 14 7 4 Johnne Thomsoun, reidare at Newlandis, 20 merks & k. 1, Summa of the money assignit to the Mi- nistrie within the boundis of Teviot- daill and Tweddell, j"". ii^ xlvi li. xix^ vi*^. 2 pt. d. — Of beir, iiij eh., viii b. — Of meill, xiiii ch., ii b., ii fr., i pect, 3 pt. pect. Cliddisdaill, Renfrow, and Levenax. Biggar, Lamyngtoun, Hartside, Culter, Kiibocho, Symontoun. Niniane Hall, minister, . 114 13 4 & k. 1. David Makkie, reidare at Biggar, 20 0 0 Johnne Lindesay, reidare at Lamyngtoun and Hartside, . . . 22 4 5J Williame Millair, reidare at Culter, 16 0 0 c& k. I. Andro Jarden, reidare at Kiibocho, 16 0 0 & k. 1. Johnne Lindesay, reidare at Symontoun, 16 0 0 & k. 1. I Covintoun, Pettynane, Thankertoun. j Robert Fischear, minister, . 53 6 8 & k. 1. Maister James Lindesay, reidare at Co- vintoun, ... 20 merks & k. 1. Robert Scott, reidare at Pettynane, 20 merks. Johnne Spalding, reidare at Thankertoun, 8 17 9 J & k. 1. Douglas, Carmichaell, Wistoun, Robertoun. Johnne Leverance, minister, (payand the reidare,) . . . 100 0 0 & k. 1. AND HEADERS, IN THE YEAR 1574. 379 Thomas Carnbarnis, reidare at Douglas, primo Maij 1575, . . L.16 0 0 & k. 1. Johnne Leverance zounger, reidare at Carmichaell, . . . 16 0 0 WiUiame Robisoun, (Johnne Frazer, pri- mo Maij 1575,) reidare at Wistoun, 17 2 2f Robert Allane, reidare at Robertoun, the haill vicarage. Craufurd Douglas alias Lyndsay, Craufurd Johnne. Maister WiUiame Levingstoun, minister, 52 10 0 , (vacant,) reidare at Craufurde Lindesay, . . . 20 merks & k. 1. , (vacant,) reidare at Craufurd Johnne, . . . 15 11 1^ Libertoun, Cothquen. Maister James Hammiltoun, minister, 48 0 0 George Mosman, reidare at Libertoun, primo Maij 1575, . . 16 0 0 & k. 1. James Wauch, reidare at Cothquen, 16 0 0 & k. 1. "VYelstoun, Dolphintoun, Dunsire, Scraling. Thomas Lindesay, minister, . 66 13 4 James Smetoun, reidare at Welstoun, 16 0 0 Adam Broun, reidare at Dolphingtoun, 20 merks & k. 1. James Kady, reidare at Dunsire, . 20 merks & k. 1. • , (vacant,) reidare at Scraling, 6 13 4 Carnweth per se» Thomas King, minister, . . 33 6 8 Ca[r]staris per se. JarxiGg St^iveling,^ minister, . 105 12 0 Johnne Kynnard, reidare at Carstairis, 30 0 0 ^ Name dclotccl. 380 THE REGISTER OF MINISTERS Lanerk, Forest Kirk, alias Carlowik. Maister James Raitt, minister, L.106 6 8 James Fothringhame, reidare at Lanerk, 20 0 0 David Forest, reidare at Forest Kirk, alias Carlowk, . . . 16 0 0 & k. 1. Lesmahago per se. Maister Robert Lindsay, minister, 46 13 4 Strathaven, Stanehous, Glasfurde. , (vacant,) minister, Johnne Andersoun, reidare at Strathaven,^ Maister Alexander Hammiltoun, reidare at Stanehous, Thomas Makcasky, reidare at Glasfurde, Hammiltoun, Dalserf, Cambuslayng, Blantyre. Maister John Davidson,^ minister, Robert Ra, reidare at Hammyltoun, Andro Hammiltoun, reidare at Dalserf, Maister James Lindsay, reidare at Cam- buslayng, Johnne Hammiltoun, reidare at Blantyre, Cadder, Monkland, Lenze. Maister David Cunnynghame, minister, 133 6 8 Johnne Uchtir, reidare at Cadder, 16 0 0 & k. 1. David Hammyltoun, reidare at Monkland, 20 0 0 Niniane Drew, reidare at Lenze, 16 0 0 & k. 1. ' " Not to be extractit without the of the thrid of the Demrie of Glasgw, Commissioueris admission." — Marg. Ixxxij li. xj\ j'^ 3 pt. d. ; and out of note. the thrid of the Priorie of Blantyre 2 "Maister Johnne Davidson, mini- xxvij li. xv\ vj'^. 2 pt. d. And for ster, his stipend, j^ xxxiij li. vj\ viij*^., the rest, extending to xxiij lib. xviij with the Kirklan'd of Hammyltoun, to b., 2 pt. b. meill, out of the thrid of be pait as foUowis ; that is to say, out the personage of Cambuslayng." 51 15 22 13 6f &k.l. 4 20 merks & k. 1 13 6 8 & k. 1. 133 6 22 4 16 0 8 0 & k. 1. 20 0 16 0 0 & k. 1. 0 & k. 1. AND READERS, IN THE YEAR 1574. 381 Boithuile, Schottis, Cambusnethane, Dalzell. Maister John Hammiltoun, minister, (payand the reidare of the Schottis,) L.222 0 0 Mungo Baxtar, reidare at Boithuile, 6 13 4 Thomas Hammiltoun, reidare at Schottis, 16 0 0 & k. 1. Williame Nasmyth, reidare at Cambus- nethane, . . . 16 0 0 & k. 1. Robert Ker, reidare at Dalzell, (the haill vicarage.) Glasgw per se. Maister David Wemys, minister,^ 200 0 0 Williame Strutheris, reidare at Glasgw, 20 0 0 Kilbride, Torrens, Curmannok, Egleschame. Maister Johnne Colvile, minister,^ 200 0 0 Maister Alexander Lindsay, reidare at Kilbride and Torrens, . . 20 0 0 Johnne Eammaige, reidare at Curman- nok, . . . 24 0 0 & k. 1. Maister Patrik Wodruif, reidare at Egle- schame, ... 20 merks & k. 1. Eistwod, Euthirglen, Cathcart. Mr Thomas Jak, minister, . 66 13 4 & k. I. Thomas Knox, reidare at Eistwod,^ 26 13 4 Archibald Eglintoun,'' reidare at Ruthir- glen, . . . 16 0 0 & k. 1. Mathew Wylie, reidare at Cathcart, 16 0 0 & k. I. ' "His stipend ii<=. li. to be payit be 3 ''Thomas Knox, reidare at Eist- the Persone of Glasgow, according to wod, his stipend xxvj li. xiij^ iiij^. the contract maid betuix thame thair- In respect he wes ane exhortar of vpoan." auld, to be pait out of the thrid of the 2 "His stipend the haill chantorye Abbay of Paislay." of Glasgow and thrid of the pensioun * In place of Maister Robert Ilar- fiirth of the same, and to pay his awin bertson, whose name is deleted, reidare at Kilbryde, extending to ii^ li." 382 THE r.EGiSTER of ministers Paislay, Neilstoun, Kilbarchane, Mernys. Mr Patrik Adamson/ minister, > j oc\f\ n f\ jVIr Andro Polwart, minister, | Maister Williame Makfingoun, reidare at Paislay, . . . 20 0 0 Robert Artliour, reidare at Neilstoun, 16 0 0 & k. 1. Alexander Cunynghame, reidare at Kil- barchane, . . . 26 13 4 James Doby, reidare at Mernys, . 16 0 0 & k. 1. Renfrew, Govane, Inchechynnane. Maister Andro Hay, minister, . 200 0 0 Williame Jaksoun, reidare at Renfrew, 20 0 0 James Gibsoun, reidare at Govane, 24 0 0 Bernard Peiblis, reidare at Inchechynnane, 20 0 0 Kilmacolme, Lochquhinzeoch. James Craw, minister, . . 80 0 0 Robert Maxwell, reidare at Kilmacolme, 16 0 0 Niniane Sempill, reidare at Lochquhin- zeoch, . . . 16 0 0 & k. 1. Innerkip per se, George Thomsomi, minister, . 33 6 8 Erskin, Houstoun. James Hill, minister, . . 133 6 8 Robert Simpill, reidare at Erskin, . 13 6 8 David Hall, reidare at Houstoun, . 16 0 0 & k. 1. Killellane per se, Robert Cuke, minister, . . 40 0 0 1 Mr Patrik Adamsoii appears to wart : on the margin is added, " Xa liave been succeeded as minister of assignation to be extractit to Mr Andro Paisley, in 1575, by Mr Ancbo Pol- Polwart quhill Martimes 1575." AND READERS, IN THE YEAR 1574. 383 Dumbertane, Cardros. Edward Cusak, minister, . L.104 0 0 & k. 1. Kobert Flattisbury, reidare at Dumber- tane, . . . 20 0 0 Andro Robison, reidare at Cardros, 10 0 0 &c. Kosneith, Kilmahew, BulluU. Malcolme Stevinsoun, minister, • 40 0 0 & k. 1. Niniane Gait, reidare at Eosneyth, 16 13 4 & k. 1. Adam Huchesoun, reidare at Kilmahew, 16 0 0 & k. 1. Luss per se. Maister Williame Chirnside, minister, (sustenand his awin reidare,) . 173 6 8 James Layng, reidare at Luss, . 20 0 0 Kilmaronnok, Inchecalzeoch, Drymmen, Bofron, Killerne. Johnne Portarfeld, minister, . 133 6 8 & k. 1. George Makgilleishe, reidare at Kilma- ronnock, (the haill vicarage.) Duncane Erroll, reidare at Inchecalzeoch, 16 0 0 & k. L Neill Menteith, reidare at Drymmen, 16 0 0 & k. 1. William Russell, reidare at Balfron, 16 0 0 & k. 1. Johne Naper of Bally kynrane, reidare at Killerne, . . .15 11 IJ&k.l. Monyabroch per se. Alexander Levingstoun, minister.^ Campsy, Flntry, Strablane. Johnne Stodert, minister, . 66 13 4 & k. 1. David Flemyng, reidare at Campsy, 22 4 5| ^ " His stipend the hale thrid of the boll nieill, and the thrid of the vicarage personage and vicarage of Monyabroch, pensionary of Monyabroch, iij li. vj\ extending to iij ch., v bollis, and 3 part viij*^." 384 THE REGISTER OF MINISTERS George Watsoun, reidare at Fintrie, L.26 13 4 Johnne Cuke, reidare at Strablane, 16 0 0 & k. 1. Kirkpatrik, Bothernok. John Andersoun, minister, . 66 13 4 & k. 1. Williame Hammiltoun, reidare at Kirk- patrik, . . . 53 6 8 John Landellis, reidare at Bothernok, 17 15 6f Commissioner of Cliddisdaill, Kainfrew, and Levenax, Maister Andro Hay, . . 133 6 8 Summa of the money assignit to the Ministrie within the boundis of Clid- disdaill, Kanfrew, and Levinox, iij"". iij''. xxxvj li. viij^ x*^. 2 pt. d. — Of beir, vj eh., ij b., ij fr., iij | pect.— Of meill, xxij eh., xv b., j fr., ij pect. Kyle, Carrik, Cunninghame. Largis, Kilbryde, Ardrossane. Alexander Callendare, minister, . 133 6 8 & k. 1. , (vacant,) reidare at Largis, . 16 0 0 & k. 1. Johne Maxwell, reidare at Kilbryde, 20 0 0 George Boyde, reidare at Ardrossane, (the haill vicarage,) &c. Kilvvynning, Dunlope, Baith. Williame Kirkpatrik, minister, 100 0 0 & k. 1. Maister David Mylne, reidare at Kil- wynning, . . . 20 0 0 Ilanis Haramiltoun, reidare at Dunlope, (the haill vicarage, &c.,) . . 78 0 0 Thomas Boyde, reidare at Baith, . 20 0 0 v..yA- '<-f- ^^M^ ^v-^ TO THE LORD REGENT, IN APRIL 1578. 403 be glorifiet, the kingclome of Jesus Chryst may be advanceit, the kingclome of Sathane mot be abolisched within this Realme, to the confort of ws and our posteritie for ever. Zour Grace's humble and obedient servitur, Mr James Kichie, Clerk of the said Kirk at command, Mr J. Kichie.^ The Presbytery of Hadington*s Subscription to the Second Book of Discipline, 30th September m.d.xci. This Buik of Policie being red apart, privatlie be the maist part, at sundrie tymes, and the penult of September 1591 being red publicklie in the Eldership of Hadingtoun, was subscryvit be the Brethren thairof, according to the Act of the Generall Assemblie, Edinburgh, 8 Augusti 1590, Sess. 10, as foUowis : — Mr James Carmichael, Minister at Hadingtoun. Mr Walter Hay, Both[anes.-] Mr Thomas M^Ghe, Minister of Gulan. James Gibsone, Minister at Pencatland. Thomas Greg, Minister at North Berwik. James Reid, Minister at Garvet Kirk. W. Byris [?], Minister of God's Word at Barow. James Lamb, Minister at Boltoun Kirk. Mr JoHNE Ker, Minister at Aberladay. Daniel Wallace, Minister at Morame. 1 I suspect this copy of the Sup- Second Book of Discipline. See the plication was transcribed by James top of the annexed fac-simile. Carmichiiel, and not by Ritchie, the ^ Bothanes, or St Batliane's, near Clerk of the Assembly ; whose signa- Haddington, the old name of the parish ture however occurs at the end of the of Yester. ACT OF PEESBYTERY, APPOINTING TWO MINISTERS TO ATTEND THE LORDS AT FALKIRK. AUGUST M.D.LXXVIII. [407] The following Act of the Presbytery of Edinburgh has reference to one of those political changes which were so frequent during the minority of King James ; being the appointment of two minis- ters, to attend the forces of the confederated Lords, who were opposed to the Kegent Morton, on the 12th August 1578. The persons appointed were John Brand, minister of Holyroodhouse,' and Thomas Mackgie, minister of Gulane.^ The interposition of the English Ambassador, and two of the ministers, Lawson and Lyndsay, who sign this paper, had the effect of bringing the two factions to an ao-reement at Stirlinac/o I , a t », V /» 1585. MR JAMES CARMICnAEL. 437 the godly depend upon for him ; for it did properly belong to him, otherwise it had been answered before now. Sm^ely we are daily looking for ane mischief or other, to light on om' godless cour- teours. As to my escheat, it is tane up to the rigour at home, and I have got nothing away except my books. The Brethren's Letter from Stirling, 6th November 1585, RESAVIT ON FrYDAY 19 THAIROF, ANSWERIT 8 DECEM- BER 1585.1 Bretherin, — We salute zow hartlie in the Lord. It hes plesit our God oiF his gudnes to offer occasione off libertie to his Kirk at this present wythin this countrie, quhilk of the multitud off his mercy we houpe he sail fardar adw^ance, praying zow wyth all diligence as ze ar zelus of the commone cans, to repar hether towart'this Contrie ; that be mutuall conference we may (as our God will give W'S the grace) concure and mutually put to our handis to the wark concernyng the glorie of our God and the advancement off the kingdome off his Sonn Jesus Christ, quhais Spreit rest wyth zow, and conduct zow. From Streviling the vj. day of November. Egbert Pont. Mr Johne Crag. And. Melvine. Mr Andro Polvart. (^Addressed on the hack,) James Anderson. To thair loving brethren, Mr Patrik Gillaspie. James Carmichael, Mr Johne Da- Walter Balcanquall. vidson, Mr James Melvine, and the M. P. Gallovay. rest of the Scottish Prechours, give M. Kobert Bruce. these at London in Honie Lane, in Mr Antonie Martin's hous. ^ This is the indorsation of the original. 438 LETTERS AND PAPERS OF 1586. Mr James Melvill's Letter to Mr James Carmichael, THE 2d of January 1585-6. From Berwick I came directly to Court and to the Parliament, where I found matters so far by my expectation, that I looked like one that had fallen out of the lift : I was so amazed, for whereas I supposed that our folks should have used that authority which God had put in their hands, and purpose throughly to goe to re- formation, I find all contrariwise. The King playing Rex, scorn- ing and taunting all, boasting the poor, and bragging the rich, triumphing over the ministers, and calling them lownes, smaicks, seditious knaves, and so furth. There was assembled a number of our best brethren. We suited abrogation of the Acts of Parlia- ment, and an act for establishing of Discipline. The Lords sent us to the King. The King boasted us, and we got no more. We gave in our animadversions on the last acts, shewing how they could by no means stand. But the King would have us contented with an interpretation of his, and declaration dyted by himself, the which he alledges should be as good for us as an act of Parliament ; and when we got it, it was but a Dun humble kow. At last he promised a confer- ence, and General Assembly to be convocated be him, imperatore presidente ; and so we spent operam et oleum. In the meantime, Mr John Howeson made a good exhortation, telling the truth, and meet for the purpose. But there was no remedy, he must go to ward. Mr William Watson followed after, and to get him some liking and commendation as appeared, spake raggatly the rough truth ; and he was shoped up beside the other. The King alledged it was the English ministers (so he termed us) that had stirred them up ; and made Mr Craig, Mr David Lindsay, and the minister of Linlithgow, to occupy the rest of the time. Mr Craig j^leased the King in all points, and exhorted the Lords and ministers not to 1586. MR JAMES CAEMICHAEL. 439 stand upon their innocency, but to fold their feet, and crave par- don and grace at the King : so justified the subscribers, and con- demned those that had left their flocks. At last then was your maich the Bishop brought, and he taught, Ecce quam honum, et quam jucundum, and flattered all. What shall I say, man ? I abode never such a cross in my life, as at this kind of Parliament. What could we doe ? We ran to the Lords, every one after other, and some time altogether. Wee discharged our consciences to them, we threatened them, and warned them, and cursed them. But whatever every one severally confessed, it was wrong laid the wyte upon over much wisdom. The wise said it was not yet time, but we should see a redress belyve in another parliament ; sed interim patitur Justus : and the curse of God lyes on them for building of their own houses, and suffering the house of God to lay. The King would suffer neither living nor honour to be taken from any of the troublers, na scarcely from Captain Candie^ James, let be their lives. I fear nothing but a more [severe] judgement upon the King, Lords, and people, nor I have seen. As to the subscribing ministers, first, when the Lords came in and prospered, they seemed to yield and oflfered satisfaction ; but how soon they perceived the Lords to be boasted, and gave over that which God had given them, and the King to stand stoutly to the old mark, and Mr Craig to preach openly against the Pere- grine ministers, they stood stiffly in their wickedness, and insist in defence of their fact. James Gibson spoke plainly in the pulpit of Edinburgh his mind of the King, and was called and accused, and is presently in ward in the Castle of Edinburgh. His accusa- tion and answer to the King I have sent you. Mr Andrew has been a sore traicked^man since he came home ; ryding up and down all the country, to see if he might move the brethren to repent and join together, and waiting on court and parliament, and is now compelled for one cause or other to goe and rest in Glasgow ^ Apparently a phrase, which is favouiite of the King. elsewhere used, to signify a special 440 LETTERS AND PAPERS OF 1586. There is an act of restitution made in favours of all ministers, that within thir few years past off the countrey, to their livings and offices ; and this is all that we could obtain at this parliament. But I live yet in hopes of better, per secundam navigationem. A Part of Mr Carmichael's Letter to his FATHER-m- LaW,^ AGAINST THE SUBSCRIPTIOUN OF THE KiNGIS ACTS, 4th Martij 1585-6. I AM sorie that any varience sould now arise in that Kirk, where nothing hes bene heard bot concord, except within thir two zeirs ; and wishes that, without partial affection, men may wey the merits of the cause, and do that quhilk may serve for removing of the same, rather than to stand on thair reputation, least in standing to the defence of infirmitie, (quhilk may fal on man,) ane error be- cum a cryme. With what conscience the Subscription was offrit in anie of your degreis, I abstein to reason, bot ane thing I knaw, that the simplicitie of the best rank hes bene foullie abusit : for if thei had foirsene the craft and policie of thair adversares to have bene to send the simple subscriptions heir, without anie mention of anie obligation, or secreit binding and contract, (quhilk was keipit back for the nance, to incurage and incense the Bischops, under culour of your conformitie with thair hierarchic, against the gude brethren of this land, wha, as thei had bene chastised with roddes before, myght thairefter be tormented with scourges, or stangit with scor- pions,) I suppose they wald everie ane for thair awin part haif rather susteaned a greitter battail and affliction, nor they wald haif gevin a warrand of that tyrannic heir, whereof God had ance de- ly verit. his Kirk thair.^ And, indeid, examin the best forme of Sub- scription that is past, the best may be found bad aneuch : For wha ^ The person's name to whom this tiating the affairs of the Church. The letter was sent has not been ascer- dedication, to King James, of his tained. " Grammaticfe LatinaB, de Etymologia, 2 Carmichael had remained in Eng- Liber Sccundus," Canteb. 1587, 4to, is land for some time after the return of dated from Cambridge, in September his brethren, for the purpose of nego- 1587. 1586. Mil JAMES CARMICHAEL. 441 seis not bot captiouslie men rayglit have subscrivit the Mess Buke, or the Alcoran of Mahomet, with the same condition. Gif, for de- fending of this, anie division shall arise, I wald the Brethren sould mark on whose part the offence is offerit, and who are the authors of that scisme, and rather wald confess thair infirmitie, that the mater may cease, to God's glorie and quieting of the Kirk of Christ, then, by defending of that whereupon na honest face can be set, injustlie to disturb the same with pertinacie ; for it is to be feared that the curious insisting thairin, sal move some to abuse exemples and other places of the Scripture, wreasting them to serve thair purposes, although impertinentlie, against their aAvin con- sciences and meaning of the Holie Ghost, the author and writar thairof ; for I wald the fyne patrons of that fact wald examine what kynd of covenant was maid betwene the Lord and Joas the king and the people, in the presence of Jehoiada, even that thei sould be the Lord's people ;^ and what covenant was maid betwene the king and the people, and al the congregation in the House of God, and thei wald be eschamit to mak comparisone with that covenant, wherein al were bent to go ford wart in the feare of God, and betwene this subscrivit paction, wherein the one partie had craftilie travailit for serving thair awin turn, to circumvene and pul back the other from God's obedience and that sinceritie, whereunto thei had zeildit with gude reason by subscription befoir ; and the other partie had captiouslie involvit thame selfs for eschewing of a wodbreade in sic a labirinth as in the quhilk ane other Minotaure wald soner be slane then he could escape, and quhilk na man of sound jugement, and quha hes not bene polluted with that pick, can approve or allow, yea al men condemns as a thing conteaning ane hicher offence then waiknes in the nature of man. Moreover, what scruple was in that covenant, whereat ather Jehoiadah or his sonnes, or anie of the Preists or Levits did tak offence then ? zea, no posteritie did find anie dowt in anie thing of that covenant since. But, alace, I am eschamit to note the causes of gruge, 1 2 Kings xi. 17 ; 2 Chron. xxiii. 3, 16. 442 LETTERS AI^D PAPERS OF 1586. the scruple, the dowts, the grose errouris, the greis of defection from the former covenant with God and with the king, in those acts quhilk, after sa monie tong interpretations, abids yet als sklan- derous as ever thei did to brethrene abrode and at home, that who- soever gois about to mak sic comparison, thei sie thame selfs driven in infinit absurdities, for wio inconveniente dato, plurima sequuntur. The reforming and mitigating of them after thair voting, before thei were proclamit ; the reforming and mitigating agane before thei were printed ; the printed and writtin intentions for commentares to expone thair ambiguitie ; the protestation of gude brethren at thair proclaming ; the just animadversions gevin in on thame since ; the insisting to have thame, by other contrarie acts, not reformed, bot planelie abolished, as lawes quhilk can admit na fair nor sound interpretation, proves this. If the conscience of anie wald be sa gross as yet to stand in thair mantenance, and prease, by so doing, to wesh ane Indiane or black-more, whom al the watir in the sea can never mak quhite ; for that were ane evill web to bleitch. Nether can thair be anie other meaning tuiching the other covenant betwene David and al the eldars of Israel,^ quha with thair assisters, 322,222, came to Hebron to mak him king ; for the Lord (before whom it was maid) was callit to witnes that contract was lawful, honest, godlie, of benevolence, without constraint, or anie matter of controversie or misliking, urgeing the unwilling consciences, and forcing to allow the resisting hands to subscrive, and so, considering all the circumstances, hes nothing ado with this unlawful, unhonest, ungodlie, compellit, controvertit, misliket, urget, and thristit out subscription, by minashing and threatning of prisoning or worse. Quhairfor, Sir, I exhort yow Christianlie in God's name, that as he did use yow to go before uthers in the beginning of the Reformation with the reade knapska, and hath continewed zow in the rycht syde in sundrie assaults of the Church, and hath usit your voce and pen in perelous tymes hertofore, to defend the just 1 2 Sam. V. 3 ; 1 Clirou. xii. 23 1586. MR JAMES CARMICHAEL. 443 cause, and impugn and confute the perse wars thairof ; so now, that ze nether let zour tong nor hand be movit to tak the patro- clnie of ane corrupt and lend action, and to hald the wrong end of the staf by your accustomit and wonted manner, to the blinding of anie other who may follow your fitsteps, whose gravitie, yeirs, and experience may gif greiterautoritie nor that cause craves at your hand. Rather in tyme sie your awin simplicitie and rash catch- ing of manie others in a violent tyme, in that net out of the quhilk thei wald maist willinglie, with som honestie, be red if thei could. And so tak up your self, confes your infirmitie, a word will tak all away. Inarme your self with gude arguments in that part, whereof the Scriptures furnishes gude and plentiful stoir to the satisfeing of al gude men at home and abrode, to the calling back of manie who, in blind imitation of others, hes bene farther careit asklent then reason can warrand thair consciences before God, or cleir thair cause before men ; and that the adversares who pleisit themselfs and thair faction heir may find als greit schame as ever thei gat vain glorie before. By this soverane salve and medecin may this blote onelie be takin away meit for scapperars, even by confession of a fault in the awin degrie ; of quhilk kynd of doing the wisest and most learned of the antient Fathers hes not bene aschamit to confes, retreat, and recant thair errouris to God's glorie, comfort of the Church, and thair awin special commendation. By so doing. Sir, persuade your self to obtein the greitest honour an old scholer in Christ's scole, andsojour in your Christian weirfare, can attene unto in this life. It will not be the countinance of court, the multitude consenting, nor quhite hairs of thair gyders, that will beire out the argument to the end. It wil fal to the ground, thocht al men hald thair hands about the heade of it. The places of Christ, Peter, Paule, are nothing to purpose, brocht to prove that quhilk no man denyis. The invective in the last six lynes (quhilk I wish sould have bene left to Salust, Cicero, and Catalin) makis thair cause never a quheit the better, and requires mair settled and modest jugement in the declamer sitting over deiplie on the conscience, thochts, and manors of brethren then becums Christians. Let 444 LETTERS OF MR JAMES CARMICHAEL. 1586. rather the fact be laid to the tuichstone, and 'sie whither the tryars and dihgent inquirers of the deid, or the committers and defenders thairof, salbe found the uncharitable and ingenuous calumniatoris. Thus have I frielie, in reverence and love, schewit my opinion in this matter, and that privatlie to your self alone, to consider it mair deiplie, without bitt ernes or upbraiding calumnie to thame who sie and hes socht out this mater mair warelie, whose harts I trust ze sal find far from calumnie or seiking praise to them selfs by reproche of uthers, unles that men wilbe moir obstinate and wilful nor tractable and wise, that hes wryed from the streicht path way in honouring God or pleasuring thair prince. I wil not say that (in the meane tyme) such as are turne cotes, and can change with all seasons, (and sail with everie wynd,) sub- scriving to whatsoever, how ignorant, how vitious and ungodlie so- ever thei be, live at thair ease in al pleasure, and in some place are thocht to be most meit men for the ministerie, what rests bot if thei were preasit, thei wald be readie to cap, and cope^surpleis, and to receve the Service Buke of this land for the pleasure of men, without regard of conscience, quhairof thei have so litle feiling. That the not-subscrivant mycht be judged traitouris, and the subscrivand goode subjectis, yet it is easie to prove, if experience hath not alreadie taucht it to be trew in manie, that nether is sub- scriving alwayis a sure note of gude subjectis, nor zet the refusal due proof of a rebel. [Indorsed] 38, A part of my letter to M. . . . Martij 1585. My Opinione of the Subscription of the King's Actis. AN ACCOUNT OF THE DEATH AND FUNERAL OF MR JAMES LAWSON, MINISTER OF EDINBUKGH. M.D.LXXXIV. James Lowson or Lawson was born near Perth, before the year 1540. He was educated under Andrew Symson at the grammar school of that city ; and from thence he went to St Andrews, hav- ing entered St Mary's College in 1559, and was a fellow-student with Andrew Melville. After completing his academical studies, he spent some time abroad, as tutor to the son of the Countess of Crawfurd. In 1567 Lawson returned to St Andrews, where he gave lessons in Hebrew; and two years afterwards he became sub-principal King's College, Aberdeen. His presentation is dated 8th January 1569. In September 1572, he was invited to Edinburgh as col- league and successor to Knox. In this office of the ministry he continued till within a few months of his death ; being constrained by the tyrannical proceedings of Lennox and Arran, in May 1584, to leave his flock and retire to England, where he died in October following. He is described by James Melville as ^' a man of singular learning, zeal, and eloquence, whom I never heard preache hot he meltit my heart with teares." The same writer avers, that '^ for giftis and estimation he was chief amanges the ministerie."* Dr M'Crie has stated, it was chiefly by Lawson's exertions that the buildings of the High School of Edinburgh were completed in 1578.2 The following minute account of Lawson s death and funeral is preserved in Calderwood's larger manuscript History. It is evi- dently copied from some contemporary authority. A small portion indeed, at the beginning, is nearly verbatim from James Melville's Diary ; but Melville himself was at that time in Newcastle, and he expressly says, " after dyvers moneths seiknes he died, speiking till 1 MelvUl's Diary, pp. 33, 219. ^ Life of Knox, vol. 11. p. 295. [448] his utter houre maist holilie to God's glorie, and comfortablie till all the heirars : bot his deaths^ and speitches^ quliilk war manie and notahUj I leive to thame quha war present^ As Calderwood had in his possession the Observations or Diaries of James Carmichael and John Davidson, both of v^hom were present, it is highly- probable that the following narrative was copied from the papers of one or other of them ; and the hope may be expressed that these papers, which, no doubt, would be of considerable importance, may still be in existence. Archbishop Adamson forged a Testa- ment in Lawson's name, containing a pretended recantation of his principles, and likewise various letters addressed to his brethren in a similar strain : these may be found in the printed Calderwood, along with a copy of the genuine Testament.^ Lawson appears to have left various works in manuscript ; for, according to David Buchanan, " Scripsit pr^eterea quaedam pr^e- clara opuscula de divinis praecipue Scripturis, quibus nomen suum ad notitiam posteritatis transmisit ; inter castera, Conciones eruditas in totam fere Apocalypsin. Sacra Poemata de variis locis Scripturae. Vitam Joannis Knoxii. Et alia plurima chartis commisit."^ In his Testament, he requests Andrew Melville, Davidson, and Carmichael, to concur with his brother Walter Balcanquell, in revising his '^ writts, books, and papers, and to use the same as they think may serve best to the glorie of God, and the comfort of his kirk." But he is not known as the author of any printed work.^ 1 History, vol. iv. pp. 201, 208, 697, saying that Lawson flourished in the &c. year 1588. ^ De Scriptoribus Scotis, p. 118. ^ Some Latin verses by him are pre- Edinb. 1837, 4to. This author (who fixed to Adamson's Catechism, 1573 died in 1652) commits a mistalie in and 1581. See p. 305. AN ACCOUNT OF THE DEATH AND FUNEKAL OF Mr James Lowson, at London, 12th October 1584. After that Mr Andrew Melvill, Mr James Lowsone, and sindrie other of the brethrein, had visited the Universiteis of Oxfoord and Cambridge, and conferred with the godUe and learned there, in the moneth of Julie they returned again to Londoun. Mr James, partlie through travell and alteratioun of the aire, but speciaUie for the misbehaviour of his owne flocke, who had subscrived a letter calling them woolves and hyrelings, being of a melancholick con- stitutioun, fell in a heavie disease, which resolved in a melan- cholious dysenteric, which by no medicine could be cured. His tongue served him, to his departure, to utter manie heavenlie and confortable speeches to the hearers. Dolorous was his death to the godlie. As he lived most godlie and sincerelie in the whole course of his life, specking to edificatioun ; farre from all slaunder- ous or vaine and idle words, as none with whome he ever had his conversation, yea, nor the enemeis of Christ and his Gospell which are without, can be able to lay to his charge the contrare ; so gave he an evident proofe, that the true feare of God was deepelie seated in his heart. He yeelded his spirit unto God, deing as he lived, uttering most confortable and zealous speeches, to the consolatioun and admira- tioun of all the hearers, who felt it true which Jesus the sonne of Syrach sayes, " It is better to be in the hous of mourning nor of banketting ;" for a most precious lessoun there might be learned, as of a livelie paterne how to die, and not to feare death. For there are manie to be scene having a shew of godlinesse in their life, who, when they are putt to a sharpe proofe by sicken esse, de- clare their professioun to have beene meere hypocrisle, and utter VOL. I. 2 F 450 DEATH AND FUNERAL OF 1584. nothing but blasphemous, slaunderous, and injurious speeches. But he, being tried as in a fiery furnace the space of thirty-foure dayes, never pronounced out of his mouth somuche as an impatient word ; but most confortable, constant, and zealous sentences, more moving (with his eyes lifted up to heaven, his hands stretched out,) than anie gesture or behaviour of a most zealous preacher in pul- pit can expresse ; not onlie preaching as he had beene in pulpit, but also singing of psalmes, and provoking others with him ; so that at tenne houres, three dayes before his death, he caused sing the 103d psalme, the 124th psalme, and again, few houres imme- diatlie preceding, the same 103d psalme ; and when voice could not serve, his lippes were weill espyed pronouncing the same words which were sung. He told among other things, cheefelie when he dytted his owne Testament, in Latine, desiring Mr James Carmichaell to helpe him therin to perfyte it, that he was minded to sett doun his life and parts therof, if it had pleased God ; and that he would not have beene ashamed to have expressed his meane educatioun and penurie, when he entered in Perth ; faine to have receaved gaines of the hands of the schollers, untill his good master, Mr Andrew Sym- sone, receaved him in his hous : for he would not have sett doun for all the world, anie thing but that which was true, that God might have his owne glorie in raising him up frome the dust, and not be spoiled of anie part of his praise, for his carefuU providence toward him; wherin, may be remembred, the work of God in bringing him to Londoun. For after that the Lord had perfited his worke with him in Edinburgh, and brought him frome that un- thankfull number in Edinburgh, who, since the comming of Aubigney in Scotland, withstood the goode and floorishing estate of the Gospel, and for their particular gaine and aide of mer- chandise with France, rather inclyned to the new forraine courses, than liked the wounted amitie with her Majestic of England sould be interteaned ; in defense wherof, as publictlie in pulpit, and pri- vatlie ellis where, he susteaned the hatred of the Frenche court, and the wrathe of the Aubignists in Edinburgh, it pleased Him to 1584. MR JAMES LOWSON. 451 bring him to Englaund ; when in Berwick, he taught, to the great consolatioun of all the hearers, who testifeing with manie teares, with what joy and confort they heard the doctrine of salvatioun out of his mouth. Comming to Londoun, albeit the injurie of time offered no ordi- narie calling to preache in pulpit, yitt undoubtedlie his thirty-four dayes teaching, with authoritie, in his sickenesse and bed, wanne some to Christ, and confirmed manie in his truthe ; w^ho ather re- ceaved of his owne mouth, or by faithful! report of the godlie that were present, who at aU occasiouns reported daylie his most noted sentences to their famileis and acquaintance, which provoked new confluence to his owne presence, to be pertakers of their confort : which manie exercises, undoubtedlie procured and confirmed manie disciples unto Christ, who testifeid their earnest love to him in their last office of humanitie, to convoy his corps to the grave ; where, by conference, and repetitioun of his sentences and godlie admonitiouns, manie were allured to love him whom they never did see. But it was no small burthein to him that lawfull calling to preache was not offered ; and he desired oft the Lord to be mercifull to them, that nather would enter in the kingdom of God them- selves, nor suffer others to enter therin. Heere followeth his Testament. [Dated at London, in Honie Lane of Cheapside, 7th of October 1584. See it printed in Calderwood's History, vol. iv. p. 201.] Mr James Lowson, Minister of Edinburgh, ended the course of his life the 12th of October at London, in Mr Antony Martin's house in Honie Lane, at Cheapside be north, near to the Standart, in the upper chamber, in presence of Mr Andrew Melvill, Mr James Carmichaell, Mr John Davidson, Mr Walter Balcanquall, Mr John Cowper, George Douglass, Mr David Hume, Patrick Forbes, Mr Wilson taylor, Mr Strauchan, Mr Guthrie, Kobert G arrow, Scot- ish men ; beside English men and women. The time of buriall being appointed upon the morne, which was Wednesday, at two afternoon, he was carried in a coffine covered with a small linnen cloth and a black cloth above, by six, as was appointed by 452 FUNERAL OF MR JAMES LOWSOX. 1584 the four brethren before ; by Mr Melvill and Mr John Davidson, be- fore, Mr James Carmichael and Mr Walter Balcanquall behind, Mr Clerk and Mr Gardener in the midst, all preachers. These were sooner releeved then they would be, by Mr David Hume, George Douglas, Mr Archibald Moncreif, Patrick Forbes, Mr Kobert Lauder, Mr Monsone, and Mr Guthrie, Mr Lin, Mr Harrison, schoolmaster of Paul's. These were releeved by Mr Strauchan, Mr Forsyth, Mr Wilson, Patrick White, Mr Hindson ; and so by many godly brethren, ministers and citizens, who most covet- ously and most gladly offered themselves partakers in that work, so thickly, comely, and courteously, as if he had been best known to them, and of their chief kinsmen of greatest authority in the town. This was an unaccustomed frequency, yea, even with the chlefest men of the city ; Avho for the most part in their common burials, being thirty, forty, seldom ane hundred. There resorted of gentlemen,'honest burgesses, famous and godly matrons, above five hundred persons : preachers, Maisters Travers, Suddick, Clerk, Gardner; Mr Baptist, minister, MrFontain, Castole, Lanee, all three ministers of the French Church, and many French men ; Doctour Bright, Mr Smith, Esk and his wife, Antony Martin, Potter, Fent, Alane, Doctour Crake, Mr Barbour, Mr Wood, deprived Egerton, Mr Feild, Mr Edmonds, Mr Collins and his wife, Robert Garrow, Mr Smith elder, Barbour, Smith, Surfleet, Mr Brian, Mr Cout, Mr Brown, schoolmaster at Sanct Antonies, Mr Bodlie, Mr Hornbie, Mr Bacon gentleman, Mr Pope, Secretar Walsinghame's gentle- man, Mr Hiett merchant, Mr Norinton, Sturtevant, Culver, Mr Whiteheid gentleman, married Bishop of Elie's wife's daughter, Mr Frevele gentleman ; all sound Christians, and pure professors of the Evangell. Of matrons, Alderman Martin's wife, who had bestowed twenty grains of unicorn's horn, beside other things, upon him, so carefull was she of his health and restoring. Mrs Sadler, Mrs Johnston, Mrs Martin, Antony Martin's wife, all carefull mothers and sisters for him ; Mrs Harisone, Overton, Yautrollier, Mrs Vannil, Mr John Davidson's wife, &c. He was buried in the New church-yaird at Bedlem. VISITATIONS OF THE KIRK OF HOLYROODHOUSE, BY THE PRESBYTERY OF EDINBURGH. M.D.LXXXIII.