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diff --git a/22023-h/22023-h.htm b/22023-h/22023-h.htm new file mode 100644 index 0000000..e56de5a --- /dev/null +++ b/22023-h/22023-h.htm @@ -0,0 +1,10012 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <title> + The Project Gutenberg eBook of The Scottish Reformation, by Alexander F. Mitchell + </title> + <style type="text/css"> +/*<![CDATA[ XML blockout */ +<!-- + p { margin-top: .75em; + text-align: justify; + margin-bottom: .75em; + } + h1,h2,h3,h4,h5,h6 { + text-align: center; /* all headings centered */ + clear: both; + } + hr { width: 33%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: auto; + margin-right: auto; + clear: both; + } + + table {margin-left: auto; margin-right: auto;} + td.half {width: 50%;} + + body{margin-left: 10%; + margin-right: 10%; + } + + .pagenum { /* uncomment the next line for invisible page numbers */ + /* visibility: hidden; */ + position: absolute; + left: 92%; + font-size: smaller; + text-align: right; + font-style: normal; + } /* page numbers */ + + .sidenote {width: 20%; padding-bottom: .5em; padding-top: .5em; + padding-left: .5em; padding-right: .5em; margin-left: 1em; + float: right; clear: right; margin-top: 1em; + font-size: smaller; color: black; background: #eeeeee; border: dashed 1px;} + + .center {text-align: center;} + .smcap {font-variant: small-caps; font-style: normal;} + .lowercase { text-transform:lowercase; } + + .figcenter {margin: auto; text-align: center;} + + .footnotes {border: dashed 1px;} + .footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + .footnote .label {position: absolute; right: 84%; text-align: right;} + .fnanchor {vertical-align:baseline; + position: relative; + bottom: 0.33em; + font-size: .8em; + text-decoration: none;} + + .poem {margin-left:10%; margin-right:10%; text-align: left;} + .poem br {display: none;} + .poem .stanza {margin: 1em 0em 1em 0em;} + .poem span.i0 {display: block; margin-left: 0em; padding-left: 3em; text-indent: -3em;} + .poem span.i2 {display: block; margin-left: 2em; padding-left: 3em; text-indent: -3em;} + .poem span.i4 {display: block; margin-left: 4em; padding-left: 3em; text-indent: -3em;} + + ul.IX { + list-style-type: none; + font-size:inherit; /* i.e. from the div class="index" container */ + } + .IX li { /* list items in an index: compressed vertically */ + margin-top: 0; + } + // --> + /* XML end ]]>*/ + </style> + </head> +<body> + + +<pre> + +Project Gutenberg's The Scottish Reformation, by Alexander F. Mitchell + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Scottish Reformation + Its Epochs, Episodes, Leaders, and Distinctive Characteristics + +Author: Alexander F. Mitchell + +Editor: David Hay Fleming + +Release Date: July 9, 2007 [EBook #22023] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE SCOTTISH REFORMATION *** + + + + +<b>Produced by Susan Skinner, Jordan, and the Online Distributed +Proofreading Team at https://www.pgdp.net</b> + + + + + + +</pre> + + + +<h1>THE SCOTTISH REFORMATION</h1> + + +<div class="figcenter" style="width: 386px;"> +<img src="images/frontis.jpg" width="386" height="705" alt="[Handwritten: yrs always cordially Alex F. Mitchell" title="" /> +</div> + + +<hr style="width: 65%;" /> + +<h1><span style="font-size: 50%;">THE</span><br /> +SCOTTISH REFORMATION</h1> + +<p class="center" style="font-size: large;">Its Epochs, Episodes, Leaders, and +Distinctive Characteristics</p> + +<p class="center"><b>(Being the Baird Lecture for 1899)</b></p> + +<p class='center'>BY THE LATE<br /> +<span style="font-size: large;">ALEXANDER F. MITCHELL, D.D., LL.D.</span></p> + +<p class="center" style="font-size: 50%;">EMERITUS PROFESSOR OF CHURCH HISTORY<br /> +IN ST. ANDREWS UNIVERSITY</p> + +<p class="center"><span style="font-size: 75%;">EDITED BY</span><br /> +D. HAY FLEMING, LL.D.</p> + +<p class="center"><i>WITH A BIOGRAPHICAL SKETCH OF THE AUTHOR<br /> +BY JAMES CHRISTIE, D.D.</i></p> + +<p class="center">WILLIAM BLACKWOOD AND SONS<br /> +EDINBURGH AND LONDON<br /> +MDCCCC</p> + + +<p><span class='pagenum'><a name="Page_v" id="Page_v">[Pg v]</a></span></p> + +<hr style="width: 65%;" /> + +<h2><a name="PREFACE" id="PREFACE"></a>PREFACE.</h2> + + +<p>Few men have shown more indomitable application to an arduous duty, amid +physical weakness and bodily pain, than did the author of these Lectures +in their preparation and revision. In the MS. there are a goodly number +of additions and minute alterations in his own hand—some of them very +tremulous, some of them in ink, some of them in pencil. He intended to +revise them still more carefully ere they were published; but expressed +the desire that, if he were not spared to do so, I would see them +through the press. The Master, whom he served so long and so faithfully, +having released him from the work he loved so well, and from the +suffering he so patiently endured, the final revision has devolved upon +me.<span class='pagenum'><a name="Page_vi" id="Page_vi">[Pg vi]</a></span></p> + +<p>On the suggestion of Professor Robertson the book has been arranged in +chapters. The sixth lecture having temporarily gone amissing before its +delivery, Dr Mitchell prepared a rescension of it. The original and the +rescension are now combined in chapter <a href="#CHAPTER_X">x</a>. He intended to devote an extra +lecture to Alesius, and another to Andrew Melville, but unfortunately +was unable. The chapter on Alesius is therefore taken from two of his +class-lectures, some of the longer extracts being thrown into +appendices, and a few passages being slightly compressed. This is at +once the fullest and the best account of Alesius that has yet been +published. The facts concerning Melville in chapter <a href="#CHAPTER_X">x.</a> are supplemented +to a small extent in the paper quoted in Appendix <a href="#APPENDIX_A_p_19">A</a>.</p> + +<p>Comparatively few of the authorities were entered in the MS. when it was +placed in my hands. I have filled in many, and have taken care, in +almost every instance where volume and page are given, to check the +quotations with the originals. My notes, and my additions to Dr +Mitchell's notes, are enclosed within square brackets; but when I have +merely supplied authorities, they are not so distinguished. The<span class='pagenum'><a name="Page_vii" id="Page_vii">[Pg vii]</a></span> list +which he had drawn up of the works of Alesius was partly in an obsolete +form of shorthand, which to me was quite undecipherable. Having been +privileged to examine a good many of these rare treatises in various +public libraries, I have been able, though only to an inconsiderable +degree, to supplement the list; these additions being marked like those +in the notes and other appendices. In revising the Lectures themselves, +I have corrected a number of trifling slips, but have made no alteration +of which Dr Mitchell would not have cordially approved had his attention +been drawn to it.</p> + +<p>In preparing the Lectures, Dr Mitchell availed himself of elaborate +articles he had written at various times for periodicals and other +publications. The present volume is valuable in several ways, not the +least of these being that it embodies, on many obscure and important +points, the matured views of one of the most competent and cautious of +historical students—of one who grudged no time and spared no labour in +eliciting and elucidating the truth.</p> + +<p style="text-align: right;"> +D. H. F.<br /> +</p> +<p> +<i>December 1899.</i><br /> +</p> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_ix" id="Page_ix">[Pg ix]</a></span></p> +<h1>THE SCOTTISH REFORMATION.</h1> + +<hr style="width: 65%;" /> + +<h2>CONTENTS.</h2> + + +<div class='center'> +<table border="0" cellpadding="4" cellspacing="0" summary=""> +<tr><td align='right' colspan='3'>PAGE</td></tr> +<tr><td align='left' colspan='2'><a href="#BIOGRAPHICAL_SKETCH">BIOGRAPHICAL SKETCH OF DR MITCHELL</a></td><td align='right'><a href="#Page_xiii">xiii</a></td></tr> +<tr><td align='center' colspan='3'><a href="#CHAPTER_I">CHAPTER I.</a></td></tr> +<tr><td align='left' colspan='2'><a href="#CHAPTER_I">THE NATURE AND NEED OF THE REFORMATION</a></td><td align='right'><a href="#Page_1">1</a></td></tr> +<tr><td align='center' colspan='3'><a href="#CHAPTER_II">CHAPTER II.</a></td></tr> +<tr><td align='left' colspan='2'><a href="#CHAPTER_II">PATRICK HAMILTON</a></td><td align='right'><a href="#Page_19">19</a></td></tr> +<tr><td align='center' colspan='3'><a href="#CHAPTER_III">CHAPTER III.</a></td></tr> +<tr><td align='left' colspan='2'><a href="#CHAPTER_III">THE OPPRESSED AND THE OPPRESSORS</a></td><td align='right'><a href="#Page_34">34</a></td></tr> +<tr><td align='center' colspan='3'><a href="#CHAPTER_IV">CHAPTER IV.</a></td></tr> +<tr><td align='left' colspan='2'><a href="#CHAPTER_IV">GEORGE WISHART</a></td><td align='right'><a href="#Page_56">56</a></td></tr> +<tr><td align='center' colspan='3'><a href="#CHAPTER_V">CHAPTER V.</a></td></tr> +<tr><td align='left' colspan='2'><span class='pagenum'><a name="Page_x" id="Page_x">[Pg x]</a></span><a href="#CHAPTER_V">KNOX AS LEADER OF OUR REFORMATION</a></td><td align='right'><a href="#Page_79">79</a></td></tr> +<tr><td align='center' colspan='3'><a href="#CHAPTER_VI">CHAPTER VI.</a></td></tr> +<tr><td align='left' colspan='2'><a href="#CHAPTER_VI">THE OLD SCOTTISH CONFESSION OF 1560</a></td><td align='right'><a href="#Page_99">99</a></td></tr> +<tr><td align='center' colspan='3'><a href="#CHAPTER_VII">CHAPTER VII.</a></td></tr> +<tr><td align='left' colspan='2'><a href="#CHAPTER_VII">THE BOOK OF COMMON ORDER</a></td><td align='right'><a href="#Page_123">123</a></td></tr> +<tr><td align='center' colspan='3'><a href="#CHAPTER_VIII">CHAPTER VIII.</a></td></tr> +<tr><td align='left' colspan='2'><a href="#CHAPTER_VIII">THE FIRST BOOK OF DISCIPLINE</a></td><td align='right'><a href="#Page_144">144</a></td></tr> +<tr><td align='right'><a href="#I_The_Government_of_the_Church">SECT. I.</a></td><td align='left'><a href="#I_The_Government_of_the_Church">THE GOVERNMENT OF THE CHURCH</a></td><td align='right'><a href="#Page_145">145</a></td></tr> +<tr><td align='right'><a href="#II_The_Discipline_of_the_Church">II.</a></td><td align='left'><a href="#II_The_Discipline_of_the_Church">THE DISCIPLINE OF THE CHURCH</a></td><td align='right'><a href="#Page_162">162</a></td></tr> +<tr><td align='right'><a href="#III_The_Prerogatives_and_Duties_of_Church_Members">III.</a></td><td align='left'><a href="#III_The_Prerogatives_and_Duties_of_Church_Members">THE PREROGATIVES AND DUTIES OF CHURCH MEMBERS</a></td><td align='right'><a href="#Page_169">169</a></td></tr> +<tr><td align='right'><a href="#IV_Education_of_the_Young_and_University_Reform">IV.</a></td><td align='left'><a href="#IV_Education_of_the_Young_and_University_Reform">EDUCATION OF THE YOUNG AND UNIVERSITY REFORM</a></td><td align='right'><a href="#Page_174">174</a></td></tr> +<tr><td align='right'><a href="#V_Care_of_the_Poor">V.</a></td><td align='left'><a href="#V_Care_of_the_Poor">CARE OF THE POOR</a></td><td align='right'><a href="#Page_179">179</a></td></tr> +<tr><td align='center' colspan='3'><a href="#CHAPTER_IX">CHAPTER IX.</a></td></tr> +<tr><td align='left' colspan='2'><a href="#CHAPTER_IX">THE LAST DAYS OF JOHN KNOX</a></td><td align='right'><a href="#Page_184">184</a></td></tr> +<tr><td align='center' colspan='3'><a href="#CHAPTER_X">CHAPTER X.</a></td></tr> +<tr><td align='left' colspan='2'><a href="#CHAPTER_X">THE SECOND BOOK OF DISCIPLINE</a></td><td align='right'><a href="#Page_214">214</a></td></tr> +<tr><td align='center' colspan='3'><a href="#CHAPTER_XI">CHAPTER XI.</a></td></tr> +<tr><td align='left' colspan='2'><span class='pagenum'><a name="Page_xi" id="Page_xi">[Pg xi]</a></span><a href="#CHAPTER_XI">ALESIUS</a></td><td align='right'><a href="#Page_239">239</a></td></tr> +<tr><td align='center' colspan='3'><a href="#APPENDIX_A_p_19">APPENDICES.</a></td></tr> +<tr><td align='left' colspan='2'><a href="#APPENDIX_A_p_19">A. THE PÆDAGOGIUM, OR ST MARY'S COLLEGE, ST ANDREWS</a></td><td align='right'><a href="#Page_285">285</a></td></tr> +<tr><td align='left' colspan='2'><a href="#APPENDIX_B_p_30">B. CITATIO PATRICII HAMILTON</a></td><td align='right'><a href="#Page_289">289</a></td></tr> +<tr><td align='left' colspan='2'><a href="#APPENDIX_C_p_46">C. CARDINAL BETOUN'S INCONTINENCE</a></td><td align='right'><a href="#Page_292">292</a></td></tr> +<tr><td align='left' colspan='2'><a href="#APPENDIX_D_p_124">D. CONDITIONS ON WHICH THE USE OF THE CHURCH OF THE WHITE LADIES +AT FRANKFORT WAS GRANTED TO THE ENGLISH EXILES</a></td><td align='right'><a href="#Page_294">294</a></td></tr> +<tr><td align='left' colspan='2'><a href="#APPENDIX_E_p_260">E. THE THEOLOGICAL AND ECCLESIASTICAL OPINIONS OF ALESIUS</a></td><td align='right'><a href="#Page_295">295</a></td></tr> +<tr><td align='left' colspan='2'><a href="#APPENDIX_F_p_267">F. THE DREAM OR VISION OF ALESIUS CONCERNING THE DECAPITATION OF +ANNE BOLEYN</a></td><td align='right'><a href="#Page_297">297</a></td></tr> +<tr><td align='left' colspan='2'><a href="#APPENDIX_G_p_269">G. THE DEPARTURE OF ALESIUS FROM ENGLAND</a></td><td align='right'><a href="#Page_298">298</a></td></tr> +<tr><td align='left' colspan='2'><a href="#APPENDIX_H_p_281">H. ALESIUS' INVITATION OF MELANCHTHON TO HIS DAUGHTER'S WEDDING</a></td><td align='right'><a href="#Page_300">300</a></td></tr> +<tr><td align='left' colspan='2'><a href="#APPENDIX_I_p_283">I. THE WORKS OF ALESIUS</a></td><td align='right'><a href="#Page_301">301</a></td></tr> +<tr><td align='center' colspan='3'><hr style='width: 25%;' /></td></tr> +<tr><td align='left' colspan='2'><a href="#ADDENDA">ADDENDA</a></td><td align='right'><a href="#Page_307">307</a></td></tr> +<tr><td align='left' colspan='2'><a href="#INDEX">INDEX</a></td><td align='right'><a href="#Page_311">311</a><span class='pagenum'><a name="Page_xii" id="Page_xii">[Pg xii]</a></span></td></tr> +</table></div> +<p><span class='pagenum'><a name="Page_xiii" id="Page_xiii">[Pg xiii]</a></span></p> + + + +<hr style="width: 65%;" /> +<h2 class="smcap"><a name="BIOGRAPHICAL_SKETCH" id="BIOGRAPHICAL_SKETCH"></a>BIOGRAPHICAL SKETCH<br /> +<br /> +<span style="font-size: 50%;">OF<br /> +<br /> +THE VERY REV. ALEXANDER FERRIER MITCHELL, D.D., LL.D.,<br /> +Professor of Ecclesiastical History in St Mary's College, St Andrews.</span></h2> + + +<p>A pathetic and almost melancholy interest attaches to this volume of the +Baird Lectures. Their scholarly and accomplished author may be said to +have entered on the last stage of the malady to which he succumbed when +they were read for him in Blythswood Parish Church, Glasgow, by his +friend and former student, Professor Robertson, the closing one, indeed, +having been delivered but a few days before his death. In proof of the +deep interest which he took in the subject of these Lectures, and of his +desire to present them in as perfect a form as possible, it may also be +mentioned that he employed his time in revising them while confined to +bed during the protracted and painful illness through which he<span class='pagenum'><a name="Page_xiv" id="Page_xiv">[Pg xiv]</a></span> passed. +The editing of them he intrusted to another friend, Dr Hay Fleming of St +Andrews, with whom he had much in common—similarity of tastes and +interest in the same literary pursuits having led to an intercourse +between them which ripened into mutual confidence and esteem. Had +Professor Mitchell lived to see the work through the press himself, +there is hardly room to doubt that, as in the case of most of his other +publications, additional explanatory and supplementary notes on obscure +points would have been appended by him. As it is, the editor in +executing his task has done what he could in this respect.</p> + +<p>When the decease of the venerable Professor took place at St Andrews +towards the end of March of this year, it was felt that the Church of +Scotland had been bereft not only of one of her ablest and most trusted +leaders, but of one of the wisest and warmest friends of her missions; +and the many tributes paid to his memory, both from the pulpit and in +the press, were all expressive of the high regard in which he was held, +and of the sense of public loss caused by his removal. But the loss was +not that of his own Church alone, nor of the University with which his +name had been so long and so honourably associated. There are those in +other communions who had learned to look upon him as "a master of +Israel," and in all Presbyterian Churches especially he was recognised +as one of the ablest and most learned exponents of the principles which +they<span class='pagenum'><a name="Page_xv" id="Page_xv">[Pg xv]</a></span> hold in common, and as one of the most earnest defenders of "the +faith once delivered to the saints."</p> + +<p>As many of those who are familiar with Professor Mitchell's writings may +know little or nothing of his personal history, it has been suggested +that a short biographical sketch of him would form an appropriate +introduction to this posthumous volume. The particulars woven together +in the following narrative have been collected from various sources, +some of them having been furnished by members of his own family.</p> + +<p>Alexander Ferrier Mitchell was born on 10th September 1822 in the old +ecclesiastical city of Brechin, with which his ancestors had had an +honourable connection for several generations. His grandfather, +Alexander Mitchell, and his father, David Mitchell, were both known as +Convener Mitchell, probably as having succeeded each other in the +convenership of the local guilds. On the maternal side he was descended +from another Brechin family, some of the members of which had in their +day served in various capacities abroad, one of his granduncles, +Alexander Ferrier, after whom he was named, having been a doctor in +India, and another, Captain David Ferrier, "a brave and bold +sailor,"—in memory of whom there is a tablet on the east door of the +old Cathedral,—having made a voyage round the world in the Dolphin, in +which also he ran the<span class='pagenum'><a name="Page_xvi" id="Page_xvi">[Pg xvi]</a></span> blockade in time of war into some of the French +ports. Elizabeth, daughter of James Ferrier at Broadmyre, the +Professor's mother, was a woman of good judgment and deep piety, and +from her he seems to have inherited some of the most prominent features +of his character. He was one of a family of three, his brother and +sister having died, the former at Bloemfontein in South Africa, many +years ago. In childhood he had a narrow escape, a cart having run over +his body. He was picked up and carried home by the minister of the +Episcopal church. As a boy he passed through more than one severe +illness, and when taken for a change to Glenesk one summer he was +described by a sympathetic friend as "a deein' laddie." To a mother's +unwearied care and attention he owed, under the divine blessing, the +recovery of his health, and to a mother's religious training he owed in +no small degree that knowledge of the Holy Scriptures and that pious +disposition by which he was distinguished from his earliest years. His +elementary education he received at the grammar-school of his native +town, and when fifteen years of age he proceeded to St Andrews to +prosecute his studies with a view to the Christian ministry.</p> + +<p>In those days the journey thither was not made with the comfort and +facility with which it is now accomplished; and the Professor himself +has told how, on landing from the North off the ferry-boat at Newport, +he walked all the way<span class='pagenum'><a name="Page_xvii" id="Page_xvii">[Pg xvii]</a></span> to St Andrews—a distance of eleven miles—along +with the carrier's son by the side of the cart which conveyed his +luggage to its destination. Widely different as were the future careers +of those two youths, there were various interesting points of contact in +their lives, the one becoming an eminent doctor in the University, and +the other filling the honourable position of a magistrate in the ancient +city, while both were associated as members of the kirk-session of the +Town Church.</p> + +<p>At the very outset of his career at St Andrews the young student from +Brechin gained the highest distinction, having won the first bursary +open to students entering the University, as the result of a competitive +examination in classical scholarship. Throughout his course, both in +Arts and Divinity, he maintained a highly honourable place in all the +classes, distinguishing himself particularly by proficiency in Hebrew +and other Oriental languages; while he won the commendation of his +professors and the esteem of his fellow-students not more by his +attainments in learning than by the sterling integrity of his character +and the example of his consistent Christian life. Among his +contemporaries at College were not a few who in after-life rose to +prominent positions in the Church, one of these being his future +colleague, the late Principal Tulloch, with whom he continued to have +most cordial relations during a lifelong friendship.</p> + +<p>On completing the usual curriculum of study<span class='pagenum'><a name="Page_xviii" id="Page_xviii">[Pg xviii]</a></span> at the University, Mr +Mitchell was in 1844 licensed to preach the Gospel, and after acting for +some time as an assistant, first to the minister of the parish of Meigle +and then to the minister of the parish of Dundee, he was in 1847 +ordained by the Presbytery of Meigle to the pastoral charge of the +parish of Dunnichen in his native county.</p> + +<p>The Professor had been no passive spectator of the exciting and +momentous events which were taking place in the Church of Scotland in +the years which immediately preceded and followed his entrance on the +work of the ministry; and in his address as Moderator of the General +Assembly, four decades afterwards, he gives a graphic account of the +impressions made upon him by his visits to the Supreme Court of the +Church during that period of acrimonious controversy and painful +separation. He says: "My first view of the General Assembly was gained +in 1840, where from the public gallery of the Tron Church, in near +proximity to Dr John Ritchie, of the Potterrow (whose thoughts were +already running in the same direction as those of his successors are +now), I listened to the thrilling eloquence of Chalmers, and the calm, +thoughtful utterances of Cook, and witnessed the first of those titanic +encounters between Cunningham and Robertson, which the pen of Hugh +Miller and the histories of the period have made classical. My next +glimpse of the Assembly was in 1843, when, from the students' gallery of +St<span class='pagenum'><a name="Page_xix" id="Page_xix">[Pg xix]</a></span> Andrew's Church, beside my friend William Smith, afterwards of North +Leith, I witnessed that sad sight which was never to fade from our +memories, nor cease to influence the course of our thought and +action—the scene when Welsh, Chalmers, Gordon, and many more good and +devoted ministers, abandoning in despair the contest of ten years, +withdrew from the Church of their fathers, to rear another in which they +hoped to enjoy greater freedom and peace. My next view of the Assembly +was in 1848, when, along with Dr Tulloch, and two or three other college +friends, I took my place for the first time as a member of the House, +and when my old preceptor, then Professor of Church History in St Mary's +College, filled the chair. The Church at that time was but slowly +recovering from the staggering blow she had received in '43, and the +great Dr Robertson was shaping out the splendid scheme which was to +constitute her mission for the immediate future, and give to her the +consciousness and confidence of reviving life. There were plenty of aged +men there, whose lives had been honourably worn out in her service; a +goodly band of young men, with not a little of the ardour and enthusiasm +of youth; not a few of riper years, who, after weary waiting, had at +last been promoted to pastoral charges. But that class which is the +mainstay of a Church—the men who have attained to experience by years +of labour in her service, and are still able<span class='pagenum'><a name="Page_xx" id="Page_xx">[Pg xx]</a></span> to bear the burden and +heat of the day—was more scantily represented."</p> + +<p>The young minister, with so many conspicuous gifts and graces, was not +allowed to remain long in the quiet pastoral charge at Dunnichen, where +his ministry had been very acceptable; and in 1848—only one year after +his ordination, and when not more than twenty-six years of age—he was +appointed to the chair of Hebrew in St Mary's College, St Andrews, +through which he had so recently passed as a student. He has himself +told of the cordial welcome which he received from the venerable +Principal Haldane and the other members of the professorial staff, and +of the harmony with which they co-operated in the work of the College.</p> + +<p>It was not then a common thing that so young a minister should be called +to occupy such a position of dignity and responsibility, nor was Hebrew +then so popular a branch of study as it has, for various reasons, since +become in our Divinity Halls; but the ability and success with which the +Professor discharged the duties of his chair, and the salutary influence +which he exerted in many ways upon the students, more than justified the +appointment. He was one of the first in Scotland to introduce a +scientific method in the teaching of Hebrew, and his class-room became a +place of very real work, necessitating careful preparation on the part +of the students. Some of these, perhaps, thought him rather exacting, +and<span class='pagenum'><a name="Page_xxi" id="Page_xxi">[Pg xxi]</a></span> the strict discipline which he enforced was not altogether to their +liking; but there were very few who did not value his good opinion, or +who would not have considered it a kind of degradation to incur his +displeasure; while many, imbued with something of his own spirit, +attained under his guidance to such a degree of proficiency in the +knowledge of the sacred tongue as made the reading of the Old Testament +in the original a source of interest and pleasure to them in subsequent +years. Dr William Wright, one of the greatest of Orientalists, was one +of his students, and two others of them are occupants of Hebrew Chairs +in Scottish Universities.</p> + +<p>The appointment of the Professor to the Convenership of the Committee on +the Mission to the Jews in 1856 marked a new era in its history, in +respect both of the method of its operations and the field in which +these have ever since been carried on. One of the results of the Crimean +war, which had then but recently closed, was the opening of the Turkish +empire for evangelistic enterprise; and it may be said that the +Professor laid the foundations of the Mission in the Levant at the +several stations occupied by the Church of Scotland, which are now known +not only as places of great historic interest but as important centres +of missionary activity in which the Church bears an honourable part. In +the autumn of 1857 he undertook a journey to the East at the request of +the Committee, and in the course of his travels<span class='pagenum'><a name="Page_xxii" id="Page_xxii">[Pg xxii]</a></span> there visited not only +the principal Turkish cities on the coast, but Jerusalem and other +places in Palestine and Syria, collecting information with a view to +find openings for the planting of the Mission at suitable stations in +addition to the two which had been already occupied. The report which he +presented on his return led by degrees to a great expansion of the +Mission, and several of his own students and others were through his +influence induced to enter the service of the Committee. With many other +claims on his attention, he ungrudgingly gave up a great part of his +time to the administration of the affairs of the Mission, over which for +nineteen years he continued to preside with great zeal and wisdom, +pressing its claims on the members of the Church, and guiding and +encouraging the missionaries by an intelligent and sympathetic interest +in their arduous work. When in 1875 he retired from the Convenership, +the General Assembly expressed its sense of the value of the +distinguished services which he had rendered to the Church in this +department of her work in the following terms: "The Assembly are +satisfied that the present prosperity of the Jewish Mission, and the +remarkable progress which it has made, has been mainly owing to the +great labour, the learning, enthusiasm, and warm and intelligent +Christian interest which Dr Mitchell has devoted during these years to +the cause of Jewish conversion in connection with the Church of +Scotland." After his retire<span class='pagenum'><a name="Page_xxiii" id="Page_xxiii">[Pg xxiii]</a></span>ment from the Convenership he but seldom +attended the meetings of the Committee, for the reason, as he was once +heard to say, that he did not wish to appear to hamper his successors; +but he never ceased to take a deep interest in the Mission, and none +rejoiced more than he in its growing prosperity.</p> + +<p>While the Professor still occupied the Hebrew Chair, he had shown a +special aptitude for another branch of learning, in which he was yet to +make a reputation for himself in the Churches not only of Britain but of +America. In 1866 he published a lecture, primarily addressed to his +students, on 'The Westminster Confession of Faith: A Contribution to the +Study of its Historical Relations and to the Defence of its Teaching,' +which, as a reply to views then current in certain quarters, attracted +no little notice at the time of its publication, and which is not only +of special interest as illustrating his theological standpoint, and the +calm and temperate, yet earnest and vigorous, manner in which he could +defend it, but is of permanent value as a contribution to the literature +of the subject with which it deals. In the following year he published +'The Wedderburns and their Work, or the Sacred Poetry of the Scottish +Reformation in its Relation to that of Germany'—a subject which was +treated by him much more fully in one of his most recent works.