— M.D.XCVIII. After the Eeformation, part of the Abbey Church of Holyrood was fitted up, and continued for upwards of a century to be used, as the parish church of Canongate. Before the accession of King James to the throne of England, the situation of this church must have brought its minister into frequent communication with the Court. It is however necessary to keep in view, that his pastoral charge was quite distinct from that of minister of the King's household. The first Presbyterian minister of Holyroodhouse was John Craig. In April 1562, Knox finding himself unable to discharge his duties as sole minister of Edinburgh, solicited the Council that Craig might be appointed his colleague ; but from the want of funds, this plan was not carried into effect till about the close of the following year. His successor was John Brand. In July 1580, John Craig, who had been translated from Edin- burgh to New Aberdeen, was brought back as King's minister, and Ave are informed, that " the Assembly blessed the Lord, and praised the King for his zeal." John Duncanson was previously minister of the King's household, with a stipend, in 1567, of L. 200, and a small addition to this sum in 1574. He was minister of the Chapel-Royal of Stirling ; but at a later period he came to Edin- burgh with the King, and continued to officiate in the Chapel of Holyrood. In June 1589, another minister, Patrick Galloway, was brought from Perth, and added to the King's household, in consequence of Craig's increasing infii'mities ; who, in 1595, was " awayting what hour it shall please God to call him, and is unable altogether to [ 456 ] serve any longer." Pie however survived^till 1600, and died at the advanced age of eighty-eight. In May 1601, the Assembly nominated some of their brethren as colleagues to Galloway ; " the King's Majestic having declared his intention and desyre to have a minister for his Hienes' house, in respect of the deceise of Mr Johne Craig, and Johne Duncansone's old age ;^ and another to the Queine's Majestie's house ; and ane uther to the Prince's house." Galloway continued as King's minister till June 1607, when he was translated to one of the churches of Edinburgh. John Brand, w ho succeeded John Craig as minister of Holy- roodhouse, was a man very generally respected. He had originally been a monk in the Abbey of Holyrood. In 1567, Brand's stipend was as follows : — " ij*^ merkis, xij bollis of aitis ; j^ merkis thairof to be payit be the Commendatore of Halyruidhouse, with the xij bolls of aitis, xl merkis be the Cannogait, and xl li. out of the thrydis, ay and quhill sa raekle annuallis of the Cannongait be vacand." On the margin is added, " To be payit all be the Ab- bay." This may be compared with the similar entry in 1574. See p. 368, note 2. It appears from the Books of Assignations, that between 1588 and 1596, John Davidson officiated as secondminis- ter of Holyroodhouse. On the 29th October 1594, Henry Blyth was selected by the Presbytery to officiate^ in the ministry, "now and then, as necessitie requirit," in the room of John Brand. Early in 1598, Blyth was formally appointed his colleague, as minister of Canongate.'' From the minutes of Presbytery, 2d September 1600, we further learn that ^' this day John Brand departit this lyfe ;" and on the 24th March 1602, the Presbytery ordained " Mr Henry Blyth to satisfy thair sister, Ablgaill Smyth, relict of vmquhile John Brand, of the 100 poundis modefyit to hir be the Lordis Modifiaris." ^ After John Duncanson's death, his fancy, for a period of thirty-six years, son James addi'essed a Supplication to ^ Presbytery Records, last February, the King, for payment of arrears of 1597-8. stipend, in which he states that his ^ g^e also 28th March and 11th father had served the I^ng, from his in- April 1598. [457 I The following Visitations of the Kirk of Holyroodhouse contain nothing peculiar to that Church, in regard to the mode of pro- cedure. Such visitations were periodically made by the several presbyteries.^ On an appointed day, parties being called, the ministers, elders, and people, were severally examined ; and if com- plaints were made against any individual, such points were maturely considered. The Visitation ^in 1583, is printed from the original extract signed by the Clerk.^ The two subsequent Visitations in 1588 and 1598, with a few other extracts connected with the church and parish of Holyroodhouse, are printed from the Presby- tery Records, of which the earliest volume now preserved com- mences on the 19th of April 1586. Wlien James the Sixth visited Scotland, in 1617, Calderw^ood informs us, " in repairing the Royall Chappell of the Palace of Halyrudhous, beside the place which was prepared for the organs, and the quiristours to sing, there was also carved the statues of the twelve Apostles, and the foure Evangelists, curiouslie wrought in timber, which were to be gilded and sett up, to decore the Chappell. But the people murmured, fearing great alterations in religion ; whereupon the Bishops dissuadit the King from setting them up in the Chappell," &c. He also says, " Upon Satterday, the 17th of May, the English Service was begune in the Chappell Koyall, with singing of quiristours, surplices, and playing on organes." From this and similar statements, it would appear that some separate portion of the Palace had been set apart for the Chapel Royal, without interfering with the regular use of the Abbey Church for the inhabitants of the parish of Canongate. After the Restoration, Charles the Second having resolved to re- build the Palace of Holyrood, ordered the Church to be repaired, and in all time coming to be solely used as a Chapel Royal. This is more distinctly specified in the Act of the Privy Council, ^ The Royal Household was not ex- which required to be coirected, was empted from such ministerial visita- submitted to the Assembly, tions ; and on more than one occasion, ^ Wodi-ow Folio INISS., vol. xlii. a list of grievances in the liing's House, No. 4. [458] 1672, which is printed at page 466. But it is evident that no steps were then taken in regard to the Church. In September 1686, James the Seventh appointed the great room in the Palace to be fitted up as his private Chapel ; but in the following year, in order to resume the occupation of the Abbey Church, he issued a warrant on the 3d December 1687, directing " that our Chappell at Holyroodhouse (formerly made use of as the parish church of the Canongate) be repaired and put in order with all possible expedition, to the end it may be fitted in all things for being our own Catholick Chappell, where divine service may be performed : and likewise be made capable of the Ceremonies and Solemnities of the most ancient and most noble Order of the Thistle."^ But soon after the Revolution, the populace, enraged at the introduction of the Romish Service, broke into the Church, destroyed all the interior ornaments, and left nothing but the bare ^ Charters of Holyrood, printed at the expense of Lord Francis Egerton for the Bannatyne Club, Preface, pp. Ixxvii and cxxx. — LordFountainhall's notice of the proceedings in Privy Council, when the King's intentions were made known, is too curious to be omitted. : — " July 12, 1687, At Privy Council, there is a letter read from the King, bearing, that the Abbay Church was the Chapel belonging to his Palace of Holyroodhouse ; and that the Knights of the noble Order of the Thistle, which he had now erected, could not meet in St Andrews Church, (being demolished in the Rebellion, as they called our Reformation :) and so it was necessary for them to have this church ; and the Provost of Edinburgh was ordained to see the keys of it given them. After a long silence, the Archbishop of Glas- gow told it was a mensal and patrimo- nial church of the Bishoprick of Edin- burgh ; and though he was now trans- lated, and the See was vacant, yet it belonged not to the Provost to deliver the keys : This was understood that he was seeking the compliment, to be em- ployed himself, to keep some possession in Edinburgh, whereof he was seeking to be Commendator ; however it was adjusted, that the keys should be im- mediately delivered to the Chancellor himself; and the inhabitants of the Canongate (whose parochial church it was not of old before the Reformation, but belonged to the Convent there) were ordained to go to the Lady Tes- ter's Church ; and the French Minis- ter and congregation were put out of it to the High-school, or Common-hall. So this is the first Protestant church taken away from us." (Decisions, vol. i. p. 466.) ^ See Ai'not's History of Edinbui'gh, p. 181. VISITATIONS OF THE KIRK OF HOLYROODHOUSE. I. Visitation, in June m.d.lxxxiii. The xi, of Junij 1583. The quhilk day Mr Johne Davidsone, Moderatour of the Prls- batre of Edinburgh, and Mr NicoU Dalgleis, Commissioueris of the said Prisbetre, beand present at the Assemble of the Kirk of Halyruidhous, afoir thair Communioun, this ordour was observit as followis : — In the First, efter the invocatioun on Godis name, Johne Brand, Minister of the said Kirk, beand removeit, it was requyrit be the said Commissioneris gif ony persone or personis had ony thing to lay to the said Johnis chairge in doctrene, office, lyfe, or conversa- tioun ? Quha first, the haill with ane voce praisit God for the doc- trene of the said Johne, quhilk thai fand continuale trew, proffitabill, and deligentle useit, &c. And for the office, in executing of dis- sipling, the maist part praisit God, &c. Nochtwithstanding it was laid to his chairge, be ane brother. That the said Johne had over suddanlie publisit ane manis name in pulpit : Secundlie, he was chairgeit, be sum uther brether. That he was sum part negligenter in Veseing the seik : And, in seiking of reconsiliatioun amang per- sonis being at varience. The said Johne being callit, answerit, as tuitching the First, He rather askit Godis mercy that he had bene sa slak and sa lang de- laying the publising of the relapsit fornicatour ; quha begouth to mak his repentance, bot fell bak from the same ; and farther, he 460 VISITATION OF THE 1583. affirmat, that he did na thing in that cais hot at command of the cessioun ; quha being present, affirmit the samin. As tuitching the Yisitatioun of the seik, he declairit he was ever- mair maist wiland and glad to wissie the puirest creatour, being advertisit or requyreit thairunto, in the verray nicht seson ; and farther requyreit, gif ony persone or personis could say of thair conscience, that ever he was chairgit or refusit. As tuitching the Thrid, he affirmit it that the contrair was trew, ane thing exceptit, viz., being oft tymes to be chosin to be judge or arbitrall in sevill materis he had for just causis refuisit it. And tuitching wyfes flyting, that be oft reconseling, and without feir of punisment, thai war growne the moir reddie in daylie flyting in the gait.^ In all uther contraverseis he tuik God to witnes he was maist wiland and redy to tak pain for greance. Secundlie, Cummand to the tryall of the Eeidar, findis that thai ar destitute, and thairfoir referit to the Balleis and counsell to pro- vyd for ane, and nane to be admitit but avice of the Prisbetrie.^ Thridlie, It was inquyreit gif ony was at varience ? Quhair it was answerit, that thai had tane ordour thairanent, viz., that thai had nominat certane personis to the nummer of fyve or sax, to sit thryis in the oulk, for to reconcele aU thois that thai knew was at varience. Fourtlie, Being requyreit of the reparatioun of the Kirk and kirk-zaird : first, anente the Eark, it was declairit that thair was ane ordour to be tane thairanent, according to ane compromit past betuix the Commendatour and the Cannongait ; bot tuitching the kirk-zaird, be all it was lamentit that it was utterlie profainit be hors bestiall, and that the said kirk culd provyd na ordour for 1 ' Flyting in the gait^^ or scolding in 323. But this serves to show, that in the street. those times it Avas easier to pass reso- * This was imdoubtedly at variance hitions than to carry them into eflfect. with the resolution of the General As- Alexander Thomson was Reader, from sembly, in April 1581, prohibiting the 1574 to 1582, with the stipend of L.16, appointment of Readers. See page Scotish money. 1583. KIRK OF HOLYROODHOUSE. 4G1 kelping of the samin. For the quhilk it was thocht meit, that baith the Commendatour of Halyrudhous and Bailleis of the Cannogait, sould be callit before the Prisbetrie of Edinburgh, and accuisit everie ane for thair awin partis, viz., the said Commendatour and his houshald and dependaris, and the said Bailleis and counsell for thair haill inhabitaneis, and that sic ordour mycht be tane heir- anent it, that heirefter desentlie it mycht be keipit. Fyftlie, Certane generall heidis was proponit, quhilk thair previe cessioun thocht gud to tak the avice of the haill, viz., The wesch- ing of the puir folkis feit be the Frenche Ambassadour, &c. : Divers bydand from the communioun for variance, as thai confes, &c. :^ Anent the north syd of the Brig of Leyth, quha being ane part of thair parochin, wald declyne from thame, and have ane kirk of thair awin. To the quhilkis it was first answerit, concerning the wesching of the said puir menis feit, that sa mony of thame that was fund peni- tent, confest that thai com ignorantlie, sould be ressaveit to repent- ance, thai cumming bairfutit. The rest that war stuburne, and Etian [Estienne ?] Frenscheman, quha congregatit and causit the rest to cum to the said hous, sould be callit befoir the Prisbetrie and accuisit. As for thame that had varience, sa mony as refuisit to be recon- silit, efter dew admonitioun of that previe Kirk, they sould be callit lykwyse befoir the Prisbetre. As tuitching the north syd of the Brig of Leyth, it was thocht guid that the samin sould be ryple advysit, and bayth the parteis, viz., the inhabitantis of the Cannogait, and also the inhabitantis of 1 " Under James IV., Robert Bal- by James IV., in January 1494. This lendcn, the Abbot of Holyrood, en- Chapel was subordinate to the Abbey dowed a Chapel in North Leith, which Church of Holyrood, till it was con- he dedicated to St Ninian, for the con- verted into a Parish Church in IGOG." venient worship of the people ; and he (Clialraers's Caledonia, vol. ii. p. 783.) gave them an additional convenience, In the Presbytery Records of Edin- by building a Bridge of three arches, burgh, Is^oveniber and December 1595, that connected the Northern and are some notices relating to the Kirk Southern sides of the port. This en- "re-edifeitt on the North syd of the dowment, which comprehended some Brig of Leith." benefactions to the poor, was confirmed 462 VISITATION OF THE 1588. the north sjd of the Brig of Leyth, hard and consldderit befoir the Prisbetrie. Efter the quhilkis, na further materis be proponit, bot all satlit in peax. Eftir thankis geving, the said Assemble dissolvit, and ordanit this ordour to be insert in thair buikis, and the extract subscrivit be thair Clark to be gevin to the Moderatour. Walter Vruing/ Clark to the Kirk of Haljruidhous. II. Visitation of the Kirk of Holyroodhouse. xxvi. Novembris 1588. According to the Commissioun gewin to Mr Eobert Pont, Mr John Davidson, and Mr William Watsone, the xii. of this instant, to visit the Kirk of Halyrudhous, and to report thair diligence. The said brethren reporting that thai fand sindrie misordours in the said Kirk ; and for that eiFect had warnit the Minister and the eldaris of the kirk to be present this day ; quha comperand, pro- misit to amend the sam, and desyrit that the Presbyterie wald burden John Setoun, litster, to accept the office of the eldarschip upon him, unto the quhilk he was electit. The said Johnn being present before the Presbyterie, acceptit the said office upon him ; and for remedeing of sic misordouris in that Kirk, as namelie, for reforming the misordouris in the buriall, and reparatioun of the kirk, the Presbyterie has ordanit the Abbot of Halirudhows, and the Baillies of the Cannogat, to be warnit to compeir before them the thrid of December nixt. III. Extracts from the Records op the Presbytery of Edinburgh. x^. Decembris 1588. The Presbyterie hes ordanit the Baillcis of the Cannogat to ^ The signature in the MS. is not name, instead of Yruing. very legible : it might be some other 1593. KIRK OF HOLYROODHOUSE. 463 repair the Kirk and kirkyard; and in tyme cuming to use no buriall in the kirk, as thai will answer upon thair obedience to the Kirk. 29. Maij 1593. Complaint given in to the Presbytery of Edinburgh by John Brand, Minister of the Church at Holyrudhouse, against the Bishop of Orkney^ and the Baillies of the Canogaitt, for nocht repairing of thair kirk, nor keiping of thair buriall. (They were directed to be summoned before the Presbytery.) 5. Junij 1593. Anent the summonds direct against the Bischop of Orkney and the Baillies of the Canogatt, for nocht repairing of thair kirk nor keiping of thair buriall ; according heirunto, thai being warnit, callit, and compeirand. Everi ane alledging the fait on the wther, throw the nocht bigging of the North style ; the said Bischop promisit to giwe answer the xij. of this instant, quhat he wald do concerning the bigging of the said style. 12. Junij 1593. Anent the promeis maid be the Bischop of Orkney, &c., Com- pearand be Bartilmo Kello, his servand, declarit That his Maister the Bischop was content to buyld the said style, the Cannogatt restoring the materiallis that thai took away from it, c&c. 6. January 1595-6. Anent the desyre of James Eeid, Constable of the Castell ot Edinburgh, in effect craving that, seing thair was ane paroche kirk within the said Castell, command wald be given to John Brand to baptese the barnis borne in the Castell. The Presbyterie understanding that the kirk thairof is unreparitt, willis the said Constable to repair the same, and to dedicatt it for na uther use bot for preiching. Thairefter his desyre salbe answerit. ^ Adam Bothwell, Bishop of Orkney, Abbey of Ilolyrood. He died on the in 1570 became Commendator of the 23d of August 1593. 464 VISITATION OF THE 1598. ly. Visitation of the Kikk of Holyroodhouse. M.D.XCVIII. xxvi. Septembris 1598. Anent the Commission gevin the 12 of this instant, to certain Brether to visit the Kirk of Ilahrudhous, and to return thair an- swer this day ; according hereunto, Mr Michael Cranstoun, mode- ratour, declarit that he, with the rest of the Brether imployit in commissioun, had visited the said Kirk the xxii. of this instant : the quhilk day Johnn Brand, and Mr Henrie Blyth, ministers at the said kirk, being removit, and efter inquisitioun takin be the eldaris, deaconis, and rest of the congregatioun quha wer present, of thair doctrine, lyf, of thair wyfs and famileis, as also of thair disipline ; it was reportit thair doctrine was sound, thair lyf honest, and in disipline thai Aver faythfuU. And through the largenes of the con- gregationis, the eldaris and deaconis of the Kowgait, a part of the said congregatioun, complainit thair was sum oversyght of thame ; quhilk thei promisit to be mendit. Nathing reportit of thair wyfis and famileis bot good. 2. The Eldaris being removit, it was reportit of thame that thai wer dilligent in thair office, and honest in lyf. 3. The Deaconis being removit, it was reportit that thai wer faith- full in thair office, and honest in lyf. 4. Robert Lawson, reidar and scoolmaster, being removit, sum offences being fund in him, the sessioun of the said Kirk promisit to take ordour with him ; and finding sum oversyght in the testimo- nlallis gevin, ordanit that na testimoniall pas fra the said Robert, bot that the same be subscrybit also be ane of the minlsteris. 5. The Sessioun book of the said Kirk being syghted, it was fund formall. 6. Thei fund greit faultis with thair buriall in thair kirkis. The Magistrattis promisit, for thair partis, to stay all buriall in the said kh'k in tyme coming, unless thei be urgit with a supcriour ; and 1598. KIRK OF HOLYEOODHOUSE. 465 gif thei war urgit, thei promisit to advertise the Presbiterie ; and gif it be not on a Presbiterie day, to adverteis sa mony of the brether as myght be had, that thair advys myght be takin. 7. Fynding greit abuses made in their buriall, and haveing read the act made in November 1577 in thair sessioun concerning the buriall, ordanit the sam to be put in executioun. 8. Finding that Mr Hercules Rollock, ane of their congregation, not resorting to their paroche kirk, ordanit thame to call the said Mr Hercules before thame, and to charge him to resort to his paroche kirk'; and in case he resortit not, to proceid against him with the censures of the Kirk. 9. Finding na gleib designit to the minister, has ordanit a letter to be writ to the Abbot to crave his presence ; unto the quhilk time thei contineuit the designatioun of the said gleib and mans. Finallie, fynding the North syd of the Brig of Leith to be a part of that congregatioun, quhilk of the self myght be a congregatioun, resolvit to visit the sam, and to deall with thame for provisioun of a minister to serve amangis thame selfis. Upon the quhilk resolutioun thei stayit the tryell of the Reidar, Eldaris, and Deaconis of the said North syd, and went upon the 25 of this instant to the said North syd ; and thair, efter inquisitioun takin of the eldaris and deaconis thair, it was reportit of thame that thei wer honest in lyf, and diligent and faythfull in thair office. 2. Robert Davidsoun, thair reidar, being removit, it was declarit that he was honest in lyf, and contentit himself with simple reiding. Finallie, ane supplicatioun being gevin be the said eldaris, dea- conis, and neighbouris of the said North syd, quhilk being read, and the overtouris gevin in be thame being considerit, especiallie crav- ing that sum of the neighbouris of the South syd of the Brig of Leith, perteining to the Regalitie, and being in tyme of the Pa- pistrie of the parochin of Halyrudhous, may be joinit again with thame : thei ordanit the said neighbouris to advys amangis thame selfis, quhat for thair awin partis thai wald do for provisioun of a minister amangis thame selfis ; and concerning the said desyre, thei VOL. I. 2 o ^^Q KIRK OF HOLYROODHOUSE. 1598. resolvit to speik the said neighbouris of the said South syd the xxviij. of this instant, quhilk day was appointit for Visitatioun of the Kirk of Leith : Quhilk report being resavit, the ministeris of Halyrudhous were ordanit to see the former thingis performit. 29. Junij 1603. The Presbytery ordained Mr Henry Blyth, now and then to officiate in the Castell of Edinburgh ; and the Presbytery to try whether it be a paroch be itself. V. An Act of Peivy Council. Apud Halyrudehouse, decimo tertio die Septembris 1672. Whereas it is necessary and suteing to his Majestie's pious and religious dispositioun, that some convenient place be designed and sett apairt, wherein his Majesty, and these of his family at his Palace of Halirudhouse, may worship God and perform all publick religious dueties ; and that the Abbay Church doeth ly contigue to the said Palace, and is at his Majestie's disposeall : Therefore, the Lord Commissioner his Grace, and Lords of his Majestie's Privy Councill, doe designe, sett apart, and appropriat the said Church for the ends and uses aforsaides ; and doe declair the same to be his Majestie's Chappell-Royall in all tymes comeing : Dis- charging heirby the Magistrattes of Edinburgh or Cannongate to use the same hereafter as ane paroch church ; and that notwith- standing of any former tolleration or possession they may pretend in or to the said Church. VINDICATION OF THE CHURCH OF SCOTLAND, IN EEPLY TO DR BANCROFT'S SERMON, AT PAUL'S CROSS, LONDON. M.D.LXXXIX. Until the latter part of Queen Elizabeth's reign, notwithstanding the difference in external forms of Avorship and discipline, there existed a friendly sympathy and intercourse between the Churches of England and Scotland. Dr Kichard Bancroft, afterwards raised to the Primacy of England, was one of the earliest writers of that Church who manifested a spirit decidedly hostile to the Presby- terian form of Church government. In his sermon preached before the English Parliament, at St Paul's Cross, in February 1588-9, his leading object was to exalt Episcopacy, by asserting the divine right of Bishops as a distinct order from Presbyters ;^ and while he made a strong and vehement attack on the English Non- conformists or Puritans, whom he charged with ambition and covet- ousness,^ he also took occasion to throw out some unfounded aspersions against our own Church. The Sermon was soon afterwards printed,^ with some additions, and occasioned no ordinary sensation, even among the friends of the English Church. As it is of rare occurrence, we have here ex- 1 See Strype's Life of Wliitgift, p. Typogr. Antiq. vol. iii. p. 1326.) It 292 ; Collier's Eccl. History, vol. ii. p. was reprinted at London, 1637, 4to ; 609, new edit. vol. vii. p. 80 ; Neal's and again, from a MS. cojiy, in the History of the Puritans, vol. i. p. volume entitled, " Bibliotheca Scrip- 321 ; M'Crie's Life of MelviUe, vol. i. torum Ecclesia3 Anglicana3 : or, a p. 305 ; Hetherington's Westminster Collection of Tracts relating to the Assembly, p. 47. Government and Authority of the 2 " Doctor Keynolds his Letter to Church." London, 1709, 8vo. The Sir Francis Knollis, concerning Doctor Editor (H. Gandy) expresses a hope Bancroft's Sermon at Panic's Crosse, that Bancroft's " incomparable Ser- 9th Feb. 1588, in the Parliament mon," and the other tracts, might Time," was added to a tract, " Infor- be "a means to keep all those who mation, or a Protestation, and a arc yet of the Church of England still Treatise from Scotland, &c." Im- in her communion, which is truly pri- printed 1608, small 8vo. mitive and apostolick, and to bring 3 There seem to have been two back those who have forsaken her editions of Bancroft's Sermon printed principles and doctrine, which are in 1588. The other has on the title, sound and orthodox." He was evi- " Imprinted at London by I. I., for dently ignorant that the Sermon had Gregory Scaton, 1588." (Herbert's previously been printed. [ 470 ] traded that portion which relates to Scotland. That it excited feelings of surprise and indignation among our Presbyterian brethren, will appear from the following extracts from the Records of the Presbytery of Edinburgh : — 1589. " April 29. — It is thocht good and concludit, that ane Answer be made be Mr Robert Pont, Mr Robert Bruce, and Mr Johnn David- sone, and that the same be pennit, to the sclanderous Sermon preichit at Paulis Croce be D. Bancroft; and that the Kingis Majestic be spokin heiranent, at his returne." " June 10. — Anent the ordinance made the 29 of April last, in the quhilk it was concludit, that ane Answer sould be maid and pennit to the sclanderous Sermon preichit at PauUis Croce be Dr Bancroft, be Mr Robert Bruce, Mr Robert Pont, and Mr Johnn Davidsone. According heirunto, the said brether declaring that thei had usit their diligence, and bestowit thair travelis, quhais diligence the Brether being weill lykit with, continewit inspectioun and syght of the same till the next General Assemblie, desyring thame to present the same to the said Assemble to be sychtit be thame." " Dec. 9, Sess. 2. — -The Presbiterie hes concludit to direct a Supplicatioun to the Queenis Majestic of Ingland, desyring hir Majestic to tak order with Mr D. Bancroft, for that infamous ser- mon preichit be him at Paul's Croce, traducing in it the haill disci- pline of the Kirk of Scotland, and this Supplicatioun to be direct be the advys of Secret Counsall ; and to this end, appointit Mr Peter Blakburne, Mr Patrik Galloway, Mr James Brysoun, Mr Thomas Balquhanan, to concurc with certan uther brether for penning of the sam." In connection with the extracts from Bancroft's Sermon, we have subjoined : — I. A Letter or Supplication addressed to Queen Elizabeth, which had been prepared, agreeably to the above resolution of the Prcs- [471 ] bytery ; but, no doubt, like a similar "prolixe but pithy letter," it " was not sent and delivered as was intended." It is here printed from a copy, in a contemporary hand, among Calderwood's MS. Collections.^ The similar letter referred to, said to be " penned by Mr Johne Davidson, at the desire of some brethren," is contained in the late edition of Calderwood's History, vol. v. p. 73 f along with a set of Queries, sent by Bancroft to John Norton, an Englishman and stationer, residing in Edinburgh. This paper was obtained in consequence of an intercepted letter to Bancroft ; when Norton was examined '' by some of the ministrie, upon suspicion of secreit intelligence with Bancroft, to the prejudice of our Kirk."^ Bancroft published anonymously other two works of a similar nature with his Sermon : — 1. " A Survey of the Pretended Holy Discipline, (fee. Faith- fully gathered by Way of Historicall Narration, out of the Bookes and Writinges of Principal Favourers of that Platforme. Anno 1593. Imprinted at London by lohn Wolfe, 1593." 4to, pp. 465. Reprinted, Lond. 1663, 4to. 2. " Daungerous Positions and Proceedings, published and prac- tised within this Hand of Brytaine, under Pretence of Reformation, and for the Presbyteriall Discipline. London, imprinted by lohn Wolfe, 1593," 4to. Reprinted, with the Author's name, Lond. 1640, 4to. II. An extract from a rare tract, entitled, " A briefe Discovery of the Vntruthes in D. Bancroft's Sermon." This anonymous tract, which has neither place, name of the printer, nor date, was per- haps printed at Edinburgh by Robert Waldegrave, in 1589 or 1590. There is at least no reason to doubt, that it has been correctly attributed to John Penry, an English Nonconformist minister. He 1 Wodrow Folio MSS. vol. xlii. against the calumneis of Doctor Ban- 2 In Calderwood's History the letter croft, uttered in Sermoun, the first is thus introduced : — "M' John David- Sabboth day after the beginning of the sone penned this letter following, at Parliament, and after published in the desire of some brethren, to be sent print. But it was not sent and deli- to the Queen of England ; which con- vered as was intended." taineth ane apologie for our Kirk » Calderwood, vol. v. p. 77. L 472 ] was the author of various works on the necessity of Eeformation in the English Church, some of them printed in this country, where he occasionally resided. He was tried on the charge of publish- ing seditious writings against the Orders of the Church, and against the Queen ; and on such charges, he was executed at St Thomas' Watrings, 29th May 1 593. in. An accurate reprint of a tract by John Davidson, in vindi- cation of the Church of Scotland. Wodrow, in his MS. Life of Davidson, says, " This book is so scarce that I have not seen it." Its scarcity may easily be accounted for, as it appears to have been carefully suppressed. Thus Calderwood says, " the King favoureth (Gordon) the Jesuit, and in the mean tyme is offended with Kobert Waldegrave, printer, for printing Mr Johne David- son e's Answere to Doctor Bancroft's calumneis;"^ and in a letter, dated 20th October 1590, from Mr Bowes, ambassador in Scot- land, to Lord Burghley, Treasurer of England,^ is the following paragraph :• — " By my former letters, I advertised your L[ordship] of the booke written by Mr John Davidson against some part of Mr Doctor Bancroft's sermon, preached at Panic's Crosse, and im- prented. This booke given me by the K[ing,] I send inclosed to zour L[ordship.] And albeit that the K[ing] hath earnestlle travailed to stale and suppresse the rest of the bookes ; yet it is said that some fewe have escaped the hands of the Printer, whom the K[ing] hath much blamed for the same ; and bound him, with sufficient suerties in this towne, to print nothing hereafter without the K[ing's] allowance and warrant, agreeable to the order no we appointed in that behalf." ^ Hist. vol. V. p. 112. 2 ji^ tij(, g|.^^j(. Taper OflSce. [473] Notices of the King's Declaration, 1585. As the tract written by Patrick Adaj^ison, Archbishop of St Andrews, and published in the King's name, is so frequently re- ferred to in all the histories of the time, as well as in the pages of the present volume, it may not be out of place to furnish some notices respecting the earlier editions. The Declaration itself will be found in Calderwood's History, vol. iv. p. 254, along with "a Censure and confutatioun of the same." Referring to its repub- lication in the Continuation of Holinshed, " with an odious preface of alledged treasons," the historian says, " Our Kirk deserved no such indignitie at their hands. . . . But lett such a lieiiig libell ly there, as a blurre, to blot the Chronicles of England." It first appeared in January 1585, under this title : — " A Declaratiovn of the King's Majestie's Intentiovn AND Meaning toward the lait Actis of Parliament. Im- printed at Edinburgh, by Thomas Vautroullier, 1585, cum privi- LEGio regali." 4to, twelvc leaves. There is another edition, in a smaller type, ^* Imprinted at Edinburgh by the assignement of Thomas Vautroullier, 1585," 4to, ten leaves. The English repub- lication, mentioned at pages 491, 494, and 510, has the following title :— " Treason pretended against the King of Scots, by certaine Lordes and Gentlemen, whose names hereafter foUowe. With a declaration of the Kinge's Majestie's intention to his last Acts of Parliament, which openeth fully in effect all the saide conspiracy. Out of Skottish into English. Imprinted at London for Thomas Nelson, and are to be solde at the West Ende of Paules. 1585," 8vo, pp. 24. This edition is reprinted in the Harleian Miscellany ;^ and from it we shall insert what Calderwood^ ' Vol. vii. p. 50. 2 Hist. vol. iv. p. 352. [ 474 ] has termed " A counterfoote Epistle ;" being " The copie of a Letter sent from a gentleman in Scotland, to a friend of his in England, touching the Conspiracie against the Kinge's Majestic ;" as follows : — " My approved friend T. S., " There hath beene lately secret practising against the Kinge's Majestic of Scotland ; but time serveth not nowe to set down the maner of their proceeding in the said attempt. I have here sent to you the Kinge's declaration to his last Acts of Parliament, and, for brevitie, have set downe the names of the conspirators, which are as followeth. And thus, in hope you will accept my good will, I commit you to the Almightie. From Edenbrough, this 20 of Februarie, 1585. " Yours, Christopher Studlet." " The Lord of Don Whasell, the Lord of Dunkrith, the Lord of Baythkicte, Kobert Hamelton of Ynchmachan, M. James Sterling : These were apprehended at the Kinge's court. John Hoppignell of the Mores, apprehended at his owne house, by the captaine of the Kinge's garde. The Lord Keir and Lord Mains apprehended, with other gentlemen, about Sterling. The Lord Blaketer and George Douglasse are sommoned to the court upon suspition. The Lord Don Whasell, the Lord Mains executed. The treason discovered by Eobert Hamelton." Some of the persons whose names are given in the above letter, in such an unintelligible form, (the Scotish lairds or landholders having been converted into lords,) were brought before an assize, 6th February 1584-5,^ for being concerned with the Earl of Gow- rye in the Raid of Ruthven : John Cunningham of Drumquhassill, Sir James Edmonstone of Duntraith, and Malcolm Douglas of Mains. Robert Hamilton of Inchmachane appears to have come forward as a witness against them. ^ Pitcaini's Criminal Trials, vol. ii. p. 139. [475] The Declaration was next included in the enlarged edition of Holinshed's Chronicles, printed at London in 1586-7, with the fol- lowing introductory paragraph, so emphatically denounced by Calderwood : — " [In this year, 1583,] the King assembled a Parliament in Maie, wherein were certeine lawes enacted ; which giving occasion to some of the nobilitie and clergie to misconceive thereof, and to depart the realm e, did after minister cause to the King (for the more discharge of his honour, the better explaining of the said lawes, and the manifesting of secret practises against him,) to set downe this following Declaration thereof to the view of the world. Wherin he shewed himselfe of a rare and good disposition, in that he would humble himselfe beneath the majestic of his crowne, pub- likelie to render a reason to his neighbours and to his subjects of his dealings, towards such as were under his government, sith he was not bound thereunto, being to dispose of those his subjects according to the lawes of his realme, and the customes of those countreis. But before I set downe that Declaration, I thinke it not unmeet to sale somewhat of such things as went before, and were the cause of setting forth of the same Declaration. '^ There were some lawes in the same Parliament enacted for the reformation of religion, which to the King seemed to be growne over dangerous, in seeking a certeine equalitie of govern- ment in the ecclesiastical hierarchic : Upon which lawe established, the Earles of Angus and Mar, with divers others of the temporali- tie and the spiritualtie, as Andrew Melvine, and such as professed the purer and reformed religion, (as it was termed,) were inforced for the use of their conscience, and for other causes, to banish them- selves from their countrie, and to flie into England, there to use the libertie of their religion, and to provide for the safetie of their persons ; who comming into this realme, made their abode, and sojumed at Norwich. " About which time also of their departure out of Scotland, there was a supposed treason discovered by Robert Hamilton unto the King, intended to be practised against his Majestic, [476] whereupon some were summoned upon suspicion, some were appre- hended, and some were executed for the same cause. Of the first sort, the Lord Blakater and George Dowglasse were summoned to the court, upon suspicion that they were consenting and concel- ing to and of the same treasons. For the second sort, touching the same, the Lord of Donwhasell, the Lord of Dunkreth, the Lord of Baithkict, Robert Hamilton of Inchmachan, and James Ster- ling, were apprehended at the Kinge's court ; besides which, John Hoppingell of the Moores was taken at his owne house, by the capteine of the King's gard ; and the Lord Keier, with the Lord Mains and other gentlemen, were taken about Sterling ; and, last- lie, the Lord Donwhasell and the Lord Mains were executed, with the Lord Ruth wine, Earle of Gowrike, Treasuror of Scotland, who was beheaded in Scotland : Which being thus done, the King, as is before said, made this following Declaration upon the said Acts of Parliament, in which he sheweth reason and cause why he ought and might both make and execute those laws, with a further explanation also of the same lawes delivered in that Declaration with these words." ^ It would be useless to specify the numerous republications of the Declaration. It is included in Calderwood, and the other histories of that time ; and " it continued (as Dr M^Crie remarks) to be quoted, and copied, and reprinted, after King James had dis- o^VNED IT, AND Adamson RETRACTED IT, as a falsc and slander- ous libel." 2 1 At p. 433 of "The Aunales of Scotland, iu some part continued from the time in Avhich llolinshed left," &c., (1571 to 1586,) by Francis Boteville, called Thin. * Life of Melville, vol. i. p. 230.— See Adamson's Recantation, printed in Row's History of the Kirk, p. 118-129 ; and in Calderwood's History, vol. v. p. 119-127. SEEMON PEEA- CHED AT PAULES CrolTe the 9 of Februarie heing the Jirft Sunday in the Parliament, Anno 1588, by Ri- chard Bancroft D. ofDimnitie^ and Chaplaine to the right Honora- hle Sir Chriftopher Hatton Knight L, Chancelor of England, Wherein fome thingis are now added which then were omitted, either through want of time, or default in memorie. 2 Tim. ii. Stay prophane and vaine hailing s^ for they will increafe unto more ungodlines. Imprinted at London by E. B.for Gregorie Seton, and are to be fold at his f hop under AU derfgate. 15 88. [478] August. Schismaticos non fides diversa facit : sed communionis dirupta societas. Schlsmatikes are such as retaining with us the true faith, do separate themselves from us, for orders and ceremoneis. iiierom. Nullum ScMsma non siU aliquam postea confingit hceresim ut recte ah ecclesia secessisse videatur, Schismatikes in short time for the most part do proove heretikes. nierom. Epistolus plenas mendaciorum et fraudulentics atque perjurii in orhem dirigunt, ut et aures polluant audientiibm et existimationem sim- plicium Icedant, quod impleatur in eis hoc quod scriptum est : A pro- phetis Hierusalem est egressa pollutio in omnem terram, Non eniin eis sufficit iniquitatem propriam devorare et proximum Ic^dere : sed quos semel oderunt per universum orhem infamare conantur et uhique seminar e hlasphemias. That is in effect thus, In that they cast abroad their infamous libels, so leudly fraught with lies, and sleights, to corrupt therby the eares of their hearers, and to hurt the opinion and judgement of the simpler sort : that is fulfilled in them which is written. From the false prophets which are in the Church, is wickednes gone foorth into all the lande. For it is not sufficient for them to hide and devoure their owne iniquities, and by such calumniations to hurt their neighbors : but those whom once they hate, they labor to defame through all the world, and do sow in everie place their cursed and slanderous speeches. Gaiasi. Discipulos scBpenumero gignunt, ideo se nocentiones quod Magistros superent audacia^ vana ostentatione et inani suasione perfectionis. Hi cum aliquid addiderunt aut immutarunt^ suam quoque seorsim habent sectam, cujus ipsi eadem permoti glories cupiditate authores videri volunt. Nemo enim est ejusmodi vir, qui non aliquid novi commi- nescendo eminere et nominari: et magister suorum, aut doctor did et haheri cupiat. The schollers of schismatikes, through a vaine ostentation, and perswasion of perfection, are commonly more impudent and woorse then their masters. Tliese men having added or changed any thing, will have by themselves a sect of 1589. EXTRACTS FROM BANCROFT'S SERMON. 479 their owne, whereof (being as desirous of glory as their masters) they desire to be reputed the authors. For there is none of them who, by devising of some new trick, doth not covet to be famous, and to be accounted a captaine and doctor of his owne crue. A SERMON PREACHED, &c. " Deerly Beloved, heleeve not every Spirit, hut trie the Spirits whether they he of God. For manie false Prophets are gone out into the World.'' — 1 John iv. 1. These words which I have readde unto you (Right Hon. and be- loved in the Lord) do divide themselves into three parts : A pro- hibition, Beleeve not everie Spirit : A commaundement, But trie the Spirits whether they be of God : And a reason of them both, Because many false Prophets are gone out into the World, Of these three parts, the last in order is the first in nature ; and the first is the last : and I meane to proceed accordingly. First, I will shew unto you, that many false Prophets are gone out into the World : Secondly, The triall of them is to be considered of: which two points being well understood, the necessitie of the prohibition will evidently appeere ; which is, that we ought not to beleeve every Spirit. I 480 EXTRACTS FROM BANCROFT'S SERMON. 1589. (Page 53.)— Of the Communion Book. Againe, as touching the Communion Booke, you know what quarels are picked against it, although for mine owne opinion, there is not the like this day extant in Christendome. In the beginning of King Edward's raigne, notwithstanding it was then carefully compiled and confirmed by a Synod ; yet by Fox. and by after, (that I may use Master Foxe's words,) TJirough the obstinate and dissembling malice of manie^ it was impugned. There upon it was againe reviewed, and after published with such appro- bation, as that it was accounted the worke of God. But yet not long after, there were againe, who affirming the same to resemble the Masse Booke, Divisionis occasionem arripiebant, did greedily Aiesius. hunt (as Alesius saith) for occasion of division, Vocabula et pene sillabas expendendo : Weighing and sifting the very words, yea almost every sillable in it. Fox. Whereupon Archbishop Cranmer procuring the same booke to be translated into Latin, and requiring M. Bucer's judgement of it, received this his approbation : That there was nothing therein con- tained, which was not taken out of the Word of God, or at the Bucer. Icast which was against it, Commode acceptum, being well under- stood. Some things indeed there are, saith he, Quce nisi quis can- dide interpretetur, videri queant non satis cum verbo Dei congruere : Which, except a man do charitably interpret, may seeme not suf- ficiently to agree with the Word of God. And in another place, Quce rapi possunt ab inquietis ad materiam contentionis : Which may be snatched of unquiet men to breed matter of contention. Fox. Upon this occasion the booke was again carefully survaied, and almost in every point (which then was so cavilled at and wrested) corrected and amended, King Edward died, Queene Marie suc- ceeded, the booke is condemned ; but yet God raised up meanes for the defence of it. Jo. ouide. Master John Guide, a very learned man, writ a treatise against the Papists in defence of the said booke, and of everie part of 1589. EXTRACTS FROM BANCROFT'S SERMON. 481 the Reformation injoied in King Edward's daies. Archbishop Cranmer likewise being provoked therunto, did offer a challenge to al the Papists living, that if he might obtaine the Queene's favor, to take unto him Peter Martir, and fower or five others, whom he would choose, they would togither defend the foresaid Keformation (naming withal the Communion Booke) to be in everie point agreeable to the Word of God ; and to be in eifect the verie same, Qucb fuit ante annos 1500, which was above 1500 yeeres ago. Another also in those daies, as it appeereth in a Preface before Archbishop Cranmer's booke of Unwritten Verities, writeth of the Communion Book in this maner : Then (meaning in King Edward's daies) the Common Praier icas rightlie used, and the Sacra- mentis icere plainlie administredy according to Chris fs institution j and the rule of his Holie Worde. Furthermore, the godlie fathers (who then were fled, and for the libertie of their consciences lived in exile) using in their meetings this forme and order of publike praier. Master Knoxe, a man who was of nature too contentious, with some other that joined with him, began to quarrell, and to make many exceptions against them. Doctor Grindall, late Archbishop of Canterburie, being there in Grindaii. banishment with them, certified Bishop Eidley, condemned to die, and then in prison in Oxford, of Master Knoxe's perverse be- haviour. Whereunto the godly father answered again in these words, (which he said he thought should be the last that ever he should write,) " Alas ! that brother Knoxe could not beare with our Riaiey. Booke of Common Praier, in matters against which, although I grant a man (as he is) of wit and learning, may finde to make ap- parant reasons, yet I suppose he cannot be able, soundly by the Worde of God, to disproove any thing in it. " Afterward, when it pleased Almyghtie God to blesse this Realme with the happie governement of our Soveraigne Laidie, the Queene's most excellent Majestic that now is, (whom Alniiglitie God long preserve, with all health and prosperitie, to rule and governe us,) the said Booke, in some points bettered, togither with VOL. I. 2 H 482 EXTRACTS FROM BANCROFT'S SERMON. 1589. the truth of Christian religion, established in hir brother's daies, was againe, through God's favor aod hir goodnes, restored unto us. Deering. Qf ^his Booke, a Certain learned man, writing against Master Harding, uttereth these words by waie of challenge : Our Service is good and godlie, everie title grounded on Holie Scriptures, and with what face do you call it darkenes ? Sure ivith the same that the pro- phesies of the Holie Ghost were sometimes called dreames, the doctrine of the Apostles heresie, and our Saviour Christ a Samaritaine. As Elias said to the Priests of Baal, Let us take either our bullockesy (nieaning the Pope's Portuise, and our Communion Booke,) and leave the peeces on our altars ; and on which God sendeth fire, let that he the light. And a little before, O Master Harding, turne to your writings; examine your authorities ; consider your councels ; apply your examples; looke if anie line he blamecdjle in our Service Booke, and take hold of your advantage, I think Master Jewell will accept it as an article, Heerby you see, deerly belooved, what account was made of this Booke in times past, and that by men neither for life nor learning to be any way contemned. But now the case is altered ; and many are growen to such a hatred of it, as they scarcely have patience to heare the Booke once named. Cranmer, Ridley, Bucer, Peter Martir, with many other, as famous men as ever this lande brought foorth, notwithstanding they imployed their whole times very dili- gently and painfully in the studies of divinitie, and other good learnings thcrunto appertaining, were compassed about belike with such thicke clouds and mistes of palpable darknes, that they could in a manor see nothing. 1589. EXTRACTS FROM BANCROFT'S SERMON. 483 Marie now a third sort of men are risen up in the world ; who do Page 71. affirme, that they al joined upon a wrong issue ; and that the au- thority which both sides labored for, doth indeed appertaine unto their presbyteries, and ecclesiasticall senates. I would be loth, deerely beloved, to abuse you with untruthes : and therefore I have thought good to make this matter more plaine unto you by a very manifest example, authorised in a Declaration a Deciara- published by the King of Scots. About some sixe or seaven yeares ago, (as I do imagine,) cer- Scotland. taine men of the new government, intending the erection of these Presbyteries in Scotland, begun their parts, and proceeded aa followeth. They did greatly inveigh against the superioritie of Bishops, and likewise repined at the King's authoritie in causes ecclesiasti- call : whereupon, in his minoritie, a certaine number of ministers gathering to themselves certaine gentlemen, and diverse others, did erect by their owne authoritie their ecclesiasticall senates ; and usurping all the whole ecclesiasticall jurisdiction, did alter the lawes at their owne pleasures, without the knowledge and approba- tion, either of the King or State. They likewise tooke upon them to discharge the estate of Bishops, and to declare the same to be unlawfull ; directing their commissioners to the King, and commanding him and the Counsell, under paine of excommunication, never afterwards to appoint any more Bishops, bicause they had concluded that estate to be un- lawfull. They prescribed lawes to the King and State, and appointed general fastings throughout the realme, wlien they thought good ; especially when som factioners in the countrie were to move any great enterprise. Besides, diverse of the ministers having preached very factious and seditious doctrine, and being in that respect called before the King, to answer the complaints made against them, they utterly disclaimed the King's authoritie, as an incompetent judge ; alleag- 4:84 EXTRACTS FROM BANCROFT'S SERMON. 1589. ing for themselves, that for such matters as were spoken in the pulpit, they ought to be exempt from the judgement and correction of princes, denieng his authorltie flatlie in causes ecclesiasticall. The King giving commandement upon the Saterday, to certain noble men for the feasting of the Embassador of France in Eden- borough the next Monday after; a number of the presbyterie understanding thereof, assembled themselves together on Sunday in the morning, and presumptuouslie caused the ministers to pro- claime a faste to be held the same Monday, and could by no means be entreated to alter their determination therin. So as whilest the lords and the chief of the citie, according to the King's com- mandement, were about the intertainment of the Embassador, the Ministers, one after another, all the daie long in their severall sermons were bitterlie inveighing against them ; and had it not been for the King's great importunitie, they had been all excom- municated. But yet another pranke which they plaied passed all these. The King with the advice of his Estates in Parleament, having resolved upon a certaine fact committed by some of his subjects, that it was treason ; these men in their assemblie (esteeming their judgement to bee the soveraigne judgement of the realme) did not onely ap- proovc the same fact as lawful, contrary to the said act of parlea- ment, but ordained all them to be excommunicated who would not subscribe to their determination therein. When the King saw what course these men held, and how, not- withstanding the equalitie they pretended, they sought altogether their owne advancement ; how they erected that in themselves, which they had dejected in the Bishops ; how they tooke more upon them then ever the Bishops had done ; how they did imitate preposterouslie thepapall jurisdiction ; how, under tlie pretence of their presbyteries, they trod upon his scepter, and labored to esta- blish an ecclesiasticall tyranny of an infinite jurisdiction, such as neither the law of God or man could tollcrate : And perceiving withall, tliat tlie new erected government was the mother of all 1589. EXTRACTS FliOM BANCROFT'S SERMON. 485 faction, confusion, sedition, and rebellion ; that it was an introduc- tion to Anabaptisme and popularitie ; that it tended to the over- throw of his state and realme, and to the decaie of his crown ; and that he must either discharge himselfe of the crowne, or the ministerie of that forme of goverment, — by the consent and act of Parliament, 1584, he overthrew their presbyteries, and restored the Bishops again to their places. All this you may finde more at large set down by the King himselfe in his said Declaration. Itmay heer be said, (for they dare say what they list,) that now the King is of another minde ; and that this declaration was made when he had conceived some displeasure against them. For the King, he is not altred : Ictus piscator sapit. His crowne and their soveraigntie will not agree togither. And what cause he had to proceed against them as he did, although it be great boldnes in such a case not to rest satisfied in the word of such a King ; yet for your better understanding what to think of this kinde of government, (for ' Never a barrell will proovc the better herring,') you shall heare the opinion of one of our owne countrie men,* who was in Scotland about the same time, and observed verie diligentlie the wonderfuU pride and insolencic therof. I judge, saith hee, (writing of this Parleament now assembled,) that if the Parliament should establish such names, and those the officers according to those names which seeke their owne discipline^ that then in steede of one Pope^ we shoidd have a 1000; and of some Lord Bishops in iiame, a 1000 Lordly tyrants in deed, which now do disdaine the names. TJtis I have found hy experience to be true : I can testifie by triall of Scotland, which have travelled it over in their best reformed places ; as in Donde, Saint Andrewes, Eden- borough, and sundrie other townes ; and have knowne the King in great danger and feare of his life by their lordly Discipline, &(Z. And againe : / have seen all maner of wicliednes to abound much ' Bancroft here refers to Robert the sect of Browiiists, altliough he af- Brown, (see Calderwood, vol. iv. p. 1, terwards changed his pimciples. fc>oe and vol. v. p. 8,) who gave the name to Davidson's Reply, p. ol2. 486 EXTRACTS FROM BANCROFT'S SERMON. 1589. more in their best places in Scotland, then in our woorser places heer in England. Furthermore, it may please you, Brethren, to heare the same man's judgement of such as do labor so busily in this matter, in a treatise of his against one Barowe. Whereas you charge us (saith he) in denieng Christ in his offices, and consequently not to he come in the flesh, it shall appeere hy your preshyterie or eldermen, that indeed you are and will be the aldermen, even to pull the most ancient of all, Christ Jesus himselfe, by the beard ; yea, and seeke not onely to shake him by the lockes of his haire out of his offices, but also all his ancients under him, I meane the laicfull magistrates and ministers, which have laiofull authoritie from him. Wherefore, not ice, but you rather, seeke the glistering blase of great name ; and if once you might get up the names of Elders and Presby- ters, what mischief e, crueltie, and pride would not streame from that name, even as fire from a biasing star, to set on fire the whole world '^ For every busie foole, the more busie he were in discrediting others and seeking mastership among the people, the better Elder he should be judged ; yea, and this new name of an Elder given him ivere even as a sacrament of grace, and would scale up all his knaverie ; that what- soever filthines dropped from him, yet the skirte of his ancient* s gowne should cover it. This man's opinion heerin I know will be greatly contemned, bicause I think he hath bin of another judgement. But yet they may give him leave to speake, as his experience (which is no foolish master) hath taught him. For commonly it comes to passe, when rash men run hedlong into any new devises, that posteriores Cicero, cogitationcs solent esse sapientiores, their afterwits are best. How- beit, let him finde what fiivor at their hands he shall, I must indeed confesse, that if this matter had onely depended upon his report, or opinion, I would not at this time have made mention of him. But it is far otherwise : For indeed, if their proceedings be better considered, that which he hath said cither of his judgement touching their Presbyteries, or of his experience in Scotland con- 1589. EXTRACTS FROM BANCROFT'S SERMON. 487 cerning their practises, and that even against the King, it is in a maner nothinof. I besech you, Brethren, especially you that have been brought up in learning, and are able to look into this cause, do but consi- der how the cheefe magistrates have beene used and dealt withall wheresoever this absolute government which they speake of hath been erected. Read the writings of the chiefest pillers of these platforms, as the booke De Jure Magistratuum in Suhditos ; the booke intituled, Vindicice contra Tyrannos ; another, De Jure Regni apud Scotos ; the Dialogs of Eusebius Philadelphus, with sundry other of that sort ; and you shal find in them these most strange and rebellious propositions stifly maintained, dilated, and amplified. The people of themselves may set up God^s service, and abrogate superstition: It is laiofull for the people by force of arms to i^esist the steiih.Ju- rrM • / • iiius, p. 36. Prince, if he hinder the building of the Church : That is, (as it ap- peereth by the whole drift almost of that booke,) their Presby- wem, p. 28. tereis. The people that doe not resist the Prince affecting the seat of^^^'^^ p- 3. Godj (that is, claiming supremacie in causes ecclesiastical,) do, as it were, offer sacrifice to idols. If Princes do lander them that seeke ^\^^^^^.^^^ for this discipline, they are tyrants both to the Church and ministers, (saith one of them ;) and being tyrants, they may be deposed by their subjects, as they doe generally all of them hold. I dare avow it unto you, Brethren, and I thinke no man will take exception against it ; that if all were laid before you that the Popes have done against Princes, it is not more then these men defend may be put in execution, when they think good, by them- selves and the people. I might make this thing verie plaine unto you by divers parti- cular examples, which they greatlie allow and propound to them- selves for their imitation ; were it not that the very naming of them would grow offensive unto you all. Onely, in generalitie, it may please you to understand what is written to this purpose in a booke printed at Geneva, and compiled by three or fourc whose names I know not. Although (say they) the Popes, for sundry enormities, have deposed Princes by their uuUurfdl authority, yet 488 EXTKACTS FROM BANCROFT'S SERMON. 1589- the reason that mooved them so to doe, was honest and just^ and meete to be received and executed hy the body or state of everie com- mon wealth. If any do heere object, that I stand too long upon this matter, considering that these things do touch men's dealings and writings in other countries and cannot in any sort be applied to our Re- formers in England, my answer is, that I wish from the bottome of my hart it were so ; but I greatlie feare, by that which already is done, that except there be in time verie good order taken, it will fall out far otherwise. For it seemeth to me, that whatsoever hath bin done heerin abroad, is labored for to be put in execution heer with us at hom. Our Bishops you see how unchristianly they are handled, even with more contumely and disdainful reproch then ever it is to be read that the heathen used against their priests, of what condition and behavior soever. TO THE MOST MIGHTIE PRINCES, AND WORTHE- LIE MOST RENOUNED LaDY OF OUR DAYES, ELIZABETH QwENE OF England, &c., and her Right Honorable COUNSALERIS, ThE MiNISTERIS OF GODIS WORD IN Scotland, presentlie assembled in Edinburgh, with THE increase OF THE SpIRIT OF GODLIE GOVERNMENT, Wish a long and prosperous Reigne in Christ to Her Majestie. Although hitherto we have not bene accustomed, most mightic Princes, and right honorable Counsaleris, to writt to your Majestie and Honouris, yet presuming of your goode affection allway remain- ing toward ws, being urged by some pece of necessitie at this time more then before, through the unfreindlie, yea, and injurious deal- ing of some of your subjectis continuing and daylie increassing against ws, your well approved freindis and trustie well-willeris in Christ, (as it pleased your Majestie within these few yeris, not withowt signification of a thankfull mind, by your owen hand wryt, to acknowledge ws to be, in the which freindship toward yow and your whole Realme, yet, God be praysed, we constantlie continue ;) we have taken boldnes at this time in speciall, because otherwise we se ther wilbe no end of our adversareis dealing against ws, to powre owt our complaintis in this cace unto yow ; not dowbting but among the midst of your most weyghtie efFairis ye will voutclisafc some litill time favorablie to heare ws, and to redresse the wrongcs done unto ws, as ye looke no dowbt for the like favour in time comming at our handis in any thing that concerneth our calling ; the proofe wherof hitherto, and in speciall within these few dayes, we have declared, though unrequired, in a matter that scmcd not 490 LETTER TO QUEEN ELIZABETH, 1589. a litle to have towched your Majestie's honour, if in time some of our Brethren had not prevented it. Now, as hitherto, it hath pleased God to joyne these two Eealmes in a most joy full and fruictfull amitie, wherof (to Godis glorie be it spoken) we have not bene the smallest instrumentis heir amongst ws, so Satan, that old serrpent, (besid the com- mone ennemie, who of long time hath not ceassed by all meanis to brangle, shake, and overthrow the same,) hath not bene idle of lait yeris in raising wp some wicked instrumentis among yow, also especialie of the Ecclesiasticall state, as they wilbe called, to quarrell and invade ws with manifold calumneis; to the end, that we and our ministrie by that meanis, being made odious aswell in the eis of our native Prince and State, as in youris, no credit should rest any more to be given to ws by aither of yow, wherby we should be able profitablie to be employed in that service heirafter ; therby choosing rather to hasard the knowen confirmed amitie betwen ws, and to hunt after some new meanis of ther owen invention, to patche wp ane dowbtfull new plateforme in hope of ther owen better standing, then to suffer the sinceritie of our ministrie (otherwise most fearfull to ther guiltie consciences) to continue in qwietnes amongst ws : which uncharitable proceid- ing, whatsoever wes ther policie, or the policie of ther patron in that cace, hath proceeded no dowbt owt of the workhous of Satan, for the fearfull separating of the blessed amitie betwen the two realmes, which never wes better to be taken head unto by the wise and godlie of both the realmes then at this time of suche eminent danger appearing presentlie to sease upon ws both. Then to come to the matter, (wherwith otherwise most unwill- ing wer we to medle, if necessitie of defending our owen innocencie, and procuring so far as in ws lietli tlie firme continuance of our blessed amitie in Christ, hade not bene layd upon ws,) among many practises wherwith we have bene injured greatlie by these men foresayd these yeris past, we will make mention of two or thrie onelie at this time. The First wherof wes, at the time of our late trowbles, when 1589. IN ANSWER TO BANCROFT. 491 les that most slanderous libell falslie called the King's Majest Declaration came in print into England, (by whose procurement we will not determinatelie affirme ;) but this is certaine, that not onelie gredelie wes it receaved, diligentlie red, and that in the eares of diverse cheife personages of the realme, the cheife places therof that served most to our shame being accuratlie remarked, with great triumphing as it wer in our ignominie, yea, printed againe at London, and with an odious new preface prefixed ther- unto reprinted againe. But it is also insert and imprinted word for word, as we heir, in the Chronicle of your countrie, compiled by Holinsede, for the perpetuall memorie therof : all which thingis wer done, no doAvbt, by ther allowance, at least of the cheif of theme, if not by ther speciall procuring and commandement. Secondlie, ane Bancroft, (Chaplaine, as he boldlie affirmeth,to the Lord Chanceller,) emboldened by these ther procedingis, to say no worse, with most impudent mowth took upon him to traduce us, our ministrie, and whole Churche, openlie at Panic's Croce, on Son- day the 9 of Februarie last, in time of Parlament, in the most fre- quent assemblie of that realme ; wher, beside many unworthie parts uttered by him against the goode brethren of your owne realme, he entred upon us, not sparing our verie dead, but railing against that worthie famous father Mr Knox, of goode memorie in the Churche of God ; and, as a man alltogither caried away with a made furie against ws, heighlie charged ws as cheif authouris (as it wer) of all the domesticque unqwietnes and sedition that of a long time, through the malice of Satan, hath bene within the bowellis of this our commonwell. Yea, and not staying ther, he feared not most wickedlie to affirme, (and that onelie upon the testimonie of suche an infamous witnesse as he himself in effect confesscth to be un- worthie of any credit at all,) that by our lordlie Discipline (so he owt of his infamous author speaketh,) the King hath bene brought into great danger and feare of his lif ; and last of all, odiouslie mingling ws with Anabaptists, Brownistis, Barowistis, and wc can- not tell whome, that his malice may be evident to all men, he boldlie affirmeth, and that withowt all pretence of any warrand for him, I 492 LETTER TO QUEEN ELIZABETH, 1589. save his owen rash assertion, that all that hitherto is spoken, is nothing in respect of that which might be sayd against ws ; then the which what greater accusationes can be brought against ws to make ws worthelie not onelie odious in all goode mennis eis, but also unworthie to live upon the earth, if these thingis most falslie alledged wer of trewth. But God be praysed, beside the testimonie of our owen con- sciences, the universall knowledge and consent of the whole body of this realme, and testimonie of all the honourable and w^orthie persones, your Majesteis ambassadouris, and otheris goode men of your realme who have bene here among ws from time to time, as also his Majesteis owen approbation many times, bothe in word and dede, do plainelie witnes the contrairie to be trew : and in speciall his publict andsolemne protestation made before the Generall Assemblie in June last,^ wher being present in his Royall person, he openelie protested that he estemed his standing and the stand- ing of religion as presentlie it is taught and professed in Scotland, so to be joyned together, that the wellfair of the one wes the well- fare of the other, and contrarie wise, &c. ; as the publict record therof more at lenth will bear witnesse to the w^orld for ever. As also, before his departure owt of the realme, as he commended him- self, his voyage,^ and the prosperous successe of all that work, to our cirnest prayeris ; so he commended in speciall, the qwietnes of the whole Realme to the cairfull watching and prayeris of the Mi- nistrie ; which to this hour, God be praysed, hath had such good effect. The Lord in his great mercie, for Christ's sake, continue it, that worthelie it may confound that rash and wicked babler, with all his patrones in that cace and complices whosoever ; wher- in we appele your present Ambassadom- him self^ (no ennemie to that Papale Hierarchic) to be a faythfull witnesse, let him signifie unto yow our partis now in the Kingis absence, for whose happie * On the 17th of June 1589. not Upsala, in Sweden, as sometimes 2 King James the Sixth, at this stated,) on the 19th of November 1589. time, was in Denmark, lie sailed lie spent the winter in Denmark, and from Leith on the 22d of October, and returned on tlie 1st of May 1590. was married at Upslo, in Norway, (and •'' Sir Robert Bowes. 1589. IN ANSWER TO BANCROFT. 493 returne we pray continualie with greater desire of his presence than heir is nedefull to expresse. Nather have they contented themselfes with this open railing against ws in that furious invec- tion, but also they have alledged * * * * # «i unto the whole world. Tbirdlie, and last, beside the odious pointing owt in particular, both by word and print, some of our goode and well approved brethren who escaped into England in time of our late trowblcs, with most reprochefull epithetis by some of that crew, after ther arrogant, yea, and (in that case we may well say) vcrie ignorant maner, we, our discipline, and whole ministrie, are most ridiculous- lie flooted, as we heir, in ther stage playes, pamphletis, and pas- qwillis, imprinted day by day, so that ther appereth no end of ther malice against ws, except in time by your wisdome and authoritie ther insolencie be supprest ; which if it shall, after this maner so fearcelie persecuting the good brethren ther, your most loyall and trustie subjectis at home, and so hielie provoking our patience your well approved freindis your neighbouris abroad, who have deserved no such things at your handis, continue unrepressed — as it shall bring a fearfull curse with it within your owen bowellis, so can it not but muchc coole our kindnes, which God forbid, to the great indangering of all : for of all times this is most unfit to suffer them to rage so without and within, when so great danger is so imminent from the common enemie. Yea, if they wer wise they should learne to be war of suche proud and unquiet proceid- ingis, remembring that as pride goeth before destruction, so the saying of the poet^ is verie trew in them : — Sed tacitus pasci si posset corvus, habcret Plus dapisy et rixce multo minus invidiceque. Alace ! goode men, they wot not what evill they do to themselfes. But, quos perdere vult Jupiter^ sayeth the verie heathen man, iis pri- mum mentem adimere solet. But if ther unquiet proccdingis wcronelie 1 A line in the MS. is cut off at the ' Ilorat. Epist. lib. i. xvii. foot of the page. { 494 LETTER TO QUEEN ELIZABETH, 1589. hurtfull to themselfes, and not dangerous to the state where they are suffered so to rage, and subsequentlie to the common cause, it wer no great matter, howbeit they that sow iniquitie reape afflic- tion, as Salomon sayeth ; but as the verie societie of the evill men, (muche more the mentenance of them in ther evill is dangerous to them with whome they menteined, as Achab found by the men- taining his fals prophetis,) so it is verie trew that may be well gathered out of the Eevelation, 18 chap. 3 vers, they shall be per- takers of the plagues that are pertakers of the sinnes. Wherefore, most mightie Princes and right honorable Counsaleris, our humble request is unto yow, first. That these our greifis and in- juries being weyghed as becometh, they may be redressed in such sort as we may perceave our letters to have had some weight in sight ; and that it may appear ye make such accoumpt of our freindschip in Christ, that for the favour of a few persones, onelie seiking themselves and ther owen worldlie standing, with the in- jureing of so many your faythfull subjectis and trustie freindis, whome as ye made up and pleasured for the commoditie, as ye thocht, of your common wele, so finding them hurtfull to the same, ye may unmake and displeasure without any hurt to your state ; that for the favour of such, we say, ye will not despise our humble and resonable sute : — And first, That ye will cause delet out of your Chronicles^ that whole leing libell, (which, as it is altogither falslie forged, contain- ing as many lies almost as lines, as in the owen time and place shalbe cleirlie proved, so it is not the Kingis but the apostat Bishop of Sanctandrois doing, wherof we have the Kingis owen declaration subscrived with his hand for proofe, wherin in plane wordis he callis it the Bishop of Sanctandrois owen declaration ; which that miserable wretche himself, now justlie out of the favouris of God and man both, can not deny ;) least otherwayes we being drevin to ^ It may be remarked, that after the given great offence to Queen Elizabeth, publication of Holinshcd's Chronicles, who caused a considerable number of by Harrison, and otliers, in L586-7, leaves to be suppressed. But a few there were a vajiety of passages in copies having escaped, these castrations the Continuation wliich seem to have were afterwards reprinted. 1589. IN ANSWER TO BANCROFT. 495 set out the falshood therof to the world, these men may appear to have gained small credit to your Chronicle by blotting it with a blur of manifest falsheads, containing as many lies almost as lines ; which if we se no other remedie, shalbe made manifest to the world to ther perpetuall shame. Secondlie, We desire that our goode name, so hielie defaced by that chaplaine Bancroft, may be as publictlie and universallie restored to us againe, as by him it hath bene most contumeliouslie taken from us, and that without partialtie or respect of any person : for this we dar boldlie affirme, that whosoever he be that will de- fend and countenance any such a seditious firebrand as Bancroft is in that matter, he is no freindto the Gospell, nor favourer of the amitie between the two landis, but a sworne ennimie to them both. Yea, we wold not have yow ignorant, that our Kingis Majestic himself wes so offended when he red that part of that invective which is against us, that as he bursted foorth into great choler against the author therof, so he promised to answer and confute it in most eirnest and sharp maner ; which no doubt he hade done if his other greter effares hade suffered him, and if he hade remained at home. And Thirdlie, We crave that ordour may be taken with suche as have allredie defaced us and our brethren, in sermonis, pasquiles, print bookes, and stage-playes, and that herafter no suche un- charitable dealing be used against us ; which our lawfull requcastis if they shalbe granted, as your Majestic and Honoris shall discharge a parte of your dewtie therin, so shall ye knitt us in more strait freindship unto you and your state for ever then ever wes amongst us heirtofore : otherwise, if these our sutis be slenderlle passed over, which we looke not for, as we mind never to be undcwtifull to your Majestic and Honoris, so are we not so base minded nor so destitute of meanis as to suffer the innocencie and sinceritie of our ministrie to be so falselie and injuriouslie impeched for nought hy the proudest of that Baalamitish generation. But hoping that your Wisdomes will wiselie foresie the meanis to prevent suche conten- tion bytimes, as otherwayes may hardlie be quenched in our dayes, 496 LETTER TO QUEEN ELIZABETH. 1589. we are to conclude with this freindlie advise in this our common danger, that it may please you, after the example of goode Josaphat, to proclaime a publict fast universallie outthrough your realme, with preaching and supplicationes to be made in all conve- nientis partis of your land ; of the apointed day or dayes wherof it may please you to give us timelie advertisement, that warning being given universalie therof to our people, we may all joyne togither to intreat the Lord our God for mercie and pardone of our former sines and rebelliones at his hand, and for his defence against our ennemies : ffor it is not now with man but with the Lord that we have to do, nether must we dreame that the Lord willalwaye fight for ws from heaven if we continue in our sinnes, yea, and increase in the same by persecuting his servandis more sharplie then at any time before. Alace ! is this our thankfullnes for our late and last deliverance ? Wherefore let us leave of suche ungodlie dealing, and in time go foorth and mete the Lord, and give him the hand, that we being delivered and our ennemeis confounded, we have our mouthes filled with a new song to praise him that sitteth on the throne, and the Lamb for evermore ; to whome, with the Father and the Holy Ghost, be praisse and dominion for ever. This much for our sutis and the discharge of our consciences ; and your Majestic and Honouris favourable Answer with spede, if it be your pleasures. (^Indorsed) Letter to the Qucene of England against Bancroft. A BRIEFE DISCOVERY OF THE VNTRUTHES AND Slanders (Against the trve Governement of thb Church OF Christ) contained in a Sermon, preached the 8 of Februarie 1588, by D. Bancroft, and since that time, set forth in Print, with additions by the said Authour. [4to, pp. v., 56, without name of place, printer, or date.] (Page 42.) — Touching Scotland. We answere, that we desire not the Eldershipp to be planted in the Church of England, because Scotland or Geneva enjoyeth the same, but inasmuch as Christ Jesus, the Head and King of his Church, hath commaunded it to bee therein. And, therefore, we admit the government of no Church under heaven to be the paterne of that which we desire, but only that regiment which is set downe in the Word of God, the perfection whereof if any Church hath attained unto, wee rejoice with them, and desire to be pertakers of so great a blessing, in the Lord's good time. But as for any thing that is amisse, (if there be ought,) either in Geneva or Scotlande, wee labour no more to have that established in Eng- land, then we doe to have the great abuses that raigned in the Church of Corinth, or Galatia, to be imitated. The slaunder which you have, both against the King's Majesty there, in giving out that he is a deadly enemy unto the present governement estabhshed in his kingdome, and watcheth but his time to overthrow it, and also against the godly ministers of that realm, in making them trai- tors unto their soveraign, I leave to be answered by themselves : and I dout not, but you wil in time be forced to answere the injury VOL. I. 2 I From the 72. to tho 78. page. 498 THE UNTRUTHES OF BANCROFT'S SERMON. that you have offered unto that godly and noble King, and also unto the whole Church within his dominion. But let it bee graunted that the true Church governours in Scotland behaved themselves rebelliously towards their Prince, which yit is most false, What is that to the Church-government w^hich they enjoy ? Doe you thinke it a good reason, to say that the Arch- bishop is a traitour, therefore the Archbishopricke is gilty of trea- son ? You cannot deny but Thomas Becket was a traitor, so were divers others that have beene Archbishops of Canterbury ; but I trust you will not therefore attaint the Archbishopricke of treason. Browne, a knowne scismatike, is a man very fit to be one of your witnesses against the Eldership. His entertainment in Scotland was such as a proud ungodly man deserved to have. God give him and you repentance, if it be his will, otherwise you shall make an hard reckoning both of you, before the judgement-seate of Jesus Christ, for the slaunders which you have raised up against the governement of his kingdome heere upon earth. Your calender deceived you ; for it was not the Parliament of the yeere 88 where- of hee wrote, but of another held anno SQ, or before. If any thing be written amisse in any of the books that you mencion, wee have nothing to doe therewith. Bring our owne assertions, and you shal be answ^ered. We holde it altogether un- lawfuU for ministers and church officers to deale in any civil cause, much more to depose princes ; and, therfore, our attempts that way are not to be feared. Looke you and your masters unto those thinges, who arrogat unto your selves that preheminence which is, Indeedc, dangerous unto the throne of the magistrate, and thinke parliaments and lawes cannot bee halfe orderly kept and enacted without Lords spirituall. Your feare, that whatsoever hath bene done or written in forraine countries is laboured to have execution with us at home, is but the overflowing of yom' gall. The disease is daungerous, and you may one day aunswere for your distemperature in his presence, before whomc the imagincrs of cvill against their brethren shall have their reward. THE UNTRUTHES OF BANCROFT'S SERMON. 