</p> + +<p>The Professor was known to possess a most<span class='pagenum'><a name="Page_xxiv" id="Page_xxiv">[Pg xxiv]</a></span> extensive and accurate +knowledge of Church History in general, and of Scottish Church History +in particular; and when in 1868 he was called to occupy the Chair of +Ecclesiastical History in St Mary's College, the appointment was hailed +with satisfaction alike by the University and the Church. With an +absorbing interest in his subject, and with the true instinct of the +historian, he was most painstaking in ascertaining historical facts, +never reaching his conclusions but as the result of patient and careful +investigation; and those who knew him intimately can tell how little he +grudged the trouble of a journey to Edinburgh or London, or even of an +occasional excursion to the Continent, in order to prosecute his +researches in libraries there with the view of verifying a statement, or +of obtaining indubitable evidence on some controverted point. Besides +those who had the privilege of listening to his prelections from the +professorial chair, there are many in the Churches on both sides of the +Atlantic who have profited by his great erudition; and his published +writings, which all bear the impress of a master-hand, will always be +reckoned standard works in Ecclesiastical History.</p> + +<p>It is no part of the purpose of this notice to describe his various +works in detail, but the mere enumeration of them will show what a life +of unremitting study he lived. Besides those already referred to, he +edited, along with the late<span class='pagenum'><a name="Page_xxv" id="Page_xxv">[Pg xxv]</a></span> Dr Struthers, in 1874, 'The Minutes of the +Westminster Assembly from November 1644 to March 1649,' to which is +prefixed an elaborate Historical Introduction written by himself; in +1882 he wrote a 'Historical Notice of Archbishop Hamilton's Catechism' +(first printed at St Andrews in 1551), prefixed to Paterson's +black-letter reprint of the same; in 1883 he published his Baird +Lecture, 'The Westminster Assembly: Its History and Standards'; in 1886 +he published 'The Catechisms of the Second Reformation'; in 1888 he +edited, for the Scottish Text Society, 'The Richt Vay to the Kingdome of +Heuine,' by John Gau, the earliest known prose-treatise in the Scottish +dialect setting forth the doctrines of the Reformers; and in 1897, for +the same Society, 'The Gude and Godlie Ballads,' reprinted from the +edition of 1567, with a full and most interesting Introduction. For the +Scottish History Society he also edited in 1892 and 1896, along with the +writer of this sketch, two volumes of 'The Records of the Commissions of +the General Assembly,' covering the period 1646-1650, from the original +manuscript in the Assembly library, with an introduction, notes, and +appendices by himself. To these must be added the present volume of the +Baird Lecture, 'The Scottish Reformation.'</p> + +<p>The Baird Lecture on the Westminster Assembly was received with great +favour in America as well as in this country, and a new edition of<span class='pagenum'><a name="Page_xxvi" id="Page_xxvi">[Pg xxvi]</a></span> it +was published at Philadelphia in 1897, in a notice of which in the +'Presbyterian and Reformed Review' the following statement occurs: "The +book at once took its rank as the most trustworthy and sympathetic +account of the Westminster Standards in existence, and rapidly ran out +of print. The public is to be congratulated that Dr Mitchell has +permitted himself to be persuaded by the [Presbyterian] Board to revise +the text and allow a new edition to be issued to meet the present +demand. The revision does not much alter the text. A phrase is more +felicitously turned here or rendered a shade more exact or emphatic +there; a few additional references are added in the notes; and a few +additional citations and remarks incorporated in them: that is about +all. But so good a book needed only these little touches of betterment."</p> + +<p>The Professor also contributed to various journals and encyclopædias +many important articles, chiefly on historical topics relating to +Scotland, which, if collected, would form a volume of miscellaneous +papers of great interest and value. The most important of these are +included in the subjoined list: In the 'British and Foreign Evangelical +Review,' January 1872, "Our Scottish Reformation: Its Distinctive +Characteristics and Present-Day Lessons," pp. 87-128; October 1875, "Dr +Merle D'Aubigné on the Reformation in Scotland," pp. 736-760; October +1876, "Killen's Ecclesiastical History<span class='pagenum'><a name="Page_xxvii" id="Page_xxvii">[Pg xxvii]</a></span> of Ireland," pp. 713-741: in the +'Catholic Presbyterian,' March 1879, "Calvin and the Psalmody of the +Reformed Churches": in the 'Scottish Church,' November 1886, "St Andrews +in Covenanting Times": in the 'Year-Book of the Church of Scotland,' +1886, "Brief Sketch of the History of the Reformed Church of Scotland": +in 'St Giles' Lectures,' First Series, 1880-81, "Pre-Reformation +Scotland"; and in Fourth Series, 1883-84, "The Primitive or Apostolic +and Sub-Apostolic Church," being the first of the lectures entitled, +"The Churches of Christendom." To Dr Schaff's Encyclopædia he +contributed separate articles on "St Columba," "The Culdees," "Patrick +Hamilton," "Iona," and "The Keltic Church"; and to the 'Presbyterian and +Reformed Review,' published at Philadelphia, he contributed a review of +Dr Hume Brown's 'John Knox.' Besides many Reports on various matters +presented to the General Assembly, he issued for special purposes a +"Statement regarding the Eldership," and a "List of Acts of the Scottish +Parliament, and of Acts, Overtures, and Resolutions of the General +Assembly of the Church of Scotland, adopted at various times for the +Acknowledgment of the True Reformed Protestant Religion, the Maintenance +of Sound Doctrine, and the Subscription of the Confessions of Faith of +1560 and 1647." When at Geneva, on one of his visits to the Continent, +he prepared for private circulation,<span class='pagenum'><a name="Page_xxviii" id="Page_xxviii">[Pg xxviii]</a></span> from the original, which is still +preserved among the historical treasures in the Hotel de Ville, "Livre +Des Anglois, or Register of the English Church at Geneva under the +pastoral care of Knox and Goodman, 1555-1559," with a Prefatory Notice +and a Facsimile of pp. 49, 50. To this list of his minor works may be +added a sermon on "The Unsearchable Riches of Christ," published in +1879.</p> + +<p>The Professor accorded a generous and helpful sympathy to those who were +workers in the field in which he laboured himself with so great +assiduity and success; and he was not only a member both of the Scottish +History Society and of the Scottish Text Society, but took an active +interest in their affairs. He was also one of the representatives of the +Church of Scotland in the General Presbyterian Alliance from the date of +its formation, and took part in the business of all its General +Councils, at the first of which, held at Edinburgh in 1877, he laid on +the table a paper which he had drawn up on "The Harmony between the +Bibliology of the Westminster Confession and that of the earlier +Reformed Confessions, exhibited in parallel columns." He was appointed +Convener of the Committee on the Desiderata of the History of the +Presbyterian Churches; and at the following General Council, held at +Philadelphia in 1880, it fell to him, in consequence of the death of +Principal Lorimer, who was Convener of the British section of the<span class='pagenum'><a name="Page_xxix" id="Page_xxix">[Pg xxix]</a></span> +Committee on Creeds and Formulas of Subscription, to give in the report +containing "Answers to Queries regarding Creeds and Confessions." The +Answers as regards the Church of Scotland, which had been prepared by +himself, are to be found in the Report of the Proceedings of the +Council, pp. 969-984. When in America he also delivered a course of +lectures at Alleghany. His connection with the Alliance brought him into +close contact with some of the leading Presbyterian divines of Britain +and America, with whom his opinions on the history of the doctrine, +worship, and government of the Church carried great weight; and Dr +Schaff has acknowledged his obligations to him, among others, in his +well-known work entitled 'The Creeds of Christendom.'</p> + +<p>In 1885 the Church showed her appreciation of the Professor's character +and work by electing him to the Moderatorship of the General Assembly, +an office which he filled with a union of dignity and authority which +reflected honour upon the Church. If there are parties in the Church of +Scotland, he never identified himself with any of them, and had learned +to call no man master but Christ. He knew his own mind, and could give +forcible expression to his convictions when occasion required. Naturally +of an unassuming disposition and unobtrusive manners, he never courted +popularity nor sought to thrust his opinions upon others; and it was for +this reason, perhaps, that he was deferred to even by those<span class='pagenum'><a name="Page_xxx" id="Page_xxx">[Pg xxx]</a></span> whose views +were in some respects widely divergent from his. It was doubtless for +this reason also, as well as for others, that he wielded so great an +influence in the counsels of the Church, and probably few men had more +to do than he with the shaping of her policy in recent years. In paying +a tribute to his memory at a meeting of the Presbytery of Edinburgh a +few days after his decease, the Very Rev. Dr Scott of St George's said +that "by Professor Mitchell's death the Church had lost a laborious, +faithful, successful, and honoured minister and professor, and perhaps +one of the soundest and wisest counsellors that the Church ever had. He +was a man who had friends in all the Churches. He knew how powerfully +his influence had told in the Church—always for conciliation, not only +so far as those without their own Church were concerned, but those +within the Church also. Had it not been for Dr Mitchell's influence the +relaxation of the formula regarding the subscription of elders would +never have been carried through."</p> + +<p>A man of a very catholic spirit, and a lover of peace and concord, the +Professor, like many others who longed for a comprehensive union of the +Scottish Churches, would willingly have made all reasonable concessions +for the attainment of so desirable an object. But he was too loyal a son +of the Church of Scotland to consent to any unworthy compromise, and in +the hour of danger no one was more ready than he to exert all the<span class='pagenum'><a name="Page_xxxi" id="Page_xxxi">[Pg xxxi]</a></span> +influence at his command in her defence. Readers of Dr Boyd's +'Twenty-five Years of St Andrews' may remember the account there given +of the impression made by the Professor's sermon in the Town Church in +the height of the contest in 1885, when the question of Disestablishment +was brought so prominently before the electors of the St Andrews Burghs. +Dr Boyd says: "It had been intimated at the services during the day that +Dr Mitchell, our Professor of Church History, would lecture in the +parish church in the evening on 'Some aspects of the Church Question +deserving of consideration in the present crisis.' Dr Mitchell was that +year Moderator of the Kirk: and he very seldom preaches. The church was +filled by a great congregation. I should not in the least degree have +been surprised to hear Dr Mitchell preach wisely and devoutly: that is +his usual way. But it did surprise me to find that man of calm and +well-balanced mind fire up into a pathos and vehemence which I have +rarely seen equalled and never surpassed. The question of +disestablishment had been raised: and one was made to realise how it +stirs the blood of good men here. And not merely were there this evening +a fire, a keenness, a power of stirring a multitude to the depth of +their nature, which are rare indeed, but an incisive severity of +denunciation which few had expected from that calm, cautious man. And if +the preacher was at white-heat, so was the congregation long before he +was<span class='pagenum'><a name="Page_xxxii" id="Page_xxxii">[Pg xxxii]</a></span> done. Several times there would have been loud applause, had it not +been hushed."</p> + +<p>The attitude which the Professor maintained in regard to the doctrine +and worship of the Church was a strictly conservative one, and may be +best described in his own words, taken from an article included in the +list of his minor works. In that article, after quoting the advice +tendered by an eminent minister of the Church of England to a minister +of the Church of Scotland—"Stick by your own Kirk: it is an honest +Kirk, one of the few that has fairly rid itself of sacerdotalism and +ritualism, and you have no cause to be ashamed of it"—he goes on to +say: "The advice is not unneeded in the present day by others than he to +whom it was originally tendered, and I give it this publicity for the +benefit of all whom it may concern. The Reformed Church of Scotland from +the first rid herself of these medieval corruptions, and the attempt to +bring her again under the yoke issued in dire disaster to those who made +it. This surely is no time for the Presbyterian Churches to swerve from +the testimony they have so long and resolutely borne against all such +errors. When we think of the mischief they are now causing in the Church +of England, and the grief they are occasioning to many of her most loyal +sons, rather does it become us to bear more decided testimony to the +truths, that under the New Testament there is but one Priest, who ever +liveth to make intercession for us, and one<span class='pagenum'><a name="Page_xxxiii" id="Page_xxxiii">[Pg xxxiii]</a></span> sacrifice once offered, +which perfects for ever them that are sanctified; that He has not +communicated His priestly office to His ministers either by succession +or delegation, nor authorised them to repeat or continue that sacrifice +which is the propitiation for sin; and that He has neither Himself +imposed, nor warranted others to impose, a load of 'fondly' invented +ceremonies in His worship."</p> + +<p>If the Professor thus strenuously opposed sacerdotalism on the one hand, +he had as little sympathy with Broad Churchism on the other. The +non-natural sense in which the narratives of the New Testament miracles +are understood and interpreted by some of the modern critics he rejected +as subversive of Christian truth, a common saying of his being, "If the +Gospel is not true historically, it is not true at all: 'If Christ be +not raised, your faith is vain'"; and while he mellowed with advancing +years, he never wavered in his deep religious convictions, nor for a +moment relaxed the tenacious grasp which he had of the doctrines of +Christianity as set forth in the standards of the Reformed Churches. One +of his latest sayings was, "I die in the faith which I have always +professed."</p> + +<p>From his <i>Alma Mater</i> the Professor had received the degree of D.D. in +1862, and in 1892 the University of Glasgow conferred upon him the +degree of LL.D. in recognition of his eminence as a teacher and an +author. A young minister of<span class='pagenum'><a name="Page_xxxiv" id="Page_xxxiv">[Pg xxxiv]</a></span> the Church, himself one of his most +distinguished students, has drawn a picture of him as he appeared about +the latter of these dates, which is so true to the life that no excuse +is needed for introducing it here. He says: "St Andrews and Professor +Mitchell are inseparable. For forty-four years he has taught in the +University: first the Hebrew Tongue; next the History of the Church of +Christ. As a Professor, Dr Mitchell comes into contact with a +comparatively small number of students. The classes in St Mary's are +diminutive—in some ways a source of much gratification to the writer +and others—consequently he is little known by most men here. Of course, +all are familiar with the Figure pacing the town in the bright of the +forenoon; or, arm-in-arm with a youthful Professor, walking as far as +the Swilcan; or, at a Graduation Ceremony, scanning the audience, if +perhaps he may get a glimpse of some old pupil among the crowd of +interested spectators. For many of his students have risen high: and +some of them have a weight of years to bear. But all are not aware that +in the Church History Class-Room English is spoken as she is nowhere +else in St Andrews. The beautifully rounded and perfectly balanced +sentences, and the elegance of the language, will hardly be excelled. To +make the study of Church History what is called popular is one of the +few impossibilities of life, but there is no man living who can invest +the subject with more interest;<span class='pagenum'><a name="Page_xxxv" id="Page_xxxv">[Pg xxxv]</a></span> for Professor Mitchell is thoroughly up +to date with all his facts, and loses no opportunity of visiting the +great German authorities.... To be reproved in class by the Professor is +not to be desired: to be 'spoken to' in his ante-room still less so. +Many men stand in awe of him—I have always thought unnecessarily so."</p> + +<p>The Professor continued to take a warm interest in his students after +they had left the Divinity Hall, and had entered on the work of the +ministry; and when attending the General Assembly he could generally +tell how many of its members had passed through one or other of his +classes in St Mary's College. When he retired from the duties of his +Chair in 1894, the occasion was regarded as affording a suitable +opportunity of giving public expression to the esteem in which he was +held by his friends, and to their grateful appreciation of his services +both to the Church and the University; and in 1895, while the General +Assembly was in session, he was presented, in name of a large number of +his former students and other friends, with an illuminated address, a +cheque for 200 guineas, and his portrait by Sir George +Reid—acknowledged to be one of the best that have yet come from the +studio of the President of the Royal Scottish Academy. The Right Hon. +James A. Campbell of Stracathro, M.P., with whom he had long had +intimate relations, presided at the ceremony and made the presentation. +The reply of the Professor, as containing many interesting<span class='pagenum'><a name="Page_xxxvi" id="Page_xxxvi">[Pg xxxvi]</a></span> +reminiscences, and as showing the view which he took himself of his life +and work, is here inserted <i>in extenso</i>. He said:—</p> + +<p>"Mr Campbell, I thank you, sir, with all my heart, for the many kind +things—far more kind than I deserve—which you have just said of me, +and for the many kind services which you have rendered to me in the +course of our lifelong friendship; and I thank, with all my heart, you, +my many esteemed friends and pupils, who have united in presenting me +with this address expressive of your warm affection, this speaking +likeness and munificent gift. Kindness far more than I have merited has +followed me all my life through—never more conspicuously than at the +close of my public career; and now in retiring from the professorial +work I loved, and from the College for which almost for half a century I +lived and laboured, it is a consolation to me to know that I carry with +me into my retirement the esteem of so many honoured friends and the +affectionate regard of so many former pupils. Some have been speaking +lately of the loneliness of a Scottish student's college life. I can +only say for myself that the years I spent as a student in St Mary's +College were among the happiest of my life, and that the friendships +then formed within the little band of my fellow-students were among the +most valued and lasting of those I have enjoyed. I have but to name John +Robertson, afterwards minister of Glasgow Cathedral;<span class='pagenum'><a name="Page_xxxvii" id="Page_xxxvii">[Pg xxxvii]</a></span> John Tulloch, +afterwards Principal of St Mary's College; William Milligan, afterwards +Professor of Biblical Criticism in Aberdeen; William Dickson, afterwards +Professor of Divinity in Glasgow; Drs W. H. Gray, Gloag, and Herdman, +and with these some who afterwards joined the Free Church: Dr Thomson, +long at the head of the Free Church Jewish Mission at Constantinople; Dr +Thomas Brown, younger brother of my late colleague, Dr William Brown, +agent for the Turkish Missions Aid Society; and Edward Cross, afterwards +Free Church minister at Monifieth, with whom I laboured in happiest +intercourse in Dundee, he being assistant to the Free Church minister in +the same district of the town when I was assistant to the Parish +minister. When in my twenty-sixth year I returned as a Professor in the +College where so shortly before I had been a student, I can never forget +the kindness with which I was received by my aged instructors there, +especially by Principal Haldane, whose kind counsels were then +invaluable to me, nor the kindness of Professors Duncan and Alexander, +the only two of my instructors remaining in the Old College. St Andrews +about that time had the reputation of being rather a hot place. The +conviction that I was a man of rather placid temper, who would not add +fuel to the flame, I believe weighed considerably with Lord Advocate +Rutherfurd in finally recommending me for the Chair. Within<span class='pagenum'><a name="Page_xxxviii" id="Page_xxxviii">[Pg xxxviii]</a></span> St Mary's +College we were a happy family, and the youth of twenty-six and the two +aged Professors beyond threescore and ten continued to work in unbroken +harmony—the youth deeming it a special privilege to aid the venerable +Principal in his class-work during the last year of his life, as well as +to aid him and his aged colleague in their pulpit work. It was soon +after this that I began to take an active part in Church work, attending +the General Assembly as an elder and as Convener of the Jewish +Mission—doing what I could to reorganise it in Turkey, first in +conjunction with such venerable fathers as Drs Muir, Hunter, Grant, and +James Robertson, and with several brethren nearer my own age, who were +bearing the burden and heat of the day—Drs Crawford, Nicholson, Nisbet, +William Robertson, and Elder Cumming, and such laymen as Sheriff Arkley, +David Smith, Henry Cheyne, John Elder, John Tawse, and the good Edmund +Baxter, all now gone to their rest and their reward. Principal Haldane +was succeeded by my old class-fellow, Principal Tulloch, in harmony with +whom I wrought for thirty years in the College, occasionally taking part +of his work, as I had of his predecessor's, when he was laid aside by +ill-health, and also taking part with him in Church work, especially in +the work of the Anti-Patronage Committee, on whose success so many in +the Church had set their hearts. After his untimely removal, though I +had served for seven or eight<span class='pagenum'><a name="Page_xxxix" id="Page_xxxix">[Pg xxxix]</a></span> years beyond the statutory thirty, I +continued at my post, and in the most kind and cordial relations both in +Church and University work with his successor, Principal Cunningham, +heartily co-operating with him in the repeal of what has been termed the +Black Act of 1711, and in the restitution of the old formula for +ministers and elders, which are now so generally welcomed, and have been +acknowledged by one at least of the three who protested against the +change to be a great boon. I have often spoken of the pleasure I have +had in superintending the work of my students, and my gratification at +the zest with which they took to the study both of Hebrew and Church +History. The circumstances which led to my resignation are already well +known to you all, and I need only say that it was to me a very regretful +necessity. I leave in each of the three other Divinity Faculties at +least one distinguished pupil, and in St Mary's College two who, with +their younger colleagues, I trust will strive to make it more than ever +a School of the Prophets, a nursery for earnest, faithful, scholarly, +and devoted ministers, who shall set high above all passing isms Christ +the personal Saviour, and those great truths as to His divine nature, +incarnation, atoning death, and glorious resurrection, to which the +historic Church of Christ through so many centuries has clung as her +life and strength and joy. Christ before, Christ behind,—according to +St Patrick's prayer,—Christ above,<span class='pagenum'><a name="Page_xl" id="Page_xl">[Pg xl]</a></span> Christ beneath, Christ in the +heart, Christ in the home. I heartily thank you all for your great +kindness, and especially Principal Stewart and Mr Wenley, and one who +once said I had been as a father to him, and of whom I may truly say +that he has been as a son to me."</p> + +<p>In 1852 the Professor married the eldest daughter of the late Mr Michael +Johnstone of Archbank, near Moffat, who belonged to an influential +yeoman family that has been connected with Annandale for the last two +hundred years. The late Mr Peter Johnstone, brother of Mrs Mitchell's +father, who was a proprietor as well as a large farmer, is still +remembered as having done a great deal to promote the cause of education +in the district where he resided; and her brother, the late Mr James +Johnstone, was tenant of Bodsbeck farm, which is the scene of the +Ettrick Shepherd's well-known Covenanting story—"The Brownie of +Bodsbeck." How much Mrs Mitchell did to brighten the life and to +minister to the happiness of the Professor can be known only to those +who have had the privilege of being admitted into the inner circle of +their friends, and there are not a few who have very pleasant +reminiscences of delightful intercourse with them in their house at 56 +South Street, where the duty of entertaining strangers seemed never to +be forgotten. Their family of four sons and two daughters all survive, +with the exception of the eldest son, Robert Haldane, who died several<span class='pagenum'><a name="Page_xli" id="Page_xli">[Pg xli]</a></span> +years ago in Australia, to which he had emigrated along with his brother +Johnstone.</p> + +<p>Probably few are aware that the Professor spent many of his happiest +days, and did much of his literary work, at Gowanpark, his country +residence near Brechin, which, with its charm of seclusion and +restfulness, no one who has visited it can ever forget, and which his +family came to regard as their home almost as much as St Andrews. There +he found relaxation in the interest which he took in the work of his +little farm, which was his own property, and as long as he had health he +enjoyed a ramble among the neighbouring hills, or a walk, varied by an +occasional drive, along the quiet country roads. His home in the +country, however, was with him no mere place of recreation, still less +of idleness, and there, as elsewhere, he never failed to find his chief +source of pleasure in the prosecution of his favourite studies.</p> + +<p>When the Professor retired from the duties of his Chair he did not cease +to take an interest in the affairs of the College, of which he was an +ornament while he lived, and with which, as was said in a notice of him +at the time of his death, his name will always be associated—like those +of Andrew Melville, Samuel Rutherford, and others in remote and +troublous times, and that of Principal Tulloch in our own more peaceful +days. Nor did he cease to interest himself in the work of the Church +which he loved so well and had served so faithfully. Perhaps it was to +show his love for<span class='pagenum'><a name="Page_xlii" id="Page_xlii">[Pg xlii]</a></span> the Church as much as to gratify his own feelings +that, amid great bodily infirmity, he undertook the journey to +Edinburgh, in May 1898, to attend the General Assembly. He was unable, +indeed, to be present there more than once or twice, and when on one +occasion he occupied the Moderator's chair for a few minutes, a thrill +of respectful sympathy passed through the House. In a letter written a +few days after his return home he says, "I am very pleased to have been +able to give even such limited attendance," adding, with a touch of +pathos, as if anticipating that the visit would be his last, "in the +fiftieth year since Mr John Tulloch and Alex. F. Mitchell were first +returned as members."</p> + +<p>Soon afterwards he removed to his loved retreat at Gowanpark, but his +health did not improve, and he was but seldom able to leave the house. +Most of the letters he wrote at this time, some of them in pencil, with +his head resting on the pillow, were evidently intended to be his +parting words to those to whom they were addressed. In one of these, +written in the middle of September, he says, "For the first fortnight +after I came here I was able to go out of doors, and in my invalid chair +bask in the sun for an hour a-day. I am still keeping my bed in the hope +of being able to return without risk to St Andrews in the end of the +month;" and then, alluding to a subject his interest in which seems to +have helped to keep him alive, he says, "I have got five of<span class='pagenum'><a name="Page_xliii" id="Page_xliii">[Pg xliii]</a></span> my six +Baird Lectures transcribed. Of course I must get some one to read them +for me."</p> + +<p>When he returned to St Andrews, the burden of his infirmities grew +heavier, and as the spring approached it was manifest that he was +nearing the end. He was greatly affected by the tidings of the tragic +death of Dr Boyd, who had paid him a visit shortly before his departure +for the south. On the Monday before he died he repeated the words of the +second paraphrase in a clear, strong voice, and quoted almost the last +recorded words of St Paul, "I have fought a good fight, I have finished +my course, I have kept the faith." On Tuesday evening he desired some +one to sing to him, and as Miss Mitchell was unable to control her +feelings to do so, Mr Smith, his amanuensis, who had come in, was asked +by him to sing "Jesus, Lover of my Soul." When this was done he turned +to Miss Mitchell, and said, "What would you like?" and they sang +together "Rock of Ages." With uncomplaining patience he had suffered +much, but welcome rest came to him on the morning of Wednesday, 22nd +March. Having served his own generation by the will of God, he fell +asleep amid the tender regrets of his family, leaving behind him a +memory that will always be held in honour, and an example of laborious +service, of deep piety, and of fervent trust in Christ.