499 We holde, indeede, that the maglstracie is God's ordinance, bee ^^om. xui. _>. he a good or a bad, an heathen or a Christian, that is called there- unto, so that the right of a Christian and an heathen magistrate within his dominions is the same. You that hold the contrary pro- fesse your selfe not to bee a subject for conscience sake, as the Apostle commaundeth, but for some other respect. So you would bee very dutifull belike, if you were under an heathen prince. Ministers, wee say, are not to deale in civill causes ; and there- fore, in that point, wee ascribe unto the magistrate both jjotestatem, juris et facti^ that is, power to make lawes and to execute them. If there arise anie difficultie (as often as it commeth to passe) of that which is agreable unto the Law of God, in matters that are con- troverted ; then, indeed, it is the minister's dutie to enforme the magistrate of the mind of the Lord; wherein hee doth nothing els but (respondere de jure) shewe what the Avill of God is, that the magistrat may {statuere de facto) pronounce sentence accordingly. For Ecclesiasticall matters, it is the Word of God onely that therein hath (jpotestatem juris) the power to determln what is accept- able in the sight of God ; and the minister ought to have the knowledge thereof, that he may declare the same, both unto ma- gistrate and people. The church officers also are appointed of God, to execute all ecclesiastical maters. And if you should attri- bute this power unto the magistrate, the magistrate might justly account of you as you are. For will you have the magistrate to preach the Word, administer the Sacramentes, take the charge of watching over the maners of the people, and distributing to the pore within his parish ? Or will you have him to visite the sicke, comfort the weake, ordaine ministers, discusse controversies in re- ligion, and exercise the Church censures by excommunications, &c. ? And yet these are the only maters which wee account eccle- siasticall, and wherein alone we hold it lawfuU for church-officers to deale : other punishments of malefactors, as imprisoning, finmg, or any mulct that toucheth the life, body, or goodcs of men, are only to be referred to the magistrates, who beare i\\Q sword for that purpose. Our Bishops, usurping this sword, doc shewe that tlicy 500 THE UNTRUTHES OF BANCROFT'S SERMON. and their father's house, and not wee, doe labour to bring and maintaine confusion in Church and common wealth. Your exhortation, both unto people and magistrates, that the one shoulde avoide, and the other punish heretical spirits, we im- brace with all our harts. Being ready to shewe, as our writings have done at large, that your errors, corruptions, idlenes, pride, ambition, slaunders, and untruthes, uttered against the truth, hath not only (as dayly experience teacheth us) begotten and nourished the lamentable ignorance which every where raigneth in this land, but alsoe called for the wrath of God to fal uppon us, because such unruly and wicked spuuts as you are toUerated in the holy minis- terye amongest us. You are now come to the gathering uppe of your slanders and untruthes, into an heape in the conclusion of your sermon, lest the readers and auditors shoulde forget that you are an impudent slaunderer. And, therefore, that you may incense the magistrates against us, in one place especially, you rake them up after this manner. Hir Majestic is depraved, hir authority is impugned, and greate dangers are threatned. Civil government is called into question, princes prerogatives are curiously scanned, the interest of the people in kingdomes is greatly advanced, and al government gene- rally is pinched at and contemned ; the Church is condemned, the auncient fathers are despised, your preachers are defaced, and yet these men are tollerated. Prov. xii. 6. Whereunto I answere with the wise man, that the lying tongue slayeth the soule, and that the very wordes of the wicked lye in wayte for blood, but the mouth of the righteous wil deliver them. And so wee doubt not, whensoever wee are araigncd for any of these heavy accusations, but that wee shalbee delivered from this bloody tonge. The reader knoweth that (as a noble emperour spake in the like case) if it be sufficient to accuse, no man can be innocent. Nowe, if he hath these advantages against any of us, let him set down his particulars, and name the man or his writings, and he shalbe answered ; otherwise, we make no other account of such epistrophaes, and homoiotclcutacs, then of the barking and THE UNTRUTHES OF BANCROFT'S SERMON. 501 dogge rethorick of some profane Lucian or godlesse Porphirie. It lohn xix. so. is no news for us to have our legs and thighs desired to be broken. The reader is to remember, that this was the Jewes requests unto Pilate concerning our Saviour Christ ; and, therefore, wee are not to thinke it strange that M. Bancroft is guided by their spirit whose place he supplieth. But this wee are to knowe, that neither he nor his masters shal do any thing against us, but that which the Lord our Gocl hath long since determined, and therewith, by his grace, wee hope to be right wel contented. Instead of arming his hearers with reasons out of the Word against us, whome he accounteth sect-masters and false prophets, hee commeth off after his wonted manner, with idem per idem, leaving his auditors in as great doubt as they were before ; and saith, that the doctrine of the Church of England is pure and holy ; the governement therof, both in respect of her Majestic, and of our bishops, is lawfull and godly : the Booke of Common Praier containeth nothing in it contrary to the Word. Her Majestie's governement, he knoweth well enough, we call not in question ; he and his patrons have corrupted the doctrine of our church ; and as for the hierarchy and Common Booke, when he hath made up the holes which I have alredy shewed to be in both, (besides the uncureable woundes that other men have discovered,) he may build somthing upon his conclusion, which, if he doe not, his maner of disputation, in craving and begging the matter in controversie, will in a while growe to bee a common proverbe. If we were such unreasonable men as we would find fait with matters that are blamelesse ; his exhortation, that private men would take heede, and the magistrate take punishment of us, would carry with it some waight. But inasmuch as both the magistrate and people see that wee have cause to speake, and perceive that our adver- saries can doe litle, if they cannot set a fair face upon a crack t cause, wee feare not any great hurt that his tongue can worke unto us. And the very same account doe we make of his spcach where hee saith, that wee use the same argumentes for the soveraigntie of 502 THE UNTRUTHES OF BANCROFT'S SERMON. our Presbiteries against the Prince, in causes Ecclesiasticall, that the Pope doth for his principallitie in the same, and we answere as This is ^ATiit- the papists do him. But these thinges (as hee saith) hee cannot gifts quarrel, i i i i • j and answer- stand to proovc at this time ; onely hee thouo-ht it necessary to ad- ed long since. ^ ' j o ./ vertise his hearers of it, that they might the better beware of such kind of spirits. Take his advantage who hst. Answere. AYe carc not how Httle a doo we have at the Arches, and, there- fore, we meane not to take any great advauntage against your tongue, any further then your blushing may be for the clearing of the truth. The reader will thinke you worthy to be marked in the forhead, according unto the Romaine lawe, except you proove this which you have so confidently set downe. Though, as it should seeme, you have a commission to use your tongue and pen at your pleasure, yet you cannot blot out the light of men's reading and knowledge. We are known to be so out of ami tie (in this case especially) with all Romanists, and you truly accounted to be so neerly allied unto them, that wee desire no other weapons to strike downe the hierarchic, then M. Luther and M. Calvine have used to overthrowe the Romaine cliaire and her ministers. How often shall it be tould you, that we would have no civill matters handled in any Ecclesiasticall meeting? And, therfore, that we admit not any thing in our assemblies to be decreed against the constitutions of princes, any further then princes may account the truth of the AYord to bee against their statutes. We are as far from making our owne wdls to be the rules of other men's lives, or from affirming that what wee speake is the very Word of God, as you are from being ashamed to lie in the face of the sunne : You have taken great paines in sowing the seed of most grosse un- truthes : Repent betimes, least in the Lord's just judgement you reape the fruits of your lying tongue. D. BANCROFTS RASHNES IN RAYLING AGAINST THE CHVRCH OF SCOTLAND, NOTED IN AN ANSWER TO A LETTER of a worthy perfon of England, and fome reafons rendred, why the anfwer thereunto hath not hitherto come foorth. By I. D. a brother of the fay d Church of Scotland. EX MYLTIS PAVCA. AT EDINBVRGH PRINTED BY ROBERT WAL DE-GRAVE. ANNO. 1590. A PKOOFE OF DOCTOR BANCROFT'S RASHNES Against the Church of Scotland. Men of anie sound judgemente (good Sir,) that hard or read that declamation made at Paule's Crosse the 9 of Febmarie 1588, in time of Parlament, by Richard Bancroft, Doctor^ of Divinity, and chaplaine, &c., (as he will needs be styled,) and afterward en- larged by him, and set forth in print, may easily perceive that (small regard had to godly edifiyng, by the right cutting of that worthy text of Scripture, Beleeve not everie Spirit, &c., 1 John iv. J , which then hee tooke to entreate) he made the whol drift of his speach, to serve his intended turne, for a bitter invection against the godlie brethren of Englande, who urge Reformation of that Churche, and chiefly, the remooving of that heavie bondage of An- tichristian government by loftie Lordes, wrongfully called Bishops, (an hurtfuU relicke of Romish confusion,) and restoring in the place thereof the joynt administration of Christian Discipline by the Ministers and Elders of the Churche, which is most clearely prooved by them and others, to be established by the AYord of God, to continue to the comming of the Lord Jesus Christ : whose godly endeavours, when for a while he hath laboured to improove, after his maner, hee leaveth the matter in question at last alto- geather, and setteth himself against theyr persons, and travaileth with tooth and naile (as they say) to bring them into extrcame hatred with the supreme Magistrate, as men who by this their new government, (so it pleaseth him to speak of it,) intend no Ics mat- ter then hie treason and rebellion, by overthrowing her Majcstic's authority in Ecclesiasticall causes, and highly derogating tlicrc- 1 In the original tract, the words usually contracted, as initial letters, Doctor, King, Queen, andMajestie, are D. K. Q. and M. 506 Davidson's reply to Bancroft. 1590. by to her supreamacie in that case, to the apparant indangering of her person and state in the end, except good order bee taken with the matter in time : Then the which, what can bee more odiously affirmed, and more woorthy of extreame punishment, if it be true ? But how doth he proove all this geare, I pray you ? even from his owne feare forsooth, Avhich riseth upon his falsly conjectured suspicions, Vvithout al groundes of truth, to wit, that as outlandish meanes and practises have bene traiterous and rebellious in erecting and establishing of this new^ government, (as he speaketh,) so hee feareth, that they, who so exactly, and with such boat persuit, fol- low the outlandish preceptes in this case, will fall to the same meanes in England, (pag. of his book, 83, 84 ;) and least his credite should come in question, for abusing his auditors with untruthes in this matter, he wil not seeme to speake any thing without his war- rand ; and therefore finding nothing to charge the good breethren at hoame withall in this case : (such is the mercy of God toward them, that the very adversarie himselfe, seeking matter of accusa- tion against them, can finde no hole in their coat, doe his best, but by his unwilling silence, is compelled, in a manner, to justifie their dewtifull modestie in seeking reformation hitherto.) Not being able then, I say, to finde any thing against the brethren of Eng- lande in this case, (for otherwise they shoulde have heard of it, ye may bee sure,) he raungeth abroad, and as a stranger curious in an other Commonweale, making choise, especially of Scotland, hee setteth upon it with al his maine, assuring himself of sure proof of his purpose from thence, (pag. 72.) In doing wherof, as he most outragiously upbraideth our whole Ministerie and Christian Disci- pline of our Church, with a cartfull of calumncis, utered against them both : So he cannot refrain himselfe from most reprochfull slaundering of the King's Majestic himselfe, as after shal be seen, and disdaineful contemning of the whole inhabitants of the land. A perrilous practise (whose Chaplaine so ever hee be) against the happie amitie between the two Kcalmes, especially now in these daungerous dales, wherein our common peace is so highly indan- 1590. Davidson's keply to Bancroft. 507 gered, aswel by the domesticque male-contens and conspirators at home, as bj the forraine detected enemy abroad : good men in the meane time, pillers, as it were, and chief intertainers thereof, daily waxing fewer and fewer in both the hmds. Neverthelesse, so egar is the man in the matter, that before hee will not bring his stick to the fire, he will not spare to speake evil, even of those things which he knoweth not, and verye boldelye, though most rashly, builde uppe an uglie heape of most slanderous accusations against our sayde Church, and that upon the false testi- monies of the frivolous reports of other men, and chiefly of two, the very bare naming of whom, where they are knowne, is sufficient ynough of it selfe, to discredit whatsoever is alleadged in their names : For as touching the former of them, corruptlie and falslie called Bishop of S. Androis, it is much better that the leo^end^ of his i'. A.iam- lend life bee buried in eternall oblivion, then that Christian eares should be polluted with the unsavorie mention thereof. Although it is not hard to gesse, the whole course of his proceedings (as a lyon may be knowen by his clawes) by one speciall action. For what will that man be ashamed to doe that durst father his owne forgerie uppon the Lord's lieutenant the King's Majestic himselfe, and that in a matter of no lesse importance then the Declaration of the mean- ing of some acts of Parliament ; which howbeit it was but his own declaration, (as his Majestic hath plainely witnessed by his own hand writ, yet extant to be scene,) and not the King's, yet durst he bee bolde to give it out in the King's name, as though hee had beene the verie undoubted author therof : If this be not to play the falsarie forger, and that in the hiest degree, let the Chap- lain himself be judge. But here hee will replie, that this is but our Ministers' affirmation, (who, saith he, page 75, dare say what they list.) Otherwise, as the Declaration is the King's : so, as for the King, he is not altered : Jctus piscator sapit, &c. Whereby he will not only have that ^ Davidson probably alludes to a Legend of the Biscliop of St Androis scurrilous invective in Scotish verse, lyfe, callit Mr Patrik Adamsone, olios written by Robert Semple, against Coustean." Archbishop Adamson, entitled, " The I 508 Davidson's reply to Bancroft. 1590. counterfeit and bastard declaration bound on the Kinge's backe, whether he will or not : but before it shall not be so, he dare be bold, in the same page above cited, to charge his Majestic with deepe dissimulation, while in effect he affirmeth, that howbeit the King by his writing, speaking, and actions, would seeme to ap- proove the present exercise of that same discipline, which so flatly is condemned in that foresaid declaration; yet hee doth not approve it in hart, because, (saith the Chaplaine,) he is not altered, to wit, from that thing which he would have him to have set downe in that declaration, flat contrary to his present practise, allowing it after al the waies foresaid. In the which saying, hee necessarily dooth implie deepe dissimulation to be in his Majestic, while hee will have him to condemne that in heart, which in deed so manifestly he doth allow : let it be judged then, whether it be our ministers that speak as they list, or he. It had become his person and place to have spoken and written, at the least, more reverently of his Majestic, how uncharitablie so ever hee had judged of him in his mind ; yea, charitie would have made him thinke with himselfe, (if there had beene a sponke thereof within him,) that nowe being of perfect age, and yeres of discretion, he is christianlie mooved in singlenesse of hart, by his auctority to approve that Christian discipline, which nowe he cleerely seeth to be so well warranted by the Worde of God, which perhaps in his minority and none age (being misled by crafty men) he did not so pcrfitly understand. But let not his Majestic nor any prince, looke for any better dealing at the handes of any of his coat, when their honor and these men's profites come into their way to be ballanced. But God be praised, it hath pleased his Majestic not to winke at this malapert calumny, but to note it with a coale, to their con- fusion that allowed of that lye, while by his own hande writ, set downe in the margent of Bancroft's book, page foresaid, just over above these his most impudent assertions. " For the King he is not altered : Ictus piscator sapit. His crown and their sove- rainty will not agree together," most plainely hee declare th the 1590. Davidson's reply to Bancroft. 509 singlenes of his heart in this behalf, flat contrary to these impu- dent assertions, in the words following : — My speaking, writing, and actions, were and are ever one, without dissembling, or bearing up at any time, what ever I THOUGHT. Whereby, as he purgeth him selfe of al dissembling in times past, so hee protesteth, that his speaking, writing, and actions, in ap- proving the present exercise of Discipline, are fully agreeing to his thought and minde, and therefore hee concludeth in these wordes foUowinsi: : — *& Ergo CASTS THE libel, ne quid aspenus. Which is as much to say, as wherefore the D[octor's] asser- tions are untrue, to use no rougher tearmes, which, after his accus- tomed maner, is subscribed as followeth : — I. R., That is, Jacobus Bex, Which wordes uttered in Scottish after this sorte, if the Chap- laine shall goe about to misconstrue, or wrangle from this his true meaning, his Majestic hath faithfully promised to give him such a categoricke and simple answer, by a plain lie in round English, as shall make him, and al his maintainers in this cause, to be ashamed that ever they medled with this matter. Thus God recompenseth the foolish, while hee maketh deceite to returne into the harte of them that forge evil. And touchinge that truthles TuRiNUS, of whome the chaplain had the paterne of this pagean : he is presently as far out of his Majestie's favour (let the Bishopists of England trust the intel- ligence given by him to them of the contrary, so much as they list) as ever before he semed to be in it. But whether he shal receave the like recompense in the end, that his predecessor did, at the handes of that worthy emperor Alexander Severus, while being fastened to a stake, the cryer stoode thus crying to tlie people, smoke he solde, and with smoke he is punished, it resteth to his Majestie's discretion to consider. 510 Davidson's reply to Bancroft. 1590. But yet I thinke that soe the Chaplaine will not let goe his holde ; but will alledge that in noe wise hee is to bee blamed for building uppon the testimony of this his author, in that declaration at least, (whatever the man be otherwise,) seeing, so publickly and univer- sally, in a maner, it was received by many of his betters for the King's owne Declaration, in so much that it was printed again, and reprinted with a most odious preface at London, without any controlement, in so far as it concerned us, red, and remarked dili- gently by many, and vigilantly insinuated to the view of som chief personages of the state, who were made so to like of it, and to thinke it to be of truth, like to som new gospel, that som, not of the most inferior of such whoe are called children of the Most High amonge them, have not spared, as w^e heare, to take boldnes therby of late, in their publict judiciary trials reprochfully, to up- braid our countrimen, in the persons of such as were tried before them, comparing them to Scottish men, who, when the King pro- claimed a feast, wold needes have a fast, or contrariwise, when the King w^old have a fast, they proclaimed a feast, ^ alluding to that false narration touching the banketting of the French Am- bassadour, set downe in that counterfait Declaration. And last of al, for the perpetual triumphing memory thereof against us, it was insert w^orde for worde in the Chronicle of England, compiled by HoLiNSHED,^ and published to the posteritie in print. To the which I answer, that as the multitude of offenders authoriseth no an errour, so he shoulde not have followed a multitude to doe evill, much Icsse shoulde hee have added evil to evil, and done worse then any that went before him : but before the publishing of so waighty a matter after such a maner, hee should w ithout par- tiality have examined the truthe of the thing to the bottome ; and not otherwise so impotcntlye have suiFered him selfe to have bene caryed away through the apish imitation of men, perfitly knowne to him to be partially affected in this case : yea, and to speake ^ lu the original tract, the previous - See the preliminary notice, page line is reprinted by mistake, " wold 473-476. a fast," &c. 1590. DAVIDSON'S REPLY TO BANCROFT. 511 farther, howbeit the most part of the things contained in that slan- derous libel, after due trial had bin founde true, yet charity would rather have buried even the multitude of sins, then so bitterly have blown abroad some oversights, to the reproch of a whole reformed Church. What could the veriest Papist of them al have done more ? But what should be said to a bellie that hath no eares, that poore Demas, (if he be no woorse,) hunting appearandly for pro- motion to some prelacie, (as the manner is,) is so incorporate with that company of climers to preferment, (as they call it,) and im- bracers of this present world e, that he is as corrupt, and partial in this case, as the proudest of them ; so that of one, ye may learne all : Otherwise, if there had bene but a sponke of sincere judge- ment in him, as worthilie hee might have suspected that marveilous heape of most horrible accusations to have bene incredible in a Churche, namely, where so long the truth hath beene sincerely preached and professed : So, he needed not to thinke it any strange or new thing, for crafty miscreants, having credit in Court and Church, to finde the meanes many times to abuse the names of princes and excellent men, yea, and of God himselfe, as cloakes to cover their divelish and naughty devises. Whereof, let these examples be witnesses, to wit, of Joab, Jesabel, Haman, Gehasi ; the old Prophet of Bethel, and all the false prophets, false apostles, and false teachers, that ever spake, or speak the vision of their OAvne heart, and not out of the mouth of the Lord ; and who ran and runne when the Lord hath not sent them. And last, touching the printing againe and reprinting of that forged Declaration at London, and joyning it to the Chronicle of England, where through some whome the Lorde hath called gods, thinking all cock sure, take occasion of upbraiding the Ministeric of our countrie when it pleaseth them : As these shall die ignonii- niously like men except they repent ; so, what honour those have procured thereby to their country, and what credit to the Chro- nicle therof, let them brag of it when the uprightncs of our cause, sufficiently cleared by this and the like writings, shall justific it selfe to their faces, and the true storie thereof, that shall rcmainc 512 Davidson's reply to Bancroft. 1590. registred to all posterities, shall witnesse the honesty and duetifull dealing of our Church in al things, to their shame. Thus much then being spoken, touching the former of the Chap- lain's two witnesses, let us nowe come to the other, his inconstant R Bro^-n. countrcj-man, (as heedescribeth him, for as for mee, hee shall bee no woorse than he himselfe maketh him,) the naming of whome, belike, might doe his cause more harme then his testimony can doe it good, and therefore he contenteth him self with a very slender de- scription of him ; so that not without a note of reproch in the end he sends him packing in these wordes following : — " This man's opinion heerin, (saith he,) I knowe wil be greately contemned, because I thinke hee hath bin of an other judgement, &c. How- beit, let him finde what favour at their handes he shall : I must indeede confesse, that if this matter had onely depended uppon his report or opinion, I would not at this time have made mention of him." Wherby you see what a wethercock he maketh of him, and ho we rediculously he leaveth him to beg credite where hee may finde it, for he can give him none. Here I omitt to make mention of the jar that is fallen out since betweene our Chaplaine and his suborned witnes, for that, that upon no fair promise of re- compense, hee coulde procure newe furniture at his hands of some more particuler matter against the newe onset, that with long pre- paration he hath intended against us. Seeing then, that no man's pen nor tong can more discredit this his second witnes then he doth him self, (partly by the wordes above rehearsed, and partly by the Doctor s words following in his declamation, where he flatly again maketh him to be of a changeable humor ;) if he drink no better by his meanes than hee hath brewed, let him blame himself, understanding that evil advise is worst to the ad- viser. I will not speake at this time of the shameles falsehoode that is allcadged out of the testimonyc it sclfe, Avhlch whensoever it shal be particularly examined, will make the Doctor repent that ever hee cited such a testimony, and specially, where most impudently it is affirmed, that hee hath knownc the Kinge in grcate danger and feare of his life by their lordly Discipline, the contrary whereof. 1590. DAVIDSON'S EEPLY TO BANCROFT. 513 as it is cleerely knowen to al the worthie persons, Ambassadors of England, who have had their long residence here amonge us, and private intelligence of all our affaires after an other manner then ever his wandring witnesse coulde attaine unto : so is it many wayes affirmed by the King himselfe ; and daylie experience, God be praised, doth confirm the same. Both the Chaplaine's authors then, being such prettie fellowes as hath bin declared, I trust it be not hard to bee scene, how little cre- dit is to bee given to his declamation, grounded uppon their railing reports, (to leave the demonstration of the falshood of the matter uttered by them, to the owne time and place.) For he should have considered, that of how little credit soever he was himselfe, yet it behoved his witnesses to be free of infamy : according to the saying, A proctor may be infamous, but not a witnes. But it seemeth, that either he was not greatly careful of his own name, who would repose uppon the cracked credits of such defamed per- sons, in so waighty a matter, or els he thought (as Gyges did, by means of his ring,) to walke invisible, as in a cloud, that none could or would espy his nakednes. But, good man, he is far deceived, as by the answere to his severall asseverations, (if neede be,) more throughly and sensibly he shall understand. It is easie then to be scene, how far short the Chaplaine hath come in probation of the alleadged treasonable outlandish prac- tises, of men of the new government, (as scoffingly he calleth the urgers of Eeformation,) whereof he would seeme to take such feare, that except good order be taken to prevent the like at hoame, thinges will grow to some extremities, (pag. of his booke 83.) And therfore, I trust the Queene's Majestic, and her honorable Coun- cell, will see this surmised proposition of danger of outlandish prac- tises, by the meanes of Christian Discipline, to be somwhat better proved, before they will feare any danger to insuc to their state through the same : yea, and I thinke, if they knew, but even so much, as heere truly I have set downe to you, (Sir,) in this short discourse, touching this matter, as the cause of Christian Disciplin, should even be the better liked of them all, scing it, and the favorers VOL. I. -^ ^ 514 Davidson's reply to Bancroft. 1590. of it, to be so shamefully belied : so the Doctor's patrons in this case shuld pride themselves but a little of that slanderous declamation, and thinke them and their cause but smally beholden unto it, what ever hath bene their opinion therof before. For let any wise man judge, if one eg can be more like another, then the Doctor's maner of reasoning is to that forme, that Rehum Shimshai, and the rest of the men beyond the river, used in a letter to King Artahshashte, for hindering the building of Jerusalem, Ez. iv., save only, that the judgement of them beyond the river, was found to be in the authentik bookes of the Chronicles, according as was alleadged by them : and our Chaplain's argument leaneth only upon the counterfeit and forged chartales of known and confessed infamous persons, and a false chronicle grounded thereupon. Wherefore, if their authentike books of Chronicles did not truly convince Jerusalem to be a rebellious citie to kings and provinces, of what force should this Chaplaine's infamous libel be (I pray you) against the good brethren of England, to prove that they will be rebellious to their Princes, if that Christian disciphn be admitted to have place within that land ? For as Jerusalem Avas not a rebellious citie to kings and provinces indeed, howbeit the Books of their Chronicles did beare so : so the exercisers of Christian Discipline in Scotland are not necessarily to be ac- counted rebellious to the King for exercising of the same, howbeit the bookes of the Eegister of the Acts of Scotland did containe the same. Howe much lesse, then, ought false surmised forgeries of known infamous men have credite in that case ? And if the envy of the sect of the Nazarites, urged by prophane Tertullus, is not sufficient to beare downe Paule, as a seditious mover of the people, because he professed, preached, and followed Jesus of Nazaret, whom the Jewes most injustly and wickedly slewe, as a seditious person, and blasphemer, by the meanes of two subborncd false witnesses. Why should the good brethren of England, that seeke Keformation, be charged with a mind hereaf- ter of sedition, by the meanes of Discipline, because the Church of Scotland, in respect of the same Discipline exercised in it, is unjust- 1590. Davidson's reply to Bancroft. 515 lie condemned of sedition, by the Hie Priests of our daics, two false witnesses being alleaged for that purpose, by their Tertul- Lus at Paul's Crosse ? I see no reason why they should. Let not the comparison be odious, because, I compare not the persons in themselves, but in the causes which have their own likenes and agrement in some proportion. I have insisted the more in this matter, bicaus your cause and ours are most neer linked together. For the adversaries would terrific her Majestic from admitting of Christian Discipline within her realm, for fear of like inconveni- ences to fal out therby to her quiet government, which are falsly alledged to have fallen out by the same to our King and state. How be it, it be not good logicke, to charge the good cause of Discipline with any infamy, by reason of the faults of the ministers and favourers thereof, yea, even put case they were sufficiently proved, seing that is but a sophisme from the person to the cause, (as they say,) How much lesse then ought it to be condemned, when the adversaries are not able, do their best, to blot even the persons, by accusing of whom they labor to condemne the cause ? But I perswade my selfe, that all this their paralogizing, and false maner of reasoning shal helpe them, and hurt us as little in the ende, as the sophistry of Eehum and his companions beyond the river helped their cause, and hindred the building of the Temple : and as the smooth rhetoricke of Tertullus prevailed not against Paule, no more shall their course alwaies prevaile against the good cause in Englande. Wherefore, let Haggai and Zaciia- RiAS do their parts faithfully, and without fainting ; exhort al men, according to their callings, to further this holy building ; not doubt- ing but God, in his time, shall moove Darius fully to authorise the building of Jerusalem : howbeit, through the injury of these daics, men may be forced to leave of building for a season : And let Paul stand stoutly to the defence of his just cause, saying confidently, " Neither can they proove the things whereof now they accuse rac, ' Acts xxiv. 13. And Tertullus and his maintainors shall findc themselves disappointed, and Paul, by little and litlc, shal grow to some greater liberty, and his cause shall prevaile in the end. 516 Davidson's reply to Bancroft. 1590. But nowe let us come, accordinge to your desire, to the causes why that declamation of D. Bancroft's, so far as concerning Scot- land, is not Answered, wherein, howbeit, I am not to prejudge the Church of Scotland, yet, for your further satisfaction, I have thought good to set downe the causes of the delay, so far as ever I coulde Icarne or perceive. And, first, you may be assured that it was not for lacke of habilitie in the meanest of a thousand in Scot- lande to have confuted that calumnious chartale, fraughted with as many lies almost as it hath lines, that it was not answered : how- ^•^* soever it pleaseth som of your grand Doctors of Divinity (very learned men, ye may be sure, if they be not far deceved) reproche- fully to point out some of our wel approoved brethren, and espe- cially one, by the note, of like an unlearned, yea then, a very un- lerned Scot : whome yet, notwithstanding they never hard nor sawe, more then D. Bancrofte did heare and see the Church of Scotland, and the things wherewith most rashly hee doth charge it : but Who is so bold, as they say, as blind Bayard ? Yet if any Aristarchus among them, hath taken occasion of the writing of anye brother here, so to speake, let it bee judged by the learned, what just cause he had so to do : and I doubt not, but he shal be found to have had litle learning, and lesse conscience in so doing, which is spoken, not so much for the Apology of any man at this time, as to note the disdainefull contempt of these hauty persons. For he must be of very rare learning, as not a few can beare me witnes, in whom this sort (for I speake not of all) of the generation of Bishopists will acknowledge any learning to be, if once directlle and seriously he opponc himsclfe to their pride : For as there is nothing, wherin they commonly boast them selves more, then in the beard, and shew of learning ; so is there no shaft that oftner flieth out of their bag against others, then the boult of lack learn- ing. Howbeit, if it were not for avoiding of uncomly, and un- christian rendering of reproch for rcproch, it were no hard mater shortly to decipher the profound science of those two especially, who were chief authors of that rcproch, and to let them understand, of what form and classe among the learned, learned men indeede 1590. Davidson's reply to b.vncroft. 517 did ever esteeme them to bee, notwithstanding all the windye volumes written by them : For scrihimus indocti doctique, Sfc. How- beit, yet I deny not so much knowledge unto them otherwise, as shall bee a witnes against them, if they use it not better, and as might profit the Church in some measure, if they had grace to im- ploy it to the right end. But to returne to our purpose, as the Answer was not delaied, for lacke of sufficient qualified men amongest us for that, and for a greater purpose, God be praised, if need be : so it w^as thought needles, and superfluous, here amongst our selves, where the trutli of those things alledged in that Pamphlet were so clearly known, as there needed no other confutation of them, then the shamelesse impudencie of themselves : and as for the Answere, in respect of others, it was delaied first, as I take it, for avoiding of unhappy contention, that is woont to arise uppon suche occasions, wherby it might have come to passe, that daungerous alteration might have bene wrought betweene the two Realmes, as a godly and wise man of yours, commending the discretion of our men in that case, did not conceal, in a letter written to som of good account in our countrey, not along ago. For the firebrand of selfe-love, and great ardency of men, in defending their owne sayings and doings what- soever, suffereth them not many times, so much to regard the truth and peace of the Church, as their own stincking estimation : -whereof there is too great proofe in manifolde lamentable ex- amples, as well of antiquity as of our own dales, both far and neer, to the timely admonition of us all, if advisedly we consider of the counsaile of God's Spirite, saying : — " The beginning of strife is as one that openeth the waters ; therefore, or the contention be meddled with, leave off;" which, howbeit more fitly it may be applied to the adversaries (in this case) the persuers then to our Church, yet no man, I trust, can blame the Ministerie of Scotlande, to regard it greatly, so long as there is any hope that the truth and their innocencie may be in saftie without their answere ; otherwise, they are not ignorant, that there is no Ics danger, alwais to keep silence, then never, as HiLARiE speaketh. 518 DAVIDSON'S REPLY TO BANCROFT. 1590. Secondly, The Answere was deferred, as I take it, in hope of due redresse to be put to that offence by the Queene's Majestic and her Honourable Counsaile, who our men thought (as they thinke yet) esteemed so of their friendship, that they wold not suffer them to lie under any opprobrie unremooved, so farre as lay in them, neither would suffer them to receive any injurie uncorrected, at the hands of any whome they might command : for there are not many years past, since it plesed her Majestic, not without signification of a thankful mind, by her letters, to acknowledge the Ministers of Scotland by name, to be hir most loving and trusty frends in Christ, (as yet, God be praised, they continue to this day, which is not unknown to her Majestic and faithful Counsellers,) in re- gard whereof, they yet expect the due amendement of that wrong, and that so much the more, as they have bene put in hope there- of, from thence by writ, purposely written to that effect, from some great personages, who, howbeit nowe they rest from their labours, (to the no small forewarning of the present state of Englande, if the matter be well marked,) yet our men think, that they shal not lack such favour in that Counsaile, as shal procure redresse of that injury in due season, in respect of the good opin- ion they understande (and that even by writ of late) her Majestic and Counsaile yet retaine of the Ministery of Scotland, and their Christian friendship toward them, and that estate. Thirdly and last, A secret bridle of God (who ruleth the ac- tions of men acording to the dispensation of his providence) staied them from answering, for causes known onely to himselfe, as they 80 sensibllc in a manner have perceived (especially they who were privie to the matter) that the knowledge thereof may sufficiently satisfie the minde of any modest man, who wil acknowledge the provident dispensation of God to be such, as howsoever the heart of man purposeth his waye, yet the Lord doth direct his steps. This much I thought meet (good Sir) to impart unto you, touching the dangerous rashnes of D. Bancroft, in slandering our whole Church so unadvisedly, after such a publickc manner, and that uppon the naked reportes of two such infamous witnesses (partlye 1590. Davidson's keply to Bancroft. 519 by manifest demonstration of trecherous dealing in one of them, and partly by his owne confession, touching the other) as arc not to have credit against any particular Christian, much less against a whole Church, a King, and a Kealme : As also touching the causes of the deferring of the Answere thereunto, so far as I un- derstand, which things, if they were known to the Doctor and his complices, (but even as heere rudely they are set downe,) they might, peradventure, let them have experience (which is a foole's, though not a foolish e maister) that they have run to far headlong into these slanderous and new devises; and so hearafter might learne more advisedly and charitablie to deale with their neigh- bours and brethren, who have deserved no suche things at their hands : yea, it is very like, if these same things were read or sum- marily and shortly reported in her Majestie's hearing, either by yourselfe, or some other good Christian, who hath credite and favour about her royall person, (for alack good Princesse, the trew report of things, especially in these and the like maters, commeth seldome to her eares, a common calamitie of princes, whoe com- monly of all others in the world are most destitute of faithful per- sons aboute them, trewlie and without flattery to informe them of the truth of matters as they are in deede.) If these things, I say, were truly known to her Majestic, I surely perswade my selfe, that those lordly brethren of Diotrephes, who rule or rather tyran- nise above their brethren with violence and cruelty, should be quickly charmed from authorising such rashe libertie of publicke rayling, and defaming of a whole neighbour Church, v/hich alway hath so well deserved of the present state of Englande, and their proude homes should be hastely hamered downe, that they should not be able hereafter to thrust with side and shoulder, and push all the weake with their homes, til they have scattered them abroad, and to make such havocke of the Churche, by a disguised persecution, as presently they doe : Yea, this much at least, I doubt not, shoulde be graunted, that (all bitter invection and perse- cuting of the good brethren of England, that are of the same judgment with us, surceassing) the controversie should be decided 520 DAVIDSON'S REPLY TO BANCROFT. 1590. dilSIngfof^y *^® Word of God in a lawfull Assemblie, and brotherlie con- disputa- ference, appointed by the supreme magistrates to that effect : Otherwise, if this come not to passe, (which God forbid,) as we must not cease to commend the troubled estate of those our Christian brethren to GoD in our private and publicke praiers, so must we not leave the just defence of our honest cause of Christian Discipline, which (touching the substance thereof, whiche chiefly is in controversie) hath no less warrand to be continued perpetually within the Church, under this precept of Christ, " feede my sheepe," then hath the preaching of the Worde, and ministration of the Sacraments, and so consequently floweth no more from the authoritie of the Civill Magistrate then they doe, w^hatever formall professours in Avorde, but not admitters of the yoake of Christ on their neks indeed, cry out to the contrary. This much (good Sir) 1 thought good by writ to ansuer to your letter, after this manner, here before set downe, both to satisfie you and others, touching this matter in some measure, which, if it shall seeme good to you, ye, either by your selfe, or by some other, may briefly impart unto her Majestic. Farewell. From Edinburgh, the 18 of September 1590. Yours in the Lordj I. D, ANE FOEME OF SINDRIE MATERIS TO BE USIT IN THE ELDERSCHIP. M.D.LXXXIX.— M.D.XCII. The following series of Forms connected with ecclesiastical pro- ceedings, may be considered of some importance, as exemplifying the modes of procedm^e in the election, presentation, and admis- sion of Ministers, and other matters to be used by the Eldership or Presbytery of Haddington ; and also, it may be inferred, by other Presbyteries, towards the close of the sixteenth century. The MS. volume from which they are printed, is described at page 399. There is every reason to conclude that this portion of the volume was collected, and partly written, by James CarmicliaeV Minister of Haddington, respecting whose life some particulars will be found at page 409. At page 539, there is added an extract from the Presbytery Books of Haddington, (conmiunicated by the Kev. Hew Scott, minister of Anstruther Wester,) containing a short form of Evening and Morning Prayer, and of Grace at Meat, written in 1595, by John Davidson, at the request of the Presbytery. John Davidson, the author of the Reply to Bancroft, which is reprinted in the present Miscellany, and of these Prayers, was born at Dunfermline about the year 1549. In 15G7 he entered St Leonard's College, St Andrews, where he took his degree of A.M. He early gave proofs of his literary disposition, having in 1572, whilst one of the Regents in the College, "maid a play at the marriage of Mr Jhone Colvin ; quhilk (says James Mel- ville) I saw playit in Mr Knoxe's presence ; wherein, according to Mr Knoxe's doctrine, the Castell of Edinburgh was beseigcd, J On the first leaf of the MS. is writ- also the signature of Agnes Car- ten, " This book pertenis to Johne michaell, repeated. Buchane," (see page 537.) There is [ 524 ] takln, and the Captane, with ane or twa with him, hangit in effigie." This play was probably never printed, and is not known to be preserved. In the following year he published a poem on Knox's death, under the title of "Ane brief Commendation of Yprichtnes." This was followed anonymously by another poetical tract, " Ane Dialog or Mutual Talking betuix a Clerk and ane Courteour, con- cerning foure Parishe Kirks till ane Minister ;" which, reflecting on the Kegent Morton's policy in conjoining several churches under one minister, involved both the author andLekprevik the printer in much trouble. Davidson fled to England, from whence he pro- ceeded to the Continent ; and Lekprevik was prosecuted, and con- fined for some time in the Castle of Edinburgh ; as is very fully related by Calderwood, and by Dr M^Crie in the Life of Melville, as well as in the republication of Davidson's Poetical Remains. Edinb. 1829, 8vo. It would occupy too much space to enter upon the particulars of Davidson's subsequent life. It may only be added, that his name appears in connexion with various churches in Edinburgh or its vicinity; more particularly with Liberton, the East Church of Edinburgh, and the Canongate, previously to his settlement at Saltpreston, or Prestonpans, in 1596, where he continued to ex- ercise the ofiice of minister, and, as it was stated, " without any fee or reward," until he was silenced, in consequence of having in- curred the King's displeasure. It may be mentioned, that David- son built the church and manse at his own expense, besides found- ing a school in the parish for teaching the Hebrew, Greek, and Latin languages. Ilis death took place in the beginning of Sep- tember 1604. ANE FORME OF SINDRIE ]\LVTERIS TO BE USED IN THE ELDERSHIP. Ane Forme of Summondis. The Presbyterle of Hadingtoun to our lovltis (N.,) officerls in that part, executouris heirof, We command zow, that incontinent eftir the sycht of this our precept, ze pas and warne to com- peir befoir us in our Assemblie, to be haldine in the paroch kirk of Hadingtoun, the day of nixtocum, at elevine houris befoir none, to ansuer for the sclander offerit be , throw lang lying in , contrarie the Law of God and Christiane maneris, and to heir self ordanit to ondcrly the Discipline of the Kirk ; thairfoir, with certificatioun as efFeris, the quhilk to do we commit to zow, conjunctlie and severallie, our full power be this precept, gevin under the subscriptioun manuall of our Moderator and Clerk. At Hadingtoun, the day of The Secund Summondis. The Presbyterie of Hadingtoun to our lovittis, officiaris in that part, executouris heirof, We command zow, that incontinent cftcr the aycht of this our precept, ze pas and warne to com- peir befoir us in oui' Assemblie, to be haldin in the parochc kirk of Hadingtoun, the day of nixtocum, at elcvin Iiouris afoir none, to resave injunctionis for the sclander offerit be , throwch leving in filthie , contrarie to the Law of God and Christiane maneris ; for the quhilk war sum- mond befoir to compeir befoir us, and compcirit nocht, with ccrtifi- 526 ANE FORME OF SINDRIE MATERIS catioun and failzle, we will proceld to excommunicatioun against as contemner of the ordour and discipleine of the Kirk ; the quhilkj &c. A Forme of a Gift vacand to the Defraud of the Kirk. Commissioner of the kirkis within the Presbytery of (N.) Avith the especialle advyss and consente of the said Pres- byteric, to our lovitis , or ony uthir minister or reader within the boundis of our said Presbyterie, conjunctlie and seve- rallie, grace, mercy, and peace, from God the Father, throw Jesus Chryst. Forsamikle as , within the shirefdome of (N.) is presentlie vacand be deceis of vmquhill (N.) quha de- pairtit this lyfe zeiris, or thairby, the rycht and patronage thairof, perteining to (N. ;) and now, be the lawis of the realme, we find presentlie vacand, be ressoun na qualifeit persoun to use the office of ministerie within the kirk, being nather dewlie nor ordourlie provydit to the said (N.,) according to the act observit and ordanit be Act of Parliament, within the space of sex monethis after the deceis of the said last tituler, possessour thair- of, and sua of the law and Act of Parliament foirsaid, the sam is becum in the kirkis handis, jure devoluto ; and we, thairfoir, on na wayis willing that the kirk and congregatioun of (N.) be des- titute of ane lauchfull pastor and minister, and having tryit and ex- aminat the doctrine, qualificatioun, and gude convcrsatioun of our weilbcluiffit (N. ;) and having fund him able to use the charge of ane minister within the Kirk of God, and having tane his aithe of fidelitie towardis our soverane, the Kingis Majestic, we have resavit and admittit, and presentlie resavis and admittis the said (N.) to the said , and hcs disponit and presentlie disponis the sam to him, with all teindis, rcntis, and emolumentis thairof, mans, gleib, and kirkland of the samyn, for all the dayis of his lyftymc, the sam at this tyme being at the dispositioun of the kirk in manor forsaid : Quhairfoir, we requyre zou, or ony TO BE USED IN THE ELDEESHIP. 527 of zou to quhome thir letteris salbe [presentit,] that incontinent after the sycht heirof, ze pas with the foirsaid (N.) to the parochc kirk of (N.,) and thair enter him to the reall and full posscssioun of the said , foundit in maner foirsaid, be delyver- ing of the Buke of God in his handis, as ye will ansuer to ws upone zour dewtifull obedience ; pro vy ding that the said George mak residence at the said kirk, preache the Word of God, and minister the sacramentis of Jesus Christ be himselfe, and lykwayis remaine honest in lyf and conversatioun, sua that na [sclander] arys be him to the evangell ; and in cace, be decreit of the Generall Assemblie of the Kirk, to the judgment quhairof he salbe alwayis subject, he be funde ether necligente in doctrine, or in lyfe sclanderous, or for gude causis thocht worthie and mcit to be transportit to another place and charge, this present dis- positioun, with all that sail happin to pas thairupone, salbe resignit in favouris of sum uther qualifeit persoun to be presentit thairto of new, requiring also the Lords of Counsall and Scssioun to grant and gif letteris for ansuering and obeying of the said (N.) of the teindis, rentis, profeitis, mans, gleib, and kirkland of the , according to justice. Gevin under our subscrip- tiouns manuall. Ane Commission to the Geneeall Assembly. Be it kende till all men be thir presentis, us, the Presbytery of Hadingtoun, to have maid, constitut, and ordanit, and be the tennor heirof, makis, constitutis, and ordanis W[illiam] Lord Z[ester,] A. H. of W., the Laird of T., E. B. of C, Mr James Carmichael, M. T. M., T. G., and ilk ane of thame, conjuncthe and severaUie, our verray lauchfull, irrevocabill, and ondoutit commissioneris and procuratouris, geveand, grantand, and coni- mandand to thame, conjunctlie and sevcrallic, our full, fre, and plaine power, speciall mandiment, expres commandis, and charge, for ws, and in our namis, to compeir bcfoir the Assemblie of the 528 ANE FORME OF SINDRIE MATEFJS haill Kirk of Scotland, within the toun of Edinburgh, the xvij day of Junij instant, [1589,] and thair, in our namis, resoun, and als give ansuer upone all thing, as the Assemblie present hes to propone, or requyred to be done and execut, to the glorie of God and profit of all Christiane brethren, and to vote and grant thairto as accordis, and generaUie all uther and sindrie thingls to do, use, and exerce, that to the office of commissioneris pertenis, or of the law and con- suetud of this realme in sic causis is knawin necessar to perteine, as give we war thair our selfis present in proper personis, firme and stabill haldand, and for to hald, all quhatsumever thingls our saidis Commissioneris, conjunctlie or severallie, in the premissis leidis to be done. In witnes heirof, the Moderatour and Clerk of the Pres- bytery hes subscryvit thir presentis. At Hadingtoun, the day of Ane Edict. To all and sindrie to quhom it efferis, be it knawin that is to be admitted to the office of the Ministrie, to the quhilk he is preifit be the Kirk, quho hes tryit this lang tyme his literatour and gude conversatioun ; and, thairfoir, gif ony man knawis ony impedi- ment, or that his lyf and conversatioun be not sa honest as that office cravis, that thai declair the samyn to the Presbyterie of Hading- toun, upone Wedinsday nlxt the xxij of Jullj instant, with certifica- tloun, that gif naman object aganis his lyf, the Presbytery will pro- ceid to his admissioun without any Lxngcr delay : and this we mak knawin be this our edict. Gevin at Hadingtoun, the xv of Julij 1590. A Supplication. Unto zour godlic Wisdomcs of this present Assemblie humlie ineanis, we, the parochinaris of Nather Keith, that, quliair we haif TO BE USED IN THE ELDERSHIP. 529 bein frustrat of the Word of God and ministratioun of the Halie Sacramentis sen the formation of religion, and that, throucht the non-residence of Mr Johne Keith, persone of our kirk, unto the quhilk benefice he is provydit of auld, sua that nane could enter to the serving of that cure thruch want of ane stipend, and now at last be instant sute zour Wisdomis hes grantit to us ane learnit and qualifeit man to be our minister, quha hes enterit and servit ane certen space gratis, upone our promeis of provisioun, and \io\)Q that zour Wisdomis will tak cair for us and him that we be not separat as utheris befoir, entering in our ministrie, foir want of sufficient provisioun. Heirfoir, we beseik zour Wisdomes, that zea will interpone zour authoritie with the said Mr Johne, quha hes bruikit the fruitis and teindis, quhairupone our saullis and con- sciences mycht be comfortit with the healthsum fude of salvatioun, ayther to compell him to demit the sam, or ellis to returne and serve the cure in proper persone, according to gude conscience, and zour Wisdomes ansuer maist humlie beseik. COLLATIOUN. Maister James Carmichael, minister of Godis Word at Hadiiig- toun, and commissioner of the eldership of Hadingtoun, or to my lovitis, Thomas Gregge, minister of Godis Word at Northber- wick,^ or onie uther minister of the evangell within the Kirk of God, of the said boundis, grace, mercie, and peace, from God the Father, throwch Jesus Chryst, with continuall incrcs of the Halie Spreit. Forsamekle as the vicarage (of Gulane,) lyand within the shirefdome of Edinburgh, and the constabularie of Hadingtoun, is vacand be the non-residence of A. B., last vicar and possessour thairof. To the quhilk also the prcsentatioun of ane qualifeit persoun pertenis^ to our Soveranc Lord, and the admissioun, collatioun, and confirmatioun thairupon, belangis 1 The previous words are partly tie- " The Presbytery of Iladiiigtoim to our leted m the MS., and instead of being lovitis," cVrc. m the first person singular, arc written, ^ j^c. \L Tarl. 8, c. 102. VOL. I. 2 L 530 a:ne forme of sindrie materis to me^ be act of parliament and lawls of tins realme. And our Soverane Lord lies presentit unto ws be his Hienes letter, givin under his privie seale, my belovit brother, (Mr Thomas Mak- gie,) unto the said vicarage, of quhome also, according to his Majesteis dn-ectioun, I hafe tane try all, and hes fund him sufficient- lie qualifeit to instruct the people in the trew Word of God and the rycht way of salvatioun, and als to be honest in lyfe and con- versatioun. Be ressoun quhairof, I haif admittit him to the charge of the ministrie, resavit confessioun of his faythe, and his aith for acknowled«:eino' our Soverane Lordis authoritie and dew obedience to his ordinar. And for his honest sustentatioun hes gevin unto him the vicarage forsaid, with all teindis, fructis, rentis, profeitis, proventis, emolumentis, mans, gleib, kirkland, orchardis, zardis, with their pendiclis and uther pertinentis thairof quhatsumevir, during all the dayis of his lyftyme. Quhairfor, in the name of the eter- nall God, I requyre zow, and ilk ane of zow, as ze salbe requyrit, heirupon to pas to the said paroche kirk of Gulane, and thair to give the said (Mr Thomas Makgie) lawfull institutioun of the said vicarage, and als to put him in reall and full possessioun of the samyn, with all teindis, fruitis, rentis, proventis, profeitis, emolu- mentis, mans, gleib, kirkland, orchardis, zairdis, with their pendi- cles and uther pertinentis quhatsumever, be placeing of him in the pulpet of the said kirk, if anie be, and delyvering of the booke of God callit the Byble in his handis, requyring all the paroch- ineris and inhabitantis of the said paroche, to intend and obey to him as to the lawfull pastour of their saullis, with sic reverence and obedience as it becums them to do of the law of God, as ze will ansuer upon zour deutie and obedience. And to the effect he may the mair easilie intend to the feiding of his flock, and preatching of the Word of God, and that he may be the mair reddely an- swerit and obcyit of the fruitis and emolumentis of the said vicar- age, with the pertinentis, without onie molestatioun, I humblie requyre the Senatouris of our soverane lordis Counsell and Ses- sioun, to grant to the said (Mr Thomas) his Hienes's letters in all 1 Jac. VI. riirl. 12, c. 144. TO BE USED IN THE ELDERSHIP. 531 the four formis, to cause him be answerit and obeyit in all and be all thingis, as is above specifeit, and conforme to his presentatioun induring his lyftyme, under all hiest panis, useit and wont. In witnes heirof, to thir my letters of coUatioun and admissioun, subscry vit with my hand, my seale of office is affixit. At Hading- toun, the day of Februar, the zeir of God J^ y^ fourscoir ten. Befor thir witnesses, A. B. C. D. E. F. G. Institutioun. Till all and sindrie faythfuU in Christ, to quhais knawlcge thir presentis sail cum, (Thomas Gregge,^) minister of Godis Word at (Northberwick,) wisheth grace, mercie, and peace, from God the Father, throuh Jesus Christ, with the perpetuall incresse of the Haly Spirit. Thir presentis sail testifie, that at command and charge of the Commissioners speciall letters of admissioun and collatioun within writtin, directit to me, I past to the parochc kirk of (Gulane,) lyand within the shirefdome of Edinburgh, and Constabularie of Hadingtoun, and thair gaiff to (Mr Thomas Makgie,) minister of Godis Word at (Gulane,) lawful! institu- tioun of the vicarage of (Gulane,) and pat him in reall posscs- sioun of the same, with all teindis, fructis, rentis, proventis, pro- feitis, emolumentis, mans, gleib, kirkland, orchardis, zardls, with all pendicles and uther pertinentis quhatsumever thairoff, be placeing him in the pulpet of the said paroche kirk, and delyver- ing the boke of God callit the Byble in his handis, and with all uther solempniteis useit in sic cases, according to the tennour of the letters within writtin in all poyntis. Quhilk thingis I did in the said paroclie kirk, the day of Jm v"^ fourscoir ten, about four houris eftirnone, or thalrby : In verificatioun of the premisses, I haif subscrivit this my letter of institutioun with my hand, at day, zeir, and place above writin, befoir thir witnessis, A. B. C. D. E. F. G. 1 The words enclosed in a paren- letter (X.) inserted. 532 ANE FORME OF SINDRIE MATERTS Instrument heirupon, \i.e. upon the Institution.] In Dei nomine, Amen : per hoc pra3scns publicum instrumentum, cunctis pateat evidenter, quod anno incarnationis Dominica? Mil- lesimo quingcntesimo octogesimo tertio, mensis vero Maij die decimo quinto, regnique supremi Domini nostri Regis vigesimo quarto anno : In presens of us, connoters publict, and witnesses under writtin, personally compeirit ane venerable man, (Mr Thomas Makgie,) minister of Godis AYord at (Gulane,) haveand in his handis tua lettres, the ane contenand the gift and presentatioun off the vicarage of (Gulane,) daitit at Edinburgh, the day of , the zeir of God J™ v^ fourscoir ten zeiris, maid in the Kingis M. name, under his privie seall, writtin in paper, and direct to the Commissioner of the Presbyterie of Hadingtoun ; the uther lettre direct from Mr James Carmichaell, Commissioner of the Presbyterie of Hadingtoun in that part, writtin in like maner in paper, subscrivit and seallit according to the ordinance, direct to (Thomas Greg,) minister of Godis Word at North Berwik, for executing of the samyn, daitit at Hadingtoun, the day of the zeir of God above writtin. Quhilkis writingis the said (Mr Thomas) delyverit to the said (Thomas,) requiring him for lawfull executing of the Commissioner's lettres, according to the tennour thairof. Quhilkis writingis the said (Thomas) resavit reverentlie fra the said (Mr Thomas,) and with diligence deliverit the samyn respective to us notaris publict, to reid effectuouslie, and publishe the samyn to the witnesses underwrittin. And after the reiding of the samyn, the said (Thomas,) according to the tennour of the saidls Commlssloncris lettres direct to him, tuke the boke of God callit the Byble in his handis, and delyverit the samyn to the said (Mr Thomas Makgie,) quha wes alsua placcit in the pulpet of the paroche kirk of (Gulane,) to the effect that he suld thairefter preche the Word of God contcnit In that boke to his congregatioun, as he wald answer to the Lord his God ; and in that behalf, put and in- vestit the said (iNIr Thomas Makgie) in corporall and reall posses- TO BE USED IN THE ELDERSHIP. 533 sioLin of the said vicarage of (Gulane,) with all teindis, frutis, rentis, proventis, profeitis, emolumentis, mans, gleib, kirkland, orchardis, zardis, with thair pendicles and uther pertinentis quhat- sumever thairof, efter the forme and tennour of the forsaidis Com- missioneris lettres in all pointis. Super quibus omnibus et singulis memoratus (Magister Thomas Makgie,) a nobis connotariis publicis, subscriptis sibi fieri petiit instrumentum publicum scu publica instrumenta, unum vel plura. Acta erant hi\3c in ccclesia paro- chiali de (Gulane) apud suggesdem [suggestum ?] ejusdcm, horani circiter quartam post meridiem, prajsentibus ibidem desuetis [dis- cretis] viris, A. B. C. D. E. F. G. testibus ad praimissa vocatis pariterque rogatis. Et ego vero, &c. Ane Dimissioun of a Benefice. Be it kend till all men be thir present lettres, me, A. B., vicar of C. D., fForsamekle as be gude lawis and constitutiouns of the realme, alsweill civill as ecclesiasticall, it is provydit that personis non-residents at their kirkis sail not injoy, bruik, nor possesse anie benefice of cure, and I being abstractit through civill efFairs from the residence at the said kirk, and not being able to serve tlie cure thairof be my self, and in proper persone, to the discharge of my awin conscience in the ministrie of the Word ; and yit willing sa far as in me lyis, that the parochineris of the said parochin be not defraudit of the preaching of the Word of God, and ministratioun of the halie sacramentis, bot be servit at the kirk of C. D., as thai haif ever bene sene the reformatioun of religioun, and specially be minister at the said kirk, and willing to mak dimis- sioun of the said vicarage to the furthering of that gud wark. Thairfor to haif made, constitute, and ordanit, be the tennour heirof, makis, constitutis, and ordanis my weilbelovltis and ilk ane of them, conjunctllc and severallie, my veray lawfull, undowtit, irrevocable procuratoris, actoris, factoris, and special eirand beirar, gcvand, grantand, and 534 ANE FORME OF SINDRIE MATERIS committand to them, and ilk ane of them, conjunctHe and severallie, my full, frie, plane power, generall and speciall com- mand, expres mandat, and charge for me, in my name, and upon my behalf, to compeir befor our soverane Lord the Kingis Majestic, and in his Majestie's handis as patrone, with all reverence, humi- litie, and submissioun, to dimitt simpliciter the mans, gleib, kirk- land, houssis, biggingis, zairdis, landis, tenementis, anuel-rentis, teindis, and dewtie quhatsumever perteining to my said vicarage, to the effect that the samyn and title thairof may be confarrit and disponit be his Majestic, as patrone forsaid, to the said A. B., quhilk mans, gleib, kirkland, and all vitheris landis, tenementis, anuellis teindis, and uther dewtie not specefeit, with their pertinentis, I, of my awin ffrie motive, will, certane knawledge, and deliberat mynd, have dimittit, and be thir presentis simpliciter dimittis in his Hienes handis as patrone forsaid, with all rycht, title, intres, clame of rycht, and possessioun quhatsumever quhilk I had, haif, or onie way clame or haif thairto, to the effect above expremit, and thairupon instrumentis and documentis to ask, tak, and resave, as neid beis, and generally, all and sindrie uther thingis to do, use, and exerce, quhilk to the office of procuratorie of law or consuetud of the realme is knawin to appertene, and that I micht do my selff and I wer present, firme and stable balding and for to hald, all and quhatsumevir thingis my saidis procuratouris, or onie of them, in my name in the premissis leids to be done. In witnes hcirof, I have subscryvit thir presents with my hand, my scale is affixit. At , the day of , the zeir of God J'" v*^, &c., &c. Before thir witncssis. A Presentation of a Laick Patron of ane new Erection. Alexander Home of North Bervik, undoubtit patron of the personage and vicarage cftermentionat, unto the rych worschip- full the Presbytery or Commissionaris of ITadingtoun, greting : For- samckle as I am heritablie infeft be our Soverane Lord in al land TO BE USED IN THE ELDERSHIP. 535 liaill the laiidis and barony of North Bervik, with advocatioun, donacloun, and rycht of patronage of the personage and vicara«Te of the paroche kirk of North Bervik, as my infeftment thairof pro- portis : And I, considdering that it becumis me of my dewtie to sie that the said paroche kirk be sufficientUe provydit of ane hable and quaUfeit persone, be quhais cair, travell, and diligence, in serving the cuir at the said kirk, God may be glorefeit, and the ilok of that charge sufficientlie instructit : And being alswa in- formit of the quahficatioun, literature, and guid conversatioun of my lovit David Home, minister, and of his eirnest affectioun to travell in the functioun of the ministrie in tyme cuming ; thairfor I have nominat and presentit, lyk as I, be thir presentis, nominatis and presentis the said (N.) to the saidis personage and vicar- age of the said paroche kirk of North Bervik, and confer the samin to him, with all rentis, proventis, emolumentis, and dewteis perteining thairto, for all the dayis of his lyftyme : Requiring zow heirfoir, the saidis Presbytrie and Commissionar foirsaid, to try and examin the qualificatioun and habilitie of the said (N. N.) for serving the function and ministrie within the Kirk of God ; and gif he beis fundin hable, meit, and sufficientlie qualifeit thairfoir, that ze admit him to the saidis personage and viccarage, and authorize him with zour testimoniall thairupone, conforme to the ordour observit be zow in the lyk casis. And incace of his insuf- ficiencie to use the said office, that ze report the samin to me agane within the space of ane moneth nixtocum eftir the dait heu-of, that I may present ane uther qualifeit persone as use is. In witnes heirof, to thir presentis, subscryvit with my hand, my seall is affixt. At North Bervik, the feird day of Apryll 1592, befoir thir witnessis. A Signature of a Presentation of a Benefice. OuRE Soverane lord being informit of the qualification, literature, and gudc conversation of his wcilbclovit (N.,) and of his earnest 536 ANE FORME OF SINDRIE MATERIS afFectloun to travail in the office and charge of the ministrie with- in the Kirk of God : Thairfore ordanis ane lettre to be maid under the privie scale, in dew forme, nominatand and presentand the said (N.) to the parsonage of (N.,) lyand within the shirefdome of (N.,) and diocese of vacand be deceis of (N.,) last persone, (vicar,) and possessour thairof. And that the said lettre be extendit in the best forme, with all clausis neidful, directit to the commissionar or presbyterie of (N.,) requiring him (or them) to trye and examinat the qualification of the said (N. ;) And gif he be found meit to use the said office of ane minister within the kirk of God, to admit him to the said benefice, receave the confession of his faith, and his aith for acknawledging and recognosceing of our Soverane Lord and his auctoritie ; and to authorize him with the testimoniall of his admis- sion, as effeirs ; or in case of his insufficiencie for the said office, to report the samin to his Hienes within the space of moneths efter the dait heirof, that ane uther mair qualifeit persone may be of new nominate and presentit to the said benefice. Ordaning alsua the Lords of Counsale and Session to grant and direct lettres at the sicht of the said letter, under the Privie Scale, and of the said com- missioners (or presbytereis) testimoniall of admissioun, for answer- ing and obeying of the said (N.,) of all and sondrie the fructs, rents, teinds, profits, emolumentis, and deuteis quhatsoever, of the said personage (or vicarage,) and to nane others, during his liftyme, in due and competent forme as effeirs. Subscryvit be our Soverane Lord at , the day of , the zeir of God ane thousand five hundrcth fourscoir zeiris. Axe Testimoniall. Till all and sindrie quhome it effeirs, to quhals knawledge thir presentis sal cum, and spcciallic to the richt honorable and weil- bcluvit brethrene in Chryst, the Provcst, Bailleis, Counsall, and Ministrie of Glasgw, the Eldership and Sessioun of Hadingtoun, wissis grace, mercie, and pecc, from God the Father, throuch our TO BE USED IN THE ELDERSHIP. 537 Lord Jesus Christ : Forsamekle as our brother, Johnc Buchane, Musician and Maister of the Sano^scole of the said Bur<'h of Hadington,^ compeirand befoir us, declared he wes to resort and to remane with zow, desyrand this our testimonial! direct to zow of his lyfe and conversatioun, quhilk we thoclit ressonable : And thair- foir be thir presentis, testifies that the said Johne hes remaned and continewed in the said Burgh of Hadintoun, in daylie companie and resort with us, sen the monetli of August, in the zcir of God 1583 zeiris, be the space of ix zeiris or thairby, behaving himself in maist honest, quiet, and sober maner, leving in the feir of God, using his office and cure with all dexteritie, without offence or sclander offered be him or against him, in or be anie persoun, swa that amangst ws, praysed be God, he is unreprovable sa far as we understand, or hes ever cumed to our knawledge. And this we testifie to be of trcuthe be this owr testimoniall, subscrivit with all owr handis as fallowis, the thrid day of May, the zeir of God 1592. A TESTIiMOXIALL. To all and sindrie to quhais knawledge thir presentis sail cum, and namelie, to the faithfull pastouris of the kirkis Avithin the eldcr- schip of Lanerik, thair brether and fellow-laboraris in the Evan- gell of the kirkis within the boundis of the eldcrschip of Hadin- toun, grace, mercie, and peace be multiplied, from God the Father, and from owr Lord Jesus Christ, with the incres of the giftis of His Haly Spirit : Forsamekle as owr belovit brother, Mr John Kellie, hes maid his residence within the boundis of our eldcrschip thir ten zeiris bygane with the mair alwayis exerceised in training up of the zowth in the feir of God and humane letters ; and in 1 From the Borough Records of Glas- Book, printed at E(liiibur<;li, in 1G,S5, gow, we find, that in 1609, John the name of Buclinii is inchidod by the Buchan was then Master of the Music Editor, as one of tlie " jiriniest niusi- School in that city. In the Psalm ciaus that c^•or this kingdom had." 538 ANE FOEME OF SINDEIE MATEPvIS his privat study, occiipyit in reiding off the Scripturis of God ; aiming and directing his cowrs to enter in the holy functioun of the ministrie, in sik tyme and place as it pleased God to call him : And to that effect, hes approched nearer the place of the saitt of our Presbyteric; to have better comraoditie of heiring and confer- ence, for his farder preparatioun thairunto; and efter the transacting of sum zeiris, hes associat him selff unto owr number, desyreing to communicat the first fructis of his laboris to be tryed amangst us, and has gevin proofs in our privat exerceis thre severall tymes, with commendatioun, and gritter expectatioun of his habilitie to proffeit in the Kirk of God. Quhilkis premisses, we testifie the said Mr Jhone to have done, and to have remaned honest in lyf and conversatioun, without sclander and offence, sa far as ever hes cumcd to our knawlege. Be this owr testimonial!, subscryvit be owr moderator and clerk of owr elderschip, at owr command. At Iladintoun, the thrid day of May 1592. A SHORT FORM OF EVENING AND MORNING PRAYER, AND OF GRACES BEFORE MEAT, AND AFTER MEAT, BY MR JOHN DAVIDSON. 10 March 1595. — Item, It wes ordanit be the Presbyterie [of Haddington], that thair brother, Mr Jhone Davidsone, should pen short Morning and Evening Prayeris, with Graces befoir and eftir meit, for the unlearnit sort in everie parochin, to be insert in this booke, that thei myclit be communicat be everie minister in parti- cular, to be usit be the unlcrnit of his flock. 17 March 1595. — Anent the commissioun given be the Presby- TO BE USED IN THE ELDERSHIP. 539 terle the last day to Mr Jhone Davidson, to pen short Evening and Morning Prayeris, with Graces befoir and efter mcit, to be usit in every family of the unlearnit sort. Tlie Presbytcrie having sene, considderlt, and allowit the same, ordanit thamc to be insert in this booke. The forme quhairof is this : — Evening Prayer. We hairtlie thank the, Hevinlie Father, for all thi goodnes this day past, beseiking the to forgive us our sinnes for Christ Jesus thi Sonnes saik, and to bles us, and give us good rest this nycht. Continew the trew preaching of thi Word among us, and give us grace to esteme moir of it than hitherto we have done, and save us from merciles strangeris. And tak not thy peace from this land. Send us sessionabill wether, and stay this greit derth. Lord blis the Kirk, our King, Queue, and Prince, for Jesus Christ thi Sonnis saik. To quhome, with the, O Father, and Haly Gaist, be all praise, gloire, and honour, for ever and ever. Amen. Morning Prayer. We hairtlie thank the, Hevinly Father, for all thi goodnes this nycht past, beseiking the to forgive us our sinnis for Christ Jesus thi Sonnis saik, and blis our labouris, and guid us this day in thi trew feire. Continew the trew preaching of thi Word among us, and give us grace to esteme moir of it than hitherto we have done, and save us from merciles strangeris. And tak not thy peace from this land. Send us sessionabill wether, and stay this greit dearth. Lord blis the Kirk, our King, Queue, and Prince, for Jesus Christ thi Sonnis saik. To quhome, with the, O Father, and Ilaly Gaist, be all praise, gloire, and honour, for ever and ever. Amen. 510 ane forme of sindrie materis, &c. The Forme of the Graces, and first, Befoir Meit. Blis us, guid Lord, and ther thi creatures, quhilk the prepairest for our norishment, through Jesus Christ our Lord. Amen. Grace efter Meit. Blissit be yow, O Lord, for this nurishment of our bodies at this tyme, and mekle mair for the continuall nurishment of our sauUis, by Christ crucifyit. To quhome, with the Father, and the Haly Spreit, be praise arid glory for ever. God save the kirk and cun- trey, King, Queine, and Prince. Amen. LETTEES OF MR JOHN WELSCH TO ROBERT BOYD OF TROCHRIG. M.DC.VII.— M.DC.XIX, " The History of the Life of John Welsch, Minister of the Gospell at Aire," appeared at " Edinburgh, printed by George Mosman, 1703," 4to, pp. 34. Wodrow says, "I have been told it was printed from some papers left by the pious, lairned, and curious Mr James Kirktoune, minister at Edinburgh ;" and there is no rea- son to suppose he had been misinformed. This tract contains a pretty accurate account of Welsch's history ; and as it is proposed to reprint it for the Members of the Wodrow Society in the forthcoming volume of Biographical Memoirs, it is not necessary to enter upon any minute details of his life in connexion with the following Letters, which are now pubHshed for the first time. John Welsch was born in the parish of L'ongray, in Galloway, about the year 1569, and was educated in the University of Edin- burgh, where he took his degree of Master of Arts in the year 1588.^ He was soon afterwards ordained minister of Selkirk, from whence he was translated to Kirkcudbright, and afterwards to Ayr. He married a daughter of John Knox. In 1G02 he pub- lished at " Edinburgh, printed by Kobert Waldegrave," 4to, a controversial work, entitled, " A Reply against M. Gilbert Browne, Priest;" which was dedicated to King James. This work was republished by Matthew Crawford, minister of Eastwood, under the title of "Popery Anatomized," at "Glasgow, by Kobert Sanders, 1672," small 8vo. The following Letters were written by Welsch, during the time of his exile in France. They exhibit a curious mixture of French and English ; but Boyd, to whom they were addressed, was also resid- ing in France. These letters are perhaps of no great interest, cx- 1 He is usually said to have pursued later hand as "Minister Verbi," occurs his studies at Glasgow ; but the name in the Laurcation book of Edinburgh, of " Joannes Welsche," marked in a at the above date. [ 544 ] cepting as literary reliques of a celebrated person, and as throwing some light on that portion of his history ; while they bear testimony to his earnest desire to be employed in his Master's service, and shew what steps were taken to have him translated to different churches in that country. It is well known that, along with Forbes, Dury, and three other ministers, he was tried and convicted of treason, for declining the jurisdiction of the Privy Council, and holding a General Assembly at Aberdeen contrary to the King's proclamation. Their trial took place at Linlithgow on the 10th of January 1606, and they were committed to Blackness Castle; but the warrant for their banishment was not written till the 26th of September 1606, and they were allowed an interval of a month to prepare for their departure. After remaining some time at Bordeaux, Welsch, having acquired, it is said, in the course of fourteen weeks, a competent knowledge of the language, was able to preach in French, and was chosen minis- ter to a Protestant congregation at Nerac, from whence he was suc- cessively removed to Jonsac, in the province of Angoumois, and to St Jean d'Angely, a fortified town in Lower Charante. When this place was reduced in 1621, Welsch and his family were con- Ycyed at the King's expense to Rochelle. In 1612, he had pub- lished a work entitled, "L'Armegeddon de la Babylon Apocalyp- tique." Jonzac, 1612, 8vo. Having in vain solicited from King James permission to return to his native country for the benefit of his health, or even to emigrate to Nova Scotia, Welsch died at London in May 1622, of a lingering disease, and his wife died at Ayr in January 1625.^ The originals of the following Letters are preserved in the Advocates Library.^ They are all addressed to the very eminent divine, Kobcrt Boyd of Trochrig. The Letters are written in a very small indistinct hand, with faint ink ; and not being in good preservation, it was no easy matter to decypher them. ^ In Boyd of Trochrig's 01)ituary avIio was Boyd's cousin. (Bannatyne are very affectionate notices of tiie INliscellaiiy, vol. i. p]). 291, 295.) death of both Welach and his Avife, ^ ^Vudrow Folio MSS., vol. L. LETTERS OF MR JOHN WELSCH TO ROBERT BOYD OF TROCIIRIG. No. I. MoNSIEUKy My reverend and deerlie belovit Brother, I ressavit zour letter the 25 of June, the quhilk hes brocht na small confort to me, God using zour testimonie, quhilk I know is in the trewth of zour hart and zour love, as the meanis of my greitt incurage- ment. For the quhilk, as I am able, I desyre to render praise, and honour, and glorie, unto my God, quho servis hymself of his awin gratious instrumentis, for the confort of the pore and abject. Brother, I am sa far oversett with the weicht and number of the Lord's mervellous merces, that nether hart can conceve nor towng can expresse that, quhilk the meanest of many, dois bind and oblisse me unto my gratious and mercifuU God ; only I rest in the hoip of that future estait quhairin I sail be strenthened and inablet to tlic performance of al that quhilk now I ow, hot hes nether the will nor the power to do. My consolatioun and my tranquillite of my mynd is in the hoip of that eternite, quhen God salbe all in all, we in hym, and he in us ; syn and miserie sail cease, and tlie praises of our God, with that perfyte and sweitt harmonic, sallbe sung day and nicht. I will not. Brother, wearie zow, (knowing zour contineuall occupations, how ze ar even beyond the strcnth of nature,) with long wrytting, only zow ar unto me that quhilk nane hes bene sen ever I left the Land quhair I was. Brother, zour remembrance to VOL. I. 2 m 64:6 LETTERS OF MR JOHN AVELSCH 1607. me is sweitt and confortable, and I trust in the Lordls mercie, gyf it wald pleisc his Majesty, to oppen ane dore for the communioun with zow, that it sukl be ane of my greattest conforts in the tyme of this my pilgrimage. The cause makis it sweitt to me, suppoise utherwayis bayth in respect of the waunt of these things, both inward and owtward, quhilk sumtymes I have injoyit, together with my unprofitablenes now, standing as it war idle, and the Maister of the vynezaird as yit, not having hyrit me to work in the same heir in this cuntrey. These, I say, can nocht bot mak it sumquhat sowr unto flesch and blood, zit, the trewth is, in the sicht of my Lord, the consolations and rest in the affectionis is far beyond all the bitternes accompaneit therewith, desyring and thristing for na uther thing under heaven bot that I may be fruit- fuUie, with confort, imployit in his work efter the maner, and in the place and part wher the only wyse God hes appointed and decreitt that I may serve maist for his honour in the advancement of his kingdome, being willing to undergo quhatsumever estait and conditioun as it mycht serve thereunto. Brother, I can nocht expresse unto zow that quhilk I wold ; only it is my confort that my Lord, quho is the sercher of the hart, both hes gevin the will, and knowis that quhilk he hes gevin. Brother, the hoip of the future comunioun in that glorie is my rest and confort. I can wrytt na mair unto zow concernyng my awin estait, awaitting heir simple and with contentatioun of mynd quhen the Maister hymself sail come, and hyir me, as he hes done utheris, to labour in his vyne- zaird, trusting that he will not suffer me still to be idle ; and zit it confortis me, that as he approvit my labouris bcfoir, sa now also I am perswadit my silence is approvit of hym. Blessed be God, even my God, and the Father of Chryst, my Lord, for ever and ever ! I desyre nocht to ryn till he send me. I desyre nocht to be the choser my self ether of the work, maner, tyme, or place, of my service in his house. It was ever my confort Goddis calling, and 1 desyre now to have that left unto me unto the quhilk I may rim unto in my necessiteis ; for I know the gyft is with the calling, the promeisse with the calling, and the blessing only with the call- 1607. TO KOBEllT BOYD OF TKOCTIKIG. 