</p> + +<p>In compliance with his own wish, his remains were conveyed to Brechin, +where they were laid<span class='pagenum'><a name="Page_xliv" id="Page_xliv">[Pg xliv]</a></span> to rest beside those of his fathers under the +shadow of the old Cathedral, the members of the local Presbytery, in +token of their respect, being present on the occasion. "The world +passeth away, and the lust thereof: but he that doeth the will of God +abideth for ever."</p> + +<p><i><span class="smcap">Gilmerton Manse</span>, December 1899.<span class='pagenum'><a name="Page_1" id="Page_1">[Pg 1]</a></span></i></p> + + + +<hr style="width: 65%;" /> +<h2><a name="THE_SCOTTISH_REFORMATION" id="THE_SCOTTISH_REFORMATION"></a>THE SCOTTISH REFORMATION.</h2> + + + +<hr style="width: 65%;" /> +<h2><a name="CHAPTER_I" id="CHAPTER_I"></a>CHAPTER I.<br/> +<br /> +<span style="font-size: 50%;">THE NATURE AND NEED OF THE REFORMATION.</span></h2> + + +<p>With the single exception of the period which covers the introduction +and first marvellous triumphs of Christianity, the Reformation of the +sixteenth century must be owned as perhaps the greatest and most +glorious revolution in the history of the human race. And the years of +earnest contendings and heroic sufferings which prepared the way for its +triumph in many lands and issued in its cruel suppression in others, and +the story of the men who by God's grace were enabled to bear the brunt +of the battle and to lead their countrymen on to victory or to +martyrdom, will ever have a fascination for all in whose hearts<span class='pagenum'><a name="Page_2" id="Page_2">[Pg 2]</a></span> faith +in the great truths, then more clearly brought to light, has not yet +altogether evaporated. The movement then initiated was no mere effort to +get quit of acknowledged scandals, which had long been grieved over but +never firmly dealt with; no mere desire to lop off a few later +accretions, which had gathered round and obscured the faith once +delivered to the saints;<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> no mere "return to the Augustinian, or the +Nicene, or the Ante-Nicene age," but a vast progress beyond any previous +age since the death of St John—a<span class='pagenum'><a name="Page_3" id="Page_3">[Pg 3]</a></span> +<span class="sidenote">Its Animating Principle.</span> +deeper plunge into the meaning of revelation than had been made by +Augustine, or Anselm, or St Bernard, or À Kempis, or Wycliffe, or +Tauler. Its object was to get back to the divine sources of +Christianity,—to know, and understand, and appropriate it as it came +fresh and pure from the lips of the Son of God and His inspired +apostles, not excluding that chosen vessel to whom the grace had been +given "to preach among the Gentiles the unsearchable riches of Christ." +It was, in fact, a return to the old Gospel so attractively set forth by +him in his Epistles, and verified to the reformers by their own inmost +spiritual experience under deep convictions of sin and shortcoming. The +cry of their awakened consciences had been, How shall we sinners have +relief from our load and be justified before God? And this, as has been +said, was just the old question put to the apostle himself by the jailer +at Philippi, What must I do to be saved? And the answer their own +experience warranted them with one accord to proclaim was still, Believe +in the Lord Jesus Christ, believe in the riches of His pardoning mercy, +in the merit of His atoning death, in the freeness and power of His +efficacious grace. By believing, however, they meant, and were careful +to explain that they meant, not a mere intellectual assent to the truth +of the facts, but such an assent as drew with it<span class='pagenum'><a name="Page_4" id="Page_4">[Pg 4]</a></span> the trust of the heart +and the personal surrender of the soul to Christ; or—to use language of +somewhat later origin—the individual <i>appropriation</i> of the freely +offered Saviour, with all His fulness of blessing, pardon, and +righteousness by His one offering once offered, and renewal into His own +image by the continuous indwelling of His Holy Spirit.</p> + +<p>Such was the animating principle which gave power to the teaching of the +reformers in all lands, and which constitutes still the central article +of a standing or a falling church to all their true-hearted +successors—Christ crucified for our sins, raised again for our +justification, and now exalted to the right hand of the Majesty in the +heavens as Prince and Saviour, to give repentance and remission of sin +and all needed grace to those who thus believe in Him, and are brought +into union with Him. And the Reformed Church will never perish or decay +while it continues to set forth this Gospel, and is honoured by its +divine Head to bring it home to the hearts and consciences of men, with +the same power as its first teachers were honoured with in the brave +days of old. For it must never be forgotten, I repeat, that the +Reformation movement was not only the introduction of a more scriptural +and scientific method of exhibiting Christian doctrine, and simple +unfolding of its teaching<span class='pagenum'><a name="Page_5" id="Page_5">[Pg 5]</a></span> +<span class="sidenote">Infusion of a New Life.</span> +as to man's fallen state and the remedy their heavenly Father had in His +love provided for them; not only the reassertion of the supremacy of the +written Word of God over human traditions, as well as of the right of +all Christian men and women to have direct access to that blessed Word; +not only the translation into the vernacular—German, English, Danish, +Dutch, French, Italian, Spanish—and the circulation throughout Western +Europe of that which for ages had been to the Christian laity as a book +that is sealed; but it was also, above all this, the infusion of a new +and higher life into the churches. We fall short of a full comprehension +of the movement if we fail to recognise that the God of all grace and +blessing was then pleased to "send a plentiful rain to confirm His +inheritance when it was weary," to grant a second Pentecost to the +church, to make the people willing in the day of His power, and to pour +out His Spirit in rich abundance upon men.</p> + +<p>With all the conscious and unconscious preparation which had paved the +way for them, the men who were God's chosen instruments at that crisis +were made deeply to feel and humbly to own that it was God Himself who +had led them on—at times by ways they had not thought of; that it was +He who had upheld them in their extremity when all human power seemed to +be<span class='pagenum'><a name="Page_6" id="Page_6">[Pg 6]</a></span> arrayed against them; that it was He who, when their resources were +exhausted, was pleased, in the day when they cried unto Him, to hear +their prayer and revive their hopes by the plentiful outpouring of His +Spirit. How feelingly this was acknowledged by Luther at various crises +in his life is known to all who are in any measure acquainted with his +thrilling story. No one could have more constantly in his heart or more +frequently on his lips the Hebrew psalmist's song of holy confidence, +"God is our refuge and strength, a very present help in trouble. +Therefore will not we fear, though the earth be removed, and though the +mountains be carried into the midst of the sea.... There is a river, the +streams whereof shall make glad the city of God." There was also that +other which, under reverses and discouragements, was the solace of our +own reformer, "If it had not been the Lord who was on our side, when men +rose up against us: then they had swallowed us up quick.... Blessed be +the Lord, who hath not given us as a prey to their teeth." As they mused +the fire burned and found expression in such songs of holy confidence +as—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"A sure stronghold our God is He,<br /></span> +<span class="i2">A trusty shield and weapon;<br /></span> +<span class="i0">Our help He'll be, and set us free<br /></span> +<span class="i2">Whatever ill may happen.<br /></span> +</div><div class="stanza"> +<span class='pagenum'><a name="Page_7" id="Page_7">[Pg 7]</a></span><span class="i4">. . . . . . . . . . <br /></span> +</div><div class="stanza"> +<span class="i0">Through our own force we nothing can,<br /></span> +<span class="i2">Straight were we lost for ever,<br /></span> +<span class="i0">But for us fights the proper Man,<br /></span> +<span class="i2">By God sent to deliver.<br /></span> +<span class="i4">Ask ye who this may be?<br /></span> +<span class="i4">Christ Jesus named is He,<br /></span> +<span class="i4">Of Sabaoth the Lord<br /></span> +<span class="i4">Sole God to be adored,<br /></span> +<span class="i2">'Tis He must win the battle."<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a><br /></span> +</div><div class="stanza"> +<span class="i0">"If God were not upon our side<br /></span> +<span class="i2">When foes around us rage,<br /></span> +<span class="i0">Were not Himself our help and guide<br /></span> +<span class="i2">When bitter war they wage,<br /></span> +<span class="i0">Were He not Israel's mighty shield,<br /></span> +<span class="i0">To whom their utmost crafts must yield,<br /></span> +<span class="i2">We surely must have perished."<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a><br /></span> +</div></div> + +<div class="sidenote">Decay of the Medieval Church.</div> + +<p>By the time at which reforming influences began manifestly to show +themselves in Scotland, that grand medieval organisation, which had +supplanted the simpler arrangements of the old Celtic church, had in its +turn exhausted its life powers, and shown unmistakable signs of +deep-seated corruption and hopeless decay. Whatever good it may have +been honoured to do in times past,—in keeping alive the knowledge of +God and of things divine in the midst of "a darkness which might be +felt," in promoting a higher civilisation than the Celtic, in +alleviating the evils of the feudalism which Anglo-Norman settlers<span class='pagenum'><a name="Page_8" id="Page_8">[Pg 8]</a></span> had +brought in, in founding parishes and universities and some other +institutions which, with a purified church and revived Christian life, +were to be a source of blessing after it was swept away,—yet now at +last it had grossly failed to keep alive among the common people true +devotion, or to give access to the sources at which the flame might have +been rekindled; it had failed to provide educated men for its ordinary +cures, to raise the masses from the rudeness and ignorance in which they +were still involved, and even to maintain that hearty sympathy with them +and that kindly interest in their temporal welfare which its best men in +its earlier days had shown. It continued to have its services in a +language which had for ages been unintelligible to the bulk of the +laity, and was but partially intelligible to not a few of its ordinary +priests. It had no catechisms or hymn books bringing down to the +capacities of the unlettered the truths of religion, and freely +circulated among them.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> It did not, when the invention of printing put +it in its power, make any effort to circulate among them the Holy Book, +that they might read therein, in their own tongue, the message of God's +love. No doubt it had its pictures and images, its mystery plays and<span class='pagenum'><a name="Page_9" id="Page_9">[Pg 9]</a></span> +ceremonies, which it deemed fit books for children and the unlearned. +But it forgot that these children were growing in capacity, even if +allowed to grow up untrained; that "to credulous simplicity was +succeeding a spirit of eager curiosity, an impatience of mere authority, +and a determination to search into the foundation of things"; and that, +if it was to maintain its place, it must not only keep abreast but ahead +of advancing intelligence and morality. But the old church began greatly +to decline just as the laity began to rise. Bishop Kennedy, I suppose, +was almost its last preaching bishop; and the character of the +preaching, so far as preaching was still continued by the friars and +some of the inferior clergy, was not generally fitted to supply the lack +of Bibles and catechisms, and other vernacular books of instruction. It +never grappled, as it ought, with the problem of lightening the burdens +it had long exacted of the peasantry; but refused almost to the last +moment to ease even the most galling of them. It never grappled, as it +ought, with the problem of the education of the masses; and what was +done for those of the community in more fortunate circumstances was done +more by the efforts of a few noble-minded individuals than by any +corporate action of Church or State. There is not among all its codes of +canons anything approaching to the clear ringing utterances<span class='pagenum'><a name="Page_10" id="Page_10">[Pg 10]</a></span> of our +First Book of Discipline concerning the necessity and advantages of +education.<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a></p> + +<div class="sidenote">Lethargy of the Medieval Church.</div> + +<p>Not only had the life powers of the medieval church been exhausted and +decay set in, but corruption, positive and gross corruption, had reached +an alarming height. There were the indolence and neglect of duty which +wealth too often brings in its train; the covert secularising of that +wealth, just as in the old Celtic church, by various devices, to get it +into the hands of unqualified men and minors; luxury, avarice, +oppression, simony, shameless pluralities, and crass ignorance; and +above all that celibate system, which nothing would persuade them +honestly to abandon, though it had proved to be a yoke they could not +bear, and was producing only too generally results humiliating and +disastrous to themselves and to all who came under their influence. The +proof of this does not rest merely or even mainly on the statements of +Knox, Alesius, and Spottiswood, nor on the representations of Lindsay +and the Wedderburns. The fact, as both the late Dr David Laing and Dr +Joseph Robertson have shown, and the late Bishop Forbes has sorrowfully +acknowledged, is confessed and deplored in the canons of their councils, +in the Acts of the Scottish Parliament,<span class='pagenum'><a name="Page_11" id="Page_11">[Pg 11]</a></span> and in the writings of their +own best men.<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> The harsh measures to which men themselves so +vulnerable had recourse to maintain their position, the relentless +cruelties they perpetrated on men of unblemished character, amiable +disposition, deep-seated conviction and thorough Christian earnestness, +could not fail in the end to turn the tide against them, and arouse +feelings of indignation which on any favourable opportunity would induce +the nation to sweep them away.</p> + +<div class="sidenote">Corruption of the Medieval Church.</div> + +<p>The corruptions in the doctrine of the church were hardly less notable +than those in the lives of its clergy. The sufficiency and supremacy of<span class='pagenum'><a name="Page_12" id="Page_12">[Pg 12]</a></span> +the written Word of God were denied, and co-ordinate authority was +claimed for tradition. The Virgin Mary and the saints departed were +asserted to share the office which Scripture reserves for the one +Mediator between God and man. Penances and other external acts of +work-righteousness were alleged to co-operate in the pardon of sin with +the "one obedience" by which "many are made righteous." The sacraments +were asserted to produce their effect <i>ex opere operato</i>,—not by the +working of the Spirit in them that by faith receive them. Belief in the +literal transubstantiation of the bread and wine in the Lord's Supper +was rigidly enforced and substituted for that spiritual presence and +spiritual manducation which the earlier church had maintained. The +doctrine of a purgatory after this life was invented, and the virtue of +masses for the dead therein detained was persistently taught and +required to be believed. The Roman church was affirmed to be the mother +and mistress of the churches, and its head to be the successor of St +Peter and the Vicar of Christ.</p> + +<div class="sidenote">The Reforming Priests.</div> + +<p>Yet it must never be forgotten that, even in these degenerate days, +there were those among the ministers of the church who wept in secret +over the abominations that were done, who longed for the dawn of a +better day, and, in their parishes or cloisters or colleges, sought to +prepare the way for it, and who succeeded in<span class='pagenum'><a name="Page_13" id="Page_13">[Pg 13]</a></span> doing so with many of +their younger comrades, and only made up their minds in the end to +abandon the old church when all their efforts for its revival proved +vain. Nay, the men who initiated and carried to a successful issue the +struggle for a more thorough reformation than the others desired, the +martyrs, confessors, and exiles, were almost all from the ranks of the +priesthood of the old church—from the regular as well as from the +secular priesthood; from the Dominican and Franciscan monasteries as +well as from the Augustinian abbeys; and from none more largely than the +Augustinian Priory of St Andrews, and the College of St Leonard founded +in connection with it, notwithstanding that its prior for the time being +was so far from what he ought to have been. At least twenty priests +joined the reformed congregation of St Andrews in 1559-60, and among +them more than one who had sat in judgment on the martyrs and assisted +in their condemnation.<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> A much larger number were ultimately admitted +as readers in the Reformed Church. <span class='pagenum'><a name="Page_14" id="Page_14">[Pg 14]</a></span></p> + +<div class="sidenote">Precursors of the Reformation.</div> + +<p>How was the great revolution which was to bring the church back from +these corruptions of life and doctrine prepared for? Ebrard supposes +that witnesses for holy living and simple faith, but partially connected +with the dominant church, were never from Celtic times entirely wanting +in Britain; and it may have been that, through Richard Rolle and a few +other hermits, the feeble spark in the smoking wick continued to +smoulder on till it was blown into a flame by Wycliffe. At any rate it +was blown into a flame by him and his poor priests; and from their time +witness after witness arose to contend for the right of the laity to +read the Word of God, and to maintain that men were saved by the merits +of Christ and should pray to Him alone, that there was no purgatory in +the popish sense, and that the pope was not the Vicar of Christ. +Wycliffe's poor<span class='pagenum'><a name="Page_15" id="Page_15">[Pg 15]</a></span> +priests, when persecuted in the south, naturally sought shelter among +the moors and mosses of the north. The district of Kyle and Cunningham +was "a receptakle of Goddis servandis of old," where their doctrines +were cherished till the dawn of the Reformation. In 1406 or 1407 James +Resby, one of these priests, is found teaching as far north as Perth, +and for his teaching he was accused and condemned to a martyr's death. A +similar fate is said to have befallen another in Glasgow about 1422, in +all probability the Scottish Wycliffite whose letter to his bishop has +recently been unearthed in a Hussite MS. at Vienna; and in 1433 Paul +Craw or Crawar, a Bohemian, for disseminating similar opinions, was +burned at the market cross in St Andrews. These were not in all +probability the only grim triumphs of Laurence, Abbot of Lindores, one +of the first rectors in the University of St Andrews, who during so many +years "gave no rest to heretics," but they are all of whom records have +been preserved to our time. The fact that every Master of Arts in the +University of St Andrews had to take an oath to defend the church +against the Lollards,<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a> and the other fact that the Scottish Parliament +in 1425 enjoined that every bishop should make inquiry anent heretics +and Lollards,<span class='pagenum'><a name="Page_16" id="Page_16">[Pg 16]</a></span> and that where any such were found, they should be +punished as the law of holy church requires,<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> speak more significantly +of the alarm they had occasioned than these sporadic martyrdoms. Still +more, perhaps, does the abuse Fordun, or rather his continuator, heaps +on them, bear witness to the alarm they had caused. Yet at the very +close of the century, and in the old haunt, we find no fewer than thirty +processed, and through the kindness of the king more gently dealt with +than the ecclesiastical authorities wished; three of the most +resolute—namely, Campbell of Cessnock, his noble wife, and a priest who +officiated as their chaplain and read the New Testament to them—being +released when at the stake.</p> + +<p>Reforming tendencies in the sixteenth century, it has been said, first +showed themselves in Scotland in the reassertion of "those principles, +catholic but anti-papal," which had been maintained in the preceding +century in the Councils of Constance and Basle. The decisions of the +former were received in Scotland in 1418, and allegiance to Benedict +XIII. was finally renounced.<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> A Scottish doctor<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> had taken a +rather prominent<span class='pagenum'><a name="Page_17" id="Page_17">[Pg 17]</a></span> part in the proceedings of the latter, though the +Scottish Church, like the others, ultimately fell away from that council +and the pope elected by it, and under Bishop Kennedy was reconciled to +the Roman See and to Pope Eugenius.<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a> Scotland had had no Grosteste, +no Anselm or Bradwardine among its prelates in the middle ages, no +Wycliffe among its priests. Duns Scotus, the one theologian before the +sixteenth century who claimed Scottish birth and European fame, never +seems to have taught in his native land. <span class="sidenote">John Major.</span>Chief among its doctors in the +beginning of the sixteenth century stood John Major, a native of East +Lothian, who taught with distinguished success, first in Paris, then in +Glasgow, after that in St Andrews, then once more in Paris, and finally +in St Andrews again. Melanchthon, while ridiculing his scholastic ways, +places him at the head of the doctors of the Sorbonne. The remembrance +of his early labours in Montaigu College had not died out when Calvin +entered it, and probably he had returned to it before Calvin left. +Patrick Hamilton and Buchanan may possibly have been brought into +contact with him while there, as they, Alesius, and John<span class='pagenum'><a name="Page_18" id="Page_18">[Pg 18]</a></span> Wedderburn +afterwards were in St Andrews, and John Hamilton and Knox in Glasgow. He +was a true disciple of D'Ailly and Gerson, but like them was warmly +attached to the dominant church and opposed to the heretics of his time. +He taught, as they had done, that the church, assembled in general +council, may judge and even depose a pope and reform abuses in the +church; that papal excommunications have no force unless conformed to +justice, and do not necessarily prevent a man who dies under them from +going to heaven. He sharply censured the vices of the Roman court, and +of the bishops and clergy of his time, particularly those of his native +land. He is especially severe in censuring their immorality and +ignorance; and, like Wycliffe, condemns the monks and friars for +inveigling into their order young novices who had no vocation for a +celibate life, and ought rather to have been encouraged to enter into +honest wedlock. But he was a stern opponent of heresy—Lutheran as well +as Wycliffite—a subtle defender of Roman doctrine; and in dedicating to +Archbishop Betoun his Commentary on St Matthew's Gospel, he +congratulated him on the success of his cruel measures against Hamilton +and the heretics.<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a></p> + +<p><span class='pagenum'><a name="Page_19" id="Page_19">[Pg 19]</a></span></p> + + +<hr style="width: 65%;" /> +<h2><a name="CHAPTER_II" id="CHAPTER_II"></a>CHAPTER II.<br/> +<br /> +<span style="font-size: 50%;">PATRICK HAMILTON.</span></h2> + + +<p>It has not been very clearly ascertained how or when the opinions and +writings of Luther were first introduced into Scotland. M. de la Tour, +who in 1527 suffered in Paris for heresy, was accused of having vented +various Lutheran opinions while in Edinburgh in attendance on the Duke +of Albany. This, of course, must have been before 1523. On the 9th June +1523, the same day that John Major was received as Principal of the +Pædagogium, or St Mary's College,<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a> Patrick Hamilton was incorporated +into the University of St Andrews;<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a> and on 3rd October 1524 he<span class='pagenum'><a name="Page_20" id="Page_20">[Pg 20]</a></span> was +admitted as a member of the Faculty of Arts. If he did not from the +latter date act as a regent in the University, he probably took charge +of some of the young noblemen or gentlemen attending the classes. At +that date he was probably more Erasmian than Lutheran, though of that +more earnest school who were ultimately to outgrow their teacher, and +find their congenial home in a new church.</p> + +<p>Patrick Hamilton was born in 1503 or 1504 at Stonehouse in Lanarkshire, +or at Kincavel near Linlithgow. His father, a natural son of the first +Lord Hamilton, had been knighted for his bravery, and rewarded by his +sovereign with the above lands and barony. His mother was a daughter of +Alexander, Duke of Albany, the second son of James II., so that he had +in his veins the noblest blood in the land. His cousins, John and James +Hamilton, were in due time raised to episcopal rank in the unreformed +church of Scotland, and several others of his relations received high +ecclesiastical promotion. Marked out for a similar destiny, Patrick was +carefully educated, and, according to the corrupt custom of the time, +was in his fourteenth year appointed to the Abbacy of Ferne in +Ross-shire,<span class='pagenum'><a name="Page_21" id="Page_21">[Pg 21]</a></span> +<span class="sidenote">His Studies.</span> +to enable him to maintain himself in comfort while +continuing his studies abroad. Like many of his aristocratic countrymen +he went first to the University of Paris, and probably to the College of +Montaigu, where Major, the great Scottish scholastic doctor, was then +teaching with much <i>eclat</i>, and gathering round him there, as afterwards +at St Andrews, an ardent band of youthful admirers, several of whom in +the end were to advance beyond their preceptor, and to lend the +influence of their learning and piety to the side of Luther and the +reformers. Before the close of 1520 he took the degree of M.A. at the +University of Paris, and soon after left Paris for Louvain, to avail +himself of the facilities for linguistic studies provided there, or to +enjoy personal intercourse with Erasmus, the patron of the new learning. +He is said while there to have made great progress in the languages and +in philosophy, and to have been specially attracted towards the +philosophy of Plato. With the Sophists of Louvain, as Luther terms them, +he could have had no sympathy. But there were some there, as well as at +Paris, whose hearts God had touched, to whom he could not fail to be +drawn. He may even have met with those Augustinian monks of Antwerp whom +these Sophists so soon after his departure sent to heaven in a chariot +of fire, and whose martyrdom un<span class='pagenum'><a name="Page_22" id="Page_22">[Pg 22]</a></span>sealed in Luther's breast the fount of +sacred song. In the autumn of 1522, or the spring of 1523, he returned +to Scotland, and, after a brief visit to his relatives in +Linlithgowshire, appears to have come on to St Andrews. Probably, along +with Alesius, Buchanan, and John Wedderburn, he there heard those +lectures on the Gospels which Major afterwards published in Paris and +dedicated to the Archbishop of St Andrews and other prominent churchmen +in Scotland. But his sympathies were more with the young canons of the +Augustinian priory than with the Old Scholastic; and probably it was +that he might take a place among the teachers of their daughter college +of St Leonard's that he was received as a member of the Faculty of Arts. +Skilled in the art of sacred music, which the <i>alumni</i> of that college +were bound specially to cultivate, he composed what the musicians call a +mass, arranged in parts for nine voices, and acted himself as leader of +the choir when it was sung in the cathedral. He is said to have taken on +him the priesthood about this time, that he might be formally admitted +"to preach the word of God." But he was not then of age for priests' +orders, and Dr David Laing is doubtful if he was in orders at all, and +certainly no mention is made of his degradation from orders before his +martyrdom, and the final summons of Betoun<span class='pagenum'><a name="Page_23" id="Page_23">[Pg 23]</a></span> seems to imply that he had +never been authorised to preach at all.</p> + +<div class="sidenote">Parliament and Heresy.</div> + +<p>The years 1525 and 1526 were very unquiet years in Scotland, various +factions contending with varying success for the possession of the +person of the young king. It was on the 17th July of the former year +that his Parliament passed its first Act against the new opinions, in +which, after asserting that the realm had ever been clean "of all sic +filth and vice," it enacted, "that na maner of persoun strangear that +hapnis to arrife with their schippis within ony part of this realm bring +with thaim ony bukis or werkis of the said Lutheris his discipillis or +servandis, desputt or rehers his heresyis or opunyeouns bot geif +[<i>i.e.</i>, unless] it be to the confusioun therof, and that be clerkis in +the sculis alanerlie, under the pane of escheting of ther schippis and +gudis and putting of ther persouns in presoun."<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a> In consequence of a +letter from the pope, urging the young king to keep his realm free from +stain of heresy, the scope of the Act was extended in 1527 by the +chancellor and Lords of Council so that it might apply to natives of the +kingdom as well as to strangers resorting to it for purposes of +commerce.<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a></p> + +<p><span class='pagenum'><a name="Page_24" id="Page_24">[Pg 24]</a></span></p><p>In 1526 the primate, Archbishop James Betoun, uncle of the cardinal, +having taken a keen part in the political contentions of the day with +the faction which lost, had to escape for a time from St Andrews, and, +disguised as a shepherd, to tend a flock of sheep for three months on +the hills of Fife, on the high grounds of Kennoway, immediately to the +east of where the railway now reaches its summit level.<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a> It was at +this juncture that copies of the New Testament of Tyndale's translation +were brought over from the Low Countries by the Scottish traders to the +seaports of Aberdeen, Montrose, St Andrews, and Leith. Most of them are +said to have been taken to St Andrews and put in circulation there in +the absence of the archbishop. One was present there at that time who +had long treasured the precious saying of Erasmus, "Let us eagerly read +the Gospel, but let us not only read, but live the Gospel"; and who +seized the golden opportunity to impress the saying on others, and +invite longing souls to quench their thirst at those wells of living +water which had so marvellously been opened to them for a season. During +the months when the primate was in concealment, and in those which +followed his return, Patrick Hamilton came out more earnestly than he +had done before as an evangelist and an advocate of the great<span class='pagenum'><a name="Page_25" id="Page_25">[Pg 25]</a></span> +<span class="sidenote">James Betoun's Motives.</span> +truths, for which ultimately he was to be called to lay down his life. +His conduct could not long escape the notice of the returned archbishop. +I do not suppose that he was naturally cruel, nor after his recent +misfortunes likely, without consideration, to embroil himself with the +Hamiltons, with whom in the tortuous politics of the times he had often +acted. But he had those about him who were less timid and more cruel, +especially his nephew, the future cardinal. He was himself ambitious and +crafty, and about this very time was exerting all his influence to +obtain special favours from the pope without the sanction of the +king.<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a> He knew that the holy father had written the sovereign +requiring him to keep his realm free from heresy, and no doubt he and +his scheming nephew thought that by their zeal in this matter they would +discredit the opposition of the king and his advisers to their ambitious +schemes at the papal court. Still, he was anxious to perform the +ungrateful task in the way least offensive to the Hamiltons. So while +issuing his summons against the reformer to appear and answer the +charges which had been brought against him, he did not at<span class='pagenum'><a name="Page_26" id="Page_26">[Pg 26]</a></span>tempt at once +to restrain his personal liberty; he would rather, if he could, rid the +kingdom of his presence without imbruing his hands in his blood. And +that was the result actually attained.</p> + +<p>Some of Hamilton's opponents even, touched by his youth, his illustrious +descent, his engaging manners and noble character, joined with his +friends in urging him to avoid by flight the danger which impended. He +yielded to their counsels, and, along with two friends and a servant, +made his escape to the Continent. The story of his residence there has +been graphically told by Principal Lorimer and Dr Merle D'Aubigné; and +the latter has the merit of explaining why Hamilton did not carry out +his original intention of visiting Luther and Melanchthon at Wittenberg, +as well as Frith, Tyndale, and Lambert at Marbourg. At the very time he +arrived on the Continent, the plague was raging in Wittenberg. "Two +persons died of it in Melanchthon's house." Luther himself was suddenly +taken ill. "All who could do so, and especially the students, quitted +the town."<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a> Thus the absence of documents bearing on his alleged +sojourn at the Saxon university is naturally explained. He went to the +younger University of Marbourg in Hesse, and prepared there, and<span class='pagenum'><a name="Page_27" id="Page_27">[Pg 27]</a></span> +<span class="sidenote">Final Return to Scotland.</span> +publicly disputed, those theses that most fully and systematically set +forth the doctrines which he mainly taught, and for which at last he +suffered. He was warmly beloved by Lambert of Avignon, who was then the +most distinguished theological professor in the infant university, as +well as by others with whom he was brought into contact; and he would +have been gladly retained by them, could he have been persuaded to +remain in Germany: but his heart yearned to return to his native land, +and once more proclaim there the truths which had now become to him more +precious and engrossing than before. His faith had been confirmed, and +his spirit quickened, by living for a time among earnest and decided +Christians; and in the autumn of 1527 he set out once more for Scotland, +prepared for any fate that might await him, not counting even life dear +unto him if he might finish his course with joy, and bear faithful +witness to his Master's truth, where before he had shrunk back from an +ordeal so terrible. He appears first to have resorted to his native +district, and made known to relatives, friends, and neighbours about +Linlithgow that Gospel of the grace of God which gave strength and peace +to his own spirit. In his discourses and conversations he dwelt chiefly +on the great and fundamental truths which had been brought into +prominence by the<span class='pagenum'><a name="Page_28" id="Page_28">[Pg 28]</a></span> reformers, and avoided subjects of doubtful +disputation. His own gentle bearing gained favour for his opinions and +success in his labours, and it won for him the heart of a young lady of +noble birth, to whom he united himself in marriage, following in this +the example of Luther and others of the German reformers.</p> + +<div class="sidenote">In St Andrews.</div> + +<p>Archbishop Betoun being then on the other side of the Forth, in the +neighbouring abbey of Dunfermline, could not fail to hear of his doings +or to desire to silence him. But neither could he fail, in the state of +the political parties in Scotland at the time, to recognise "that a +heretic with the power of the Hamiltons at his back was more to be +dreaded than Luther himself," and must be dealt with very cautiously. It +was long supposed that, if not at the king's express desire, as Bishop +Lesley seems to suggest,<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a> then certainly from his own wariness, the +archbishop did not at first venture formally to renew his old summons, +but invited the reformer to St Andrews to a friendly conference with +himself and other<span class='pagenum'><a name="Page_29" id="Page_29">[Pg 29]</a></span> chiefs of the church on such points as might seem to +stand in need of reform, and that Hamilton accepted the invitation. At +first, it has been said, he was well received: "All of them displayed a +conciliatory spirit; all appeared to recognise the evils in the church; +some of them seemed even to share on some points the sentiments of +Hamilton."<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a> He left the conference not without hope of some other +than the sad issue he had at first anticipated. He was permitted for +nearly a month to move about with freedom in the city, to dispute in the +schools of the university, and privately to confer with all who chose to +resort to him at the lodging which had been provided for him. It was +evidently the intention of those who were deepest in the plot against +him, that he should have ample time allowed him to express his +sentiments fully and unmistakably, and even should be tempted by +dissemblers, like Friar Campbell, to unbosom himself in private on +matters as to which he refrained from saying much in public—the many +alterations required in doctrine and in the administration of the +sacraments and accustomed rites.</p> + +<p>It is said that the archbishop still desired that he should again save +himself by flight, and there is nothing in the summons flatly +inconsistent<span class='pagenum'><a name="Page_30" id="Page_30">[Pg 30]</a></span> with this;<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a> but he and his friends took the credit of +the terrible deed as promptly as if they had planned and intended it +from the first. They also assembled their armed retainers, that when the +days of truce had expired they might be able to hold their prisoner +against all attempts to rescue him. The reformer refused to flee, +affirming that he had come to the city for the very purpose of +confirming, if need be, by the sacrifice of his life, the doctrines he +had taught. He even anticipated the time fixed for his appearance, and +had one more conference with the archbishop and his doctors, who even +then had come to a formal decision that the articles charged against him +were heretical. The same evening he was seized and imprisoned in the +castle, and next day was brought out for public trial and condemnation +in the Abbey Church or cathedral of St Andrews. <span class='pagenum'><a name="Page_31" id="Page_31">[Pg 31]</a></span></p> + +<div class="sidenote">His Martyrdom.</div> + +<p>Among the articles with which he was charged, and the truth of which he +admitted and maintained, the most important were: "That a man is not +justified by works, but by faith alone;" "That faith, hope, and charity +are so linked together, that he who hath one of them hath all, and he +that lacketh one lacketh all;" and "That good works make not a good man, +but that a good man doth good works."<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> On being challenged by his +accuser with having avowed other heretical opinions, he affirmed it was +not lawful to worship images or to pray to the saints; and maintained +that "it is reason and leisome to all men that have a soul to read the +Word of God, and that they may understand the same, and in special the +latter-will and testament of Christ Jesus."<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a> These truths, which have +been the source of life and strength to many, were to him the cause of +condemnation and death; and on the last day of February 1527-28, the +same day the sentence was passed, it was remorselessly executed before +the gates of St Salvator's College. "Nobly," as I have said elsewhere, +"did the martyr confirm the minds of the many godly youths he had +gathered round him, by his resolute bearing, his gentleness and +patience, his steadfast adherence to the truths he had taught, and his +heroic endur<span class='pagenum'><a name="Page_32" id="Page_32">[Pg 32]</a></span>ance of the fiery ordeal through which he had to pass to +his rest and reward." The harrowing details of his six long hours of +torture have been preserved for us by his friend Alesius, himself a +sorrowing witness of the fearful tragedy. "He was rather roasted than +burned," he tells us. It may be that his persecutors had not +deliberately planned thus horribly to protract his sufferings—though +such cruelty was not unknown in France, either then or in much later +times. They were as yet but novices at such revolting work, and all +things seemed to conspire against them. The execution had been hurried +on before a sufficiency of dry wood had been provided for the fire. The +fury of the storm, which had prevented the martyr's brother from +crossing the Forth with troops to rescue him, was not yet spent. With a +fierce wind from the east sweeping up North Street, it would be a +difficult matter in such a spot to kindle the pile and keep it burning, +or to prevent the flames, when fierce, from being so blown aside as to +be almost as dangerous to the surrounding crowd as to the tortured +victim. They did so endanger his accuser, the traitor Campbell, and "set +fire to his cowl, and put him in such a fray, that he never came to his +right mind." But, through all his excruciating sufferings, the martyr +held fast his confidence in God and in his Saviour, and the faith of +many in the<span class='pagenum'><a name="Page_33" id="Page_33">[Pg 33]</a></span><span class="sidenote">Effects of his Constancy.</span> +truths he taught was only the more confirmed by witnessing their mighty +power on him.<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a></p> + +<p><span class='pagenum'><a name="Page_34" id="Page_34">[Pg 34]</a></span></p> + + +<hr style="width: 65%;" /> +<h2><a name="CHAPTER_III" id="CHAPTER_III"></a>CHAPTER III.<br/> +<br /> +<span style="font-size: 50%;">THE OPPRESSED AND THE OPPRESSORS.</span></h2> + + +<p>Archbishop Betoun thought that by Patrick Hamilton's death he had +extinguished Lutheranism in Scotland. The University of Louvain +applauded his deed; and so also, I regret to say, did John Major, the +old Scottish Gallican, then resident at Paris, and preparing for the +press his Commentary on the Gospels, the first part of which was to be +dedicated to his old patron in Scotland, and was emphatically to express +his approval of what that patron had done to root out the tares of +Lutheranism.<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a> But, according to the well-known saying, "the reek of +Patrick Hamilton infected all on whom it did blow."<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a> His martyr death +riveted for ever in the hearts of his friends<span class='pagenum'><a name="Page_35" id="Page_35">[Pg 35]</a></span> the truths he had taught +in his life. This was +<span class="sidenote">Henry Forrest.</span> +especially the case with the younger <i>alumni</i> in the colleges, and the +less ignorant and dissolute inmates of the priory and other monastic +establishments in the city. As at a later period it was felt certain +that a stern Covenanter had been detected when a suspected one refused +to own that the killing of Archbishop Sharp was to be regarded as +murder, so in these earlier days it was thought a sufficient mark of an +incipient Lutheran if he could not be got to acknowledge that Hamilton +had deserved his fate. On the charge that he had a copy of the English +New Testament, and had been heard to say that Hamilton was no heretic, +Henry Forrest was subjected to a rigorous imprisonment and a violent +death. Forrest was a native of the county of Linlithgow, and had +associated with Hamilton in St Andrews, and was the first to share his +bloody baptism there. He was burned at the north kirk-style of the Abbey +Church, that the heretics of Angus might see the fire and take warning +from his fate.<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a> One for simply touching in his sermons with a firm +hand on the corruptions of the clergy had to escape for his life.<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a> +Another, whose history after being long forgotten has been again brought +to<span class='pagenum'><a name="Page_36" id="Page_36">[Pg 36]</a></span> light in our own day, for a similar offence was subjected to cruel +imprisonment, and at last forced to flee from his native land.</p> + +<p>The name of this confessor was Alexander Alane, and it is so entered in +the Registers of St Andrews University; but it is by the name of +Alexander Alesius, imposed on him by Melanchthon, that he has been +chiefly known to posterity. It may admit of some doubt whether he was +absolutely the first after the death of Hamilton to abandon his +country<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a> and all he held dear, rather than renounce the faith the +martyr had taught him, or crouch before the lecherous tyrant who had +destined him to a filthy dungeon and a lingering death. But it admits of +no doubt that he was the most notable of all the band of young Scottish +exiles who had to leave their native country between the martyrdom of +Hamilton and that of Wishart, and who were honoured to do faithful +service in the cause of the Reformation in England and on the Continent. +The story of Alesius, of the shameless cruelties which drove him from +his native land, of the hardships he had to bear in the earlier years of +his exile, of the high place he gained in the affections of Melanchthon +and Beza, and the great work he was to do by his writings and +prelections for the Protestant churches of Germany, is one of the most +interesting in the<span class='pagenum'><a name="Page_37" id="Page_37">[Pg 37]</a></span> +<span class="sidenote">Alesius and the Scriptures.</span> +great movement of the age. But to be appreciated it must be told in +detail, and as most of his work was done out of Scotland, I have decided +to reserve it for a supplementary lecture. I must not, however, omit to +mention here one special service which he was honoured to do for the +cause in his native land soon after he left it, as it casts fresh light +on the origin of the Reformation in Scotland. His first publication, +printed in 1533, was entitled 'Alexandri Alesii Epistola contra decretum +quoddam episcoporum in Scotia, quod prohibet legere Novi Testamenti +libros lingua vernacula.' It brought into bold relief, and set high +above all minor issues, what had been taught by Wycliffe in the +fourteenth century, and maintained by the Lollards of Kyle in the +fifteenth, and what had actually been urged as an additional charge +against Patrick Hamilton. Save for this epistle of Alesius, and the +controversy it occasioned, we might not have known that even in ignorant +Scotland the bishops had been so far left to themselves as to issue such +a decree.<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a> It<span class='pagenum'><a name="Page_38" id="Page_38">[Pg 38]</a></span> is still more melancholy to think that even among the +better informed controversialists of Germany one was found to champion +their cause, and to maintain that there was nothing at variance with +sound doctrine in the decree; that nothing but harm could come from the +practice of allowing laymen to read the Scriptures in their own tongue; +and that it could not fail to make them bad Christians and bad subjects, +as Luther's translation had done in Germany.</p> + +<p>From the time that Alesius fled from Scotland down to the death of James +V. in the end of 1542, there was almost continual inquisition made for +those who were suspected of having in their possession heretical books, +including the New Testament in the vernacular, or who otherwise betrayed +a leaning towards the new opinions. In 1532, we are told, "there was ane +greit objuratioun of the favouraris of Mertene Lutar in the Abbay of +Halyrudhous;"<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a> and of course their goods were forfeited to the crown. +In 1534 a second great assize against heretics was held in<span class='pagenum'><a name="Page_39" id="Page_39">[Pg 39]</a></span> +<span class="sidenote">Norman Gourlay and David Stratoun.</span> +the same place. The king, as the great Justiciar of the realm, was +present in his scarlet robe, and took a prominent part in the +proceedings. Betoun was also present and taking part. About sixteen are +said to have been convicted and to have had their goods forfeited. James +Hamilton, brother of the martyr, had been ordered by the king to flee +the country, as he could not otherwise save him. His sister was +persuaded to submit to the church. Two were reserved for a fiery +death—Norman Gourlay and David Stratoun. Gourlay was a priest in +secular orders, and "a man of reassonable eruditioun,"<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a> who had been +abroad, and there imbibed the new opinions. These he abjured,<a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a> and +was, it seems, really burned for the greater crime of having married a +wife.<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">[36]</a> Stratoun was the brother of the Laird of Laureston in the<span class='pagenum'><a name="Page_40" id="Page_40">[Pg 40]</a></span> +Mearns, and had been reclaimed from his former godless life by his +neighbour, Erskine of Dun, but by some free speeches had incurred the +resentment of the notorious Prior Hepburn. They were burned at the Rood +of Greenside, on the northern side of the Calton Hill.<span class="sidenote">Fugitives and Martyrs.</span> In the same year, +Willock, M'Alpine, and M'Dowal had to escape into England. In 1536, when +the king and Betoun were abroad, there was comparative peace. In 1537 +several were convicted at Ayr, and had their goods forfeited, among whom +was Walter Steward,<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a> son of Lord Ochiltree. In 1538-39 many were +accused and convicted in various burghs in which by that time reformed +opinions were spreading, and many had to seek safety in flight. Among +these last were Gavin Logie, principal regent in St Leonard's +College,<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a> who for a number of years had been exercising a marked +influence on the students under him; John Fyfe, who under the +designation of Joannes Faithus matriculated at Wittenberg in 1539, and +under that of Joannes Fidelis was incorporated into the University of +Frankfort on the Oder, and appointed Professor of Divinity there in +1547; George Buchanan, who<span class='pagenum'><a name="Page_41" id="Page_41">[Pg 41]</a></span> +at the king's command had exposed the hypocrisy of the friars; and +George Wishart, who had taught the Greek New Testament in Montrose; also +Andrew Charters, John Lyne, and Thomas Cocklaw, John and Robert +Richardson and Robert Logic, canons of the Augustinian Abbey of +Cambuskenneth. Nearly all of these fugitives took refuge in England. +Cocklaw, Calderwood tells us, for marrying a wife had been mewed up +within stone walls, but his brother came with crowbars and released him. +His goods, as well as those of his wife, were forfeited to the Crown. +Large numbers of the wealthy burgesses, even after they had consented to +abjure their opinions, were stripped of their possessions, among whom +the burgesses of Dundee were conspicuous. "Nor was the good town of +Stirling far behind Dundee in the same race of Christian glory. She had +less wealth to resign, ... but she brought to the altar a larger +offering of saintly blood."<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a> On 1st March 1538-39, no fewer than four +of her citizens were burned at one pile on the Castle Hill of Edinburgh. +On the same day with them, and in the same place, perished one of the +most sainted and interesting of Scotland's martyrs—Thomas Forret, canon +of the Augustinian Abbey of Inchcolm, and thereafter vicar of Dollar, +who was universally admired for his attractive character.<span class='pagenum'><a name="Page_42" id="Page_42">[Pg 42]</a></span> He taught his +parishioners the ten commandments, penned a little catechism for their +instruction, and caused a child to commit it to memory and to repeat it +publicly, that it might be impressed on the hearts of his parishioners +who could not read. He succeeded in leading several of the younger monks +in the abbey to more evangelical views; but the old bottles, he said, +would not take in the new wine. He preached every Sunday to his people +on the epistle or gospel for the day, and showed them, in opposition to +the teaching of the friars, that pardon for sin could only be obtained +through the blood of Christ.</p> + +<div class="sidenote">Cardinal Betoun.</div> + +<p>During all these anxious years the severe measures against the reformers +had really been directed by the man who comes more prominently into +public view toward their close. This was David Betoun, the nephew of the +primate, and, like him, a younger scion of the house of Balfour in Fife, +who by this time was not only Abbot of Arbroath and Bishop of Mirepoix +in France, but also coadjutor to his aged uncle in the Archbishopric of +St Andrews, and cardinal, with the title of St Stephen on the Cœlian +Mount. "Paul III.," says D'Aubigné, "alarmed at seeing the separation of +England from Rome, and fearing lest Scotland—as she had a nephew of +Henry VIII. for her king—should follow her example, was anxious to have +in that country one man who should<span class='pagenum'><a name="Page_43" id="Page_43">[Pg 43]</a></span> +be absolutely devoted to him. David Betoun offered himself. The pope +created him cardinal in December 1538, and thenceforth the <i>red</i>—a +colour thoroughly congenial with him—became his own, and, as it were, +his symbol. Not that he was by any means a religious fanatic: he was +versed neither in theology nor in moral philosophy. He was a +hierarchical fanatic. Two points, above all, were offensive to him in +evangelical Christians: one, that they were not submissive to the pope; +the other, that they censured immorality in the clergy, for his own +licentiousness drew on himself similar rebukes. He aimed at being in +Scotland a kind of Wolsey, only with more violence and bloodshed. The +one thing of moment in his eyes was that everything in church and state +should bend under a twofold despotism. Endowed with large intelligence, +consummate ability, and indomitable energy, he had all the qualities +needed to ensure success in the aim on which his mind was perpetually +bent without ever being diverted from it. Passionately eager for his +projects, he was insensible to the ills which must result from them. One +matter alone preoccupied him, the destruction of all liberty. <i>The +papacy divined his character and created him cardinal!</i>"<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a> <span class='pagenum'><a name="Page_44" id="Page_44">[Pg 44]</a></span></p> + +<p>This is one of the few attempts made fairly to estimate the character of +the man whom one party seemed to have thought they must make out to be a +very monster of iniquity, and of whom the other party seemed to have +felt that the less they said the better; and to a certain extent +D'Aubigné's estimate is correct, but it requires to be supplemented. The +cardinalate was rather eagerly sought by him and his friends on the +ground of what he had already done, and was expected yet to do, for pope +and king, than voluntarily offered by the pope. Two, if not three, +letters, extremely urgent, were written regarding it by the king to the +pope, to the King of France, and to Cardinal Farnese, in the favour of +all of whom he stood high.<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a> The pope consented to bestow on him the +cardinalate he so much coveted; but the office of legate <i>a latere</i>, +without which the other was rather an office of dignity than of power, +was not granted till 1544,<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a> by which time neither<span class='pagenum'><a name="Page_45" id="Page_45">[Pg 45]</a></span> +the papacy nor any others needed to divine his character. Betoun was a +man not only of large intelligence, high ability, unremitting energy, +and unbounded ambition, but also of considerable scholarly attainments. +He did not belong, it is true, to the school of Pole and Contarini, who +would have made concessions to the reformers in regard to doctrine, nor +to that of the disciples of D'Ailly and Gerson, who were pressing for a +reformation within the old church in regard to morals. His associations +and sympathies were rather with the laxer Italian and French humanist +school, both in their virtues and vices, and he seems to be lightly +referred to in their gossip as <i>ille latinus Juvenalis</i>.<a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a> He was a +great stickler for the liberties of holy church, and for years refused +to pay the tax imposed on him for the support of the College of +Justice.<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a> It was no doubt by his counsel that heretical processes +from the first were carried on under the canon law, and that that code +and French consuetudinary ecclesiastical law were more completely +naturalised in Scotland than they had been before. Most of his time from +1514 to 1524 was passed abroad—the later years in the diplomatic +service of his country; and he had acquitted himself with much<span class='pagenum'><a name="Page_46" id="Page_46">[Pg 46]</a></span> credit +and success. He had been subsequently employed in the negotiations for +the marriage of the king, first with the daughter of the King of France, +and after her death with Mary of Guise, and in both missions had given +high satisfaction to his sovereign. He had no sooner returned home in +1524-25, than the same measures of cruel restraint against the reformers +began to be adopted here which had already been put in practice in +France; and he was a member of the various Parliaments in which the +rigour of these measures had been increased. Even some of the hardest +sayings of the Scottish king against heretics were but the echo of those +of his father-in-law, the King of France.</p> + +<p>Like too many of the high dignitaries of the Scottish church of his +time, Cardinal Betoun was of notoriously incontinent habits;<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a> but he +was never, so far as I know, guilty of such shameless excesses as were +the boast of his comrade, Prior Hepburn, nor did he ever allow himself +to sink into the same indolence and unredeemed sensuality. He was above +all a "hierarchical fanatic," devoted to the cause of absolutism, who +would shrink from no measures, however cruel, to preserve intact the +privileges of his order, and to stamp out more earnest and generous +thought, whether that thought was aiming at the reforma<span class='pagenum'><a name="Page_47" id="Page_47">[Pg 47]</a></span>tion +of the old church or the building up of another on her ruins. If we may +not say that he had sold himself to France—which had pensioned him with +a rich bishopric and helped him to his honours—we must say he had lived +so long in it, and had got so enamoured of it, that he was at any rate +three parts French, and all popish. He had mingled not only with her +scholars but with her nobles, loved and determined to imitate their ways +even down to their scandalous laxity of morals and merciless treatment +of so-called heretics. He made no earnest effort to reform the old +church, and so help her to weather the gathering storm; and it was not +till towards the close of his life that he laid out on the building of +St Mary's College part of the money which his uncle had carefully +hoarded for that purpose.