547 ing. Sa I will leve this unto my Lord to do be zow or uthers as he thinkis meitt for his awin calorie. Seinoj zow come not be the Rochell, I think I sail nocht see zow, for I can noclit remove without sum certantie of a calling, especiallie now being burdenit with a familie ; the quhilk gyf I haid nocht, I was resolvit to have accumpaneit zow as far in your jorney as I mycht and durst, I mean bayth in this kingdome, Germanic, and the Low Cuntreyis, quhither soever ze haid gone, till ze haid taken zour jorney to Scotland. I think now I can nocht nor may nocht leve my Wyfe in a strange cuntrey. Let me be adverteisit from zow with the nixt beirar of zour jorney, and such uther thingis as ze sail have the occasioun thereof or ze go. My Wyfe saluts zow efter the maist hartlie maner, and longs greittlie to see zow, and is greittlie sorie that that occasioun ofFeris not. I thank my God scho beires hir croce with confort and contentatioun, the quhilk unto me is na small confort. I have bene at the watters of Encausse, and hes druken of theme nine dayis, and hes applyit of the bow and clay unto my leg, and hes found the effectis thereof mervellouss. I esteme theme to be the best medicine this day in the erth, and that almaist for al sort of diseassis. Ther purgations thei gave me is wonderfull, fourteen seiges in a day. Thei gave me such appetit that the lyke I haid nocht this twyse 7. zeir. Thei purget me greittlie of my rheums and defluxions. I can nocht now expresse all. Bot gyf I haid the meanis and occasioun, I mynd to returne to theme againe in September, unles uther impediments be castin in. I fand the Lord's sweit providence al the way, being in coni- panie with the Mr of Dirltoun and Mr Drummount, quho hes bene greittlie confirmed in religioun. Quhat newis I ressavit from Scotland ze will understand be thir uther letters quhilk I have send to zow, the quhilk ze may com- municat with M. Plessei and M. Beroald, and such uthers as ze think meitt. Further sence, I heir that some of the brcthcr is send hame, to wit, Mr William Watsoun, Mr Robert ^^^lllace, Mr Adam Colt, but discharget to preich, and that INIr James Bal- four is wardit in Cobrounspath, and Mr Andro INIelvill send to 548 LETTERS OF MR JOHN WELSCH 1607. Jernesey, and Mr James to Newcastell. Further, ye will reid and inclose this letter that our Presbiterie hes sent to Mr Duplessis, and delyver it to hym. I wold have taken the boldnes to have wryttin to hymself, bot now I can nocht. Al the thre synods of Tevidaill, Galloway, and Air, hes send there testimoniallis to me ; the quhilk at meitting, gyf sa it pleise God, ze sail sie. Al your freynds is weill. Zoung Carltoun salutis zow hartlie, quhose letter I have send to zow. I must end now, and commend zow to the alsufficient God. Ze ar alwayis in my remembrance. I desyre zow to present my hartlie commendations of service unto M. Plessie and Mr Beroald, and al my acquentance there, and in speciall to M. De Liques. My Wyfe hartlie saluts zow% jNIr Prim- roise and Mr Melvill heir saluts zow. I desyre to know in zour nixt letter how ye war satisfeit in that matter I wrytt to zow concernyng the Synod with us, and our answer to it. I schew zow the trewth, and I wald desyre zow to inquyre of Mr Beroald of the answer gevin to the Synod in our name, by comparing the quhilk zow may know the trewth of thingis. Now, agane, the Lord be with zow, and multiple his blissingis mair and mair. From Bordeaux, the 26 of June 1606^ [1607.] My reverend and derlie beloved Brother, Your maist loving brother and aiFectioned serviteur in the Lord Jesus, Mb Jhone Welshe. Brother, close your letters in a packet more surele, for I fand this letter oppenit ; and send my letters back agane with sum sure beirar to Mr Hart, in the Rochell. A Monsieur, Monsieur de Trochcrige, F. M. D. E. a Saumure. ' The (late, June 1606, which is very also serves to fix the date, as the sen- legible, must be a mistake, as AVelscli tence of their confinement was the 6th did not leave Scotland earlier than of May 1607, and AVelscli was not November 1606. The reference to likely to leani the particulars in less Balfour, AVatson, and other ministers, than a month or six weeks. 1609. TO ROBERT BOYD OF TROCHRIG. 549 No. 11. Monsieur et treshonore Frere, Je m'esmerveille fort que je n'aye receu nouvelles de vous, les attendant de jour en autre pour le reussissement de cette affaire de Chattelrehault. Thei have done strangelle with me, in this Synode, ffor having represented to theme that fra the begynning I culd never nether as zit hes the consentement of my hart to remane there, desyring that my libertie graunted the last Synode mycht be ratifeit, thei have aUuterlie refusit, hes revokit there libertie, hes gevin me purement et absolue- ment to the kirk of Jonsack, and wald nocht geve aucht dayis to essay gif I culd get my contentment to remane there. Bro- ther, my inquietude est grande, et je ne scai que est qu'il faut faire, car quelque fois il me semble bon plustot de sortir de ce pays, que d'estre ainsi contraint contre mon gre ; cela m'est presque insupport- able. I can nocht writt that quhilk I wald, bot I am in exceiding greitt angoisses. Gyf the General Assemble, at the suit of Chat- telrehault, mak me for theme, I wold tak it as a greit providence. To appell fra the Synode, I think, it will profit me nathing, bot rather incense theme the more againe me. Brother, I desyre, je vous prie de m'assister par vos prieres, car certainement ma neces- sity est grande, et mes angoisses se redoublent grandement sur moi. Je crain quelles me retrencheront ma vie, a la parfin. Car je ne jamais en de pareills. Je vous rcmerci pour les livres que vous aves envoyes a ma femme et ma fille. EUes vous baisent les mains. S'il y a moyen legittime de gemedier par ordre legittime au Synode general, je desire fort ; mais je remets toutes chose es mains de mon Dieu. Je ai trouve ce que je n'eusse creu. Mon Frere, prie pour moi ! La consolation laquelle je receu par vostre lettre m'a este par dessus tout ce que je puisse ou penser ou parler ; mais asteure je suis enfonce, et les flots dcs eaux debor- dantes passent sur mon ame, mon esprit n'a point du repos que je soye advise de par vous le plustost qu'il est possible. Envoyes 550 LETTERS OF MR JOHN WELSCH 1 609. les lettres de M. d'Vchiltre a M. Hart, qui lui les fera tenir asseure- ment. Son serviteur a proteste avec grande edification de tons. Je salue Mr Craig et Mr Lokhairt. Je baise les mains tres- humillement a Mr de Plessei. Je ai grand desir de vous visiter. Je prie mon Dieu de me conduire vers vous. En haste, je vous recommande a sa grace demeurant, Vostre treshumille serviteur, J. Welsh. De la Eochelle, 30 Mars 1609. Monsieur, Gyf these of Chattellerhaut demand mee at the General As- semble, and obtene my liberte for theme, assure theme, gyf the Lord wil, that I sal nocht fail on my syde. Efter the vvrytting of this letter, ze sail knaw that I have appeillit from the sentence of the Synod unto the General, in imposing me upon this kirk of Jonsack aganis my wil, contrair bayth their awn libertie, granted the last Synode, as also ane act of their discipline. It may be this force me to cum to the Synode, and by this mean to visite zow. I wald. Brother, ze informit your deputes throchlie in my cause ; for I think the procedure being surprisit in the begynning, hes nocht bene as it oucht. A Monsieur Monsieur a Trocherige, Professeur en Theologie, et F. M. D. E. C a Salmure. I have nocht ressavit letters from zow sen these, with the quhilk I ressavit the buiks ze send me. I pray zow, Brother, wryit to me, with as gryt expedition as ze can, zour counseill in every thing : I oppenit the letters my self, and thcrefoir be nocht oftendit thereat. 1 These initials intlic adchess on the the words, ''Fidele Ministre d'Evau- back of the originals seem to indicate gile Chretiennc." 1609. TO ROBERT BOYD OF TROCHRIG. 551 No. III. Monsieur et treshonore Frere, La grande maladle de ma femme ces deux mois passes, non seulement m'a tellement travailles, que je n'aye eu guercs de repose ; car on a desespere dc sa vie ; et je la menois a Bor- deaux pour estre traittee la, aiiis sans grand fruict ; mais main- tenant m'empesche que je ne puisse me trouver au Synode pro- chain, pour mon affaire particuliere, et aussi pour estre console et fortifie par la communion de vostre foy et charite, tellement que je suis contraint d'envoyer un homme tout expres a vous a fin de suppleer mon absence, et de meme cette meme affaire, qui est un de si grande consequence a savoir de la tranquillite et du content- ment de mon ame en I'execution de mon ministere, qui m'est cer- tanement plus clier que ma vie mesme ; car fors vous seidemcnt je ne scai a qui je m'addresserois, qui a et la prudence et I'afFection qui prendroit la pene tellement que je suis use, de grande hardiesse, envers vous ; mais la necessity me force, et I'integritc de vostre affec- tion, compatissante avec moi, en toutcs mes affections, et me gucris- sante par compassion, me medicurant en supportant et condolant en estant en angoisse, en tristesse, en pleurs [avec] la naifvete de vostre amour, le travail des vos compassions m'ont encourage de vous supplier, de me prestre la main en unc affaire si urgente de si grande consequence qui me va de loin, m'asscurant que com- bien que vos affaires vous pressent vostre vocation vous en donncra de peine le longeur de lajournee: car pour les despens vous les mettres, si vous plait, en mes comptcs ; mais ces sont les moindrcs empeschemens, ou au regard de vous, ou en mon rcgardc, ma libcrte m'estant plus precieuse que tous les biens de ce mondc. Neantmoins si Dieu n'y entrepose sa main, par quelque chose extraordinaire que nulle chose vous en detournera : c'cst en vain d'user dcs paroles vers vous ; I'importance de mon affaire, qu'ellc parlc, qu'elle vous advise, qu'elle vous supplic; qu'elle luitte avec vous, ct qu'elle obtenue le 552 LETTERS OF MR JOHN WELSCH 1609. (lessu. Mais sans en insister plus, vous scaves de le commence- ment la procedure de toutes choses, et qui les pourra deduire si clairement que vous, et certenement je pense que cette empesche- ment en la providence de Dieu m'est advenu de mon coste parce que je ne pourrois si prudement manier cette affaire comme vous, qu'ayant point encores obtenu ni la facilite de la langue, ni le com- portement externe, qui leur est si agreable. Et pour vous en in- former plus amplement, je vous ai envoye ma supplication, mais ouverte, afin d'estre corrigee et reformee, ou en adjoustant, ou en retranchant, ou en changi9ant, selon vostre prudence ; 1' obligation avec la joye fondant de la misericorde de Dieu laquelle j'ai receue en les eglises en ce pais, m'a fait ainsi prefari et pour tes- moigner que je ne desire d'estre mecognoissant, et pour con- fesser a la gloire de Dieu, la fidelite de ses promesses, et pour encourager les autres de recognoistre la grandeur de tout ce bien que Dieu leur a fait, maugre les dens, et en la veue, de tons leur ennemis ; et finalement, que celui de qui et par qui et a qui sont toutes clioses, par cette occasion, soitrecognu ; le veou del'Eternel estant sur moi, de prendre la coupe de salut en toute sorte de sa main, et de lui rendre les sacrifices de mes levres en I'assemblee de ses serviteurs : mais que tout passe par vos mains, si vous plait. Pour I'histoire, elle est fidele, et les pieces que je vous envoy ees en feront foy, comme aussi, si vous plait, de vous souvenir de ce propos tenu entre vous et Mr Choquet, en Jonsack ici, qui a este le porteur de ma lettre et la source de toute mon trouble. Vous estes tesmoin que je ai este surpris en cette lettre au synodc de Roclifoucault. Le pieces que je vous envoye sont, I'arrest du synode de Rocliefou- cault ; 2 Le compromis entre I'eglise de Jonsack et moi, avant que de vouloir venir vers cux, ratifie puis apres et mis au papier de leur consistoire ; 3 L'arrest du synode de S. Jean ; 4 L'arrest du synode de la Rochelle : et parce que pent estre comme non sachans quelle a este ma conversation premiere en Escoisse, de peur que leur prejudices de moi ne facent teste a ma demande. Je vous ai envoye aussi les tesmoinagcs de 3 Synodes, et des autres le plus eminens en nostre pais. Lorsquc ma Femmc les requeroit 1609. TO ROBERT BOYD OF TROCHRIG. 553 afin que vous dormer a cognoistre par ce moyen combien eloigne je ai este et de rambition et de Favarice et d'inconstance, lesquels tesmoignages confirmerent ce que vous aves cognu vous mesme. Pour la demand, je crain qu'elle n'est point asses claire, a faute des paries : randes la plus claire si vous plait ce que demande est que au regard du fondement et du commencement. J'ai este surpris en ma liberte au regard de 1' accord entretenu entre ceux de Jon- sack et moi, et de I'arrest du synode tenu a S. Jean en ma faveur. Je me plain de I'arrest du Synode a la Kochelle, oppose si diame- trellement a la discipline qui porte que nul pasteur, car elle dit point proposant, mais nul pasteur doit estre impose centre son gre sur une eglise, comrae nulle eglise doit estre contrainte de recevoir le pasteur centre son gre ; et centre leur arrest du S. Jean dont je demande d'estre mis en la premiere liberte en laquelle je ai este avant la Synode de Rochfoucault, laquelle octroyee, je ne desire nulle privilege autre que celui qui est commun a tons. Pour les ang de ma demande vous y enverres pour adjouster ou faire comme vous en semblera bien, et le mesme touchant la submission, pour en user selon vostre prudence. Vous en communiqueres particulierement, si vous plait, a tons les Deputes de vostre accointance, et avec les Deputes du Synode de Guyen, avec deux desquelles je ai parle mesme, M. Marlent et M. Dumas. Vous aussi scaures que cette Eglise a recognue la violence et contrainte a cause dequoi ils ne s'opposerent nullement. Pour la vocation de Dieu, je me rangera si plait a Dieu, a sa volonte ou il m'ouvrira la porte, estant las en escrivant, je suis constraint de en mettre fin, remettant toutes choses en sa provi- dence gratiouse et vostre prudence. Et parce que pent estre il sera besoin de rescrire ma supplication au Synode, je vous envoyee un papier blanc soussigne a cette fin, et aussi un autre blanc, soussigne pour porter vostre commission, car je ne scai comment il [vous] fixut nommer, mais dessus toutes choses recommande I'afiixire a la pro- vidence et misericorde de Dieu, de donner telle addresse que bon lui semblera a sa gloire. Ma femme, vostre cousine, se recommande a vos prieres. Si elle recouvre sa sante, je desire fort de vous 554 LETTERS OF MR JOHN WELSCH 1609. voir cest este. Lcs lettres sont baillees h M. d'Uchiltre :^ II est en Eochefoucaiilt. Je salue tres humillement Mr de Plessi si vous plaitj et liii baise les mains comme aussi M. Craig et Lok- hart. Vous vous trouveres au Synode, si tost que vous puisses, et m*advertises de toutes choses, par le present porteur mon serviteur. Aussi attendant vos nouvelles je me recommande a vos prieres. De Jonsack, le 20 de Mai 1609. Vostre treshumble serviteur, J. Welshe. S'il a besoin de ma presence, vous m'en adverties, car lamaladie de ma femme me detient, et je pense que ma presence n'advancera de rien ma cause, vous instans la, pour estre ma bouche ; et certes s'ils ne m'octroyent cette liberte pent estre que me retoumer, car je n'ai nul contentment ici. No. IV. Monsieur et treshonore Frere, Ayant cette occasion de vous advertir touchant le reussissement de cette affaire mienne, laquelle vous aves par vostre prudence aidee beaucoup, tant par vostre lettre adresse a Monsieur Bousclieran, qui s'est porte si sagement et afFectionnement queje demeure redev- able alui tons les jours de ma vie ; car je n'userai de paries touchant vous. Mon Frere, vous m'aves aide et consile en un temps fort neces- saire. Dieu vous console abondamment, il fliut faire parce que ni papier et ancre, ni paries puissent exprimer, je m'asseure qu'il vous sera rendu en raesme pressee et entaffee. Mais pour retourner, en effect ma liberte est octroy ee. Car ils ont ordonnes, si je ne me puis en ceux disposer pour demeurer la, que le coUoque en Synode, 1 The IMastcr of Ochiltree, wlio ap- sou of Andrew third Lord Ochiltree, pears to have resided with Wclsch, and (cousin of Mrs Welsch,) who having for whom he had a singular allection, resigned his Scotish title, was created as detailed in his Life. He was the Baron Castle-Stewart, in Ireland. 1609. TO ROBERT BOYD OF TROCHRIG. 555 pourvoyeront tellement que prennerent selon I'ordre de la discipline, ils ne me pouvent ni m'astreindre ou je suis, ni imposer contre mon gre en im autre, et s'il ne pourvoyent, il me sera libre pour pour- voyer ou en la province, ou hors de la province. Pour moi j'attendrai la vocation de mon Dieu, ou il m'appellera; et jc pense que ni le colloque ni le Synode les mcsconderont qui me reclier- cheront. Yous scaves mon intention ct mon but, qu'il est en sim- plicite de servir mon Dieu en son Evangile, en telle lieu ou sa vo- cation m'induira. Pour nostre recontre : For our meitting, because I can not at the time come to Saumur, for I have left my Wyfe diseasit, and may not stay heir till ze come ; wherfoir, gyf ze think it meit, gyf the Lord wil, I sal meit zow at Niort, whilk I think is the midway, the 29 of this instant, to be there gyf it pleis God, about ten or twelf houris on the day forsaid, quhilk I tak to fal on a Tyisday, at quhilk tyme I wil luik for zour presence, or utherwayis to be adverteisit ; ffor gyf that day be not keipit, it wil be hard to me to keip ane uther befoir Lambes, because of the communion quhilk I have. Si vous plait de saluer Mr de Plessei en mon nom, car je suis fort son serviteur, et suis tant et plus re- de vable, je prie mon Dieu de combler ses benedictions ct consola- tions sur lui. Kemercies si vous plait, en vostre lettre, jNIr Bus- cheran, un vray Nathaneel, qui a tellement debattu mon affaire avec beaucoup d'aifection et grande prudence. I wil resolve nothing til I meit with zow. The Lord gyf his blissing there- unto. Now because I will nocht wery zow with farther wrytting, I recommend zow to his grace. God [of] al consolation multipHc his Spirit and peace upon zow. S^' Messen, the 9 of June 1609. Vostre treshumble serviteur et frerc, J. Welscii. A Monsieur, Monsieur de Trocherege, F.M.D.S.E., et Professeur en Theologie a Saulmur, a Saulmur. 55() LETTERS OF MR JOHN WELSCH 1610. No. V. Monsieur et treshonore Frere, I merveill grelttlie that I have recevit na lettir from zow sen the letter quhilk I send to zow by the way of Chattelerhaut, nether any answer from theme. This is only to know of zow gyf ze have wryttin, for I have ressavit na words from zow. I long greittlie. I understand ze have ressavit word from zour Mother and freinds in Scotland. 1 desyre to know of zour reso- lutioun. There hes fallin out ane uther occasioun quhairin I man beg the help of zour prayeris, as also zour confort and advyse, without quhilk I wald nocht tak any ferme resolutioun. But I leif it till I ressave further advertisment, the quhilk I luik for daylie. I desyre to know also the resolutioun of Mr Lockhart, for if he tarry nocht there, let him advertise me or he tak any other resolutioun. I salute Mr Craig, and his wife, and al freindis there. This in greit haist. Je deraeure Yostre treshumble serviteur, J. Welshe. De Jonsack, le 13 de Mais 1610. A Monsieur, Monsieur de Trocherege, F. M. D. E. C. a Saulmur. No. VI. Monsieur et treshonore Frere, Le porteur me presse de ne fairc sinon ces deux mots pour m'excuiser et pour vous testifier que la langeur de vous voir est tres grande, afin d'estre console par le moyen de vostre comunion, et d'espandre tous mcs griefs au sein de vostre charite. 1611. TO KOBERT BOYD OF TROCHRIG. 557 II y a une chose qui est aJvenue, depuis peu des jours, assavoir ceiix de Bergerac, m'ont recherche d'une affection tresgrande, tant de la part de Consuls de la ville, que du Consistoire, et sont resolus de me demander au Synode prochain qui se tiendra le 25 de ce mois. Au fonds, je desire vostre advis et I'aide de vos prieres pour m'adresser a son honneur et a sa gloire seulcment. Mon anie n'a point du contentement ici. Pries Dieu que mes peches ne ferment point la porte. II y aura grande opposition de la part de cette Eglise, et de toute la noblesse de ce pays, que m'afFectione fort. Mais je desire de preferer sa gloire en I'avancement de son evangile a toutes choses. Je vous prie par les entrailles de la misericorde de Dieu, de ne me mettre en oubli- ance. Certes mon coeur est enlargi grandement en vostre endroit. Aussi Mr de Bouillon a le mesme dessein pour Sedan. Je desire de me remettre entierement entre ses mains, pour en disposer de moi selon ce que bon lui semblera, ne desire sinon d'achever la course avec joye. Ainsi contraint de finir, je vous recommande a sa grace, vous priant de me faire scavoir de les bonnes nouvelles, en tons vos affaires, par toutes les occasions. Je vous prie de dire a Monsieur vostre governeur, que lui baise les mains bien humble- ment. Je salue tons nos compatriots. La grace de Jesus Christ soit multiplie envers vous, et vous addresse et benisse abondam- ment. Je demeure tousjours, Monsieur, Vostre treshumble serviteur et frere, J. Welsch. De Jonsach, le 4 d'Avril 1611. Vostre cousine vous baise les mains, et toute ma famiUe. A Monsieur, Monsieur de Trocherege, F.M.D.E. et Professeur en Theologie k Saulmur, h Saulmur. 558 LETTERS OF MR JOHN WELSCII 1612. No. VII. Monsieur et treshonore Frere, Luiking and longing every day for to heir of zour newes, it being so long tyme sen I hard thereof, I culd nocht forbear ony longer, having the occasion of the berar, quho I trust will bring me newis of zour weilfare. My famille hes bene and zit is exer- ceisit with continual affliction. I am almost swallowit up with sorrow. On greif tumbles on upon ane uther. My douleurs ar impossible to expresse, and sa mekle the mair intollerable to beir, that I have nane unto quhome I may communicate theme, and fra quhom I may receve ony consolation. I know it is the hand of the Almytie. The coup is bitter, bot I trust the fruit sal be sweitter. I dwyne and deis in langueur. My sowl is consumed and withered, bot the Lord will send deliverance quhen it sal pleise hym. It is the Lord's indignation, and I wil beir it in the mesure he will communicat unto me. Brother, I trust ze will help me by zour prayers. I dow not wTytt. My strenth is failed me. Ze wil pite my sorrowis, and recommend theme unto hym quho is the God of consolation, and knowis how to comfort the abject and humble. I do recommend zow unto his al sufficient grace and consolation, longing greitle to heir from zow and of zour weilfare, and the weilfare of zour famille. My wyfe and my famille saluts zow maist hartlie, and madameselle zour wyfe. Monsieur, Vostre treshumble serviteur et frere, J. \Yelsch. De Jonsach, ce 3 de Mai 1612. Ze sal ressave ane pacquet of letters, quhilk was send to me from the Eochel about a moncth syne or thereby. Monsieur Craig, quhom I salute maist hartlie, and Madomeselle his wyfe, wil find his commendation heir. A Monsieur, Monsieur do Trochercge, Professeur en Theologie, F.M.D.E. a Saulmur. l^i^- TO ROBERT BOYD OF TROCHRIG. 559 No. VIII. Monsieur et treshonore Frere, La presente est seulement de scavoir de vos bonnes noii- velles, le quelles j'atten avec tresgrand desir. Je vous ai envoye, par le moyen de ces Messieurs nos compatriots, les papiers et blancs que vous m'aves done bailies a la Kochelle, touchant le fait de Mr de la Kochechallen et autres. Vous me faites scavoir de vos nouvelles, s'il vous plait, par la voye de la liochelle. Mv Stewart est maintenant a la Rochelle et y a este de un mois presque. Je desire fort de scavoir vos arguments touchant les con- troversies que se trait te aujourdliuien nos eglises de la Justification; et specialement touchant I'addition de I'obeissance a la Loy Ceremo- niale, qui me semble estrange, et laquelle je ne scauroy encore gouster, car celle la ne nous a jamais oblige ; et aussi touchant le livre de Tilenus ;^ duquel je ne doute que vous n'ayes receu un avec une lettre. Vous priant de prendre la pene de m'en escrire tout au long, car pour vous dire franchement, ou Tilenus a change Test at de la question, ou il me semble que ses arguments ont de pois. Neantmoins je tien mon jugement suspens jusques a ce que je voye la response de Monsieur du Moulin, et vostre jugement la dessus, lequel j'espere m'apportera du contentement : ce I'argument qui me presse fort, touchant le premier point de la Justification, est cettuici que seulement les actions sacerdotales de Christ et celle du sacri- fice sont seulement celles qui nous sont imputees a justice estant celles la seules qui ont appaise I'ire et efface le peche ; et non })as les actions de Christ communes a tons, ni ses actions prophetiques et royales dont mon pas toute I'obeissance nous est impute, assavoir, ni celles a loy et devoirs auquelles toute creature rationclle est obligee, ni celle de sa glorification, ni celles de son office prophetique ct royale, ni celles de son intercession, mais celles la seulement qui ^ The work of Daniel Tilenus, here tinatione, Gratia et Libero Arbitrio. mentioned, was evidently his Con- Francof. 1G12, 8vo. sideratio Sententi!l^^:^^t^^ ANE AFOLD ADMONITIOUN TO THE MINISTERIE OF SCOTLAND. BY MR ALEXANDER HUME, MINISTER OF LOGIE. M.DC.IX. In the Coronis to the History of the Kirk of Scotland, by John Row, Minister of Carnock, among the number of " godlie and faithful! servants," whom he had personally known, and who had '^ witnessed against the Hierarchy of prelates in this kirk," he thus mentions the author of the following Admonition, " Mk Alex- ander HoOME, Minister at Logic, besyde Stirlin : he has left an Admonition behind him in writ to the Kirk of Scotland, wherein he affirms that the Bishops, who then were fast ryseing up, had left the sincere ministers who would gladlie have keeped still the good old government of the Kirk, if these corrupt ministers had not left them and it : earnestlie entreating the Bishops to leave and forsake that course whereupon they were, els their defection from their honest brethren (with whom they had taken the Cove- nant) and from the cause of God would be registrat afterward to their eternall shame." The Admonition referred to was probably intended for publica- tion ; but only one copy in MS., and without the author's name, has been discovered. It is preserved among Wodrow's MSS. in the Advocates Library ; and was printed as an Appendix to the edition of Hume's " Hymnes and Sacred Songs," which, in 1;S32, was presented as a contribution to the Bannatyne Club, by John G. Kinnear, Esq. The present copy is reprinted from that volume, which, from its limited impression, can be accessible only to very few members of the Wodrow Society. Alexander Hume, the second son of Patrick Hume of Pol- warth, whose lineal descendant became Baron Polwarth, and Earl of Marchmont, was born about the year 1560. As three per- sons of the same name, and at the same period, pursued their studies in the University of St Andrews, some uncertainty prevails as to the respective individuals. One of them took the degree r 568 ] of Master of Arts in St Mary's College, in 1571, another in 1572j and a third was made Bachelor of Arts in 1574.^ Of this name there was likewise another person, who entered St Leonard's College in 1578. With respect to the Poet's subsequent career, it may here be sufficient to state, that with the view of practising at the Bar, he remained four years in France, studying the Civil Law ; that other three years were spent in attendance on the Courts of Justice ; and that, disgusted with the corrupt and venal practices which were then so prevalent, he turned courtier : but, to quote his own words. But from the rocks of Cyclades, from band, I struck into Charybdis sinking sand. After a long internal struggle between his desire to obtain secu- lar advancement, and an awakened sense of the importance of religion, Hume finally devoted himself to the Church ; and, in August 1597, he was admitted Minister of Logic, near Stirling. In 1599 he published " Hymnes and Sacred Songs," dedicated to Elizabeth Melville, wife of John Colville of Culross, and authoress of " The Godlie Dream," a poem, once very popular among the Scotish Presbyterians. Hume's poetry had fallen into unmerited neglect, but was brought into notice by Dr Ley den ; and was af- terwards commended by Campbell, as exhibiting, in some of his verses, " a train of imagery that seem peculiarly pleasing and un- borrowed,—the pictures of a poetical mind, humble but genuine in its cast." ^ The original volume is of such rarity, that probably not more than three or four copies exist ; but it was very accm-ate- ly reprinted in 1832, as already mentioned. The following Admonition was written either in 1608 or the following year. The author, who died, without male issue, on the 4th of December 1609, was married to Marion, daughter of John Duncanson, Minister of the King's Household. » Dr M'Crie, in his Life of Melville, 2 Spccimcus of the British Poets, vol. ii. p. 504, has throAvii much light vol. ii. p. 238. on the history of these Humes. ME AFOLD ADMOMTIOUN TO THE MINISTERIE OF SCOTLAND. BY A BEING BROTHER. Grace, mercy, and peace, from God the Father, through our Lord Jesus Chryst. It is certainlie knawin. Brethren, to the gi'eifF of monie godlie heartes and slander of the gospell, that thair ar dis- sentionis among you : not concerning the covenant of God, or the scales of the covenant, bot cheiflie concerning twa poyntis of Dis- cipline or kirk governement, wheranent you ar devydet in twa factionis or opinionis. Some of yow hold, that among pastoris thair be paritie, as concerning dignitie or superioritie, (althoght as tuitching the measour of thair spiritual graces thair be gry te im- paritie,) according to the wordis of our Lorde Jesus Chryst to his disciples, saying, " Ye knaw that the Lordis of the Gentillis have domination over them ; and thei that ar gryt exercise authoritie over them : Bot it sail not be so among you ; but whosoever will be gryt among you, let him be your servant," &c. (Mat. xx. 25.) As also ye hold that of all sortis of kirk governement, it is best to haif the Kirk governed by particular Elderschipis, by Prcsbitreis, by Synodole and Generall Assembleis, and, by degrees, being countable to another. And this forme of Discipline is affirmed to be agreeable with the Word of God, to be subscryvit be many notable preacheris and professoris of the Reformed Religioun, and to be ratefeit in Parliament by the Prince and whole Estatis 570 IIUME'S ADMONITIOUN TO 1609. of the kingdome : promesing by a solemn othe to remane con- stant thairat, and to defend it to thair lyves end. On the other part, otheris of you, within theis few yeiris, sustene, that, among pastoris, thair sould be imparitie ; not onlie in giftis of the mynd, bot also in dignitie and juresdiction. Yow hold also, that the Kirk sould not onlie be governed by Presbitreis, and Assem- bleis, and pluralitie of vottis, bot also by Byschopes in Presbitreis and Assembleis, quha sould sitt in Counsall and Parliament, be called Lordis, reasone and vote, in name of the whole Kirk, and be moyanners and mediatoris betwene the Kirk and the Prince : Quhairin ye appeir to conforme yourselfes to the Disciplin of our nychtbour countrey of England. And this sum of you not onlie sustene by opinion, bot also have prosecuted in effect ; quhairupon hath enscheued, bothe a distractioun of myndes, and a ranckling of affectiones. Surelie, brethren, it may be said to you, as Demaratus, the Corinthian, said to Philipe of Macedone : Demaratus being come towardis Philip, Philip demanded him. How the Grecians accorded amongst tham selfis ? To whome he ansuered, ironicallic, Indeede, Sir, it becometh you weill to be cairfull and inquisitive of the concord of the Grecians, seeing ye haif filled your awen hous with so gryt quarrellis and dissentions : (for Philip haid taken to wyfe Cleopatra, besydes his other wyfe, Olympias, who boore it impatientlie, and stirred up her sone, Alexander, against his father.) So, when ye exhort the people to concord, it may be justlie ob- jected unto yow. Why then ar ye pastoris at discord ? But who is the cans of it ? Will you saye, Trye them, and let them bare the blame and incurre the censures. For manifesta- tioun heirof, the ground and occasioun of this dissentioun wald be ryped up ; whiche, in sinceritie, is this. Since the Reformatioun of religioun within this natioun, the Kirk hath ever bene traveling to haif vote in Parliament, by commissioners elected and directit from the Generall Assemblie, (as brughis and baronis have :) To reasone of the equitic and cxpediencie of this petitioun I will not now. Bot I jugc charitablie, and do reverence the judgement of so 1609. THE MINISTERIE OF SCOTLAND. 571 wyse and godlie fatheris as socht it, who wer happie instrumentis of reformatioun and restauratloim of religioun within this land ; whois intentioun (I doubt not) hath bene to provyde by that meane, that the Kirk of God suld receave no detriment, and to give the lycht and resolutione of Goddis word to that highest cowrt, in macking of lawis and constitutionis, and in everie diffi- cultie that mycht occurre. At last the Prince (not onlie respect- ing the godlie purpois of the Kirk, bot also the advancement of his royall estate) yeelded to this long urged petitioun, not simplle, bot upone certane conditiones ; videlicet^ First, That the electioun of the ministeris that suld sit and haif votte in Parliament sould per- tene to the King, and not to the Kirk. Nixt, that thei suld not be changed for their lyftymes ; to the end they might be more expert boythe in matteris civill and ecclesiastical!. Thridlie, for releif of the povertie of the Kirk, that thei sould haif competent hvingis (even Byschoprickes) for mantenance of suche honorable estate, as is requisite. This being offered be the Prince in the Generall Assemblie at Montross,^ efter sum reasoning, the haill Assemblie agreit weill to the augmentation of suche ministeris mantenance : bot as tuitching thair name, and continuance in thair office, it was controverted, and goeth to voting. The first ques- tioun is sett downe, Quhither they suld be called Lord Bischopes or Commissioneris from the Generall Assemblie ? The uther, Quhither they sould demitt and lay down thair office and revenew yeirlie at the Assemblie's feete, and be newlie elected annuatim, or that they sould contenew in thair office ad vitam^ they being unreprovable in thair lyfe, office, and calling ? The suffrages being gatherit in the Kingis presence, it wes concludit, by pluralitic of vottes, that the saidis preacheris sould be stylit Commissioneris of the Kirk or of the GeneraU Assemblie : and that thei sould demitt thair office annuatim^ and be elected of new. Quhat I speake or wreit now, I do it in foro conscienticcj and in sight of the alsceing 1 The General Assembly at Mon- to which Hume here alhides as an eye- trose was held on the 28th March 1 GOO. Avitness, is given by Caidcrwuod and A detailed account of the proceedings, other historians of the period. 572 HUME'S ADMONITIOUN TO 1609. eye of God ; becaus I wes bothe a seeing and a hearing witnes to that quhilk wes done. The Prince wes displeasit with the conclu- sioun, and wald not admitt preacheris upon his Parliament upon suche conditiones : Quhairfoir the Assemblie wes forced eyther to condiscend that thair brethrene foirsaid sould contenow in that office, and injoye thair livings ad vitam, sive ad culpam, or ellis to have no vote in Parliament at all. For eschewinge of the whiche extremitie, as also for preventing of all abuse and tyrannic that might creepe in into the Kirk, it wes thocht speedfull that suche brethren sould be astricted till a number of Cawtions or Caveatis speciallie expressed, to be as bandis to restrane thame and retain them in goode ordour. llle dies primus laeti primusque malorum Causa fuit. For upone this occasione, sume of you, my Brethren, without delay tooke Byschoprickes of the Prince,^ with all emolumentis, pri- viledges, jurisdictionis, estate, and dignity, quhilk pertenit or micht pertene thaii'to of awld, (that is to say, in time of Poperie,) as may be sene in your provisiones. Ye maid no scruple to tak upon you the name of Bischopes, of Archbischopes, and of Lordes of suche and suche places ; ye were not aschamed to ryde to Parliament magnifickly mounted and apparrelled, in ranck befoir monie of the nobilitie ; and being more mad, ye have maid no conscience to be- cum constant Moderatoris in presbytreis and synodole assembleis ; to call your brethren Puritanes, whiche ganestand your com'ses ; to put a note to the names of suche and suche of your brethren in the Buikis of Assignatioun, that they suld not be ansuerd of thair stipendis ; and, in a word, ye haif haid na respect to the observa- tioun of the Cautions quhairunto ye wer subject, but haif trans- gressit them at your awin plesour. Moreover, for opposing of them to this your course and proceedingis, your brethren of grytest ^ George Gladstanes Avas preferred were made soon after tlie Assembly to the see of Caithness, in the year at Montrose, in violation of the Cave- 1600 ; and other similar appointments ats which had then been agreed upon. 1609. THE MINISTERIE OF SCOTLAND. 573 giftis (within the land) for learning, utterance, zeale, sanctifica- tioun, ar sum exylit, sum confyned, sum incarcerat, and sum silenced.^ Behold how gryt a thing a lytill fyre hath kendlit ! Behold at how narow a rift that awld lubrik serpent hathe slydin in ; apertum est nunc, quod opertum erat antea : It is now evident that ye have departed from your brethren, and not thei from you : yow then ar to be blamed for your desertioun, and not they for thair standing.