</p> + +<div class="sidenote">The Cardinal and James V.</div> + +<p>For the forcible suppression of the new opinions the cardinal needed the +unflinching support of his sovereign, and he spared no efforts to gain +him over completely to his side, and to detach him from his +nobility,—turbulent and self-willed, but fondly clinging to what +remnants of liberty were still left to them,—and to alienate him from +his uncle, not unfrequently well-meaning but always over-impetuous, and +often in his later years selfish and untrustworthy. There was much in +the king's character to encourage such efforts. With good natural +abilities and a frank and ami<span class='pagenum'><a name="Page_48" id="Page_48">[Pg 48]</a></span>able disposition, he had for their own +selfish ends been encouraged by his early guardians in sensual +pleasures, and never to the last freed himself from his evil habits. +"Dissolute as a man, prodigal as a king, and superstitious as a +Catholic, he could not but easily fall under the sway of superior +minds,"<a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">[46]</a> who undertook to free him from the worries of business, to +provide him with money, and to regard his failings with indulgence, and +on easy terms to absolve him from those grosser excesses which could not +fail at times to trouble his conscience. These things Betoun and his +clerical party endeavoured to do; and, lest he should be tempted to +follow the example of his uncle, and appropriate the property of the +monasteries and other religious institutions, or set the church lands to +feu, as he had threatened, they once and again presented lists to him of +those who were suspected of heresy, urging that they should be +prosecuted without delay, and their goods, on conviction, be escheated +to the Crown. They made large contributions from their own revenues to +aid him in the wars with England, which obedience to their counsels had +brought on him. They procured dispensations from the papal court to +enable his sons, though illegitimate and infants, to hold any +ecclesiastical benefices inferior to bishoprics, and on reaching<span class='pagenum'><a name="Page_49" id="Page_49">[Pg 49]</a></span> +a certain age to hold even the highest offices in the church. In this +way they largely added to his revenues during the minority of his sons, +and buoyed him up with the hope that when these sons came to years, and +were formally invested with their dignities, he would have wealthy +allies on whom he could thoroughly depend in his contests with his +nobles.</p> + +<div class="sidenote">James the Fifth.</div> + +<p>But though James showed little indulgence to the reformers, and little +favour for their doctrines, he seems to the last to have had less real +liking for the priests of the old faith. No bribery, no flattery, no +solicitations could reconcile him permanently to those who for their own +selfish ends dragged him into courses from which his own better impulses +at times made him revolt. "He incited Buchanan to lash the mendicant +friars in the vigorous verse of the 'Franciscanus.' He encouraged by his +presence the public performance of a play" which, by its exposure of the +vices of the clergy, contributed greatly to weaken their influence. "He +enforced the object of that remarkable drama by exhorting the bishops to +reform their lives, under a threat if they neglected his warning that he +would deal with them after the fashion of his uncle of England" or his +cousin of Denmark. "He repeated the exhortation in his last Parliament, +declaring that the negligence, the ignorance, the scandalous and +disorderly lives of<span class='pagenum'><a name="Page_50" id="Page_50">[Pg 50]</a></span> the clergy, were the causes why church and +churchmen were scorned and despised."<a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">[47]</a></p> + +<p>So, notwithstanding all measures of repression, the desire for a +reformation quietly grew and spread throughout the nation, especially +among the smaller landed proprietors in Angus and Mearns, in Perthshire +and Fife, in Kyle and Cunningham, as also among the more intelligent +burgesses in the various burghs, and, above all, among the <i>élite</i> of +the younger inmates of the monasteries and of the <i>alumni</i> of the +University. When the poor monarch, as much sinned against as sinning, at +last died of a broken heart,<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">[48]</a> +and the Earl of Arran, who claimed the +regency, looked about for trusty supporters to defend his claims against +the machinations of the cardinal and the queen dowager, he deemed it +politic to show not a little countenance to the friends of the +Reformation and of the English alliance. We are not warranted to assert +that he meant to declare himself a Protestant; but he chose as his +chaplains preachers who showed themselves favourably inclined to the new +faith. He encouraged the chief men among the Protestants to frequent his +court, and he ventured to lay hands on the unscrupulous cardinal, who +had striven to exclude him from the regency. He consented to pass +through Parliament an Act expressly permitting<span class='pagenum'><a name="Page_51" id="Page_51">[Pg 51]</a></span> +the people to have and to read the Scriptures of the Old and New +Testaments in the vulgar tongue, and despatched messengers to all the +chief towns to make public proclamation of the Act. The little treatises +of Alesius had thus done their work, and he himself thought of returning +and completing what he had so well begun.</p> + +<div class="sidenote">Arran's Deceit.</div> + +<p>The friends of the Reformation imagined that the hour of their triumph +was at hand. They did not know on what a treacherous prop they were +leaning, or what sore trials were yet in store for them ere that triumph +should be gained. They knew the regent to be weak and timid; they did +not know him to be deceitful—so deceitful that, within six weeks after +the last of the messengers were despatched with the above-named +proclamation, immediately on the return from France of his brother, the +Abbot of Paisley, others were secretly sent off to inform the holy +father of his accession to the regency, to put himself and the kingdom +under his protection, and to ask permission to have under his control +the income of the benefices of the king's sons till they should come of +age.<a name="FNanchor_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">[49]</a> The love of money was with him the root of this evil; as the +fear of man was of others which soon followed, and were fraught with +dire calamities to the nation. And so he went from<span class='pagenum'><a name="Page_52" id="Page_52">[Pg 52]</a></span> bad to worse, till +in the dim light of the Franciscan chapel at Stirling,<a name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">[50]</a> "that weak +man, to whom people had been looking for the triumph of the Reformation +in Scotland, fondly fancying that he was performing a secret action, +knelt down before the altar, humbly confessed his errors, trampled under +foot the oaths which he had taken to his own country and to England, +renounced the evangelical profession of Jesus Christ, submitted to the +pope, and received absolution of the cardinal."<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a></p> + +<p>Even in June he had entered in the books of the Privy Council an Act +against Sacramentaries holding opinions on the effect and essence of the +Sacraments tending to the enervation of the faith catholic, in which +they were threatened with "tinsale of lif, landis, and gudis."<a name="FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">[52]</a> He +had not dared to proclaim this openly, though perhaps his ally, Henry +VIII., would not have blamed him greatly for doing so. But no sooner was +he in league with, and under the power of, the cardinal, than he showed +in open Parliament "how thair is<span class='pagenum'><a name="Page_53" id="Page_53">[Pg 53]</a></span> +gret murmure that heretikis mair and mair risis and spredis within this +realme, sawand dampnable opinionis incontrar the fayth and lawis of Haly +Kirk, actis and constitutionis of this realm"; and exhorted all prelates +and ordinaries "to inquir upon all sic maner of personis and proceid +aganis thame according to the lawis of Haly Kirk"; promising to be ready +himself to do therein at all times what belonged to his office.<a name="FNanchor_53_53" id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">[53]</a> This +promise he was soon obliged cruelly to fulfil.</p> + +<div class="sidenote">The Perth Martyrs.</div> + +<p>On the 20th January 1543-44 he set out in company of the cardinal, the +Lord Justice and his deputy, with a band of armed men and artillery, to +Perth, where a great assize was held. Several were convicted of heresy, +and their goods forfeited. Several were condemned to die. The governor +himself was inclined to spare their lives, but the cardinal and the +nobles who were with him threatened to leave him if he did this. So on +St Paul's day (25th January) 1543-44, Robert Lamb, James Hunter, William +Anderson, and James Ranaldson were hanged; and the wife of this last, +who had refused when in labour to pray to the Virgin Mary, was denied +the consolation of being suspended from the same beam with her husband, +and put to death by drowning, after she had consigned to the care of a +neighbour the<span class='pagenum'><a name="Page_54" id="Page_54">[Pg 54]</a></span> infant she carried in her arms. Dundee was next visited, +but it was found that the suspected citizens—who in the previous autumn +had sacked and destroyed the Grey Friars and the Dominican +monasteries—had taken the alarm and fled from their homes.</p> + +<p>The weak and inconstant man continued to be regent in name, but from +that hour he was dominated by the imperious cardinal almost as +completely as King James had been. He wrote to the pope that the +cardinal's devotion to the holy see and to the interests of his native +country was so great that he deserved the praise, or at least no small +part of the praise, of preserving its liberty and extinguishing +heresy.<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">[54]</a> That last work, however, was by no means so nearly +accomplished as the regent in his letter to the pope had boasted. In +fact, within two months after we find the cardinal himself confessing in +a letter to the pope that he was still in the thick of the fight, and +all but worn out—"<i>vigiliis, laboribus, atque sumptibus</i>"—not only in +contending with foes without, but also with traitors within, the +camp.<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a> The regent himself was obliged to confess, in a subsequent +letter, that they were then in a miserable plight; and that, unless +material assistance<span class='pagenum'><a name="Page_55" id="Page_55">[Pg 55]</a></span> +<span class="sidenote">The Balance of Parties.</span> +came to them from abroad,—and in particular from his holiness, when +almost all their other friends were growing cold,—it would be hard for +them to maintain the struggle against the English king. The balance of +parties at this critical juncture was more nearly equal than is +generally supposed. "An active minority of the nobles and gentry saw in +the government of Beaton not only their own personal ruin, but the +giving away of the country to a power more dangerous to its liberties +than England itself.... With those who favoured England were naturally +associated those who desired a reformation of religion,—a body now so +numerous in the opinion of a papal legate [Grimani] who visited the +country in 1543, that, but for the interposition of God, Scotland would +soon be in as bad a case as England itself."<a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">[56]</a> These appeals for +foreign help, and the hopes raised by them, intensified the struggle, +and retarded for years the triumph of a really national party resolved +to set the interests of Scotland above those of France and Rome as well +as of England.</p> + +<p><span class='pagenum'><a name="Page_56" id="Page_56">[Pg 56]</a></span></p> + + +<hr style="width: 65%;" /> +<h2><a name="CHAPTER_IV" id="CHAPTER_IV"></a>CHAPTER IV.<br/> +<br /> +<span style="font-size: 50%;">GEORGE WISHART.</span></h2> + + +<p>It was about this time that a new evangelist arrived in the country, +singularly fitted to impress on the hearts of men the lessons of the +Holy Book to which they had now access in their native tongue. This was +George Wishart, a younger son or nephew of Sir James Wishart, laird of +Pittarrow in the Mearns. He appears to have been born about 1512-13, and +to have received his university training in King's College, Aberdeen, +then presided over by a distinguished humanist skilled both in Latin and +Greek. He acquired a knowledge of Greek—at that time a very rare +accomplishment in Scotland—either from the Principal of King's College, +or from a Frenchman teaching languages in Montrose. From his early years +he seems to have been intimate with John Erskine, laird of Dun, and at +that time also provost of the neighbouring burgh<span class='pagenum'><a name="Page_57" id="Page_57">[Pg 57]</a></span> +of Montrose. The earliest notice we have of him is as attesting a +charter granted in favour of Erskine.<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a> This lends confirmation to the +tradition which Petrie, himself a native of the town, says he had heard +from ancient men (who in their youth had seen and known the reformer) +that then, or soon after, he was employed as assistant or successor of +Marsillier, the Frenchman Erskine had brought from France to teach the +languages, and that, like him, he read the Greek New Testament with some +of his pupils. John Hepburn, then Bishop of Brechin, would not naturally +have been quick-scented to detect heresy in one who stood so high with +his good friend Erskine of Dun; but David Betoun, Abbot of Arbroath, +often resided at the mansion-house of Ethie, half-way between Arbroath +and Montrose, and he was both more lynx-eyed and more anxious to stamp +out any approach to heresy, and he urged the bishop on.</p> + +<div class="sidenote">Summoned for Heresy.</div> + +<p>Wishart in consequence was summoned by Hepburn, but instead of appearing +in answer to the summons, he, like many others in that year of grievous +persecution, sought safety in England, and it is said that he was +forthwith excommunicated and outlawed. He found shelter under<span class='pagenum'><a name="Page_58" id="Page_58">[Pg 58]</a></span> Bishop +Latimer, whose diocese comprehended Gloucester and Bristol, as well as +Worcester; but in the following year he fell into fresh trouble at +Bristol—not, as was at one time supposed, by denying the merits of the +Virgin Mary, but by denying the merits of Christ Himself. For this he +was duly convented before Archbishop Cranmer, and, after conference with +him, was persuaded to recant and bear his faggot. Soon after the +enactment of the bloody statute of the six articles, he, like most of +the Scottish refugees, left England and sought shelter among the +reformed churches on the Continent, especially those of Zürich, Basle, +and Strassburg, and brought home with him, and ultimately translated +into English, the First Helvetic Confession,<a name="FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">[58]</a> composed and agreed on +by the chief theologians of these churches.</p> + +<p>He returned to England about the close of 1542, and soon after entered +into residence in Corpus Christi or Benet College, Cambridge, with the +view of studying and teaching there. In one of the windows of the +common-room in that college, above the arms of archbishops and nobles, +distinguished <i>alumni</i> of the college, stands the name of George +Wishart, with the martyr's crown over it; and it is to Emery Tilney, +his<span class='pagenum'><a name="Page_59" id="Page_59">[Pg 59]</a></span> +<span class="sidenote">His Appearance and Habits.</span> +pupil during the year he was in residence there, that we are indebted +for our fullest description of his appearance and habits. He was, he +tells us, "a man of tall stature, polled-headed, and on the same a round +French cap of the best; judged to be of melancholy complexion by his +physiognomy; black haired, long bearded, comely of personage, well +spoken after his country of Scotland, courteous, lowly, lovely, glad to +teach, desirous to learn, and was well travelled; having on him for his +habit or clothing never but a mantle or frieze gown to the shoes, a +black Millian [<i>i.e.</i> Milan] fustian doublet, and plain black hosen, +coarse new canvas for his shirts, and white falling bands and cuffs at +his hands,—all the which apparel he gave to the poor, some weekly, some +monthly, some quarterly, as he liked, saving his French cap, which he +kept the whole year of my being with him.... His charity had never end, +night, noon, nor day, ... infinitely studying how to do good unto all, +and hurt to none."<a name="FNanchor_59_59" id="FNanchor_59_59"></a><a href="#Footnote_59_59" class="fnanchor">[59]</a></p> + +<p>Such, according to his pupil, was the evangelist who—in 1543 according +to some, in 1544 according to others—returned to his native land, and +for two years testified of the gospel of the grace of God throughout +Angus and Mearns, Ayrshire and the Lothians, but whose favourite fields +of<span class='pagenum'><a name="Page_60" id="Page_60">[Pg 60]</a></span> labour were to be central Angus and Mearns, the towns of Montrose +and Dundee. A portrait of him, as well as one of his great opponent, has +been preserved in the Roman Catholic College of Blairs, and the +expression of the face harmonises well with the description his pupil +gives of him. Another portrait, deemed by Dr Laing not unworthy of +Holbein, is in possession of a descendant of the Wisharts.<a name="FNanchor_60_60" id="FNanchor_60_60"></a><a href="#Footnote_60_60" class="fnanchor">[60]</a></p> + +<p>It is supposed that for a short time after his return to Scotland he +lived quietly at Pittarrow, in the parish of Fordoun, where the shrine +of St Palladius was preserved; and being an accomplished artist, +occupied himself with adorning the ancestral mansion with several +beautiful fresco paintings, which, after being long covered over by the +wainscot, were again brought to light in the present century, but +unfortunately were destroyed before their value was perceived. Dr Leslie +of Fordoun, who saw them, has thus described the most remarkable of +them: "Above the largest fireplace in the great hall was a painting of +the city of Rome, and a grand procession going to St Peter's.... The +Pope, adorned with the tiara, and mounted on horseback, was attended by +a large company of cardinals on foot, richly dressed, but all uncovered. +At a little distance, directly in front of the procession, stood a<span class='pagenum'><a name="Page_61" id="Page_61">[Pg 61]</a></span> +<span class="sidenote">A Protestant Pasquil.</span> +beautiful white palfrey, finely caparisoned, held by some persons who +were well dressed, but uncovered. Beyond them was the Cathedral of St +Peter, the doors of which appeared to be open. Below the picture were +written the following lines:—</p> + + +<p class='center'>"<span class="smcap">In Papam.</span></p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Laus tua, non tua fraus, virtus non gloria rerum<br /></span> +<span class="i0">Scandere te fecit hoc decus eximium;<br /></span> +<span class="i0">Pauperibus dat sua gratis nec munera curat<br /></span> +<span class="i0">Curia Papalis, quod more percipimus.<br /></span> +<span class="i0">Haec carmina potius legenda, cancros imitando."<a name="FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">[61]</a><br /></span> +</div></div> +<p><span class='pagenum'><a name="Page_62" id="Page_62">[Pg 62]</a></span></p> + +<p>Wishart began his work as a preacher in Montrose, the scene of his early +scholastic labours, expounding the rudiments of the Christian faith and +practice as set forth in the Ten Commandments, the Lord's Prayer, and +the Apostles' Creed. At that time Montrose was frequented by many of the +landed gentry in the surrounding districts who were favourable to the +Reformation and the English alliance, and their hearts could not fail to +be cheered and their courage raised by the exhortations of the +evangelist. Dundee, however, was the chief and favourite scene of his +ministrations; and it was from the great success attending them that it +gained the name of the Scottish Geneva. It was even more decidedly +attached to the new opinions and the English alliance than<span class='pagenum'><a name="Page_63" id="Page_63">[Pg 63]</a></span> +Montrose; and a reformation, as it was called—including the sacking of +the monasteries in the town and neighbourhood—had taken place in the +autumn of 1543. The governor confessed, when put to penance, that this +had been done with his permission.<a name="FNanchor_62_62" id="FNanchor_62_62"></a><a href="#Footnote_62_62" class="fnanchor">[62]</a> The martyr cannot with any +certainty be connected with it, much less made to bear the blame of it; +though another George Wishart, a citizen and bailie of Dundee, with whom +the martyr has been recklessly confounded, was afterwards put on his +trial for having taken a leading part in it.<a name="FNanchor_63_63" id="FNanchor_63_63"></a><a href="#Footnote_63_63" class="fnanchor">[63]</a> If the martyr could, +his enemies would hardly have failed to have brought it against him at +his trial.</p> + +<div class="sidenote">Preaches at Dundee.</div> + +<p>He preached for a time in Dundee with great acceptance, expounding +systematically that Epistle to the Romans, the full significance of +which the recently published Commentary of Calvin had deeply impressed +on the minds of his co-religionists in various lands where Wishart had +been. At length he was charged by one of the magistrates in the queen's +name and the governor's to desist from preaching, to depart from the +town, and trouble it no more. This was intimated to him when he was in +the pulpit, surrounded by a great congregation, and with a significant +re<span class='pagenum'><a name="Page_64" id="Page_64">[Pg 64]</a></span>minder that he had already been put to the horn, and that there was +no intention to relax the law in his favour. Thereupon he called God to +witness that he intended not their trouble but their comfort, and felt +sure that to reject the Word of God, and drive away His messenger, was +not the way to save themselves from trouble; adding, "God shall send +unto yow messengeris who will not be effrayed of hornyng nor yitt for +banishment."<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">[64]</a> He left the town forthwith, and with all "possible +expeditioun passed to the west-land."<a name="FNanchor_65_65" id="FNanchor_65_65"></a><a href="#Footnote_65_65" class="fnanchor">[65]</a> There he pursued his labours +in the same kindly spirit, refusing to allow his followers to dispute +possession of the churches by force of arms with the authorities, and +choosing rather to preach in the open air wherever he found a convenient +place and audience fit to listen to him.</p> + +<div class="sidenote">Succours the Plague-stricken.</div> + +<p>Soon after he left Dundee, the plague, which that year was raging in +several of the towns of Scotland, extended its ravages to that place. +This naturally led the citizens to bethink themselves of the treatment +they had allowed the evangelist, who had laboured so devotedly among +them, to suffer at the hands of his enemies, as the news of what they +were suffering led him to<span class='pagenum'><a name="Page_65" id="Page_65">[Pg 65]</a></span> +think compassionately of his friends who were now in trouble, and stood +in need of comfort. He returned to the afflicted town, and its +inhabitants received him with joy. He announced without delay that he +would preach to them; but it was impossible he could do so in a church. +Numbers were sick of the plague; others in attendance on them were +regarded as infected, and must not be brought into contact with those +who were free from infection. The sick were crowded in and about the +lazar-houses near St Roque's Chapel, outside the East or Cowgate Port of +the town. Wishart chose as his pulpit the top of that port, which, in +memory of the martyr-preacher, has been, it is said, carefully +preserved, though—like Temple Bar, so long tolerated in London—it is +now in the heart of the town, and an obstruction to its traffic.<a name="FNanchor_66_66" id="FNanchor_66_66"></a><a href="#Footnote_66_66" class="fnanchor">[66]</a> The +sick and suspected were assembled outside the port, and the healthy +inside. The preacher took for the text of his first sermon the words of +Psalm cvii. 20: "He sent His word and healed them;" and,<span class='pagenum'><a name="Page_66" id="Page_66">[Pg 66]</a></span> starting on +the key-note that it was neither herb nor plaster, but God's Word which +healeth all, "He maist comfortablie did intreat [<i>i.e.</i> treat of] the +dignitie and utilitie of Goddis Woord; the punishment that cumis for the +contempt of the same; the promptitude of Goddis mercy to such as trewlye +turne to Him; yea, the great happynes of thame whome God tackis from +this miserie evin in His awin gentill visitatioun, which the malice of +man cane neyther eak nor paire."<a name="FNanchor_67_67" id="FNanchor_67_67"></a><a href="#Footnote_67_67" class="fnanchor">[67]</a> By this sermon, Knox tells us, he +so raised up the hearts of all who heard him, that they regarded not +death, but judged those more happy that should depart than those that +should remain behind, considering that they knew not whether they should +have such a comforter with them at all times.</p> + +<p>No doubt John Wedderburn, as well as the others who had been suspected +of heresy and had fled from the town in the persecution of 1539, had +before this time returned, and were co-operating with Wishart in his +work; and then, in all probability, was prepared that beautiful funeral +hymn which passed from the Bohemians to the Germans, and from the +Germans to the Scotch; and which, in addition to the original stanzas, +contains in the Scottish version certain new verses having unmistakable +reference to the circum<span class='pagenum'><a name="Page_67" id="Page_67">[Pg 67]</a></span>stances +in which they originated—in a plague-stricken town which had just +before been occupied by the soldiers of the cardinal and the regent, and +might well dread a similar visitation for its determined adherence to +the new evangelist.</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Thocht <i>pest or sword</i> wald vs preuene,<br /></span> +<span class="i0">Befoir our hour, to slay vs clene,<br /></span> +<span class="i0">Thay can nocht pluk ane lytill hair<br /></span> +<span class="i0">Furth of our heid, nor do vs deir.<br /></span> +</div><div class="stanza"> +<span class="i0">Quhen fra this warld to Christ we wend,<br /></span> +<span class="i0">Our wratchit schort lyfe man haif end<br /></span> +<span class="i0">Changeit fra paine, and miserie,<br /></span> +<span class="i0">To lestand gloir Eternallie.<br /></span> +</div><div class="stanza"> +<span class="i0">End sall our dayis schort, and vaine,<br /></span> +<span class="i0">And sin, quhilk we culd nocht refraine,<br /></span> +<span class="i0">Endit salbe our pilgremage,<br /></span> +<span class="i0">And brocht hame to our heritage."<a name="FNanchor_68_68" id="FNanchor_68_68"></a><a href="#Footnote_68_68" class="fnanchor">[68]</a><br /></span> +</div></div> + +<div class="sidenote">His Fearless Devotedness.</div> + +<p>Wishart concerned himself not only about the souls but also about the +bodies of his hearers in that sad time, fearlessly, like Luther on a +similar occasion, exposing himself to the risk of infection, that he +might minister to the diseased and the dying, and taking care that the +public funds for the relief of the destitute should be properly +administered. He forgot himself only too much, and the terrible risks to +which, as an excommunicated and outlawed man, he was exposed<span class='pagenum'><a name="Page_68" id="Page_68">[Pg 68]</a></span> in so near +proximity to the cardinal, who was so eager to get him out of the way.</p> + +<p>One day as the people were departing from the sermon, utterly +unconscious of the peril menacing their favourite preacher, Knox tells +us that a priest, bribed by the cardinal, stood waiting—with his +whinger drawn in his hand under his gown—at the foot of the steps by +which the preacher was descending from the top of the port. Wishart, +most sharp of eye and swift of judgment, at once noticed him, and, as he +came near, said, "My friend, what wald ye do?" and at the same moment +seized the hand in which he held the dagger, and took it from him. The +priest fell down at his feet and confessed the whole truth. Immediately +the rumour spread that a priest had attempted to assassinate their +favourite preacher, the sick outside burst open the gate, crying, +"Deliver the tratour to us, or ellis we will tack him by forse." But the +preacher put his arms around his would-be assassin, exclaiming, +"Whosoevir trubles him shall truble me, for he has hurte me in nothing, +bot ... hes lattin us understand what we may feare in tymes to come"; +and so, says Knox, he saved the life of him that sought his.<a name="FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">[69]</a> <span class='pagenum'><a name="Page_69" id="Page_69">[Pg 69]</a></span></p> + +<div class="sidenote">His Innocence.</div> + +<p>Like Drs Laing, Lorimer, and Weir, I cannot persuade myself that the man +who spoke and acted thus is the same as "a Scottish man called +Wysshert," who is mentioned in a letter of the Earl of Hertford in April +1544, as privy to a conspiracy to apprehend or assassinate Cardinal +Betoun, and as employed to carry letters between the conspirators and +the English court.<a name="FNanchor_70_70" id="FNanchor_70_70"></a><a href="#Footnote_70_70" class="fnanchor">[70]</a> There were other Wisharts in Scotland. Yea, as Dr +Laing has shown, another George Wishart in Dundee, who was a zealous +friend of the English alliance—not only after the conspirators got +possession of St Andrews castle, but from the earlier date when the +monasteries in Dundee were destroyed and sacked.<a name="FNanchor_71_71" id="FNanchor_71_71"></a><a href="#Footnote_71_71" class="fnanchor">[71]</a> There was probably +another about St Andrews who, while the martyr was yet a boy, was called +in to attest a charter by the notorious friar Campbell in 1526. I will +not venture to affirm that, with all his gentleness,<span class='pagenum'><a name="Page_70" id="Page_70">[Pg 70]</a></span> Wishart might not +have been tempted to maintain that violence and murderous intent—such +as Betoun had twice shown to get rid of him privately—might be lawfully +met and restrained by force, though even that is hardly in keeping with +all we know of his gentle ways; but we may be sure that had such +thoughts been cherished by him, he, like Knox, would have said this +openly, and not have engaged in any secret reprisals. As an outlawed man +he came down to Scotland under protection, and never seems to have +travelled in it save under protection; and so he was one of the last men +likely to be chosen for a secret mission to England. If anything more +than the able essay of the late Professor Weir in the 'North British +Review' for 1868 were needed to prove that the "pure lustre of the +martyr's fame is still unsullied," it seems to me to be supplied by +himself in his affecting address at the stake. "I beseech Thee, Father +of heaven! to forgive them that have of any ignorance, or else have of +any evil mind, <i>forged any lies</i> upon me. I forgive them with all my +heart."<a name="FNanchor_72_72" id="FNanchor_72_72"></a><a href="#Footnote_72_72" class="fnanchor">[72]</a> The cardinal was not ignorant of the volcano on which he was +sitting or of the plots that had been hatched against him; and he may +have suspected Wishart of being in the conspiracy. That may have been +the reason why he sent two friars to him to get his last<span class='pagenum'><a name="Page_71" id="Page_71">[Pg 71]</a></span> +confession, and, when they failed to do so, allowed Wynram to go, as the +reformer had requested. Wynram, after hearing it, returned to the +cardinal and his abettors, and assured them that Wishart was innocent. +This can only refer to such a suspicion of conspiracy, not to the charge +of heresy which was confessed and acknowledged; and Mr Andrew Lang has +failed as completely as the cardinal in his laboured attempt to produce +a tittle of evidence against him.</p> + +<div class="sidenote">His Constancy.</div> + +<p>From the time of Wighton's attempt the reformer had a clearer view of +the perils which beset him, and a mournful conviction of the issue which +awaited him if he would not flinch or flee. By his success in Dundee the +rage of his adversaries was lashed into a fury which appalled his +friends in various districts; but none of these things moved him that he +might finish his course with joy, and make full proof of his ministry. +As soon as the plague abated in the city, heedless of the new proofs he +then had of the cardinal's relentless determination to capture or trepan +him, and the earnest warnings of his northern friends that they could +not be answerable for his safety, he took his last farewell of his kirks +in Montrose and Dundee. At all hazards he was determined to fulfil his +engagement to meet his western friends in Edinburgh, to prosecute his +work there under their promised protection, and to seek a public<span class='pagenum'><a name="Page_72" id="Page_72">[Pg 72]</a></span> +disputation with some of the popish clergy who about that time were to +meet in Synod in the capital. Disappointed of the presence and +protection of the western men, he laboured for a brief season in Leith, +Inveresk, and East Lothian without much success. At last, forsaken by +many of those who should have stood by him, he was seized at Ormiston, +under cover of night and promise of safe keeping, by the Earl of +Bothwell, Sheriff Principal of the county. The Earl pledged his honour +not to give him up to his enemies, but was soon persuaded to deliver him +to the governor, as was the governor to hand him over to the cardinal, +though he finally protested against his being tried or condemned by the +churchmen in his own absence. A full account of his labours during these +days of despondency has been given by Knox, who got from him, it is +said, the first rudiments of Greek, and who—having rendered his first +service to the cause of the Reformation by bearing the two-handed sword +for his protection—was dismissed on the night of his betrayal with the +significant words, "One is sufficient for one sacrifice," showing what +fate he now anticipated for himself.</p> + +<p>I cannot enlarge on these things, nor on the sad scenes which took place +at St Andrews on the last day of February and 1st of March 1545-46, when +the cardinal, regardless of the remon<span class='pagenum'><a name="Page_73" id="Page_73">[Pg 73]</a></span>strances +<span class="sidenote">His Martyrdom.</span> +of the regent and the murmurs of the people, but with the assent of the +Council which he had adjourned from Edinburgh to St Andrews, condemned +him to the stake. Throughout all these trying scenes he comported +himself as nobly as Patrick Hamilton had done; and not less plentifully +did his blood prove the seed of the church, verifying his words, that +few would suffer after him before the glory of God evidently appeared. +No doubt his cruel martyrdom hastened the removal of that tyrant who set +himself above all restraint of civil law, and breathed forth +threatenings against the saints of God,—though that removal had not +been plotted by him, nor would have been approved by him. The words +attributed to him at the stake by Buchanan and Lindsay of Pitscottie, +foreshadowing his persecutor's approaching fate, are not generally +regarded as authentic. Knox says nothing of them, nor Foxe, nor +Spottiswoode; nor does Sir David Lindsay, in his 'Tragedy of the +Cardinal,' make any reference to them. It seems better authenticated +that he made the following general statement: "I beseech you, brethren +and sisters, to exhort your prelates to the learning of the Word of God, +that they at the last may be ashamed to do evil and learn to do good, +and if they will not convert themselves from their wicked error, there +shall hastily come upon them the wrath of God,<span class='pagenum'><a name="Page_74" id="Page_74">[Pg 74]</a></span> which they shall not +eschew."<a name="FNanchor_73_73" id="FNanchor_73_73"></a><a href="#Footnote_73_73" class="fnanchor">[73]</a> It is easy to see—especially after the events which so +speedily occurred—how a statement which referred to the prelates +generally should come to be applied specifically to their imperious +chief, just as the example of Eli had, in a well-known ballad, been +similarly used for warning by the Reformation poet to the aged James +Betoun for his weak indulgence to his nephew and the younger Prior +Hepburn, notwithstanding their scandalous excesses.<a name="FNanchor_74_74" id="FNanchor_74_74"></a><a href="#Footnote_74_74" class="fnanchor">[74]</a></p> + +<p>Such was the end of the life and ministry of George Wishart, one of the +most zealous and winning evangelists, and one of the most heroic and +steadfast confessors, that our country has ever produced. The +remembrance of him was fondly cherished, especially in that district +where he chiefly laboured, and where he wrought a work not less +memorable than that which M'Cheyne and Burns were honoured to do in our +own day. His influence was but deepened by his cruel fate, and he "lived +again," as Dr Lorimer has eloquently said, "in John Knox.... The zealous +disciple, who had counted it an honour to be allowed to carry a sword +before his master, stood<span class='pagenum'><a name="Page_75" id="Page_75">[Pg 75]</a></span> +forth immediately to wield the spiritual sword which had fallen from the +master's grasp, and to wield it with a vigour and trenchant execution +superior even to his."<a name="FNanchor_75_75" id="FNanchor_75_75"></a><a href="#Footnote_75_75" class="fnanchor">[75]</a></p> + +<div class="sidenote">Church Organisation.</div> + +<p>It may not be inappropriate to state how far the organisation of the +Reformed Church had by this time advanced in Scotland. Patrick Hamilton +seems to me to have laboured to the last for the revival of Scriptural +teaching and Christian living within the old church rather than apart +from her. Alesius, and some others of his disciples, were for a time +reluctant to separate from her, if her rulers could have been persuaded +seriously to set about repairing acknowledged evils and defects. But +Wishart, and those who came under his influence, seem to have abandoned +this struggle, and to have striven for the formation of a new +organisation apart from the old one. He formed kirks or +congregations—at least in Montrose and Dundee; the former consisting +probably mainly of the lesser gentry in the adjacent districts of Angus +and Mearns, and the latter chiefly of the substantial burghers of the +town of Dundee. I suppose that some forms of discipline began to be put +in practice in the Dundee congregation, and that it was on that account, +as well as from the remarkable revival which had taken place under his +ministrations, that the town came to<span class='pagenum'><a name="Page_76" id="Page_76">[Pg 76]</a></span> be spoken of as "the Scottish +Geneva." The New Testament of Tyndale's translation had been introduced +both there and in Montrose as early as 1526; and by this time the +subsequent editions had been largely imported, and since 1543 might be +openly read.<a name="FNanchor_76_76" id="FNanchor_76_76"></a><a href="#Footnote_76_76" class="fnanchor">[76]</a> John Wedderburn was then in his native city, and I +suppose by that date had published, in its most rudimentary form, his +'Psalms and Spiritual Songs,' largely translated from the German. John +Scott, the printer, was also there, and under suspicion of the +authorities in Edinburgh. Of the psalms and hymns, one, as I have +already mentioned, bears unmistakable reference to the <i>pest</i> then +infesting the town of Dundee; another was sung by Wishart that evening +on which he was apprehended in East Lothian; a third is certainly +referred to in the 'Complaynt of Scotland,' which, being published as +early as 1549, is a guarantee for the earlier existence of the hymn.<a name="FNanchor_77_77" id="FNanchor_77_77"></a><a href="#Footnote_77_77" class="fnanchor">[77]</a> +This rudimentary collection of 'Psalms and Spiritual Songs' was the book +of praise in family and social gatherings of the reformed until the +'Genevan Psalter' came into use.<a name="FNanchor_78_78" id="FNanchor_78_78"></a><a href="#Footnote_78_78" class="fnanchor">[78]</a> The earliest editions of it have +per<span class='pagenum'><a name="Page_77" id="Page_77">[Pg 77]</a></span>ished. +A nearly complete copy of the edition of 1567 has, however, been +preserved, and now at last reprinted.<a name="FNanchor_79_79" id="FNanchor_79_79"></a><a href="#Footnote_79_79" class="fnanchor">[79]</a></p> + +<div class="sidenote">Helvetic Confession and Communion Office.</div> + +<p>The translation of the First Helvetic Confession, which Wishart made, +was no doubt meant as the Confession of the churches he formed, though +it may only have been extant then in manuscript, and not published till +1548. That fragment of the Communion Office which was used by Knox in +the administration of the Lord's Supper at Berwick in 1550, and perhaps +had been used by him at St Andrews in 1547—and which was recently +brought to light again by Dr Lorimer from among the MSS. in Dr Williams' +library in London<a name="FNanchor_80_80" id="FNanchor_80_80"></a><a href="#Footnote_80_80" class="fnanchor">[80]</a>—was almost certainly derived from Wishart, for +part of it is translated from the Office of the Church of Zürich, with +which he could not fail to have become acquainted during his residence +there, and part from other German Offices, which were more likely to +have fallen in his way (who had been a traveller on the Continent) than +in Knox's. It may even have been used by Wish<span class='pagenum'><a name="Page_78" id="Page_78">[Pg 78]</a></span>art in 1545, when he +dispensed the communion in both kinds at Dun. The same may be said of +that interesting burial-service which purports to have been used in the +kirk at Montrose, and has been reprinted in the Miscellany of the Wodrow +Society;<a name="FNanchor_81_81" id="FNanchor_81_81"></a><a href="#Footnote_81_81" class="fnanchor">[81]</a> though probably this, as we now have it, may not be the +original form, but a recension of it, made later, under the auspices of +Erskine of Dun, superintendent of Angus and Mearns. The foundations of +the superstructure that was to be were thus laid by Wishart. It was +reserved to his successor to raise it, as the martyr had predicted it +would be raised, even to the copestone.</p> + +<p><span class='pagenum'><a name="Page_79" id="Page_79">[Pg 79]</a></span></p> + + +<hr style="width: 65%;" /> +<h2><a name="CHAPTER_V" id="CHAPTER_V"></a>CHAPTER V.<br/> +<br /> +<span style="font-size: 50%;">KNOX AS LEADER OF OUR REFORMATION.</span></h2> + + +<p>As stated towards the close of my last lecture, the sword-bearer of +Wishart stood forth at once "to wield the spiritual sword which had +fallen from the master's grasp, and to wield it with a vigour and +trenchant execution superior even to his."</p> + +<p>At this time Knox was full forty years of age, having been born at +Giffordgate, in Haddington, in 1505. He probably received the rudiments +of his education there, and matriculated at the University of Glasgow in +1522. Some suppose that he may have followed Major to St Andrews in +1523, or may have come there later, to study theology or to act as a +private tutor to some young men studying at that university. But there +is no reference to him in the university books, nor mention of his +presence by any one then resident. From 1522 up to 1545-46, when he +appears as sword-bearer to Wishart, his life is to us almost a blank. +But as Minerva was said to have come full armed from the brain of<span class='pagenum'><a name="Page_80" id="Page_80">[Pg 80]</a></span> +Jupiter, so did Knox then start up as leader of our Reformation, fully +equipped and singularly matured. Whatever his early training may have +been, he had by that time thoroughly mastered the subjects in +controversy between the two churches, and possibly, as Bayle supposes, +had made himself aquainted in his retirement with the writings of that +great doctor of the western church to whom Luther, Calvin, and Alesius +were largely indebted. I believe no man in recent times has in brief +space sketched his character, both on its brighter and darker sides, +with less partisan feeling than Dr Merle D'Aubigné, when he says: "The +blood of warriors ran in the veins of the man who was to become one of +the most intrepid champions of Christ's army.... He was active, bold, +thoroughly upright and perfectly honest, diligent in his duties, and +full of heartiness for his comrades. But he had in him also a firmness +which came near to obstinacy, an independence which was very much like +pride, a melancholy which bordered on prostration, a sternness which +some took for insensibility, and a passionate force sometimes mistakenly +attributed to a vindictive temper."<a name="FNanchor_82_82" id="FNanchor_82_82"></a><a href="#Footnote_82_82" class="fnanchor">[82]</a> According to Calderwood, he +received his first "taste of the truthe" from the preaching of his +fellow-countryman, Thomas Guilliame or Williams, a black friar, who in +1543 became one of the chaplains of the<span class='pagenum'><a name="Page_81" id="Page_81">[Pg 81]</a></span> +regent, and shortly after, being inhibited to preach, retired into +England.<a name="FNanchor_83_83" id="FNanchor_83_83"></a><a href="#Footnote_83_83" class="fnanchor">[83]</a> The good seed sown by him was watered by Wishart, and grew +up apace, "first the blade, then the ear, after that the full corn in +the ear."</p> + +<div class="sidenote">Tragedy of the Cardinal.</div> + +<p>On 29th May 1546, while the applause of priests and friars was still +ringing in his ears, and he was proudly congratulating himself on the +progress of his new fortifications, and the success of all his measures +to secure the triumph of his party and his own complete personal +ascendancy, the cardinal was suddenly surprised by conspirators in his +stronghold, and cut off by "a fate as tragical and ignominious" as +almost "any that has ever been recorded in the long catalogue of human +crimes."<a name="FNanchor_84_84" id="FNanchor_84_84"></a><a href="#Footnote_84_84" class="fnanchor">[84]</a> Only the deep feeling of relief thus given from merciless +oppression could prompt or excuse the lines of Sir David Lindsay—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"As for the Cardinal, I grant<br /></span> +<span class="i0">He was a man we weill culd want,<br /></span> +<span class="i2">And we'll forget him sune;<br /></span> +<span class="i0">But yet I think the sooth to say,<br /></span> +<span class="i0">Although the loon is weill away,<br /></span> +<span class="i2">The deed was foully dune."<a name="FNanchor_85_85" id="FNanchor_85_85"></a><a href="#Footnote_85_85" class="fnanchor">[85]</a><br /></span> +</div></div> + +<p><span class='pagenum'><a name="Page_82" id="Page_82">[Pg 82]</a></span></p><p>When it became known that the conspirators who assassinated Betoun +meant to hold the castle of St Andrews, they were joined by a +considerable number of their friends from among the reforming gentry of +Fife, and gradually by others from a greater distance who were friendly +to the Reformation and the English alliance, and in consequence were +then being subjected to many annoyances at the hands of the regent and +his new following. Among these last, about Pasche 1547—in charge of his +pupils, the sons of certain lairds in East Lothian—came John Knox, +whose life, ever since he had cast in his lot with Wishart, had been +made so miserable to him by the regent's bastard brother<a name="FNanchor_86_86" id="FNanchor_86_86"></a><a href="#Footnote_86_86" class="fnanchor">[86]</a>—the +aspirant to the vacant archbishopric—that, but for this refuge +unexpectedly opened to him, he would have found it necessary to leave +his native land and follow Alesius, Fyfe, and others to Germany or +Switzerland. At the time when he arrived in St Andrews there was a truce +between the regent and the occupants of the castle, and with the latter +the inhabitants of the city had pretty free intercourse. The reforming +citizens resorted at times<span class='pagenum'><a name="Page_83" id="Page_83">[Pg 83]</a></span> +to the services in the chapel of the castle; and John Rough, the +chaplain of the garrison, under the powerful protection he enjoyed, +occasionally forced his way into the parish church and preached there to +the assembled citizens.</p> + +<div class="sidenote">His Call to the Ministry.</div> + +<p>Knox was no sooner settled in St Andrews than he resumed the system he +had followed with good effect in East Lothian, causing his pupils to +give account of their catechism in public to all who chose to come, and +opening up in a plain and colloquial manner the Gospel of St John. His +great ability and success as a teacher, and his wonderful gift of +persuasive speech, thus became generally known. After private but +unsuccessful efforts had been made by Balnaves and others to induce him +to become colleague to John Rough, a formal call to the ministry was, +with the counsel of Sir David Lindsay,<a name="FNanchor_87_87" id="FNanchor_87_87"></a><a href="#Footnote_87_87" class="fnanchor">[87]</a> publicly addressed to him +from the pulpit by Rough, in the name of the rest, and he was solemnly +adjured not to despise the voice of God speaking to him. Thus honourably +called to assume the office of a public preacher in that reformed +congregation, he at last entered on the work with all his heart, and +made full proof of his ministry before the assembled citizens in their +parish church, as well as before the rude<span class='pagenum'><a name="Page_84" id="Page_84">[Pg 84]</a></span> garrison in the castle +chapel. He administered the Sacrament of the Lord's Supper in the simple +form he always used, and continued the public catechising of his pupils, +which the people of the town heard repeated till they had the substance +of his teaching by heart, and thus was spread a knowledge of Gospel +truth even among those who could not read. A very graphic account is +given in his History of the sermons, catechisings, and disputations he +held with the popish champions, by means of which the new doctrines +gained a hold on the minds of the citizens of St Andrews which they +never wholly lost. But times of trial were to come ere the cause should +finally triumph in that city, or in his native land; and the earnest +preacher, whose mouth God had opened in that old parish church, was to +be taught by sad experience how hard it is to leave all and simply +follow Christ, ere he was to be privileged to see the full fruit of his +labours.</p> + +<p>Those who had presumed to take into their hands "the sword of God" as +they called it, and to mete out to the tyrant cardinal the punishment +which human justice was too weak to award, were made to feel that they +who take the sword must expect to suffer from the sword. They had been +able to withstand the power of the regent and the attacks of his +unskilful captains; but help and skill at last came to the aid of these +from<span class='pagenum'><a name="Page_85" id="Page_85">[Pg 85]</a></span> +<span class="sidenote">A Galley-slave.</span> +their co-religionists abroad—chief among them being a militant +ecclesiastic entitled Prior of Capua—and the succour promised to the +garrison by England having been again and again delayed, they were +obliged to surrender the castle to the representative of the French +king.<a name="FNanchor_88_88" id="FNanchor_88_88"></a><a href="#Footnote_88_88" class="fnanchor">[88]</a> The occupants of the castle—those who had come to it for +shelter, as well as those who were really guilty of the murder—were +deprived of liberty, and dealt with as criminals of the worst class. For +nineteen months<a name="FNanchor_89_89" id="FNanchor_89_89"></a><a href="#Footnote_89_89" class="fnanchor">[89]</a> our reformer had to work as a chained slave on board +the French galleys, generally at Rouen or Dieppe, though sometimes a +cruise was taken to more distant waters. Once, at least, he was brought +within sight of the towers of the city where he had begun his ministry; +and then he solemnly affirmed that he believed God would once more allow +him to proclaim His word there. Even then he maintained unshaken faith +in God, and at times indulged in sallies of pleasantry against his +popish custodiers; but he would have been more than human if the iron +had not entered into his soul, and if traces of the sternness thence +arising had not long been visible in his character.</p> + +<div class="sidenote">His Work in England.</div> + +<p>Early in 1549 he was, by English influence, re<span class='pagenum'><a name="Page_86" id="Page_86">[Pg 86]</a></span>leased from his captivity +in the French galleys, and from his exile.<a name="FNanchor_90_90" id="FNanchor_90_90"></a><a href="#Footnote_90_90" class="fnanchor">[90]</a> He proceeded first to +London, and thereafter to Berwick, with the approval of the English +Privy Council. There he was as near to his persecuted fellow-countrymen +as it was safe for him to go, and there many of them might resort to +him; and in fact so many did so, that the president of the English +Northern Council became anxious for his transference farther south. +There also, through the appointment of the Privy Council, a wide field +of usefulness was opened to him among the English. Into this he entered +with his whole soul, preaching the Gospel with great boldness and +success not only to the garrison and citizens of Berwick, but also in +the surrounding districts; and proving himself a true successor of those +early Scottish missionaries who had originally won over to the Christian +faith the heathen Saxons of Northumbria. At Newcastle, in 1550, he +discussed, before Tonstal, Bishop of Durham, his doctors, and the<span class='pagenum'><a name="Page_87" id="Page_87">[Pg 87]</a></span> +Northern Council, the idolatry of the mass; and in the spring of 1551 he +removed his headquarters to that more central and influential town, +extending his labours at times, no doubt, into Yorkshire, as well as +into Northumberland and Cumberland.</p> + +<p>His fame as an eloquent preacher, and able and ready defender of the +doctrines of the Reformation, spread southwards; and at the close of +1551, or early in 1552, he was appointed one of the royal chaplains of +Edward VI. In the autumn of 1552 he was summoned to the south, and +preached with great power and faithfulness before the king and his +court. He persistently advocated, along with the other royal chaplains, +those thoroughgoing Protestant doctrines which, in the north, he had +previously held and taught and carried out in practice. In conjunction +with the other five royal chaplains, he was called to give his opinion +of the Articles then proposed to be adopted as the creed of the English +Church, and of the revised Communion Office then prepared to take the +place of that of 1549. His objections to the act of kneeling in +receiving the elements in the Lord's Supper helped to procure the +insertion of that rubric which high-churchmen term "the black rubric." +He refused both an English bishopric and a London rectory, and continued +to labour on, faithfully and devotedly, as a preacher unat<span class='pagenum'><a name="Page_88" id="Page_88">[Pg 88]</a></span>tached. He +had a presentiment that the time he would have to do so would be brief, +and he improved it to the uttermost. The Reformation in England at that +date had been forced on by its courtly patrons and their earnest +preachers beyond what was warranted by the hold it had as yet gained on +the mass of the people. When the good King Edward<a name="FNanchor_91_91" id="FNanchor_91_91"></a><a href="#Footnote_91_91" class="fnanchor">[91]</a> was succeeded by +the bigoted Mary, nothing remained for the Protestant bishops and +preachers but either to prove the sincerity of their convictions in +prison and at the stake, or to leave the country and reserve themselves +in exile for happier times. Knox, as a foreigner, was especially +warranted to choose the latter course; and at the urgent request of his +friends in the north he did so, when it was only not yet too late to +escape.</p> + +<p>The five years of the reformer's life which followed were not less +eventful for himself nor for those of whom he now became the chosen +leader. After an unsuccessful attempt to set up a substantially Puritan +church among the English exiles at Frankfort, Whittingham and he +obtained at Geneva, through the favour of Calvin, an asylum for +themselves and their like-minded fellow-exiles, where they might be +allowed peacefully to carry out their own forms of worship and +discipline. But he had not been long there till,<span class='pagenum'><a name="Page_89" id="Page_89">[Pg 89]</a></span> +<span class="sidenote">Visits Scotland.</span> +at the earnest invitation of the reforming party, he paid a visit to his +native land—a visit which was memorable for its immediate, and still +more for its ultimate, results. For several years the cause of the +Reformation had been making quiet progress. Those who could read the +Scriptures had been drinking the waters of life from the fountain-head. +Those who could not, drank from the streams opened by the Reformation +poets, whose verses were carefully committed to memory. Then came the +voice of the living preacher, accompanied, as it had never yet been in +Scotland, with the demonstration of the Spirit and with power from on +high. The reformer wrote that he would be content to sing his <i>nunc +dimittis</i> after forty such days as he had had three of in Edinburgh. He +prolonged for six months a visit which he had intended to complete in as +many weeks; and, when he was at last recalled to Geneva by the urgent +letters of the congregation there, he promised to his friends in +Scotland that he would return whenever they saw meet to summon him and +to assure him of protection from persecution.</p> + +<p>The few quiet years which Knox and his fellow-exiles passed at Geneva +were to be richly blessed to themselves and to their fatherland. He, at +least, had not gone there to have his views of Christian doctrine or +church order formed or<span class='pagenum'><a name="Page_90" id="Page_90">[Pg 90]</a></span> materially changed. He went to see the pure +reformed faith (which he and Calvin in common believed, and +independently had drawn from the Holy Scriptures and from the writings +of the great doctor of the ancient church) exhibiting its benign +influence in quickening to higher life, and moulding into a united +community the volatile citizens of Geneva. He came to have his wearied +spirit revived and refreshed by communion with devoted Christian +brethren; and, by witnessing the success of their labours, to be nerved +for further achievements in the service of their common Lord and for the +good of his native land.</p> + +<div class="sidenote">Genevan Benefits.