^ Alace, my Brethren, why have ye slandered the Gospel ? Why haif yee disquyeted the lytill flock of Jesus Christ ? Why haif yee added more greif unto the bandis of deare brethren within our nychtbour countrie ? Why haif ye built agane the thingis whiche before ye destroyed, and so have maid yourselves trespassouris ? (Galat. ii. 18.) For ye wiU not denye bot sum- tyme ye have preached against that sort of Hierarchic and kirk governement, and that bothe your selfis have approved, and also have exhorted the people and nobles of the land, to subscrywe that schort Confessioun of Fayth, subscrivit be the Prince, his do- mestickis, and many uthers, at Edinburgh the 18th of Januarij, 1580-1 yeiris, quhairin this claus following is contened, ad verbum, " To the which {videlicet Reformed Kirk at that tyme in Scotland) we joyne our selfis willinglie in Doctrine, Fayth, Religioun, Disci- pline, and use of the Halie Sacramentis, as lyvelie memberis of the same in Christe our heade : promesing and sueiring by the gryt name of the Lord our God, that we sail contenew in the obedience of the doctrine and discipline of this Kirk, and sail defend the same according to our vocatioun and powar all the dayes of our lyves, under the paines contened in the lawe, and danger baythe of bodie and saule, in the Day of the Lordis fearfull Judgment." May not this, think you, prick any conscience in the warld that is not past all feeling ? I omitt that which ye have done since, 1 Hume here alludes to the banish- Kobert Bruce, and to the imprLsoument ment of Forbes, Welsch, Dmy, and of Andrew Melville in 1607. other ministers, who were tried for ^ ^\y^^ jg evidently the passage to holding the Assembly at Aberdeen, in which Row refers, when mentioning July 1605, m defiance to the King's this Admonitioun as the work of Hume, authority ; and also to the silencing of See above, p. 567. L 574 Hume's admonitioun to 1609. Brethren, in thois assembleis, appoynted for the renewing of the Covenant. In sume of the whiche, sum of you wer Moderatoris your selves. But you will saye that sumtyme ye wer of that opinioun, bot now ye haif receaved gryter lyght, and see that whiche befoir ye saw not, and thairfoir may alter your purpois and opinioun. In- deede, I grant ye see now thrie thingis, whiche befoir ye saw not : to wit, the object of warldlie commoditie, the object of warldlie promotioun, and the blandischementis of ane eloquent Prince. But as to farther licht of Goddis worde then ye haid befoir, yee can haif nane, for otheris of your brethren who may be your teacheris can see none suche light. Ye obtende also the releif of the Kirk from povertie and contempt by your goode offices in Court and Counsall. A fair pretext, indeede, to cover your covet- ousnes and ambitioun. But althogh ye haid suche respect, yit ye knawe non facienda sunt mala ut eveniant bona, your meaning doubtles is pervers : and as tuitching the dignitie of the Kirk of God, whiche ye count lost, did it ever consist in warldlie welthe, warldlie pompe, or in outward splendour ? No, surelie no : bot in pietie and puritie of lyfe, discipline and doctrine ; the Lord is the everlasting light of his Kirk, and our God our glorie, (Isaye Ix. 19.) Whereas the former ar the markis of the gryte whore that sitteth upone many wateres, which ar people, and nationes, and tonges, and multitudis, (Revel, xvii. 1, 15.) But to cum to the manie point : ye pretend, perhappes. Scripture and antiquitie, for your warrand and defence ; and, first, it is alleged that the Apostle giveth the name of Bischope till a pastore ! Thairfore, the naime must be admitted as goode. Let it be so, but before we go farther, the name of Archbischope is never mentioned by the Apostle, nor by the Spreit of God ; and, thairfore, it must needis be exploded, as evile and Antichristian : But to reteir me to the name of Byschope, yee knaw that Ejnscopus significth ane oversear, and is a relative word, and hath relatione to sum thing whiche he sould oversee. I demand, then, that a Bischope of whom the Apostle speakcth, quherof sould he be a bischope or owersear ? Not of a 1609. THE MINISTERIE OF SCOTLAND. 575 benefice or earthlie rent, but of the soules of men, and not of the soules of pastorls lyk unto him self, but of the flock committed to his charge, whome we call professouris. The Apostle sayeth to Timotheus, quhom he styleth a byschope, " I charge ye, thairfore, before God, and before the Lord Jesus Chryst, &c., preache the word ; be instant in seasone and out of seasone, improve, rebuke, exhort with all long suffering and doctrine." And againe, " But watche thow in al thingis ; suffer adversitie ; do the wark of ane Evangelist, mak thy ministrie full kn a win," (2 Tim. iv. 15.) Siklik the Apostle Peter sayethe, " The elderis quhilk ar among you I beseik, quha am also ane eldar, &c. Feede the flocke of God whiche dependeth upon you, caring for it, not by constraint bot willinglie ; not for filthie lucre, bot of a ready mynd ; not as thocht ye were lordis ower Goddis heretage, but that ye may be ane en- sample to the flock. And when the chief Schipherd sail appeir, ye may receave ane incorruptible crow^ne of glorie," (1 Peter v. 1.) Suche sould our byschoprickis be, no doubt, as wes the byschop- rick of Jesus Christ ; not carnall, bot spiretuall ; not of earthlie lordschlpis, bot of men and wemens sowles ; for he is onlie one cheif Schiphird and Byschope of all our soules, and ye are brethren, (1 Peter ii. 25.) Nixt, gif ye wald alledge Timothie to haif bene Byschope of Ephesus, and Titus of the Kirk of Cretians, let it be so ; yit it proveth not that thei haid anie warldlie dignitie, (such as ye cleame,) or anie superioritie over thair brethren ; onlie it proveth tham to haif bene overseearis of the soules of theis kirkis, and to haif bene preaching eldaris, quhilk we admitt : for it is manifest that the apostle useth the name of Presbiter and Episcopus, of Elder and Byschope indifferentlie, (Tit. i. 5, 6, 7 ;) him quhom he called Elder in the 5 verse, he calleth Byschop in the 7. In suche sort, that, quhen the Apostle commandeth Timotheus and Titus to ordene elderis or presbyteris in everie citie quhair they wer not, he giffeth consequentlie the lyke command and powar to other presbyteris or elderis of cities to do the lyke quhen neede requyred. Being the elder and byschope ar bothe ane. The Apostle Peter 576 HUME'S ADMONITIOUN TO 1609. callethe him self ane elder, (1 Peter v. 1.) Ergo, ane elder must be als gryt as a byschope, or els ye must mak a byschope gryter then ane apostle, which is absurde. Jerom sayeth, Mem episcopi et preshyteri fuerunt, quia, illud nomen dignitatis est, hoc etatis ; and agane, Episcopi noverint se magis consuetudine, quam veritate disposi- tionis DominiccB Preshyteris esse major es ; and in effect as Timotheus ordaned elderis, by laying on of the handis of elderis. Despyse not the gift that is in ye, (sayeth St Paull,) whiche wes giffin ye by prophesie, with the laying on of the handis of the company of the eldarschip, (1 Tim. iv. 1 4.) Behold a ground for presbytreis, and for paritie betuene elderis and bischopes. Now, gif ye wald inferre imparitie to haif bene amang the Apostles, becaus sum ar called leist, sum grytest, sum cheif, sum pillaris, it importeth nothing, by reasone that is not spokin in respect of thair estate or jurisdictione, bot in respect of thair gracis and giftis of the Holie Gost that wer in them. As is manifest of the text. If, then, (sayeth Paul,) ye haif judgement of thingis per- tening to this lyfe, set up them quhilk ar estemed leist in the Kirk, ^ (1 Cor. vi. 4 ;) least esteamed as concerning judgement, that thei might judge of warldlie thingis betuene brethren, for so it follow- eth. Agane, he called him self the least of the apostles, and of all sanctes ; why ? becaus he persecuted the Kirk of God, (1 Cor. xv. 9 ; Eph. iii. 8.) Tharefter he sayeth, I aucht to haif bene com- mended of you ; for in no thing wes I infcriour to the verie cheif apostles. How so? he subjoyneth, the signes of ane apostle wer wrocht among you, with all patience, with signes, and wonderis, and gryt workis, (2 Cor. xii. 11, 12.) And agane, he sayeth, that he went up to Jerusalem to the Apostles, and communicated with them of the Gospell, but, particularlie, with them that were the chief, &c. ; that of them which schemed to be gryt he wes not taucht,and thei that wer the cheif did communicat nothing with him, affectioun 584 HUME'S ADMONITIOUN TO 1609. towardis such a cours, wald ever suclie a motloun have entered in your mjndis as to allow of it ? Or incaice the Prince yit change his mynd, and wald disallow such a forme of Discipline, (posito enim quod fieri potest nihil sequitur ahsurdi,) quhat wald ye doe? Wald ye not eyther cast dowm your countenance, and count your selfis meere fooles ? Or ellis wald ye not recant, and saye withe Cnlcate nos salem insipidum 9 Quhairfore it wer good to be wyse in tyme : for gif ye go about to please men, ye can not be the servantis of Chryst, (Gal. i. 10.) Ye think your brethren ar not suche servantis to the King as ye ar, but therin ye deceave your selfis ; for they ar Goddis men, and the Kingis in all thingis that God commandeth : bot ye appeare to be Goddis men, and the Kingis in so far as the King commandeth. Eeturne, my Brethren, to your first husband, and to your mother the holie Kirk ; returne home to your fatheris house, for why will ye wast all your por- tioun with ryotous leving, lyk that prodigall chyld, (Luc. xv. 13,) and be sent to feede swyne ? I meane your spirituall graces, ■whiche ye wast, and feede your senses and foull aflPections, lyk swine, withe the abjectis of this warld ! Remember from whence ye are fallin ; and let not that proverb be found trew in you, Raro vidi clericum penitentem. It wer more decent a greate deale for you to have Christ and the kirk ofter in your mouthe and your myndis, then to haif the King and the Court so oft in your mynde and in your mouth. Lykwyse to you all, Brethrene, that ar of this Epis- copall opinioun, and intend to succeede to them, sede vacante, I say, Linquite externos istos mores, whiche I beseik the Lord ye may doe spoedilie. Bot now I cum to your pairtt. Brethren, -which keepethe your first professioun : And albeit I haif mentioned the allurementis that haif bewitched your brethrene, nevertheles, I wald wische you to think that their is no small cans and fault in your selfis, whiche have provokit the Lord justlie to exercise and humble you by theis unexpected meanes. For, although it be of veritie that the Lord sum tyme chastiseth his child rene, for uther causes then for sinne ; yit, doubtles, it is a goode Cliiistiari rule, that sa oft as we fall in 1609. THE MINISTERIE OF SCOTLAND. 585 our calamitie, so oft we have recours to our awin hairtis, and examine our consciences quliat iniquitie is in us. I tak, then, gryte oversichtis to have bene in sum of you in particular, and gryte oversightis to have bene in all in generall ; for the which outwyles that ar among [us] ar this daye sett ower you, and do vex you. As to particular personis, I wald be loth to ruffle the sore of my brethrene, and detect their infirmities, wer not that the fact is mani- fest to many ; and, next, that I see the errouris of the verie Sanctis registrat in the registeris of God. The particular personis, then, ar the pastoris of the Kirk of Edinburgh for the tyme, who rasche- lie behaved them selfis in that tumult at Edinburgh, the 17 day of December 1596, to the gryte greif and disgrace of the prince. Their zeill mycht weill haif bene fervent, but the forme wes in- formall and undecent ; I speake it with regrett, for, being a present unlooker, I knaw quhat I saw and hard. The devill (no doubt) haid his pairt in his instrumentis in that tourne whiche cam on so suddenlie, and proceeded so confusedlie, muche lyke that seditioun in Ephesus, (Acts xix. 23, 29,) that guid men knew not what reso- lutioun to tak. Alwayes, it so incensed the Prince, that he entred in a mervelous jealousie with the Kirk, and to this daye manet vita mente repostum, and is often castin in our teethe withall, as you all verie weel knaw. Withe my hairt I lament, that their suld be so juste a cans ; and, as I suppose, that sum of theis brethrene ar sorie for it in thair inwaird hairt, so I wische to God, that eyther by their sinceir confessioun of ane offence, or by their temporall relegation, or by any other gracious castigatioun, the Prince's wrathe mycht be appeazed, and his jealousie towardis the Kirk utterlie removed, and his unfainzed favour reconcealed ; for why sould the whole Kirk, through the inconsiderate raschnes of tlirie or four men, receave detriment ? Another erroure in the same men did no small harme also, for whylest that unhappie Earle Bothwell maid ane insurrection against the Prince, they suffered themselfis to be abused withe flattering speaches, persuading them that it wes the libertie and defence of treu religioun (then surmysed, by the Earles of Iluntlie, Errol, and 586 HUME'S ADMONITIOUN TO 1609. Angous) that he intended ; whiche in a pairt (suche wes their faci- litie) they credited : and for a tyme bure ane affection, and spake to the advantage of that Absolome or Cataline, aye and quhill his hypocrisie and treasone was cleirlie discovered. This increased the fyre, and broght a slander withe a disgrace and trubbill upone the Kirk of God, albeit this errour preceeded the first mentioned. As concerning faultis in generall, they are of two sortis, to wit, in your personis and in your callingis ; in yuur personis their ar not onlie pardonable imperfectiones, but also, with your peace, brethren, grosse and intollerable vyces. And these be they : In sum their be a pensive pryde and fastidious disdainfulness, procead- ing by appearance from a self conceate of them selfis ; in utheris, excessive cair and covetousnes of worldlie thiugis joyned withe filthie lucre : In sum, anger and impatiencie ; in otheris, evident impatiencie, espyed and deryded by the people : In sum, craftines and partialitie ; in otheris, facilitie in giving credite to fals reportis and evill reportis : In sum, a rasche borrowing and untaking of uther mennis geir, and then a postponing and defrauding of the creditouris ; in otheris, alycht behaviour, joyned withe gesting, and ane indecent libertie of speache. Now, I say not, that all these vyces ar in everie ane ; but in everie ane ar sum of them, except a few secreit ones, whome I doubt not but the Lord hathe sancti- feit and separated to him self. Againe, the errouris in your callinges ar double : videlicet, in your particular offices, and in your publict Assembleis : in execut- ing your particular charges then, thair is a gryt negligence, a loth- ing, a perfunctorius doing; muche refuis in sermonis delyvered without feeling, and prayer maid without fervencie, whiche argu- eth plainlie that thair laicketh reading, meditation, and dew prepa- ration ; and that whiche is most abhominable, thair is no turne of suche turpitude that requyreth the office of a minister, but thair salbe a corrupt minister, or a vylc reader fund to performe it, as to gif furthe a fals testimoniall ; to baptise children procreat in forni- catioun, incest, or adulterie ; to mak unlawfull manages, I can not say, solemnize them, because they ar clandestine, and maid in a 1609. THE MINISTERIE OF SCOTLAND. 587 corner, or in the night, without solemnitie ; and yit suche ar sufFerit to beir offices in the kirk of God : who can deny hot the impunitie and toleratioun of suche abuses in the memberis do procure the Lordis indignatioun aganes the Lordis whole bodie ? Surelie thair is gryt neid of Christis whip to dry ve a den of theves out of his Fatheris hows, (Matth. xxi. 30 ; John ii. 15.) Fynallie, in your publict meittingis, (as Presbitreis, Synodoll and Generall Asserableis,) their ar thrie abuses that may be espyed. First, confusioun and immodest behaviour. Secondlie, superficial handling of materis. Thridly, a partiall and presumptuous forme of dealing of a few men who ar counted to be pillaris. The con- fusione of your Assembleis is suche, that their is neyther rever- ence, sylence, nor attendance : for when grave materis ar in hand, sum ar whispering, and at thair quyet confabulatioun. Many speake before they be requyretl. And it can not suffice that one speake attonce, bot a number all at once, and often tymes they that can worst speak have most speache. And many speak to smal purpois, in such sort, that it wald appeare, that men rather contend to have thair word about, then to gif licht for the deci- sioun of anie wechtie cans. And, thairfoir, civill men haif your Assembleis ower justlie in derisioun and contempt, comparing them to Birlay Courtis, where is much jangling. Sumtyme it wes not so, Brethren, bot now the gravitie and guid ordour of civill judica- tories may mak you Theologues to be aschamed. Moreover, when one day is past at your Synodoles, their is no moir bot a calling to the Moderator, Mak hast, we must go home : and thei who have best moyen to remane, perhappis werie first ; as thoght they cam not to do the wark of God, nor to regaird the weil of the Kirk, but onlie to mak a schew, to conferre, to drink with thair fami- liaris, and then go hame agane. Heirupon it cometh to pas, that post heist must be maid, and materis superficiallie handled : Sum materis ar glansed at, and contenued to the next Assemblie ; a number of uther matteris ar referred to thair Presbitreis, or to commissioneris ; and gif anie mater go to voting, smal or no reason- ing goeth befoir, bot haiffing collected the sufft-ages of a four or 588 Hume's admonitioun to 1609. fyve personis; then becaus no man sayeth against it, silence ia taken for consent, and the mater concluded as a deade done by the whole Assemblie. The Lord be mercifull to you concerning theis thingis ! Thridly, boithe in Presbitreis and Assembleis, a few men haif the sway ; for luke what thei tak upone hand to reasons and sustaine, it must have place, and go through. And never saw I yit a persoun so vyle, nor a fact so odious and of suche atrocitie, bot it suld have gottin sum patrone to speak for it, eyther to denye it, to disguyse it, to excuse it, to extenuat it, or at least to intreat for pardone to it : a vyle and lamentable thing to be hard in the men of God. Farther, solisting, and requesting by parteis, is admitted no les then among civill judges ; whiche is preoccupeing of the mynd, and a thing prejudicial! to equitable judgment. Now, theis foirsaid leirned and wyse men must not be controlled nor impugned by meane landwart teacheris, how zealous and uprycht soever they be, but must be respected for thair giftis ; and gif perhappis anie wald insist and mak oppositioun, he sal be but mockit and borne downe by theis Rabbins. The grytest number, then, of brethren in Presbitreis and Assembleis, may be compared to the litill godis, Minores Dij, among the Gentill, quhilk thei called Dij consentes. So the ringleideris among you say the word, and the rest say. We think so too. Or as the letteres of the Alpha- beth are devyded into vowellis and consonants, so ar you. Quot sunt litercE ? (says the Rudiment.) It is answered, Viginti ducBy §'c. Quot sunt ex his vocales ? Quinque. Quce ? a, e, i, o, u. Quot sunt consonantes ? Reliquce omnes. So may it be of you, my Brethrene, Quot su?it Preshiteri? Quamplures. Quot sunt ex his vocales ? Quinque vel sex. Quot sunt consonantes 9 Reliquce omnes. Alace, Brethrene, this maketh gude men to muse, quhidder it wer better to haif a goode manifest stedfast Byschope in a Presbitrie, or to half dyvers in effect, refusing the name, pretending paritie, bot observing non : No questloun the grace and glorie of our ministrie, of our Presbitreis and Assembleis, is notablie decayed ; and farr is all declined from that measour of perfectioun quhilk it haid, sonc after the beginning of Rcformatloun. 1609. THE MINISTERIE OF SCOTLAND. 589 Now I half writtin foolyschlie, Brethrene, in deciphering and devulgating your imperfectionis, and in making my self odious to both pairteis ; yea, to the Prince also, give perhappes my naked narratives, and bitter objurgationis agans Byschopes cum to his long eares. Bot gif 1 be foolysche, it is for your sakes ; and althogh ye wald compt me your enemie, becaus I tell you treuth, as the Galatians compted Paul, (Gal. iv. 16,) yit that saying of the Lord upholdeth me : " Thow sail not heate thy brother in thy heart, but thow sail plainlie rebuke thy neighbour, and suffer him not to sin," (Levit. xix. 17.) I heate you indeed as I heate my awin flesche, even your imperfections, your sins, and not your selfis. Yit whether is it better, I pray you, that we confes theis thingis against our selfis, in sinceritie, and endeavour to repair them seri- ouslie ; or that our enemeis exclame against us, and we to con- tenew slanderous to the evangell ? I wald not have any of you to think of your selfis, or one to think of ane uther, as Seneca thoght of Cato, quha said in his defence, when ebrietie was objected to him, Facilius quempiam effecturum crimen honestuniy quam turpem Catonem : No, let us rather say in humilitie with the Apostle, In many thingis we sin all, (James iii. 2.) Their is no flesch void of imperfectioun ; but he in whome the Christian vertews wey downe the imperfectionis, that man may be called a rychteous man indeed. But gif the imperfections and passiones prevaill, (yea, a man may have ane touth that disgraceth all his vertewis,) that man may be compted in the rank of evill and unrenewed men. Therefore, my Brethren, let the Lord be restored agane to his honour on all handis, althoght it wer to our schame, by our con- fessioun, humiliatioun, and resipiscence, that we may have to do with a pacified God, through the mediation of his Sone. Then the Lord, that hath the hairtis of all Princes in his handis, sail inclyne the heart of our Prince to regaird the estait of our dis- tressed Kirk: " Our God sail build up the mines of Jerusalem, and sail mak hir ane eternall glorie, and a joye from generatioun to generatioun," (Isay Ix. 15;) for the Lord exerciseth his Kirk with vicissitudes of distresse and of comfort, and ever hath done 590 Hume's ADMONiTiouN, &c. 1609. in all aiges, so that this is no new thing. As for me, poor wretche, " O that I eyther had wingis lyke a dowe that I mycht flie away and rest," (Psal. Iv. 6,) or that the peace and holynes of the Kirk might be procured by my death ! " Yit sail my saul rest in howpe : I schould have fanted except I haid beloved to see the goodnes of the Lord in the land of the leving," (Psal. xxvii. 13.) Mak heist, thairfoir, O Lord, and tarie not. The grace of our Lorde Jesus Chryst be with you all. Amen. THE FORME AND MANER OF ORDAINING MINISTERS, AND OF CONSECRATING ARCHBISHOPS AND BISHOPS, USED IN THE CHURCH OF SCOTLAND. In the preface to the following tract, reference is made to some regulations which were passed by the Assembly held on the 5th of March 1570-1, for the examination and admission of candidates to the Ministry ; and, in the Booke of the Universall Kirk, vol. i. p. 207, and in Calderwood, vol. iii. p. 170, are contained "The Articles and Formes of Letters, concerning provision of persons to Benefices, and Spiritual promotions, agreed upon be the Commis- sioners of the King's Majestic and the Keformed Kirk of Scotland, in their Conference holden at Leith, in the moneth of January 1571," or, according to our present computation, 1572. At this Convention, various changes in Church Government, partaking of the character of Episcopacy, had been recognized, more especially in the appointment of titular Bishops, as a mode of securing to some of the nobility and other laymen, a considerable share of the ancient revenues of the Church. Among other mat- ters which these forms and regulations set forth, is the following statement : — " It is thocht good, in consideratloun of the present state. That the names and titles of Archbishops and Bishops are not to be altered or innovated, nor yitt the bounds of the Dioceis confounded ; but to stand and continue in time coming, as they did before the Reformatioun of Religioun ; and at the least, to the King's Majestie's majoritie, or consent of Parliament." — But several re- strictions were at the same time imposed, it being resolved, that " All Archbishops and Bishops to be admitted heerafter, sail exerce no farther jurisdictioun in spirituall functioun nor tlie Superin- tendents have, and presentlie exerces, wliill the same be agreed VOL. I. 2 P [ 594 ] upon. And that all Archbishops and Bishops be subject to the Kirk and Gencrall Assemblie therof in spirituallhus^ as they are to the King in temporalibns ; and haif the advice of the best learned of the Chapter, of the number of six at the least, in the admissioun of suche as sail have spirituall functioun of the Kirk. As alswa, that it be lawfull to als manie others of the Chapter as pleases, to be present at the said admissioun, and to vote theranent." ^ This period, as a learned Episcopalian writer of the present day remarks, " exhibited a very anomalous aspect ; having, at one time, Bishops without consecration ; Pastors who had never been or- dained to any spiritual office ; and the semblance of government by Presbyters without the formation of any Court in which their authority could be properly recognized."- But it may be added, that the subsequent erection of Presbyteries supplied one of these defects, while Consecration and Ordination by the hands of a Bishop, were not then, or at any subsequent time in our Church, regarded as es&ential. The above regulations were indeed formally abrogated by sub- sequent Assemblies ; but they were revived by an Act of Privy Council in October 1581 ; and for a period of nearly thirty years, a protracted struggle was carried on between the two parties in the Church and State. The more zealous and intrepid Presby- terian ministers continued to resist the encroachments of the Court, until the Assembly, which was held at Glasgow in June 1610; when, the old Forms of Presbyterian Discipline and Church Government having been in a great measure overthrown. Episco- pacy in a somewhat less anomalous form, was introduced, and two years later was confirmed by an Act of Parliament. But even in this period, extending from the year 1610 to 1687, Epis- copacy may be said to have existed more in name than reality, in Scotland. Spottiswood, Archbishop of Glasgow, and Lamb, Bishop of Brechin, having gone to Court, to report to the King the proceed- 1 Bookc of the Kirk, vol. i. p. 207. - Russell's Historv of the Church in Caldem-ood's History, vol. ill. p. 170. Scotland, vol. i. p. 300. [ 595 ] ings of the Glasgow Assembly, it was considered a fitting oppor- tunity for drawing the two Churches into closer union. For this purpose these prelates, having been joined by Hamilton, Bishop of Galloway, remained in London till Parliament had assembled ; after whicli, on the 21st of October, they were solemnly conse- crated, according to the forms of the Church of England. As none of the Bishops elect had received Episcopal ordination, a question was moved as to the necessity of their being re-admitted Presbyters. But this objection was overruled, upon the ground that such a procedure would imply a doubt if there were any lawftd vocation in most of the Eeformed Churches, and would thus be a means of withholding all recognition of any other Christian Church.^ The consecration of the Scotish prelates took place without any warrant, and without the previous knowledge of the General Assem- bly. " There was (says Calderwood) no mention made in the Assemblies of their Consecration, farre lesse anie warrant for them to take upon them the office of a Bishop, distinct from the office of a Presbyter. They did onHe tye ordination, jurisdiction, plan- tation to them, as conjunct necessarihe with the presbyteries, (I meane, to such as were styled Bishops, by reasone of their bene- fices and titles therto) : But they tooke upon them consecration to anie office ; and when they returned home, they consecrated the rest of their fellowes. All of them deserted their flockes, and usurped therefter jurisdiction over the ministers and people of their diocies, by virtue of their consecration to ane office, and not by anie delegate power from the Assemblie, which might have been taken away againe from anie of them by another AssembHe, or they did fall from it, in case they had been anie ways deprived of the title to the benefice, and vote in Parliament. These thric, to witt, Mr John Spottiswode, Bishope of Glasgo ; Mr Andrew Lamb, Bishope of Brechin ; and Mr Gavine Ilammiltoun, Bishope 1 See SpottisAvoocrs own account of printed copy, speaks of that Assembly, the proceedings, Hist. p. 514. as " the uuhappie pack." 2 Calderwood, p. G44 of tlie old [ 596 ] of Galloway, were the thrie that brake off first, and boldlle accepted this consecration, in the moneth of November, without warrant, yea, without the knowledge or consent of the Kirk of Scotland."^ After their return to Scotland, these newly consecrated Bishops lost no time, by a repetition of the same ceremonies, in conveying such spiritual gifts as they themselves had received, to the rest of their brethren nominated to similar dignities in the Church. But according to the doctrine which has been maintained in later times, by those who arrogate claims of superiority for a Prelatic Church, from a supposed conformity to Apostolic institution or authority ; such persons, not having been canonically admitted to holy orders, rendered these ceremonies of no intrinsic importance for the due transmission of divine gifts to their successors. It may be added, that on the 12th of October 1612, Parlia- ment passed " A Ratification of the Acts and Conclusions set downe and agreed upon, in the Generall Assemblie of the Kirk, keepit in Glasgow in the moneth of June 1610 ; together with ane explanation made by the Estates of some of the same." The resolution of the prelatic party in Scotland to adhere to a stated formulary in all future ordinations of Ministers and con- secrations of Bishops, may have led to the publication of the follow- ing tract. ^ Although printed by authority, it is singular that no notice of it should have been taken by any writer ; but it is very probable that the few copies which came into circulation might not be thought worth preserving, after the complete overthrow of all prelatic forms which took place in the reign of Charles the First, at the time that further innovations in doctrine, as well as in Church government, were attempted to be forced upon the people of Scotland under the auspices of Archbishop Laud. ^ MS, History, November 1610. having only a small wood-cut of the 2 The original tract is in 4to, con- Royal Arms of Scotland, facing the taining 15 loaves : the first leaf is blank, title-page. THE FORME AND MANER OF ORDAINING MINISTERS : AND CONSECRATING OF ARCH-BISHOPS AND BISHOPS USED IN THE CHURCH OF SCOTLAND. EDINBURGH : If Printed by Thomas Finlason, his Majesties Printer, 1620. With Licence. THE PRAEFACE. In the Church of Christ it hath alwayes been holden unlawflill for any man, by his owne privat authoritie, to preach the Word of God, to administer the holy Sacraments, or execute any part of the Spirituall office of a Pastor, except he were first called, tryed, examined, and being found qualified for the function, by publick prayer, with imposition of hands, orderlie admitted unto the same : Accordinglie hath our Church in diverse Assemblies, and speciallie in the Assemblie which was keept at Edinburgh, the fyft of March 1570, appointed diligent examination to be made of the learning, qualities, and good conversation of pastours, before their entrie. And their admittance to bee by a publick and solemne forme of ordination. Wherefore, to the intent this good and commendable order may be keept hereafter in the Church, it hath beene thoght meet to pra3scryve a speciall forme of ordaining ministers and consecrating of archbishops and bishops to their places, which in all tymes hereafter shall be observed by these that have power to ordaine or consecrate. And it is this which fol- loweth : — 598 THE FORME AND MANER THE FORME AND MANER OF ORDAINING MINISTERS. After that sufficient tryall hath beene taken of the giftes and qualities of him that is to bee admitted Minister, and a certificat sent to the Bishope of his qualification for the office, by these to whome his tryall was committed ; the Bishope is by his edict to appoint a certaine day for the Ordination, and make the said edict to bee published in the parish church where the Minister is called to serve ; which day being come, there shall be ane Sermon made, declaring the duetie and office of Ministers, with their necessitie in the Church, and how reverentlie the people ought to esteeme of them and their vocation. When the Sermon is ended, the Archdeacon or his deputie shall prcesent the person icho is to hee admitted to the Bishope, say- ing these wordes : — Reverend Father in God, — I pra3sent unto you this Brother here present, to bee admitted unto the holy ministrie. Then shall the Bishope say, Is this persone whome yee priesent unto us, apt and meit for his learning, prudence, and godlie conversation c, to exerce the office of a Minister? Ilath hee beene duelic tryed, and intimatione made to the People, amongst whome hee sliould serve, of his admissione to be done this day ? The Archdeacone shall answerc, They to whome his tryall was committed have certified so much, and the edict is returned duelic served unto this same verie day and liourc. OF ORDAINING MINISTERS. 599 Tlie BiSHOPE thereupone shall desire the Archdeacon to read first the Testimonially then the execution of the Edict^ both lohich hee shall reade icith a lowde voice^ in the hearing of the people ivho are assembled. After these the BiSHOPE shall say unto the People, Goode People, this is the Brother whome wee (God willing) purpose to admit this day unto the holy function of the Ministrie : The tryall and examination required in such cases hath beene used, and yee have heard what testimonie is returned unto us. Now, if there be any of you, who knoweth any impediment or notable cryme in him, for which hee ought not to bee received into this sacred office, let him appeare, and in the name of God declare the same. If no cryme nor impediment be objected, the BiSHOPE shall pro- ceide, andspeake in this maner to him who is to bee ordained : — Brother, Forasmuch as no man speaketh against your admis- sione ; and that wee have received testimonies sufficient of your fitnesse and qualification to this holy office, wee are now to proceide unto the ordinatioun ; and first, according as thelawes of the Church and kingdome doe appoint, I must minister unto you the Oath of Supremacie, asweel that you may bee the more myndfull of your duetie in this point of his Majestie's obedience, as that yee may set your selfe carefullie against all the enemies thereof, whether they be forraine or domestick usurpers. The Oath of the King's Soveraignitie. I, A. B., doe utterlie testifie and declare in my conscience, that the King's Highnes is the onlie supreme governour of this realme, and of all other his Highnes' dominions and cuntrics, aswccl in all spirituall or ecclesiasticall things or causes, as tcmporall, and that no forraine prince, persone, prelate, state, or potcntat, hath or 600 THE FORME AND MANER ought to have any jurisdiction, power, superiorities preheminence, or authoritie, ecclcsiasticall or spirituall, within this realme. And, therefore, I doe utterlie renunce and forsaike all forraine jurisdic- tions, powers, superiorities, and authorities : And doe promise that from hencefoorth, I shall beare faith and true alledgeance to the King's Highnes, his heires, and lawful successours, and to inj power, shall assist and defend all jurisdictions, privileges, prcheminences, and authorities, granted or belonging to the King's Ilighnes, his heires and successours, or united and annexed to the imperiall crowne of this realme. So help mee God. The persone to be admitted shall take this oathe upon his knees, the Bishop ministring the same unto him. That done, the Bishope shall read this Exhortation ivhich foUoweth, You have heard, Brother, asweel by the sermon at this tyme de- livered, as in your privat examinations, what is the duetie and office of him that is called to this holy function : Now I exhort you, in the name of our Lord Jesus Christ, rightlie to consider what is this dignitie whereunto ye are called ; namelie, to bee the messinger, the watchman, the pastor, and the steuard of the Lord, to teach, to admonish, to feede, to provyde for the Lordes familie, and seeke for Christes sheepe that bee dispersed abroade ; and for his children which be in the midst of this naughtie world, that they may be saved through him for ever. Have alwayes printed in your mynde, what a treasure this is that Is committed to your charge : They are the sheepe of Christ which hee boght with his death, and for whome hee shedde his blood : The Church and con- gregation whom you must serve is his spouse and his bodie. And if it shall chance the same Church, or any member thereof, to take any hurt or hinderance, by reason of your neghgence, the fault is great, and the punishment fearfull which shall ensue : Therefor, consider with your selfe the end of your ministrie, and see that yce never cease your labour and calre, untill you have done all that lycth in you, to bring such as arc, or shall be com- OF OKDAINING MINISTERS. 601 mittecl to your charge, unto that agreiment In faith and knowledge of God, and to that ripenes and perfeitnes of age in Christ, as there be no place left amongst them, either for errour in religion, or for vitiousnes in life. And seing this charge is of such difficultie, as of your selfe yee cannot have, either the will or the power to performe the same, see that yee be carefull in prayer, and seeke continuallie after the heavenlie assistance of the Holie Ghost, from God the Father, by the mediation of our onlie Mediator and Saviour Jesus Christ, that yee may everie day waxe riper and stronger in your ministrie : Be diligent in reading and learning the Holy Scriptures, that the doctrine yee deliver to God's people may be the more powerfull, and strive above all thinges to frame your maners according to the reule of the same : forsake and set asyde (as much as you may) all worldlie cares and studies : And, finallie, applye your selfe onlie to this vocation, that your labours may bee found profitable, and you never found unfaithfull unto that Lord who hath trusted you with his high function and charge. Wee have good hope, brother, that ye have weighed and pondered these thinges with your selfe long before this tyme, and that yee have resolved with all dili- gence, by the grace of God, to performe the same : Yet, that the congregatioun here assembled may understand your mynd and will in these thinges, and that your promise may bind you to the greater care in your calling, yee shall answere to these things plainlie, which I, in their names, shall demand of you touching the same. Doe you think in your heart, that yee are truelie called accord- ing to the will of our Lord Jesus Christ, and the order of this Church of Scotland, to the holie function of the Ministrie ? A7iswere. I think it. The Bishope. Are you pcrswadcd that the holy Scriptures conteine suffi- cientlie all doctrine required of necessitie for ctcrnall salvation. 602 THE FORME AND MANER through faith in Jesus Christ ? And are you determined with the saids Scriptures to instruct the people committed to your charge ; and to teach nothing (as required of necessitie to eternall salva- tion) but that you shall bee perswaded may bee concluded and proved by the Scripture ? Answere. I am so perswaded, and have resolved by God's grace so to doe. The Bishope. Will you, then, give your faithfull diligence so to minister the Doctrine and Sacraments and the Discipline of Christ, as the Lord hath commanded, and as this Church hath received the same, according to the commandemeuts of God ; so that you may teach the People committed to your cure with all diligence to keepe and observe the same ? Ansivere, I will so doe, by the grace of God. The Bishope. Will you be readie with all faithfull diligence to banish and drive away all erroneous and strange doctrine contrarie to God's Word, and to use both publick and privat admonitions and exhor- tations, as weel to the sicke as to the whole, within your cure, as need shall require and occasion slial be given ? A7isivere. I will, by the helpe of God. The Bishope. Will you be diligent in prayers and in reading of the holy Scrip- tures, and in such studies as helpe to the knowledge of the same, laying asyde the studie of the world and the flesh ? Ans?rerc. I will endcvour my sclfe so to doc, God being my helpe. OF ORDAINING MINISTERS. 603 The Bishope. Will you bee diligent to fashione your selfe and your familie according to the doctrine of Christ, and to make both your selfe and them, as much as in you lyeth, wholsome examples and spec- tacles to the flock of Christ ? A?isivere. I will so apply my selfe, by God's grace. The Bishope. Will you mainteine and set fordward (as much as lyeth in you) quyetnes, peace^, and love, amongst all Christian people, and speci- allie amongst them that are, or shal be committed to your charge ? Aiisivere. I will so doe, God being my helpe. The Bishope. Will you reverendlie obey your Ordinarie and other cheef minis- ters, unto whom the government and charge is committed over you ; following with a glaide mind and will their godlie admoni- tions, and submitting your selfe to their godlie judgements? A?isicere. I promise so to doe, by the grace of God. Thc?i shall Lhe Bishope say, Almightie God, who hath given you a will to doe all these thinges, grant also unto you strength and power to performe the same ; that hee may accomplish his worke which hee hath begun in you, untill the tyme hee shall come at the latter day to judge the quicke and the dead. Then shall the Bishope stand up, and speahe to the Congrega- tion these iDordes : — Brethren, you see all the willingncs of this our Brother to under- goe this charge, and have heard the promises whicli hee hatli made 604 TflE FORME AND MANER to performe the dueties of the same ; yet because no man is able to doe any good thing without the speciall grace of God in Jesus Christ, and that hee hath promised to give the same to all that aske, as lyke wayes to bee found of them that seek him ; let us all joyne in prayer to Almightie God, and earnestlie crave his blessing and benediction to this worke, that this which wee now doe may tend to the glorie of his holy name, the profeit of his Church, and all our comforts in Jesus Christ our Lord. This said, the Bishope shall pray in this maner : — O Lord, to whome all power is given in heaven and in earth, Thou that art the eternall Sone of the eternall Father, who hes not onlie so loved thy Church, that, for the redemptione and pur- gation of the same thou hes humbled thy selfe to the death of the crosse ; and thereupon shedde thy most innocent blood, to prepare to thy selfe a spouse without spote, but also to reteine this thy most excellent benefite in recent memorie, hes appointed in thy Church teachers, pastors, and apostles, to instruct, comfort, and admonish the same : Looke upon us mercifullie, O Lord, thou that onlie art King, Teacher, and High Preist to thy owne flock, and send into this our brother, whome in thy name wee are now to admitte unto the ministrie of thy Church, such a portion of thy Holy Spirite as thereby hee may rightlie devyde thy Worde, to the instruction of thy flock, and confutation of all pernitious errours, replenish him with trueth of doctrine and innocencie of lyfe ; that as by thy Word, so by good example hee may ever faith- fullie serve thee in this office, give him that mouth and wisedome whereby the enemies of thy trueth may bee confounded, the woolfes expelled and driven from thy folde, thy sheepe fed in the most wholsome pastures of thy holy Word, the blind and the ignorant may bee illuminated with thy true knoAvlcdge. Finalie, that the drcgges of superstition and idolatrie, which yet restes within this rcahne, being purged and removed, wee may all not onlie have occasion to glorifie thee, our onlie Lord and Saviour, but also daylie grow in godlines and obedience of thy most holy OF ORDAINING MINISTERS. 