</div> + +<p>It was there that Puritanism was organised as a distinct school, if not +also as a distinct party, in the church. If it had done nothing more +than what it was honoured to do in the few peaceful years our fathers +were permitted to spend in that much loved city by the bright blue +waters of the Leman Lake, it would have done not a little for which the +church and the world would have had cause to be grateful to it still. +There were first clearly proclaimed in our native language those +principles of constitutional government, and the limited authority of +the "upper powers," which are now universally accepted by the +Anglo-Saxon race. There was first deliberately adopted and resolutely +put in practice among British Christians<span class='pagenum'><a name="Page_91" id="Page_91">[Pg 91]</a></span> +a form of church constitution which eliminated sacerdotalism, and taught +the members of the church their true dignity and responsibility as +priests to God and witnesses for Christ in the world. There was first +used that Book of Common Order which was long to be the directory for +public worship in the fully reformed Church of Scotland, and whose +simple rites Bishop Grindal was forced to own, in his controversy with +the English Puritans, he could not reprove. There was nearly completed, +after the model of the French version, the English Metrical Psalter. +There was planned and executed a translation of the Scriptures into our +mother tongue, which for nearly half a century continued to hold its +place alongside of others executed at greater leisure and more favoured +by authority.<a name="FNanchor_92_92" id="FNanchor_92_92"></a><a href="#Footnote_92_92" class="fnanchor">[92]</a> That was how our<span class='pagenum'><a name="Page_92" id="Page_92">[Pg 92]</a></span> reformer and his tireless associates +occupied themselves when left freely to follow their own bent. That was +how he was ultimately prepared for the great work he was to accomplish +in his native country when finally invited to return to it.</p> + +<p>Immediately after the accession of Elizabeth to the English throne in +the autumn of 1558,<a name="FNanchor_93_93" id="FNanchor_93_93"></a><a href="#Footnote_93_93" class="fnanchor">[93]</a> the English exiles on the Continent began to +break up their congregations and return to their native land. Those at +Geneva were among the first who commenced to do so; but those of them +who had been occupying themselves in that translation of the Bible into +English which was to prove such a blessing to their countrymen decided +to remain where they were until they had finished that work.<a name="FNanchor_94_94" id="FNanchor_94_94"></a><a href="#Footnote_94_94" class="fnanchor">[94]</a> Those +who returned were at first favourably received by the queen and her +advisers, and taken into service in the reconstituted church; but when +it was found that they were generally averse to comply fully with the +ceremonies which she fostered, a change took place.</p> + +<div class="sidenote">Returns to Scotland.</div> + +<p>Knox, who does not seem to have been one<span class='pagenum'><a name="Page_93" id="Page_93">[Pg 93]</a></span> of the translators, appears to +have left Geneva among the earliest. In February 1558-59 we find that he +had gone to Dieppe, whence, while assisting in the French Protestant +services, he sent a request to Cecil for leave to pass through England +on his way to Scotland, and to converse with him on some matters which +deeply concerned the welfare of the Protestants in both realms.<a name="FNanchor_95_95" id="FNanchor_95_95"></a><a href="#Footnote_95_95" class="fnanchor">[95]</a> But +his 'First Blast of the Trumpet' was an insult which Elizabeth could not +brook, and so, after waiting in vain for the desired permission for a +reasonable time, he set sail from Dieppe for Scotland, and arrived in +Edinburgh on the 2nd of May 1559, much to the consternation of the +popish council then assembled in the city. It dissolved forthwith; but +care was taken to get Knox's name, as that of an already condemned +heretic, added to the list of Protestant preachers then under summons to +appear before the queen regent and her council to answer for their +persistence in preaching.<a name="FNanchor_96_96" id="FNanchor_96_96"></a><a href="#Footnote_96_96" class="fnanchor">[96]</a> Knox at once<span class='pagenum'><a name="Page_94" id="Page_94">[Pg 94]</a></span> resolved to throw in his lot +with his brethren, and went north to Dundee where the zealous +Protestants of Fife, Angus, and Mearns were already assembling, +determined to make common cause with their preachers, and to go forward +in peaceful form to Stirling in order that they might do so, and leave +the queen and her council in no doubt as to the position which they were +henceforth to occupy towards her and them. They accordingly marched +forward from Dundee to Perth, and sent on Erskine of Dun to Stirling to +apprise the queen and council of their attitude and intentions. It is +said that she promised Erskine that the prosecution of the preachers +would be abandoned, but they were condemned in absence and outlawed, and +the breach between the two parties thus became irrevocable. Nothing +remained for the queen, from her point of view, but to prosecute the +matter to the bitter end, if thereby she might succeed in silencing and +repressing the Protestants.</p> + +<p>After the regent's falsehood to Erskine and persistence in her fatal +policy, the reformers proceeded at once to set about such reform as they +desired, and commenced rather roughly at Perth, where they had the +majority of the population in<span class='pagenum'><a name="Page_95" id="Page_95">[Pg 95]</a></span> +<span class="sidenote">Preaches in St Andrews.</span> +their favour. Knox, along with Moray, went to Fife as soon after as it +became apparent that forcible measures must be taken to secure +toleration for the Protestants. After a few brief visits to other towns +he presented himself at the public preaching-place in St Andrews. Modern +historians will not allow us to say that it was in that city that he had +received his university training, or had first listened to the preaching +of the reformed doctrines, or been brought to a personal knowledge of +the truth; but they leave untouched, as previously stated, the more +important facts that it was there, when in charge of his pupils at the +university, that he had first ventured at the hazard of his life openly +to make known to others that which had been blessed of God to the +quickening of his own soul, and publicly to exert in the cause of the +Reformation those rare gifts of telling argument and persuasive speech +which were destined so signally to contribute to its ultimate and +permanent triumph throughout the land. It was there, probably in the old +parish church, that he had been first solemnly called to the ministry of +the Word in the reformed church; and there, in the chapel of the old and +now ruined castle, that he had first celebrated the Lord's Supper with +the same purity and simplicity with which it was afterwards observed in +the fully reformed Church of<span class='pagenum'><a name="Page_96" id="Page_96">[Pg 96]</a></span> Scotland.<a name="FNanchor_97_97" id="FNanchor_97_97"></a><a href="#Footnote_97_97" class="fnanchor">[97]</a> Even in exile and working as +a slave in the galleys his heart had turned with special pleasure to the +scene of his first labours, and he had cherished the confident +expectation that God would again bring him to the place where he had +first opened his mouth, and permit him again to preach from its pulpit +the precious truths of His Holy Word.<a name="FNanchor_98_98" id="FNanchor_98_98"></a><a href="#Footnote_98_98" class="fnanchor">[98]</a></p> + +<p>This expectation he believed that God had then fulfilled, and neither +the threats of adversaries could make him quail from his purpose, nor +the counsels of timid friends move him to let slip the opportunity which +he believed God had then given him of bearing full and faithful +testimony to the truth of God in that important city.<a name="FNanchor_99_99" id="FNanchor_99_99"></a><a href="#Footnote_99_99" class="fnanchor">[99]</a> He therefore +boldly proclaimed before the dignitaries of the church, the doctors of +the university,<a name="FNanchor_100_100" id="FNanchor_100_100"></a><a href="#Footnote_100_100" class="fnanchor">[100]</a> and<span class='pagenum'><a name="Page_97" id="Page_97">[Pg 97]</a></span> +<span class="sidenote">The Victory.</span> +the magistrates of the burgh, as well as before more humble citizens, +that doctrine of the grace of God which had long been his own solace and +support, and was then being more generally recognised and embraced by +his countrymen. Having thus seized the opportunity and improved it to +the utmost, his efforts were so abundantly blessed by God that the cause +of truth and right finally triumphed there. The reformed worship was by +general consent peaceably set up, and the authority of the archbishop +was virtually ended in the very stronghold of his power. That which, +with the divine blessing, the reformer's preaching then accomplished in +St Andrews, was by the same or similar means effected in the chief +cities of the kingdom, and throughout the greater part of the lowlands, +almost within the compass of a single year. In fact, four months after +his arrival, he could write to his friends: "Nothwithstanding the fevers +have vexed me, ... yitt have I travelled through the most part of this +realme where (all praise be to His blessed Majestie) men of all sorts +and conditiouns embrace the Truthe.... We doe nothing but goe about +Jericho, blowing with trumpets as God giveth strenth, hoping [for the] +victorie by His power<span class='pagenum'><a name="Page_98" id="Page_98">[Pg 98]</a></span> alone."<a name="FNanchor_101_101" id="FNanchor_101_101"></a><a href="#Footnote_101_101" class="fnanchor">[101]</a> The reformer's expectation of +victory, and of victory by the persuasive means which Bishop Hooper +affirmed were alone legitimate and in accord with Christ's will, was +neither disappointed nor long deferred. The great body of the nation, +with unexampled rapidity and unanimity, embraced the truth, and +submitted to the discipline of their teacher, and under its salutary +influence, as Stähelin in his 'Johannes Calvin' affirms, from being one +of the rudest, most ignorant, indigent, and turbulent peoples, grew to +be one of the most civilised, educated, prosperous, and upright which +our family of nations can show.</p> + +<p>Believing that we have no cause to be ashamed of the great revolution +which was thus effected, or of aught which has legitimately followed +from it, but that we need to have our pure minds stirred up by way of +remembrance of the great things the Lord has done for us, I proceed to +direct attention to the distinctive characteristics of the Scottish +Reformation in respect of doctrine, worship, government, discipline, and +church life, and the lessons which such a review should tend to rivet on +the hearts of those who still hold fast its principles and long to see +them more fully carried out.<span class='pagenum'><a name="Page_99" id="Page_99">[Pg 99]</a></span></p> + + + + +<hr style="width: 65%;" /> +<h2><a name="CHAPTER_VI" id="CHAPTER_VI"></a>CHAPTER VI.<br/> +<br /> +<span style="font-size: 50%;">THE OLD SCOTTISH CONFESSION OF 1560.</span></h2> + + +<p>Knox, in his 'History of the Reformation,' has stated that the +preparation of this Confession was entrusted to the same six ministers +who were commissioned to draw up the Book of Discipline—viz., Wynram, +Spottiswoode, Willock, Douglas, Row, and himself.<a name="FNanchor_102_102" id="FNanchor_102_102"></a><a href="#Footnote_102_102" class="fnanchor">[102]</a> It has been +frequently taken for granted that the Confession was prepared and +revised within four days after the formal charge to frame it was issued +by the Parliament, and that the Book of Discipline was not ordered to be +prepared till after the Parliament of 1560 was adjourned. It is evident, +however, from the dates specified in the Introduction, and at the +conclusion of the copy of the Book of Discipline engrossed by Knox,<a name="FNanchor_103_103" id="FNanchor_103_103"></a><a href="#Footnote_103_103" class="fnanchor">[103]</a> +that the original charge to frame it had been granted on the 29th April +1560, or just two days after the<span class='pagenum'><a name="Page_100" id="Page_100">[Pg 100]</a></span> nobles and barons signed one of those +"godly bands" or covenants<a name="FNanchor_104_104" id="FNanchor_104_104"></a><a href="#Footnote_104_104" class="fnanchor">[104]</a> by which they pledged themselves to +stand by each other in setting forward the Reformation of religion +according to God's Word; and it can hardly be supposed that that book +should have been taken in hand some months before the Parliament met, +and that no attempt should have been made in this interval to prepare +materials for the 'Confession of Faith.' Besides, Knox has not stated +that within four days after the charge was formally issued the +Confession was <i>prepared</i>, but only that it was <i>presented</i>, so that we +may hold with Dr M'Crie that "the ministers were not unprepared for this +task," which was then formally devolved on them by the Parliament. Knox +has further stated that the Confession was accepted by the Parliament in +the form in which it was laid before them <i>without change of a single +sentence</i>.<a name="FNanchor_105_105" id="FNanchor_105_105"></a><a href="#Footnote_105_105" class="fnanchor">[105]</a> Others supplement his statement by explaining that +before it was publicly presented it was submitted privately to certain +lords of Parliament, and by their direction was handed for revision to +the rather time-serving Wynram and the anon<span class='pagenum'><a name="Page_101" id="Page_101">[Pg 101]</a></span> +<span class="sidenote">Alleged Omission of a Chapter.</span> +time-serving and vacillating Laird of Lethington, who softened many +harsh expressions in it, and even recommended the omission of a chapter +or part of a chapter from it. This they say was a chapter bearing the +title, "Of the obedience and disobedience due from subjects to +magistrates."<a name="FNanchor_106_106" id="FNanchor_106_106"></a><a href="#Footnote_106_106" class="fnanchor">[106]</a> But the chapter on the "Civil Magistrate" still found +in the Confession treats so fully and expressly of the obedience due to +magistrates, that it is difficult to see how place could ever have been +sought for an additional chapter on the same subject. There may possibly +at first have stood in the chapter still retained some such clause or +sentence regarding the <i>limits</i> of obedience as we find in the +corresponding chapter of some of the Genevan symbolical books,<a name="FNanchor_107_107" id="FNanchor_107_107"></a><a href="#Footnote_107_107" class="fnanchor">[107]</a> and +this may have been the matter deemed unfit to be "entreated of" at that +time, and recommended by the revisers to be omitted; or it may be that, +after all, their recommendation and the suggestions of the English +ambassador on the subject were not followed in this instance, and<span class='pagenum'><a name="Page_102" id="Page_102">[Pg 102]</a></span> that +we have the chapter still as it was originally framed by Knox and his +associates.<a name="FNanchor_108_108" id="FNanchor_108_108"></a><a href="#Footnote_108_108" class="fnanchor">[108]</a></p> + +<p>In endeavouring to form an estimate of the real merits of this +Confession, we must make due allowance for the circumstances in which it +was composed. Even though we suppose that the materials of it had been +collected beforehand, only four days seem to have been allowed to the +committee to put them into final shape.</p> + +<p>We must not look either on the one hand for an exhaustive and logical +elaboration of the several doctrines of the system and nicely balanced +statement of complementary truths, or on the other for a careful +avoidance of incidental expressions which seem dogmatically to determine +points not fully or directly handled in the places where we should have +expected them to be so. Yet, if we make such due allowance, look at it +from the proper point of view, and peruse the work not only in the now +obsolete Scotch, but also in the neat Latin version which often +accompanies it, and is said to have been the work of Archbishop +Adamson,<a name="FNanchor_109_109" id="FNanchor_109_109"></a><a href="#Footnote_109_109" class="fnanchor">[109]</a> we shall not<span class='pagenum'><a name="Page_103" id="Page_103">[Pg 103]</a></span> +<span class="sidenote">Character of the Confession.</span> +hesitate to own that it holds a distinguished place among the +Confessions of that age, and is a credit to our reformer and his +associates. Coinciding not infrequently in expression and agreeing +generally in its definitions of doctrine with the other Reformed or +Calvinistic Confessions (an agreement which its framers explicitly +testified by inserting among the subordinate standards of their church, +first Calvin's Catechism, and a few years after the Later Helvetic +Confession and the Heidelberg Catechism), the Scottish Confession of +1560 had characteristics of its own,—a framework rather historical than +dogmatic, and a liberal and manly, yet reverent and cautious spirit. It +probably contributed to mould the early Scottish theology into a form +somewhat less minute and rigid than the Swiss, yet considerably less +vague and indefinite than the earlier English.</p> + +<p>The first topic deserving of notice, from the place it holds both in the +preface and in the body of this treatise, is the distinct and hearty +acknowledgment of the supreme authority of the written Word of God, or +"the buiks of the Auld and New Testamentis," which books are briefly but +sufficiently defined as those "quhilk of the ancient have been reputed +canonicall."<a name="FNanchor_110_110" id="FNanchor_110_110"></a><a href="#Footnote_110_110" class="fnanchor">[110]</a> In these<span class='pagenum'><a name="Page_104" id="Page_104">[Pg 104]</a></span> they affirm "that all thingis necessary to +be beleeved for the salvation of mankinde is sufficiently expressed," +and to these they desire in all things to conform, protesting that, if +any man should note any article or sentence in their Confession contrary +to the Scriptures, and should "of his gentleness" admonish them of the +same, they "do promise unto him satisfactioun fra the mouth of God, that +is, fra His Haly Scriptures, or else reformation of that quhilk he sal +prove to be amisse."<a name="FNanchor_111_111" id="FNanchor_111_111"></a><a href="#Footnote_111_111" class="fnanchor">[111]</a></p> + +<div class="sidenote">The Fall and the Remedy.</div> + +<p>In the opening chapter the unity and attributes of God, and the trinity +of persons in the Godhead, are briefly but definitely treated of.<span class='pagenum'><a name="Page_105" id="Page_105">[Pg 105]</a></span><a name="FNanchor_112_112" id="FNanchor_112_112"></a><a href="#Footnote_112_112" class="fnanchor">[112]</a> +In subsequent chapters the divinity of our blessed Lord is fully +asserted, and the "heresies of Arius, Marcion, Eutyches, Nestorius, and +sik uthers as either did denie the eternitie of His Godhead, or the +veritie of His humaine nature, or confounded them or zit devided them," +are specifically rejected.<a name="FNanchor_113_113" id="FNanchor_113_113"></a><a href="#Footnote_113_113" class="fnanchor">[113]</a> The second chapter treats of the +creation and fall of our first parents, while the third treats of the +effects of the fall in language no less explicit than that of the other +Protestant Confessions, Lutheran and Reformed; and as it not only +clearly embodies the teaching of our reformers on this subject, but +gives a brief summary of their views regarding the application of the +Gospel remedy, it may be as well I should quote it at length. It is as +follows: "Be quhilk transgressioun, commonlie called original sinne, +<i>wes the image of God utterlie defaced in man</i>, and he and his +posteritie of nature become enimies to God, slaves to Sathan, and +servandis unto sin.<a name="FNanchor_114_114" id="FNanchor_114_114"></a><a href="#Footnote_114_114" class="fnanchor">[114]</a> In samekle that deith everlasting hes had and +sall have power and dominioun over all that have<span class='pagenum'><a name="Page_106" id="Page_106">[Pg 106]</a></span> not been, ar not, or +sall not be, regenerate from above: quhilk regeneratioun is wrocht be +the power of the Holie Gost, working in the hartes of the elect of God +ane assured faith in the promise of God reveiled to us in His Word, be +quhilk faith we apprehend Christ Jesus with the graces and benefites +promised in Him."<a name="FNanchor_115_115" id="FNanchor_115_115"></a><a href="#Footnote_115_115" class="fnanchor">[115]</a></p> + +<div class="sidenote">The Eternal Decree.</div> + +<p>After this follow several chapters on the history of the promises of +redemption, the preparation for the coming of the promised Redeemer, +the<span class='pagenum'><a name="Page_107" id="Page_107">[Pg 107]</a></span> dignity and constitution of His person, His incarnation, +sufferings, and death, His resurrection and ascension, and the blessed +effects resulting from them to His people. In another of these chapters +distinct reference is made to "the eternall and immutable decree" from +which the appointment of the God-man as our Redeemer, and "al our +salvatioun springs and depends";<a name="FNanchor_116_116" id="FNanchor_116_116"></a><a href="#Footnote_116_116" class="fnanchor">[116]</a> and in another all that is good in +us is traced up to that decree of the eternal God who of mere grace +elected us in Christ Jesus His Son before the foundation of the world +was laid. The same mysterious subject is again referred to in the +sixteenth chapter, which treats of the church, and, like the earlier +Confession used by Knox's congregation at Geneva and our later +Confession, identifies that invisible but real church, which is "the +bodie and spouse" of Christ Jesus, with the elect of all ages, nations, +and tongues, so that "as without Christ Jesus there is nouther life nor +salvation, so sal there nane be participant therof bot sic as the Father +hes given unto His Sonne," and who in time come unto Him.<a name="FNanchor_117_117" id="FNanchor_117_117"></a><a href="#Footnote_117_117" class="fnanchor">[117]</a> Many +individual expressions occurring in these chapters can be clearly traced +to one or other of Calvin's Confessions, or to the earliest edition of +his<span class='pagenum'><a name="Page_108" id="Page_108">[Pg 108]</a></span> Institutes;<a name="FNanchor_118_118" id="FNanchor_118_118"></a><a href="#Footnote_118_118" class="fnanchor">[118]</a> but the only Confession I can remember in which a +similar, though shorter, history of the preparation for the coming +Redeemer is<span class='pagenum'><a name="Page_109" id="Page_109">[Pg 109]</a></span> +<span class="sidenote">Alasco's Influence.</span> +given, is the 'Summa Doctrinæ' of John Alasco,<a name="FNanchor_119_119" id="FNanchor_119_119"></a><a href="#Footnote_119_119" class="fnanchor">[119]</a> which may be +regarded as the Confession of Faith, not only of the ministers but also +of the members of the church of the foreigners in London. Knox was +brought into contact with them both in London and in Frankfort, agreed +with them generally in opinion, and largely adopted their forms and +arrangements in matters of worship and discipline.</p> + +<p>A group of chapters<a name="FNanchor_120_120" id="FNanchor_120_120"></a><a href="#Footnote_120_120" class="fnanchor">[120]</a> treats of the nature and work of the Holy +Spirit, the cause of good works, the works which are reputed good, the +perfection<span class='pagenum'><a name="Page_110" id="Page_110">[Pg 110]</a></span> of the Law of God, and the imperfection of man. Those who +have overlooked the explicit statement in the third chapter concerning +the depravity of man have generally overlooked or failed to perceive the +full significance of the emphatic statements in the twelfth chapter +regarding our entire dependence for spiritual renovation, and all good, +on the Holy Spirit. The words are: "Of nature we are so dead, so blind, +and so perverse, that nether can we feill when we ar pricked, see the +licht when it shines, nor assent to the will of God when it is reveiled, +unles the Spirit of the Lord Jesus quicken that quhilk is dead, remove +the darknesse from our myndes, and bowe our stubburne hearts to the +obedience of His blessed will;"<a name="FNanchor_121_121" id="FNanchor_121_121"></a><a href="#Footnote_121_121" class="fnanchor">[121]</a> and again, "As we willingly spoyle +ourselves of all honour and gloir of our awin creation and redemption, +so do we also of our regeneration and sanctification."<a name="FNanchor_122_122" id="FNanchor_122_122"></a><a href="#Footnote_122_122" class="fnanchor">[122]</a> These +statements, however they may be viewed by others, seem to me no less +explicit than those of the later Confession, which have been sometimes +contrasted with them. "This effectual call is of God's free and special +Grace alone, not from anything at all foreseen in man, who is<span class='pagenum'><a name="Page_111" id="Page_111">[Pg 111]</a></span> +<span class="sidenote">Justification.</span> +altogether passive therein <i>until</i>, being quickened and renewed by the +Holy Spirit, he is thereby enabled to answer this call, and to embrace +the Grace offered and conveyed in it."<a name="FNanchor_123_123" id="FNanchor_123_123"></a><a href="#Footnote_123_123" class="fnanchor">[123]</a> The last of this group of +chapters contains the fullest and most direct exposition the Confession +embodies of the views of its framers in the article of Justification. It +is as follows: "It behovis us to apprehend Christ Jesus with His justice +and satisfaction, quha is the end and accomplishment of the Law, be +quhome we ar set at this liberty that the curse and malediction of God +fall not upon us, albeit we fulfill not the same in al pointes. For God +the Father, beholding us in the body of His Sonne Christ Jesus, acceptis +our imperfite obedience as it were perfite, and covers our warks, quhilk +ar defyled with mony spots, with the justice of His Sonne."<a name="FNanchor_124_124" id="FNanchor_124_124"></a><a href="#Footnote_124_124" class="fnanchor">[124]</a> To the +same<span class='pagenum'><a name="Page_112" id="Page_112">[Pg 112]</a></span> effect it is said in chapter xxv. that "albeit sinne remaine and +continuallie abyde in thir our mortall bodies, zit it is not imputed +unto us, bot is remitted and covered with Christ's justice."<a name="FNanchor_125_125" id="FNanchor_125_125"></a><a href="#Footnote_125_125" class="fnanchor">[125]</a> It has +been questioned, however, whether we have in these statements the +doctrine taught generally in the reformed churches regarding the +<i>articulus stantis vel cadentis ecclesiæ</i>. This can be a question only +with those who forget that the church which received this Confession, +and required her adult members to assent to the heads of it, appointed +for the instruction of her youth the Catechism in which this doctrine of +Calvin is stated in his own words; and that the very men<a name="FNanchor_126_126" id="FNanchor_126_126"></a><a href="#Footnote_126_126" class="fnanchor">[126]</a> who in +1560 drew it up, in 1566, along with their brethren of the General +Assembly,<span class='pagenum'><a name="Page_113" id="Page_113">[Pg 113]</a></span> declared of the <i>Later Helvetic Confession</i>—which is +admitted to contain what has been termed "the Lutherano-Calvinian view" +of justification—that therein was "most faithfully, holily, piously, +and indeed divinely explained" what they themselves had for eight years +been constantly teaching, and still by the grace of God continued to +teach, and that in consequence they felt constrained not only to express +their approval, but their "exceeding commendation of every chapter and +of every sentence," save the one relating to holidays.<a name="FNanchor_127_127" id="FNanchor_127_127"></a><a href="#Footnote_127_127" class="fnanchor">[127]</a> It may be +taken for granted that they knew their own meaning, and that of their +Swiss brethren;<a name="FNanchor_128_128" id="FNanchor_128_128"></a><a href="#Footnote_128_128" class="fnanchor">[128]</a><span class='pagenum'><a name="Page_114" id="Page_114">[Pg 114]</a></span> the more especially as in our day Stähelin, whose +impartiality and historical reputation will not be challenged, has +adduced the statement in chapter xv. as one of his proofs that Calvin +himself could not have framed the Scotch Confession otherwise than Knox +has done.<a name="FNanchor_129_129" id="FNanchor_129_129"></a><a href="#Footnote_129_129" class="fnanchor">[129]</a></p> + +<p>The nature of the church, and the notes by which the true church is to +be discerned, are explained in chapters xvi. and xviii. As in most of +the other Reformed or Calvinistic Confessions, greater prominence is +assigned to the Invisible Church, consisting of the elect of all times +and nations, than to the general visible church subsisting at any +particular time in the world and embracing all who profess faith in +Christ and submit to the godly discipline He has prescribed. The notes +by which it may be discerned whether any branch of the professing church +is indeed part of the true Kirk of Christ are stated <i>negatively</i>—not +to be "antiquitie, title usurpit, lineal descente, place appointed, nor +multitude of men approving," as Roman Catholics were wont to allege; and +<i>positively</i> to be "the trew preaching of the Worde of God," "the right +administration of the Sacraments," and "ecclesiastical discipline +uprightlie ministred as Goddis Worde prescribes."<a name="FNanchor_130_130" id="FNanchor_130_130"></a><a href="#Footnote_130_130" class="fnanchor">[130]</a> "These articles," +as Principal<span class='pagenum'><a name="Page_115" id="Page_115">[Pg 115]</a></span> +<span class="sidenote">Notes of the True Church.</span> +Lee has so pithily expressed it, "have been almost as disagreeable to +some Episcopalian writers as they were to the most servile adherents of +the pope. It is thought a most dangerous omission to make no mention of +uninterrupted succession and conveyance of authority from the apostles. +This omission has been somewhat incorrectly charged against the +reformers of our church. They do certainly mention <i>lineal succession</i>, +but they mention it only to disown it. They say that though the Jewish +priests in our Saviour's time 'lineally descended from Aaron,' yet no +'man of sound judgment will grant that they were the Church of +God.'"<a name="FNanchor_131_131" id="FNanchor_131_131"></a><a href="#Footnote_131_131" class="fnanchor">[131]</a> They further assert that wherever the three notes given +above are found and continue for any time (be the number never so few +above two or three), there without all doubt is the true Kirk of Christ, +who according to His promise is in the midst of them; and in this they +are borne out not only by Calvin but by Luther, who boldly affirmed: +"Were I the only man on earth that held by the Word, <i>I alone would be +the church</i>, and I would be justified in pronouncing of all the rest of +the world that it was not the church."