605 will, to the destruction of the bodie of sinne, and to the restitution of that image, to the which wee were once created, unto the which after our fall and defection wee are renewed by participation of thy Holy Spirite ; which by true faith in thee, wee doe professe as the blessed of thy Father, of whome the perpetuall increase of thy graces wee crave, as by thee, our Lord, King, and onlie Bishope, wee are taught to pray, Our Father, &c. The Prayer ended, the BiSHOPE, icith the Ministers tliat are present, shall lay their hands upo7i the head of Itim that is to bee admitted, hee in the meane while kneeling humhlie upon his knees, and the Bishope shall say, — In the name of God, and by the authoritie committed unto us by the Lord Jesus Christ, wee give unto thee power and authoritie to preach the Word of God, to minister his holie Sacraments, and exercise Discipline in such sort as is committed unto ministers by the order of our Church ; and God, the Father of our Lord Jesus Christ, who hes called thee to the office of a watchman over his people, multiplie his graces with thee, illuminat thee with his Holie Spirit, comfort and strengthen thee in all vertue, governe and guide thy ministrie, to the praise of his holie name, to the propa- gation of Christe's kingdome, to the comfort of his Church, and to the discharge of thy owne conscience in the day of the Lord Jesus, to whome, with the Father and the Holy Ghost, be all honour, praise, and glorie, now and ever. Amen. The Bishope shall then deliver the Bible in the hands of the admitted, saying. This is the Booke of Scripture, which thou must studie con- tinuallie, and mak the ground and reule of thy doctrine and living. After that hee shall take the admitted by the hand, and so shall the Ministers that are present, with the Commissionars of the Church ivherennto hee is admitted. 606 THE FORME AND MANER Tliis done J the admitted 'person standing in the same place where hands icere layed upon him, this last Exhortation shall he read hy the BiSHOPE. Take heade to thy selfe, and unto the flock committed to thy charge ; fcede the same carefullie, not as it were be compulsion^ but of verie love which thou beares to the Lord Jesus ; walk in sim- plicitie and purenes of life, as it becommeth the true servant and embassadour of the Lord Jesus, usurpe not dominion nor tyranni- call authoritie over thy brethren, be not discouraged in adversitie, but lay before thy selfe the example of the prophets, apostles, and of the Lord Jesus, who in their ministrie susteined contradiction, contempt, persequution, and death ; feare not to rebuke the world of sinne, justice, and judgment : If any thing succeid prosperouslie in thy vocation, be not puft up with pryde, neither yet flatter thy selfe as that the good successe proceeded from thy vertue, industrie, or care ; but let ever that sentence of the apostle remaine in thy heart, " What hast thou which thou hes not received ? If thou hes received, why glories thou?" Comfort the afilicted, support the poore, and exhort others to support them ; be not solicite for thinges of this life, but be fervent in prayer to God for the incresse of his Holy Spirit : And, finallie, behave thy selfe in this holie vocation with such sobrietie as God may be glorified in thy minis- trie : So shall thou shortlie obtaine the victorie, and receive the crowne promised, when the Lord Jesus shal appeare in his glorie, whose omnipotent Spirit assist thee and us to the end. Then shall they siny the 2^ Fsalme, lohich being ended, the BisnOPE shall conclude with this prayer : — Most mercifull Father, wee rander unto thee all heartlie thankes for the care thou vouchafes to tak of thy Church, in provyding unto her pastors and teachers throughout the world ; particularlie, for that thou hast becne pleased to call this thy servand (whome we have now admitted) unto the same oflfice and ministrie, once ao-aine wee entreat thee, O God, to send upon him thy hcavenlie OF ORDAINING MINISTERS. G07 blessing, that hee may be clothed with true holines, and that thy word spoken by his mouth may have such successe, as it may never be spoken in vaine. Grant also that they unto whome hee is, or shalbe appointed minister, may have grace to heare and receive the same as thy most holy word, and the meane of their salvation ; and, finallie, give unto us all thankfulnes for thy benefites, grace to proceide in the knowledge and faith of thy Sone, that in all our words and deeds wee may seek thy glorie and the increas of tliy kingdome, through Jesus Christ our Lord. The grace of our Lord Jesus Christ, and the love of God, with the fellowshipe of the Holy Ghost, bee with us all for evermore. Amen. It is to he rememhred in the admission of everie minister , that hefor the Bishope give him ordination, hee shall exact the Oaths following of him that is to he admitted, in the presence at the least of two or three loitnesses. The Oath of Canonicall Obedience. I, A. B., doe sweare, that I will yceld due and canonicall obedience to your Lordschip and your successours, in all lawfull causes, ac- cording to the lawes ecclesiasticall in that behalfe provyded. So God mee helpe. The Oath against Symonie. I, A. B., doe also sweare, that I have made no Symonicall pay- ment, contract, or promise, directlie nor indirectlie, by my sclfc, or by any other, to ray knowledge or with my consent, to any pcrsonc or persones whatsoever, for or concernhig the procuring and obtcin- ing of this ecclesiasticall dignitie, place, preferment, office, or living of P. W., nor will at any tyme hereafter performe or satisfle any 608 THE FORME AND MANER such kynd of payment, contract, or promise, made by any other without my knowledge or consent. So helpe mee God, through Jesus Christ. The Oath de Perpetuo Kesidendo. I, A. B., doe likewayes sweare, that I will be personallle and continuallie resident in or upon the Church of W., according to the lawes and constitution of this Church and kingdome, in that behalfe provyded; unlesse I shall have licence from my ordinarie, and be otherwayes lawfullie dispensed withall. So helpe mee God. The Oath de non Locando. Finallie, I doe sweare, that I will not sett or lett to ferme the gleibes, manse, tithes, fruites, and profFeites belonging to the Church of W., without the assent and consent of your Lordschip, or your successors, under your hands, in writting first had and obtained. So helpe mee God. OF CONSECRATING ANE ARCHBISHOPE. 609 THE FORME AND MANER OF CONSECRATING ANE ARCHBISHOPE, OR BISHOFE. When the day is come of consecrating ane Archbishope or Bishope, the Bishopes Consecrators, who must be three at the least, accord- ing to the law in the consecration of a Bishope, and foure at the consecration of ane Archbishope, doe meet in some solemne place, and there have prayers publicklie first, and then a sermon touching the office and duetie of a Bishope ; which ended, some officiar of the Church shall gravelie, and with a lowd voice, three several] tymes, call on this maner : If there be any persone who can object in forme of law any thing against the lyfe or doctrine of the Arch- bishope or Bishope now to be confirmed, let him now come foorth, or from hencefoorth hee shalbe precluded. No objection being made, the Bishope elected shall be presented by two Bishopes unto the Archbishope of the province, or to some other Bishope appointed by his commission : The Bishopes that present him saying. Most reverend Father in God, wee present unto you this godlie and learned man to bee consecrated Bishope. Then the Archbishope shall require the Kinges mandatfor the consecration, and deliver it to his Chancellar, or some speciali officiar of the Archbishoprick ; and cause him to reade the same aloude. This being read, the Oath of Supremacie shall bo ministred unto the persone elected, as it is set doune before in the order of admit- ting Ministers. If hee be a Bishope that is to be consecrated, then must hee take the Oath of obedience to the Archbishope, as foUoweth :— In the name of God, I, N., chosen Bishop of the Churcli and VOL. I. 2 Q 610 THE FORME OF CONSECEATING sea of N.J doe professe and promise all due reverence and obedi- ence to the Archbishope and Metropolitan Churcli of S., and to their successours. So helpe me God, through Jesus Christ. Then the Archbishope, sitting in a chayre, shall thus speake unto him ivho is to he consecrated : — Brother, forasmuch as Holy Scripture, and the old Canones of the Church, requires that wee should not be hastie in laying on hands, and admitting of any persone to the governement of the Church of Christ, which hee hath purchassed with no lesse pryce then the shedding of his owne most pretious blood : Before I ad- mitte you to this administration whereunto yee are called, I will examine you in certane Articles, to the end the Congregation present may have a tryall, and beare witnesse, how ye are mynded to behave your selfe in the Church of God, Are you perswaded that yee are truelie called to this ministra- tion, according to the will of oure Lord Jesus Christ, and the order of this Realme ? Ansivere. I am so perswaded. The Archbishope. Are you perswaded that the Holy Scriptures conteine sufficient- lie all doctrine requyred of necessitie for eternall salvation, through faith in Jesus Christ ? And are you determined with the same Holy Scriptures to instruct the people committed to your charge, and to teach or mainteine no thing as requyred of necessitie to eternall salvation, but that which you shalbe perswaded may bee concluded by the same ? Ansicere. I am so perswaded, and resolved by God's grace. The Archbishope. Will you then ftiithfullic exercise your selfe in the saids Holy Scriptures, and call upon God by prayer, for the true understanding ANE ARCHBISHOPE, OR BISHOPE. 611 of the same, so as yee may be able by them to teach, and exhort, with wholesome doctrine, and withstand and convince the gaine- sayers ? Ajisicey^e. I will so doe, by the helpe of God. The Archbishope. Will you bee readie, with all faithfuU diligence, to banish and dryve away all erroneous and strange doctrines contrarie to God's word, and both privatlie and openlie call and incourage others to the same ? Ansivei^e. I shall so doe, the Lord being my helpe. The Archbishope. Will you deny all ungodlines and worldlie lusts, and live soberlie, righteouslie, and godlie in this world, that you may shaw your selfe in all thinges ane example of good works, that the adversarie may be ashamed, having no thing to lay against you ? Ansivere* I purpose to doe so, by God's helpe. The Archbishope. Will you mainteine and set fordward (as much as shall lye in you) quyetnes, peace, and love, amongst all men, and correct such as are unquyet, disobedient, and criminous within your diocese, by the authoritie yee have of God, and as shallbe committed to you by the ordinance of this Realme ? Aiistoere. I will doe so, by the helpe of God. The Archbishope. Will you show your selfe gentle, and be mercifull for Christes sake to poore and needie people, and to all strangers destitute of helpe ? 612 THE FORME OF CONSECRATING Answers. I will show my selfe such, by God's helpe. The Archbishope. Almightie God, our Heavenlie Father, who hath given you a goodwill to doe all these things, grant also unto you strength and power to perforrae the same, that hee accomplishing in you the good worke which hee hath begunne, yee may be found perfect and irreprehensible at the latter day, through Jesus Christ our Lord. Amen. Then shall be sung this Sonfje, Come, Holy Ghost, eternall God, &c., to the end. After which, THE Archbishope shall say to the Congrega- tion present, Brethren, wee reade in the Gospell of St Luke, that our Saviour continued a whole night in prayer, before hee did send foorth his twelfe Apostles ; and in the Book of the Acts, that the Disciples at Antioch did fast and pray, before they layed handes upon Paule and Barnabas. Li lyke maner will wee first fall to prayer, before wee send foorth this persone praesented unto us to the worke, whereunto wee trust the Holy Ghost hath called him : and there- fore wee will beseich you that are heer assembled, to assist us with your fervent devotione to Almightie God, saying : Almightie God, and most mercifull Father, who of thy infinite goodnes hes gevin thy onlie beloved Sone Jesus Christ, to bee our Redeemer, and author of everlasting lyfe, who also by thy Holie Spirit hes ap- pointed diverse orders of Ministers in thy Church, pouring doune thy giftes aboundantlie upon men, and sending some to be Apos- tles, some Prophets, some Evangelists, some Pastors and Doctors, for the perfyting of the saints, and for the edifying of the bodie of Christ : Grant, wee beseech thee, to this thy Scrvand, whome wee are now to receive unto the office of a Bishope within thy house, such grace as hee may evermore be readie to preach the glaide tydings of reconciliation, and use the authoritic given unto him, A2^E AECHBISHOPE, OR BISHOPE. 613 not to destroy but to save, not to hurt but to helpe ; send doune upon him, O God, thy heavenhe blessing, and so endue him Avith thy Holy Spirit, that hee preaching thy Word, may not onlie be earnest to reprove, exhort, and rebuke, with all patience and doc- trine, but also may be, to such as beleeve, ane wholsom example in word, in conversation, in love, in faith, in chastitie, and puritie, that faithfullie fulfilling his course at the latter day, hee may re- ceive the crowne of righteousnes layed up by the Lord, the right- eous Judge, who liveth and raigneth one God with the Father and the Holy Ghost, world without end. Amen. Then the Archbishope and Bishops present shall lay their hands upon the head of the elected Bishope, the Archbishope saying^ Wee, by the authoritie given us of God, and of his Sone the Lord Jesus Christ, give unto thee the power of Ordination, im- position of hands, and correction of maners, within the Dioceses whereunto thou art, or hereafter shall be called. And God Almightie bee with thee in all thy wayes, encresse his graces into thee, and guyde thy ministrie to the praise of his holie name, and the comfort of his Church. Amen. Then the Archbishope shall delyver unto him the Booke of Holy Scriptures^ saying, Give head unto reading, exhortation, and doctrine : meditat upon the things conteined in this Booke, bee diligent in them, that thy proffiting thereby may be made manifest unto all men : take head unto thy selfe, and unto teaching : so doing thou shall save thy selfe, and them that heare thee : bee to the flock of Christ a sheap-herd, not a woolfe : feede them, devoure them not : hold up the weake, heale the sicke : bind together the brockcn, bring againe the outcasts, and seek the lost : bee so mercifuU that thow bee not too remisse : so minister discipline that thou for- get not mercie ; that when the clieife Sheep-herd shall come, yee 614 THE FORME OF CONSECRATING may receive the immarcessible crown of glorie, through Jesus Christ our Lord. Amen. Then shall the Archbishope and the BiSHOPS, with the new consecrated Bishope, and others of the Assetnblze, communi- cat, and after communion^ the blessing shalbe given, and so the action end. ADVERTISEMENT Touching Archbishops or Bishops translated. When ane Archbishope or Bishop shall bee translated to anc other Sea, there is no new Consecratlone made ; but the Arch- bishope, and other Bishops unto whome his Majestie's mandat is directed, (who, at the translation of ane Archbishope, must be foure in number,) being meet, shall, after prayers and sermone made, cause some church officiar with a lowde voice, call three several tymes on this manor : — If there bee any persone who can object in forme of law, any thing against the lyfe or doctrine of A. B., now to be confirmed, let him appeare, or from hencefoorth hee shall be pra^cluded. No opposition being made, the principall Confirmer shall requyre the King's mandat, and delyver it to his Chancellar, or some principall officiar of the Archbishoprick, causing the same to bee read. Then is the Oath of Supremacie ministred unto him that is to be confirmed, with the Oath of Obedience to the Archbishope. After the Oaths are given, the Archbishope shall, in some few wordes, exhort him unto diligence and fidelitie in his charge, and conceive prayer for the blessing of God upon that action. Which ended, ^ a sentence is readc by the Archbishope, or by the most ancient confirming Bishope, in the name also of all ' Ou the margin, — " This sentenco of cverie Bishope, before they goe to is to be prominccd at the consecration the communion." ANE ARCHBISHOPE, OR BISHOPE. C15 the rest that are assisting^ wherein is rehearsed the vacancie of that Sea, by the death or translation of the pra;dicessor, the elec- tion of the new Archbishope, or Bishope, the King's royal assent thereunto, the mandat received, their meeting and performing all thinges in course of law : and then is hee pronunced to bee Arch- bishope or Bishope of such a Sea, and a command given to the Archdeacone of the metropolitan Church to induct him, by him selfe or bee his sufficient procuratour, into the same, which is afterwards done. Lastj the 22>d Psalme is sounge, and so they hreake up. FINIS. END OF VOLUME FIRST. THE ET>IXBITRGTI PRINTING COMPANY, 12, South St David Street. LIST OF THE MEMBERS OF THE WODROW SOCIETY, AS AT 25th JUNE, 1844. Aberdeen Tradesmen's Association, per Mr A. Scott, 20, Queen Street, Aberdeen Aberdein, Francis, Esq. Montrose Abernethy, James, Esq. Ferryhill, Aberdeen Adam, Mr Alexander, Teacher, ], Gajfield Place Adam, Mr James, Bookseller, Arbroath Adam, Rev. John, Free Church. Alloa Adam, Mr W., Mains of Rannes, Buckie, Banff Adams, John, Esq. 3, Windmill Street Adarason, Rev. John, Newton, Dalkeith Addis, Rev. Thomas, Mercbistun Bank, Morningside Agnew, Mr Samuel, 340, Arch Street, Philadelphia, care of Mesrs Brown and Shipley, Liverpool Agnew, Rev. J. H., Philadelphia Agnew, Rev. J. R., do. Agnew, Lady, Lochnaw Castle, Stranraer Ainslie, Rev. John, Muirfield House, GuUan Aird, Rev. Gustavus, Croich, Bonar Bridge, Ross-shire Aird, Rev. H., Hermitage, Selkirk Aitken, Mr Alexander, 20, N. W. Circus Place Aitken, Mr David, I J 9, Grove Street, Camden Town, London Aitken, Rev. Dr David, Minto Manse, Hawick Aitken, Elijah, Esq. 22, Midmount, Joy Street, Dublin Aitken, Rev. Mark, Dyke, Forres Aitken, Rev. Robert, Dundee Aitken, Samuel, Esq. 12, Bank Street Alexander, Claud, Esq. Ballochmyle, Mauchline Alexander, Hugh, Esq. Ayr Bank Office, Irvine Alexander, Rev. John, Kirkaldy Alexander, Rev. Joseph Addison, Philadelphia Alexander, Mr Robt., 13, Upper Gray St., Newington Alexander, Thomas, Esq. Dunfermline Alexander, Rev. W. Lindsay, 9, Minto Street Alexander, Rev. William, Duntochar, Glasgow Alison, Alexander, Esq. St Anthony's Place, Leith Allan, David A., Esq. Commission Agent, Arbroath Allan, Rev. H., Kincardine, Bonar Bridge, Ross-shire Allan, Rev. John, 21, Virginia Street, Aberdeen Allan, Rev. Robert, Little Dunkeld Allen, Rev. Robert, Stcwartstown, Tyrone Anderson, Rev. Alex., Keanloch-Luichart, Dingwall Anderson, Rev. Alexander, lioyndie, Banff Anderson, Major, R. A., Chester Anderson, Rev. Christopher, 5, North Charlotte Sti'cct Anderson, Rev. H., Currie Anderson, Rev. Henry, Tillycosdtry, Clackmannan Anderson, James, Esq. S.S.C., 52, Bristo Street Anderson, Rev. James, Blantyre, Hamilton Anderson, Rev. James, St Fergu?, Peterhead Auderson, Rev. James, Carluke Anderson, Mr James, Mrs Stobbie's, 9, Brown Street Anderson, John, Esq. 12, Burntsfield Links Anderson, Rev. J. A., 9, Abbotsford Place, Glasgow Anderson, Rev. J. T., Crawford Street, Greenock Anderson, Robert, Esq. of Winterfield Anderson, Thomas, Esq. Banker, Hamilton Anderson, Mr Thomas, 6, West Preston Street Anderson, Rev. William, 15, Buccleuch Place Anderson, William, Esq. 17, Gordon Street, Glasgow Anderson, William, Esq. 11, Hailes Street Andson, William, Esq. Merchant, Arbroath Andson, Rev. M'illiam, Quarrelwood, Dumfries Angus, Ritchie, Esq. 121, Clarence Place, Glasgow Angus, Dr William, LL.D., 108, North Douglas Street Glasgow Arbroath Young Men's Free Church Society Archibald, James, Esq. Carboudale, America Argyll, Her Grace the Duchess of, Inverary Arkley, Patrick, Esq. 59, King Street Arkley, Robert, Esq. 11, Inverleith Row Arnot, Rev. William, 138, Hope Street, Glasgow Arthur, Rev. David, Stewarton, Ayrshire Arthur, Rev. David, Banchory-Devenick, Aberdeen Auld, John, Esq. W.S., 17, Dublin Street Backus, Rev. E. F., Philadelphia, two copies Baillie, Mr Charles, 54, Grassmarket BaiUie, George, Esq. H.E.I.C.S., Dean House Baillie, Mr James, Hillend, Portsoy Baillie, Mr John, Ballinahinch, county of Down, Ire- land, care of Mr Wright, 19, Queen Street Baillie, Rev. John, Fogo, Dunse Baillie, W. R., Esq. 19, Broughton Place Bain, Rev. James, Helensburgh Bain, John, Esq. 138, Bath Street, Glasgow Bain, Rev. Thomas, Coupar-Angus Bain, Rev. William, Balgonie Cottage, Markinch Baird, Rev. Andrew, Chesterhall, Dunbar Baird, Hugh, Esq. 26, Gordon Street, Glasgow Balfour, Andrew, Esq. 3, St John's Hill Balfour, Mr Andre\v, 23, Leith Str.-et Balfour, John M., Esq. W.S. Pilrig House Balfour, Rev. Lewis, Colinton Balfour, Rev. Peter, Clackmannan Ballantyne, Mr John, 49, Bernard Street, Leith Ballingall, Rev. J. IL, Markinch, Fife Banks, Mr Alexsmdcr, 5. North Bridge Banks, Richd., Esq. Si-ring Hill Terrace, Birminglmm Bannatyne, Alexander, Esq. 45, Queen Street, Glas- .)W Bannatyne, Rev. Archibald, Oban MEMBERS OF THE WODROW SOCIETY. Bannatyne, James, Esq. 12, Brougham Street, Greenock Bannatync, Rev. Ninian, Old Cumnock Bannerman, Rev. James, Ormiston, Tranent Bannerraan, John, Esq. of Swinton Lodge, Manchester Barbour, G.v Fairlie, Rev. James, Jhxuchline, Ayrshire Fairlie, Rev. Walter, Gilmerton Fairly, Mr Robert, Witness Office, 297, High Street Fairweather, Rev. Alexander, Botriphnie, Banff Fairweather, Mr James T., Murraygate, Dundee Fargie, Mr, Schoolmaster, Prestonpans Faulds, Mr James, Merchant, Beith Ferguson, James, Esq. Kinraunday, 2, York Place, Glasgow Ferguson, Rev. James, Keith, Banffshire Ferguson, Rev. John, Bridge of Allan, Stirling Ferguson, Rev. Robert, 26, Gilmorc Place Ferguson, Mr Robert, Scholos Street, Manchester Ferguson, Mr William, 7, Bank Street Fergusson, Sir Charles Dalrymple, Bart., New Hailes, Musselburgh Fergusson, Rev. D., Liverpool Fergusson, Rev. D. S., Strachan, Banchory-Ternau Fergusson, H. B., Esq. Hilton, Dundee Fergusson, Dr James, 23, Anne Street Finlay, Rev. Thomas, West Kilbride, Saltcoats Finlay, Miss, care of Mr Ogle, 49, South Bridge Finlayson, Rev. Robert, Lochs, Lewis, Stornoway Fleming, Rev. David, Carriden, Borrowstounness Fleming, John Park, Esq. 234, George Street, Glasgow Fleming, Robert, Esq. 29, Argyle Street, Glasgow Fleming, Thomas, Esq. 3, E. Claremont Street Fleming, Mrs, 7, Clarendon Place, Glasgow Flockhart, William, Esq. 52, North Bridge BuUdin-« Foggo, Mrs, at Mr Thomas Hunter's, Church Street, Haddington Foote, Mr Archibald, Manufacturer, Montrose Foote, Mr Robert, Peel, Busby, Glasgow Forbes, Arthur, Esq. CuUodcn Castle, Inverness _ Furbes, Rev. Lewis W., Boharm, Keith Forbes, Rev. Robert, Woodside, Aberdeen Forman, Rev. Adam, Leven, Fife Forman, Mr Robert, 30, Northumberland Street Forsyth, James, Esq. Dunach, Oban Forsyth, Rev. John, Jun., Theological Seminary, New- burgh, New York Fortune, Alexander, Esq. 16, St Leonard Street Foulis, Lady, Bruntsfield Lodge Fowler, Rev. J. C, Ratho Eraser, Rev. Alexander, Englishtown, Kirkhill Eraser, Rev. D., Duric, Leven Fraser, Mr David, Schoolmaster, Contin, Dingwall Eraser, Rev. Hugh, Ardchattan, Bonaw Fraser, Rev. Hugh, 237, George Street, Aberdeen Fraser, Jas., Esq. 25, Royal Exchange Square, Glasgow Fraser, Rev. John, Greenlaw, Berwickshire Fraser, Mr John, Jun., 44, Minto Street Fraser, Rev. William, Kikhrenan, Inverary Fraser, AVilliam, Esq. Junior, 40, Melville Street Frazer, Mr Daniel, 46, Buccleuch Street, Glasgow Frazer, ^Ii' James, Ayr Freeland, Mr J., Calder Park, Lochwinnoch Freeland, Robert, Esq. of Gryfe Castle, 9S, Fife Place, Glasgow Fullarton, Allan, Esq. Banker, Greenock Fullarton, Gavin, Esq. Kerelaw, Sidtcoats Fulton, Mr James, Schoolmaster, Rothesay Fulton, John, Esq. 80, Pleasance Galbraith, William, Esq. Sheriff-Clerk, Stirling Gait, Charles, Esq. 37, Spring Gardens, Manchester Gardner, Mr Alexander, Bookseller, Paisley Gardner, Rev. Ale.\aader, Brechin G MEMBERS OF THE WODPvOW SOCIETY. Gardner, Archibald, Esq. Nethercommon, Paisley Gardner, Rev. Dr, Bothwell, Hamilton Gardner, Rev. Dr, 24, Greenside Place Gardiner, John, Esq. S.S.C., 25, Dundas Street Gardner, Rev. John, Livingston Gardner, Mr Thomas, Jun., 51, Frederick Street <;arioch, Rev. George, Old Meldrum, Aberdeen Geddes, Henry, Esq. Bannockburn-House, Stirling Geddes, John, Esq, 49, Albany Street Geddie, Mr James, Wood Merchant, Garraouth Gemmel, Rev. John, Fairlie, Largs Geramell, 'VVm., Esq. 8, "Woodside Terrace, Glasgow Gentle, Rev. Alexander, King Street, Elgin Gerard, James, Esq. of Whitehaugh, Lasswade Gibb, George Shirra, Esq. Yetholm, Kelso Gibb, James, Esq. Merchant, Quebec Gibb, James Shirra, Esq. Yetholm, Kelso Gibson, Rev. Alexander, Balmaghie, Castle-Douglas Gibson, Rev. James, 2, Kingston Place, Glasgow Gibson, John, Esq. 1, Montpelier, Bruntsfield Links Gibson, John, Esq. Scottish Marine Insurance Office Glasgow Gibson, Rev. William, Victoria Place, Belfast Gibson, Mr William, Govan, by Glasgow Gifford, Alexander, Esq. 2, Hill Square Gilbert, John Graham, Esq. York Hill, Glasgow Gillespie, Alexander, Esq. 5, Gould Square, London Gillespie, ;George, Esq. Wemyss Place, Cambridge Street, Glasgow Gillespie, Mr John, Merchant, 9, Grove Street Gillespie, William, Esq. South Fort Street, North Leith Gillespie, Mr Wm. 32, Cumberland St., (Mrs Wilson's) Gillies, Miss Helen, 78, Charlotte Street, Glasgow Gillies, John, Esq. Town Clerk, Rothesay Gillies, Mr John, Messrs J. and G. Burns, Buchanan Street, Glasgow Gilmore, Mr Andrew, 8, Windmill Street Gilmore, Rev. Andrew, Greenock Gilmour, J., Esq. 5, Antigua Street Gilston, Rev. Wra., Carnock, Dunfermline Glass, Rev. John Robertson, Primrose Place, Mussel- burgh Glen, Rev. Andrew, Drumlithie, Stonehaven Glen, Rev. John, Filliside House, Seafield Godwin, Charles, Esq. Librarian, Bath Goguel, Wm. Fleming, Esq. 26, St Andrew Square Goldie, Rev. T. S., Coldstream Goldie, Rev. William, Crawfordjohn, Abington Goodall, Mr James, Mr Paterson's, Watchmaker, 429, High Street Goodfellow, Mr Andrew, Lochee, Dundee Goold, Rev. William H., 28, Buccleuch Place Gordon, Rev. Dr, 12, Gilmore Place Gordon, Rev. Donald, M.A., Edderton,Tain,Ross-shire Gordon, Rev. George, Glenrinnes Gordon, Her Grace the Duchess of Gordon, Rev. Hugh, Monquhitter, Turriff Gordon, Mr James, 12, Gilmore Place Gordon, John, Esq. 2()0, George Street, Glasgow Gordon, Rev. John, Twynholm, Kirkcudbright Gordon, Rev. Thomas, Newbattle, Dalkeith Gourlay, Mr Andrew, Bookseller, Anstruther Gracie. J. B., Esq. 22, Moray Place Graham, Jas., Esq. Jun., 184, George Street, Glasgow Graham, Rev. John, Wishawtown, Hamilton Graham, Rev. John, D.D., Killcarn, Glasgow Graham, Patrick, Esq. 37, Inverleith Kow Graham, Mr Robert, 2, Moiiteath Row, Glasgow Graham, Mrs, Edmond Castle, Carlisle Grant, Kev. Duncan, Forres Grant. Rev. F. W., Banff Grant, George, Esq. 2G, St Andrew Square Grant, George, Esq. Town-Clerk, Cullen, Banff Grant, Rev. J. L., Philaiielphia | Grant, Rev. Dr, 11, Northumberland Street Grant, Rev. Samuel, Ardoeh, Crieff Grant, Rev. William, T^veedmouth, Berwick Grant, Rev. William, 22, Monteith Row, Glasgow Grant, Rev. William, Tenandry, Pitlochrie Grant, Miss, 15, Graham Street Gray, Rev. Andrew, Perth Gray, Rev. Andrew, Dumbarton Gray, Donald, Esq. 6, Scots Y'ard, Bush Lane, London Gray, Rev. Dr George, College, Glasgow Gray, James, Esq. 37, London Street Gray, J. R., Esq. Kirkaldy Gray, John, E.sq. Greenock Gray, Mr Peter, 15, Hermes Street, Pentonville, Lon- don Gray, Rev. Robert, Aberdeen Gray, Mr Thomas, 59, Grey Street, Newcastle Gray, Walter, Esq. 37, Union Street, Aberdeen Gray, Mr William, West Kirk Workhouse Green, Alexander, Esq. Cambridge Greenhill, Mr John, 10, Bank Street Greenhill, Mr Peter, Fore Bank, Dundee Gregor, Rev. M'Adam, Free Church, Kettle and Cults, Pitlessie, Cupar Gregory, Rev. Alexander, Mrs Sime*s, 17, Keir Street Gregory, Thomas, Esq. Kilmarnock Greig, Mr Ben. F., Miss Hunter's, 44, Cumberland St. Greig, Rev. C, St Ninian's, Stirling Greig, Thomas, Esq. Fernielaw House, Colinton Grey, Hon. Dowager Lady, 14, Eaton Place, Belgrave Square, London Grierson, Rev. James, Errol Grove, Captain, R.N., 7, Doune Terrace Gunn, George, Esq. Rhives, by Golspie Gunn, Mr John, Aberdeen, care of Mr George David- son, Bookseller Gunn, Rev. John, Cape Breton, per Mrs Mackay, 21, Rutland Street Gunn, Rev. John, Cape Breton, a Member of his Con- gregation, per Mrs Mackay Gunn, Mr Wm, M., 23, George Square Gunning, Mr, 53, Lothian Street Guthrie, Provost, Brechin Guthrie, Robert, Esq. Berwick Guthrie, Rev. Thomas, Lauriston Lane Guthrie, William, Esq. (Montgomery and Fleming,) 62, Miller Street, Glasgow Haig, Robert, Esq. Dollarfield, Alloa Haldane, Alexander, Esq. 4, Carey Street, Lincoln's Inn, London Haldane, Robert, Esq. W.S.,43, Castle Street Halket, Rev, Andrew, 1, Bellevue Crescent Hall, Rev. Adam, Cromarty Hamilton, Alexander, Esq, 29, Rutland Square Hamilton, Charles, Esq, 32, Exchange Square, Glas- gow Hamilton, George, Esq. South Croft, Rutherglen Hamilton, Rev. James, 7, Landsdowne Place, Bruns- wick Square, London Ilamiltcn, John, Esq. 3, Northumberland Street Hamilton, William, Esq. 127, Chcapside, Londoa Hamilton, W. K., Esq. Stonehouse, Glasgow Hamilton, Sir William, Bart. 16, King Street Handyside, Hugh, Esq. 57, York Place Handyside, Robert. Esq. 11, Hope Street Hanna, Ucv, William, Garwood, Biggar Harden, R. A., Esq- 6, Doune Terrace Hargrcaves, George James, Esq. 7, Walton's Build- ings, New Brown Street, Manchester Harper, James, Writer, Ayr Harper, Rev. John, Baunockburn Harper, Joseph, Esq. 2, Smith's Place. Leith Walk MEMBERS OF THE WODROW SOCIETY. Hart, Samuel, Esq. Charleston, South Carolina, per Wiley and Putnam, 6, Waterloo Place, Loudon, two copies Hart, Thomas, Esq. Greenock Harvey, Archibald, Esq. Adelaide Place, Glasgow Harvie, D., Esq. Dumbarton Hastie, Rev. George, Kirkpatrick-Fleming, Ecclefechan Hastie, Rev. John, Yethoira, Kelso Hastie, Thomas, Esq. New York Hastie, Robert, Esq. 305, High Street, Wapping, London Hastie, Rev. Thomas, Van Dieman's Laud, per Mr A. B. Smith, Academy, Montrose Hay, Mr George, 10, Catherine Street Hay, Captain George James, R. N., Fairlie, Largs Hay, Mr James, Teacher, Gordon's Hospital, Aberdeen Hay, Mr J. B., Student of Divinity, Kennell's Lodg- ings, 2, St Patrick Square Hay, John, Esq. 14, Cumberland Street, Miss Black's Hay, Miss G. Dalrymple, 7, Coates Crescent Helton, Mr John, Jun., 7, North West Circus Place Henderson, Andrew, Esq. Mrs Campbell's, 3, Duncan Street, Drummond Place Henderson, Rev. David, Chirnside, by Aytoa Henderson, Dr, Schoolhill, Aberdeen Henderson, Rev. Dr, 29, Bath Street, Glasgow Henderson, Mr Heury, Lasswade, (R. Whytock's and Co.) Henderson, Rev. Henry, Kinclaven, Perth Henderson, John, Esq. Smithwick Grove,Birmingham, two copies Henderson, John, Esq. 18, Walker Street Henderson, Rev. Joseph, Ayr Henderson, Mr Robert, Clerk, Merchant Street Henderson, Mr Walter, (J. & W. Campbell's,) Glasgow Henderson, William, Esq. British Linen Company Henderson, Mr William, 6(5, Loch Street, Aberdeen Hendrie, Mr Geo., Knowsley, Prescot, Liverpool Hendry, Rev. John, St Andrews Henry, Rev. John, Corboy, Edgeworthstown, Ireland Hepburn, George, Esq. Kirkaldy Hepburn, Sir T. Buchan, Bart. Smeaton, Prestonkirk Heriot, F. L. M., Esq. 9, South East Circus Place Hetherington, Rev. W. M., St Andrews Hill, D. O., Esq. Caltou Hill Stairs Hill, Rev. Dr, College, Glasgow Hislop, Alex., Esq. Editor of the Scottish Guardian, Glasgow Hislop, Robert, Esq. Prestonpans Hog, J. M., Esq. Newliston, Kirkliston Hogg, Mr John, Schoolmaster, Whitekirk, Prestonkirk Hogue, Robert, Esq. 65, Queen Street Home, Frederick, Esq. Dundee Home, Lady, 19, Rutland Street Home, Miss, Fairlie Lodge, Largs Hood, Rev. Robert, Woodhall, Dunbar Hope, John, Esq. W.S., 31, Moray Place Hope, Rev. Peter, 5, Hill Street, care of Mr Murray Hope, Rev. M. B., Philadelphia Hope, Hon. Mrs, Carriden, Linlithgow Hope, Miss Helen, Carriden, Do. Home, Rev. David, Corstorphine Hotson, John, Esq. 14, St George's Road, Glasgow Houston, Rev. Thomas, Knockbraken, Belfast Howden, John A., Esq. Haddington Huie, Mr James A., 8, George Square Huie, Mr John, 10, George Street Hume, Rev. Edward, Pitsligo, Fraserburgh Hunter, Mr J. M., 17, Howe Street Hunter, Rev. John, 9, Regent Terrace Hunter, John, Esq. Jun., W.S., 5, Fettes Row Hunter, Rev.John, Bath, care of Jas. Bridges, Esq. W.S. Hunter, Robert, Esq. Bank of Scotland, Montrose Hunter, Mrs, Kirkgate, Irvine Hutchison, Rev. William, Catrine, Mauehlino Hutchinson, Mrs, at Mrs Gordon's, 23, Inverleith T\ow Hyde, Mrs, Dunoon, care of Rev. Dr Mackay Imray, Rev. John, Longside, Peterhead Inch, Mr John, Mr Muir's, 53, Lothian Street Inglis, John, Esq. Advocate, 30, Abercromby Place Inglis, Rev. Robert, Edzell, Brechin Inglis, Rev, Robert, Craigie, Kilmarnock Inglis, Mrs Louisa, Kirkoswald, Maybole Ingram, Rev. J,, Unst, Shetland Inues, A., Esq. North of Scotland Bank, Tain Innes, Mr Andrew, (J. and W. Campbell's,) Glasgow Innes, Rev. George, Deskford, CuUen, BanfiiLire Institution, the London, Finsbury Circus Irvine, Rev. Robert, St John's, New Brunswick Irving, David, Esq. LL.D., G, Meadow Place Irving, Rev. Lewis, Dollater House, Falkirk Jack, Mr Andrew, 3G, Niddry Street Jack, Mr Henry, Apothecary's Hall, Dundee Jack, Mr James, Junior, Paisley Jaflfrey, Hugh, Esq. 50, Gordon Street, Glasgow Jaffrey, Rev. John, 7, St Andrew's Street Jameson, Rev. M., Pathhead, Kirkaldy Jamieson, Mr John, 26, South Richmond Street Jamieson, Bailie Neil, Rothesay Janeway, Rev. T. L., Philadelphia Jeffrey, Mr John, Heriot's Bridge, Grassmarket Jeffrey, Rev. William, Bothkennar, Falkirk Jobson, Miss, Dundee Johnson, Rev. Robert, 95, Grosvenor Street, ChorU ton-on-Medlock, Manchester Johnston, Andrew, Esq. Halesworth, Suffolk Johnston, David, Esq. 11, Montague Place, Glasgow Johnston, George, Esq. Redbuim, Irvine Johnston, Mr James, East Wemyss, Fife Johnston, Mr Patrick, 32, Dundas Street Johnston, Robert, Esq. Junior, 36, London Street Johnston, Rev. Thomas, Anwoth, Gatehouse Johnston, William, Esq. 4, St Andrew's Square Johnston, Mr William, II, Broad Street, Aberdeen' Johnston, Rev. Wm., 35, Hamilton Street, Belfast Johnstone, F. N., Esq. 44, Great Tower Street, Lon- don Johnstone, Mr John, Bookseller, Hunter Square Johnstone, J. B., Esq. 45, Anne Street, Birmingham Johnstone, John, Esq. 67, New Bond Street, London Johnstone. Miss, Blackheath Park, London Jolly, D. L., Esq. Banker, Perth Jones, Rev. Henry Denson, Chaplain to the Infirmary, Sheffield Just, Mr J. Thain, 37, Exchange Street, Dundee Just, Patrick, Esq. Merchant, Dundee Kay, Mr John, Pathhead, Kirkaldy Kay, Mr Thomas, Pathhead, Kirkaldy Kay, Mr Wm., Perth, Canada, care of Mr D. Bryce, Bookseller, Argyle Street, Glasgow Keay, Alexander, Esq. Session-Clerk, Dundee Keillor, Mr John, Student, Musselburgh Keith, Mr Alexander, Strichen, Aberdeenshire Keith, Dr, Aberdeen Keith, Dr, 10, Wemyss Place Keith, Rev. John, A.M., Keith-hall and Kinkell, Aber- deenshire Keith, Mr John, (Messrs Hidley & Norie's,) Meadow- side, Dundee Keith, Mr J., 5, Hutcheson Street, Glasgow Keith, Rev. P. H., Hamilton Kelly, Alexander, Esq. Bonavv, Inverary Kelly, Rev. John, Liverpool MEMBERS OF THE VVODROW SOCIETY Kelly, Mr Ronald, Baker, Rothesay Kemp, Mr Alexander F., 3, Hope Street Kemp, James, Esq. Merchant, Musselburgh Kennedy, Mr A. C, Snizort, Portree Kennedy, Rev. Donald, Kilearnan, Tain Kennedy, Rev. George, Dornoch Kennedy, Rev. J. Downie, Rosehall, Golspie^ Suther- land Kennedy, Mr \V. P., IG, South St Andrew's Street Ker, Rev. John, Polmont, Falkirk Kermack, Wm. R., Esq. W.S., 20, Bronghton Place Kerr, Andrew A., Esq. Royal Bank Kerr, Charles James, Esq. 45, Albany Street Kerr, Ebenezer, Esq. 53, do. Kerr, Mr James, (Younger,) 48, Broomielaw, Glasgow Kerr, Mr John, Millwright, Dundee Kerr, Mr Peter, Thread Manufacturer, Paisley Kerr, Robert, Esq. 53, Albany Street Kerr, William, Esq. 53, Albany Street Kidston, Richard, Esq. 19, Queen Street, Glasgow Kilgour, James, Esq. 8, Minto Street Killen, Rev. W. D., Ormean Road, Belfast King, Rev. Andrew, 196, Hope Street, Glasgow King, George, Esq. Glasgow Union Bank Kinnaird, Lieutenant- Colonel D., 1, Meadow Place Kinnaird, Hon. Miss, 28, Upper Grosveuor St., London Kinnear, Rev. Robert, MoflFat Kinross, Rev. John, Largs Kirk, Rev. John, Arbirlot, Arbroath Kirkaldie, D., Esq. 21, Rose Street, Garnet Hill, Glas- gow Kirkaldy, John, Esq. 217, High St., Wapping, Loudon Knight, George, Esq. 2, Brandon Street Knox, Henry, Esq. 1, Elmbank Place, Glasgow Knox, Mr John, Merchant, Kilwinning Kynoch, Mrs, 34, Danube Street Laing, Rev. B., Colmonell, Girvan Laing, David, Esq. "Writers to the Signet Library Laing, Rev. John, Livingston, Midcalder Laing, Mr Robert, Independent Gas Works, Hagger- stone, London Laird, Mr George Wright, Bookseller, Montrose Laird, Rev. Henry M., Prinlaws, Markinch Laird, Rev. John, Inverkeillor, Arbroath Landsborough, Rev. D., Saltcoats Lang, Gavin, Esq. Town-Clerk, Paisley Lang, James, Esq. 55, Old Broad Street, London Lang, J. L., Esq. Hanover Street, Glasgow Lang, Rev. Robert, Mrs Brucc's, Roxburgh St., Kelso Langlands, Mathew, Esq. IG, St Enoch's Sq., Glasgow Largue, Mr James, Schoolhouse, Marnoch, Huntly Lauder, James, Esq. Messrs C. Tenncnt & Co., StRol- lox, Glasgow Laughton, Rev. William, Greenock Lawrie, Rev. Dr, Monkton, Ayr Lawrie, Rev. John, Row, Helensburgh Lawrie, Mr Thomas, Teacher, Newcastle Lawrie, Mrs, Gargunnock Cottage, Stirling Lawson, John, Esq. 67, Buchanan Street, Glasgow Learmonth, Rev. Peter, Stromness Learmonth, Rev. William, West Calder Lee, Very Rev. Principal, I, AthoU Crescent Lecthman, James, Esq. Merchant, Glasgow Lcgget, Mr Robert, 11, Melville Place Leishman, Rev. Dr, Govan, Glasgow Leishman, Rev, William, 5, Buccleuch Place Lennox, Mrs J. Kincaid, Lennox Castle, LcnnoX' town, Campsie Leslie, Rev. Alexander, Ladyloan Church, Arbroath Leslie, John, Esq. 78, Charlotte Street, Glasgow LcsUe, Rev. John Knox, Cookston, Dcrry, Ireland Lislie, Rev. William, Turriff, Aberdeen Lever, Charles, Esq. 10, King's Road, Bedford Row, London Lewis, Rev. G., Dundee Lewis, Rev. James, 32, Charlotte Street, Leith Library, Advocates', Aberdeen, per Geo. Grub, Esq. Library, St Clement's Parish, Aberdeen Library of King's College, Aberdeen Library, Trinity Parish, per Mr J. Eraser, 8, Drums Lane, Aberdeen Library of the University of St Andrew's Library of Barry Free Church, per Rev. J. Lumsden, Barry, Muirdrum Library of Cape Breton Presbytery Library of the Church of Scotland Library, Comrie Parochial Library of West Church of Crieff Library of the Dollar Institution, per Dr Geo. Walker Library, Dundee St Andrew's Parochial, per Rev. James Ewing Library of St David's Church, Dundee Library, Dundee Juvenile Bible and Missionary Asso- ciation, per David Martin, Esq. Jun., Dundee Library, Dundee Public, per Mr John Robertson, Li- brarian Library, Dunoon Parochial, per Rev. 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