</p> + +<p>The only other parts of the Confession I deem<span class='pagenum'><a name="Page_116" id="Page_116">[Pg 116]</a></span> it necessary to refer to +in this review of it are the chapters relating to the sacraments and the +right use of them. It was asserted some years ago by a leader of modern +thought in Scotland that Knox did not go beyond the Zwinglian doctrine +regarding the Sacrament of the Lord's Supper; and that his Order for the +administration of it was a bold protest against the "mystical jargon" +which Luther employed, and from which Calvin was not free. When he made +this assertion he seems to have forgot that the address in Knox's Order +for the administration of the Lord's Supper was little else than a +translation of that in Calvin's Liturgy, and teaches exactly the same +mystical doctrine. This doctrine is no less explicitly taught in the +Confession; and Stähelin, whose competence to judge in the matter cannot +be questioned, maintains that the Zwinglian doctrine is as explicitly +rejected as the Romano-Lutheran; and that the language as well as the +doctrine closely resembles Calvin's.<span class="sidenote">Two Sacraments only.</span> The text of the common editions of +the Confession speaks of two <i>chief</i> sacraments only as being appointed +under the New Testament as well as under the Old. From this expression, +some, who are more familiar with Anglican than with Calvinistic +formularies, have concluded that Knox, like several of the earlier +English reformers, attributed a <i>quasi</i>-sacramental character to some of +the other rites regarded as<span class='pagenum'><a name="Page_117" id="Page_117">[Pg 117]</a></span> +sacraments by the Romanists. But in the copy of the Confession reprinted +in Dr Laing's edition of Knox's History the word <i>chief</i> is omitted in +the second instance, and the clause runs <i>two sacraments only</i>.<a name="FNanchor_132_132" id="FNanchor_132_132"></a><a href="#Footnote_132_132" class="fnanchor">[132]</a> +Perhaps it will be accepted as some confirmation of the correctness of +this reading that it is identical with that found in Alasco's 'Epitome +Doctrinæ Ecclesiarum Frisiæ Orientalis,' from which treatise the opening +sentence of chapter xxi. of the Scottish Confession may possibly have +been taken,<a name="FNanchor_133_133" id="FNanchor_133_133"></a><a href="#Footnote_133_133" class="fnanchor">[133]</a> though the verbal coincidence with the early edition of +Calvin's Institutes is in some respects more marked.</p> + +<p>Such are the main contents and general bearing of this ancient Scottish +Confession. Notwithstanding the confident assertions to the contrary +made of late both within and without the Presbyterian churches, I +venture to think that no one who, with a good conscience and<span class='pagenum'><a name="Page_118" id="Page_118">[Pg 118]</a></span> honest +intent, could sign that Confession, and answer in the affirmative the +questions regarding election put to candidates for the ministry at their +ordination, need hesitate to put his name to that which in 1647 was +received as "in nothing contrary" to the former, and held its place +alongside of it even after the restoration of Charles II., and under the +episcopal <i>régime</i>.<a name="FNanchor_134_134" id="FNanchor_134_134"></a><a href="#Footnote_134_134" class="fnanchor">[134]</a> Most assuredly at least no one need hesitate to +do so who would have put his name to that Confession which was drawn up +in the time of the first episcopacy,<a name="FNanchor_135_135" id="FNanchor_135_135"></a><a href="#Footnote_135_135" class="fnanchor">[135]</a> and which is quite as +distinctively Calvinistic as the Westminster Confession, while it +ventures incidentally to determine some points the Westminster divines +have wisely left undetermined.<a name="FNanchor_136_136" id="FNanchor_136_136"></a><a href="#Footnote_136_136" class="fnanchor">[136]</a> The old Confession can advance no +claim to the terse English style, the logical accuracy, the<span class='pagenum'><a name="Page_119" id="Page_119">[Pg 119]</a></span> +<span class="sidenote">Type of Scottish Theology.</span> +judicial calmness, and intimate acquaintance with early patristic +theology which characterise that mature product of the faith and thought +of the more learned Puritans of the south. I am not ashamed to avow that +it has long appeared to me that there is somewhat to be said in favour +of the opinion that Scottish presbyterianism gained quite as much as, +nay, more than, it lost, by being brought into contact with the broader, +richer, and decidedly more catholic spirit of the south, and adding to +its earlier symbolical books those which it still holds in common with +almost all the orthodox presbyterians of the Anglo-Saxon race. No one +who will take the trouble to read the report of the discussion on +Arminianism in the Scottish General Assembly of 1638<a name="FNanchor_137_137" id="FNanchor_137_137"></a><a href="#Footnote_137_137" class="fnanchor">[137]</a> will, I am +sure, be so bold as to affirm that the type of theology then prevalent +among Scottish ministers was in any material respect different from that +which was set forth in the Confession of 1647, and which has never +since, either under episcopal or presbyterian <i>régime</i>, been set aside +in the National Church. The teaching of the latest of our symbolical +books imposes nothing in regard to the doctrines known as +Calvinistic<a name="FNanchor_138_138" id="FNanchor_138_138"></a><a href="#Footnote_138_138" class="fnanchor">[138]</a> but what is explicitly contained in or fairly deducible<span class='pagenum'><a name="Page_120" id="Page_120">[Pg 120]</a></span> +from the earliest Confession drawn up for the English church at Geneva, +of which Knox was pastor, and adopted (along with the larger one on +which I have been commenting) at the beginning of the Reformation in +Scotland, and printed in Scotch psalm-books<a name="FNanchor_139_139" id="FNanchor_139_139"></a><a href="#Footnote_139_139" class="fnanchor">[139]</a> as late as 1638, in +which it is asserted "which church is not seene to man's eye but only +knowne to God, who of the lost sonnes of Adam hath ordained some as +vessels of wrath to damnation, and hath chosen others as vessels of His +mercy to bee saved, the which also in due time He calleth to integritie +of life and godly conversation to make them a glorious church to +Himselfe."<a name="FNanchor_140_140" id="FNanchor_140_140"></a><a href="#Footnote_140_140" class="fnanchor">[140]</a></p> + +<div class="sidenote">Unmeasured Language.</div> + +<p>Probably, however, the main argument against recurring to the old +Scottish Confession of 1560 is that derived from the unmeasured language +of vituperation in which it, as well as the contemporary forms of +recantation<a name="FNanchor_141_141" id="FNanchor_141_141"></a><a href="#Footnote_141_141" class="fnanchor">[141]</a> required of priests at<span class='pagenum'><a name="Page_121" id="Page_121">[Pg 121]</a></span> that date, indulges when +referring to the teaching of the members of the pre-Reformation church. +No doubt it might be deemed sufficient proof of this to subjoin the +examples furnished in chapter xviii. on the "Notis" or marks by which +"the trewe Kirk is decernit fra the false," where the old church is +designated the "pestilent synagoge," "the filthie synagogue," and "the +horrible harlot, the kirk malignant"<a name="FNanchor_142_142" id="FNanchor_142_142"></a><a href="#Footnote_142_142" class="fnanchor">[142]</a>—the last words no doubt meant +as a translation of the Vulgate rendering of Psalm xxvi. 5, <i>ecclesiam +malignantium</i>,<a name="FNanchor_143_143" id="FNanchor_143_143"></a><a href="#Footnote_143_143" class="fnanchor">[143]</a> translated "the congregation of evil doers" in our +authorised English version. But I may add, in corroboration, that in +chapter xxi. on the true uses of the sacraments, the papists are charged +with having "perniciouslie taucht and damnablie beleeved" the +transubstantiation of the bread into Christ's natural body and of wine +into his natural blood,<a name="FNanchor_144_144" id="FNanchor_144_144"></a><a href="#Footnote_144_144" class="fnanchor">[144]</a> and that in the last chapter the language +of Rev. xiv. 11 ("the smoke of their torment<span class='pagenum'><a name="Page_122" id="Page_122">[Pg 122]</a></span> ascendeth up for ever and +ever: and they have no rest day nor night, who worship the beast and his +image") is adduced in proof of the ultimate fate of those who delight in +superstition or idolatry.<a name="FNanchor_145_145" id="FNanchor_145_145"></a><a href="#Footnote_145_145" class="fnanchor">[145]</a></p> + +<p>The same unrestrained spirit is shown in some contemporary Confessions, +notably in the earliest Danish one, the framers of which seem to have +kept closer to Luther than to the more gentle Melanchthon: but however +excusable it may have been in the fierce battle then forced on them, +there can be no doubt that the calmer and more measured language of the +later Confession is a decided improvement on the statements of the +earlier one; and I do not hesitate to say that, with the simpler formula +of 1693-94 recently restored, and the explanatory act which accompanies +it—emphasising the distinction between matters of minor importance and +the great doctrines of the faith—the position of the ministers of our +church in these respects is as nearly what it should be as is that of +the ministers in any of the allied Presbyterian churches. <span class='pagenum'><a name="Page_123" id="Page_123">[Pg 123]</a></span></p> + + + + +<hr style="width: 65%;" /> +<h2><a name="CHAPTER_VII" id="CHAPTER_VII"></a>CHAPTER VII.<br/> +<br /> +<span style="font-size: 50%;">THE BOOK OF COMMON ORDER.</span></h2> + + +<p>This, though in point of time the first composed of the symbolical books +of the Scottish Reformation, was the last to be formally assigned its +honoured place. The title it commonly bore in that age was the Book of +Common Order. In the First Book of Discipline it is called "the Order of +Geneva" and "the Book of our Common Order."<a name="FNanchor_146_146" id="FNanchor_146_146"></a><a href="#Footnote_146_146" class="fnanchor">[146]</a> In recent times it has +been more generally designated as Knox's Liturgy. It has usually been +deemed sufficient to say that it was drawn up and first privately and +then publicly printed at Geneva, and was directly taken from the liturgy +then used there, as well as<span class='pagenum'><a name="Page_124" id="Page_124">[Pg 124]</a></span> approved by Calvin. But this is only +partially true. The first English congregation on the Continent which +invited Knox to be one of its pastors was that formed at Frankfort in +1554, and admitted to hold its services in the same church as the +congregation of French-speaking exiles on condition of using the same +ceremonies and Confession of Faith as the French.<a name="FNanchor_147_147" id="FNanchor_147_147"></a><a href="#Footnote_147_147" class="fnanchor">[147]</a> The minister and +other office-bearers accordingly signed the Confession of Faith along +with those of the French congregation, and it was ultimately +incorporated into the Book of Common Order as the exposition of the +Apostles' Creed in the baptismal service. The first draft of the Book of +Common Order was drawn up before the end of 1554, and privately +printed,<a name="FNanchor_148_148" id="FNanchor_148_148"></a><a href="#Footnote_148_148" class="fnanchor">[148]</a><span class='pagenum'><a name="Page_125" id="Page_125">[Pg 125]</a></span> +<span class="sidenote">At Frankfort.</span> +to implement the stipulation for conformity with the French in +ceremonies as well as in Confession of Faith, and it seems to have been +mainly owing to Knox that it was not adopted at once, but that time was +given for circulating and examining it. Unfortunately the ambitious plan +was taken of inviting the English exiles at Strassburg and Zurich to +join with them in their proposed action, which led to those unfortunate +disputes, chronicled at length in the 'Troubles at Frankfort,' and to +the departure of a large number of the English exiles to Geneva, where +through the kindness of Calvin a hospitable reception was promised them, +and the Church of Marie la Neuve was assigned for their services and +those of the Italian exiles, but without any hampering clause about +identity of ceremonies or Confession of Faith. The congregation which +shared with the English exiles the church of "the white ladies," or +Cistercian nuns, at Frankfort, consisted chiefly of the company of +French-speaking exiles which had been originally gathered at Strassburg +by Farel, tended for several years by Calvin, and then<span class='pagenum'><a name="Page_126" id="Page_126">[Pg 126]</a></span> by Poullain, or +Pollanus, under whom, when the Interim was imposed on the city, they had +to seek a new home. This they ultimately found in England, to which +Bucer and Martyr from the same city had already been invited and had +gone. Glastonbury Abbey was assigned for their residence by the king and +council, and there they lived in peace and quiet till the close of the +reign of Edward VI. In 1551 Pollanus published the first edition of his +'Liturgia Sacra seu Ritus ministerii in ecclesia peregrinorum profugorum +propter Evangelium Christi Argentinæ.' No doubt he had heard that the +favour shown to Alasco and his congregations of French and Flemings in +London was intended to help on further reformation in the Church of +England also, and so in a lengthy dedication to the king he bespeaks his +favour not only to his congregation but also to their book, affirming +"ut in cultu Dei externo ita etiam in disciplina morum nullam esse +puriorem aut quæ propius accedat ad illam quæ fuit temporibus +Apostolorum." No doubt it was in a similar spirit and in similar terms +that he pressed the forms of his book on the acceptance of the English +exiles at Frankfort, and to a great extent with success. Their Book of +Common Order is founded on Farel's and Calvin's services, but is so +after these services<span class='pagenum'><a name="Page_127" id="Page_127">[Pg 127]</a></span> have passed through the alembic of Pollanus and +been modified and supplemented by him. This will appear from several of +the notes subjoined, and will be more fully shown in the Appendix.<a name="FNanchor_149_149" id="FNanchor_149_149"></a><a href="#Footnote_149_149" class="fnanchor">[149]</a></p> + +<div class="sidenote">Its Authority.</div> + +<p>The exclusive authority of this book—previously drafted but first used +in Knox's congregation at Geneva—was not asserted by the General +Assembly till 1564: nevertheless, even in 1560, the Book of Discipline +indicated a very marked preference for its regulations, speaking not +only of it as the book of <i>our</i> Common Order, already used in some +churches, but specially commended its form for administration of the +Lord's Supper; and in giving directions for the celebration of the +sacraments and marriage, and for the burial of the dead, it followed +closely the regulations of this book. In 1561 Quintine Kennedy, Abbot of +Crossraguel, in his oration against the Protestants, alluded to it in +such a way as implied that it was already well known and in general use +in Scotland.<a name="FNanchor_150_150" id="FNanchor_150_150"></a><a href="#Footnote_150_150" class="fnanchor">[150]</a> In 1562 the General Assembly enjoined the observance +of a uniform Order in the adminis<span class='pagenum'><a name="Page_128" id="Page_128">[Pg 128]</a></span>tration of the sacraments and the +celebration of marriage according to the "Booke of Geneva"—<i>i.e.</i>, the +Order used by Knox's congregation there;<a name="FNanchor_151_151" id="FNanchor_151_151"></a><a href="#Footnote_151_151" class="fnanchor">[151]</a> and in 1564 it further +ordained that "everie minister, exhorter, and reader sall have one of +the Psalme Bookes latelie printed in Edinburgh, and use the Order +contained therein [that is, the Order in Knox's Book] in prayers, +marriage, and ministration of the sacraments."<a name="FNanchor_152_152" id="FNanchor_152_152"></a><a href="#Footnote_152_152" class="fnanchor">[152]</a></p> + +<p>There seems sufficient reason to believe that for some years before the +establishment of the Reformed Church, the morning and evening prayers, +along with the lessons from Holy Scripture, as contained in the Second +Prayer Book of Edward VI., were used at least in part of the assemblies +held by the reformed for worship and mutual edification;<a name="FNanchor_153_153" id="FNanchor_153_153"></a><a href="#Footnote_153_153" class="fnanchor">[153]</a> and +perhaps they may have con<span class='pagenum'><a name="Page_129" id="Page_129">[Pg 129]</a></span>tinued +<span class="sidenote">Early Practice in Scotland.</span> +to be so used for a year or two afterwards, though no formal sanction +was ever given by the General Assembly even to those parts of that book, +still less to the other parts to which Knox's party had always objected. +But it is now ascertained that as early as 1556, or at least 1557, Knox +had recommended, and that soon after some of the more fully organised +congregations adopted, a form of service more simple, and more nearly +resembling the Genevan than the Anglican.<a name="FNanchor_154_154" id="FNanchor_154_154"></a><a href="#Footnote_154_154" class="fnanchor">[154]</a> It is known that when the +treaty of peace between France, England, and Scotland was being +negotiated in July 1560, the ministers and congregation of Scotland, +thinking their own profession after the order and discipline of Geneva +to be more pure than the Anglican, as containing no other ceremonies +than are expressly mentioned in the Scriptures, "wald not ressave or +admitt any uther."<a name="FNanchor_155_155" id="FNanchor_155_155"></a><a href="#Footnote_155_155" class="fnanchor">[155]</a></p> + +<p>Randolph, the English ambassador, in his letters to his Government, not +only admits that they were "lothe to remytte anie thing of that that +thei <i>have receaved</i>,"<a name="FNanchor_156_156" id="FNanchor_156_156"></a><a href="#Footnote_156_156" class="fnanchor">[156]</a> but also leads us to conclude that the +practice of their leading ministers in public worship at this early date +was not very<span class='pagenum'><a name="Page_130" id="Page_130">[Pg 130]</a></span> dissimilar to that of their successors in the next +century. "The Byshop of Athens," he says, "preacheth earnestly, and +prayethe hartely for the Queene's Majestie our Soveraigne, and greatly +extollethe her benefyttes; Mr Wyllocke specially by name prayethe both +for France and Englande; Mr Knox, universally for all Prynces lyvinge in +the feare of God, desyring Him to turne the hartes of other, and to +sende them in the rycht way."<a name="FNanchor_157_157" id="FNanchor_157_157"></a><a href="#Footnote_157_157" class="fnanchor">[157]</a> About the same period, in one of his +letters to Mrs Lock, Knox links together "Mr Parson's <i>pattering of his</i> +<span class="smcap lowercase">CONSTRAINED</span> <i>prayers</i>" and "the masse-munging of Mr Vicar and of his +wicked companions," in such a way as shows that he was no great admirer +of the one or the other.<a name="FNanchor_158_158" id="FNanchor_158_158"></a><a href="#Footnote_158_158" class="fnanchor">[158]</a> In tolerating for a little the use of the +morning and evening services of the Prayer Book of Edward VI., our +reformers can be judged inconsistent only by those who do not know that +in the time of the good King Edward considerably greater latitude was +allowed in the celebration of those services than has ever since been +suffered in the sister church. The minister, for instance, was expressly +permitted to shorten them <i>according</i><span class='pagenum'><a name="Page_131" id="Page_131">[Pg 131]</a></span> +to his <i>discretion</i> when a sermon or other divine ordinance was to +follow. He had a sort of sanction for any neglect of minuter directions +as to kneeling, crossing, &c., from a general rubric which intimated +that these things were to be left free "as every man's devotion +serveth." He had also a pretty full indulgence practically conceded for +deviating from the strict injunctions of the book in regard to surplices +and other ecclesiastical vestments,<a name="FNanchor_159_159" id="FNanchor_159_159"></a><a href="#Footnote_159_159" class="fnanchor">[159]</a> which were never adopted or +tolerated by Knox and his associates, the rigid enforcement of which in +the days of Queen Elizabeth produced great misery and discontent at the +time, and paved the way for more and greater in the days of James and +Charles, her successors.<span class="sidenote">Knox and the English Liturgy.</span> It is by no means so clear as some have +recently asserted it to be, that Knox used this liturgy habitually when +he was in England, acting as one of the court chaplains and special +preachers in the time of Edward VI. The observance of the liturgy was +not enforced in the northern part of the kingdom when Knox began his +labours there. And even at the time when he removed to the southern +province it was not necessary that he should use the liturgy in the +office he held, as the special preachers of that day, and even the +lecturers for long after, often delivered<span class='pagenum'><a name="Page_132" id="Page_132">[Pg 132]</a></span> their discourses in the open +air, and used before them only free prayer or a short prayer similar to +that which is still employed by the university preachers at Oxford and +Cambridge. It was not till a considerably later period that "to gall +tender consciences" it was required of all <i>lecturers</i> and <i>special +preachers</i> that they should also personally read the liturgy so many +times every year. Dr Lorimer has proved that Knox used at Berwick a +simpler form of communion service, moulded so far as yet traced on Swiss +and German offices.<a name="FNanchor_160_160" id="FNanchor_160_160"></a><a href="#Footnote_160_160" class="fnanchor">[160]</a> And it can be established on the best of all +authority—Knox's own testimony—that he neither approved of nor was +willing to conform to the communion office. Then no sooner was he beyond +the restraint of English law than he proposed for adoption in his +congregation, first at Frankfort and then at Geneva, the form ultimately +adopted in Scotland after his return thither.</p> +<div class="sidenote">A Guide or Moael.</div> +<p>As has been already mentioned, the exclusive authority of the Book of +Common Order, as a guide and aid to ministers in conducting public +worship and administering the sacraments, was asserted by the General +Assembly in 1564. It continued to hold the place thus given to it down +to 1637, when it was superseded, in so far as the king and his council +were concerned, first, by<span class='pagenum'><a name="Page_133" id="Page_133">[Pg 133]</a></span> +what is known as Archbishop Laud's Liturgy, and then by an injunction of +the disappointed prelates, which required that, till further order +should be taken, neither the new nor the old liturgy should be used in +the public services, in Edinburgh, but only those prayers which the +ministers had been accustomed to make before and after their +sermons.<a name="FNanchor_161_161" id="FNanchor_161_161"></a><a href="#Footnote_161_161" class="fnanchor">[161]</a> Thus the bishops themselves were the unwitting instruments +of first setting aside a partially liturgic, and introducing instead a +wholly extemporary, form of worship into Scotland. There is no reason, +however, for maintaining that the Book of Common Order, while it +continued in authority, was regarded as more than a guide or model, at +least to the ordained ministers, or can be so regarded by any one who +studies with care its rubrics and general<span class='pagenum'><a name="Page_134" id="Page_134">[Pg 134]</a></span> contents, far less was +observed as a rigid liturgy, every word of which must be repeated +unvaryingly by the officiating minister. It has indeed been maintained, +even in recent times, and by ministers of the National Church, that "the +idea of extemporaneous prayer as an appropriate vehicle of public +devotion was one quite unknown to the Reformation." But this cannot be +made good with respect to any of the Reformed or Calvinistic churches, +and certainly least of all with respect to the National Church of +Scotland at any period of its history.</p> + +<p>Our reformers laid it down in +their First Book of Discipline as a fixed principle that "it is neither +the clipping of their crownes, the greasing of their fingers,<a name="FNanchor_162_162" id="FNanchor_162_162"></a><a href="#Footnote_162_162" class="fnanchor">[162]</a> nor +the blowing of the dumb dogges called the bishops, neither the laying on +of their hands, that maketh true ministers of Christ Jesus. But the +Spirit of God, inwardly first moving the heart to seeke to enter in the +holy calling for Christ's glory and the profite of His Kirk, and +thereafter the nomination of the people, the examination of the learned, +and publick admission, ... make men lawfull ministers."<a name="FNanchor_163_163" id="FNanchor_163_163"></a><a href="#Footnote_163_163" class="fnanchor">[163]</a> They +distinctly taught that no one was to be regarded as a lawful minister of +Christ into whose mouth<span class='pagenum'><a name="Page_135" id="Page_135">[Pg 135]</a></span> Christ had not put <i>some word of exhortation</i> +or vouchsafed some gift of expounding and preaching the Word of +God,<a name="FNanchor_164_164" id="FNanchor_164_164"></a><a href="#Footnote_164_164" class="fnanchor">[164]</a> and they expressly encouraged their ministers to look for +their Master's aid and guidance in praying as well as in preaching. +Hence throughout their Book of Common Order they carefully abstained +from imposing the <i>ipsissima verba</i> of particular forms as rigidly +binding, or even from encouraging their ministers to rest contented with +the stated repetition of them.</p> + +<div class="sidenote">Its tolerant Rubrics.</div> + +<p>"When the congregation is assembled," run its tolerant rubrics, "the +minister useth one of these two confessions, or <i>like in effect</i>."<a name="FNanchor_165_165" id="FNanchor_165_165"></a><a href="#Footnote_165_165" class="fnanchor">[165]</a> +"This done, the people sing a psalme altogether in a plain tune, which +ended, the minister prayeth for the assistance of God's Holie Spirit <i>as +the same shall move his heart</i>, and so proceedeth to the sermon. The +minister, after the sermon, useth this prayer following, or <i>such +like</i>."<a name="FNanchor_166_166" id="FNanchor_166_166"></a><a href="#Footnote_166_166" class="fnanchor">[166]</a> "Then the people sing a psalme, which ended, the minister +pronounceth one of these blessings, and so the congregation +departeth."<a name="FNanchor_167_167" id="FNanchor_167_167"></a><a href="#Footnote_167_167" class="fnanchor">[167]</a> Such are its few and simple directions for the ordinary +form of public worship; and as if even these might fail to beget in the +minds of some of the old priests a sense<span class='pagenum'><a name="Page_136" id="Page_136">[Pg 136]</a></span> of their freedom from minute +restrictions and a burdensome ritual, it is added: "It shall not be +necessarie for the minister daylie to repeat all these things before +mentioned; but, beginning with <i>some maner of confession</i>, to proceede +to the sermon, which ended, he either useth the prayer for all estates +before mentioned, or else <i>prayeth as the Spirit of God shall move his +heart</i>, framing the same according to the time and matter which he hath +entreated of."<a name="FNanchor_168_168" id="FNanchor_168_168"></a><a href="#Footnote_168_168" class="fnanchor">[168]</a> To the same effect, in the First Book of Discipline, +after recommending that in all the large towns there should every day be +either sermon or common prayers with reading of Scriptures, it is said: +"What day<a name="FNanchor_169_169" id="FNanchor_169_169"></a><a href="#Footnote_169_169" class="fnanchor">[169]</a> the publick sermon is, we can neither require <i>nor +greatly approve</i> that the common prayers be publickly used, lest that we +should either foster the people in superstition, who come to the prayers +as they come to the masse; or else give them occasion, that they think +them no prayers which be made before and after sermons."<a name="FNanchor_170_170" id="FNanchor_170_170"></a><a href="#Footnote_170_170" class="fnanchor">[170]</a> Even in +the most solemn of its<span class='pagenum'><a name="Page_137" id="Page_137">[Pg 137]</a></span> +<span class="sidenote">Calderwood's Testimony.</span> +special services and in the most solemn part of it, the prayer of +thanksgiving and consecration in the communion, the rubric is: "The +minister ... giveth thanks either in these words following <i>or like in +effect</i>."<a name="FNanchor_171_171" id="FNanchor_171_171"></a><a href="#Footnote_171_171" class="fnanchor">[171]</a> The same thing is confirmed by many of the rubrics of the +other occasional services in the Book of Common Order,<a name="FNanchor_172_172" id="FNanchor_172_172"></a><a href="#Footnote_172_172" class="fnanchor">[172]</a> and by the +express testimony of Calderwood, Row, and others who officiated as +ministers of the church while the book was in use. The first named of +these, though entertaining so strong a regard for its venerable forms +that even on the approval of the Westminster Directory in 1645 he is +said to have opposed the adoption of any Act expressly abrogating the +Book of Common Order, had not hesitated when contrasting it with the +English Liturgy thus to speak of the nature and extent of the submission +expected to be given to it: "Habemus quidem nos etiam in Ecclesiâ +nostra<span class='pagenum'><a name="Page_138" id="Page_138">[Pg 138]</a></span> Agendas, et ordinem in sacris celebrandis servandum, <i>sed nemo +alligatur precibus aut exhortationibus liturgiae nostrae</i>, proponuntur +tantum ut peradigmata, quibus precum aut exhortationum materia et forma +quoad substantialia indicantur, non ut eisdem verbis adstringantur +ministri. Totos ego tredecim annos, quibus functus sum ministerio, sive +in sacramentis, sive in aliis sacris celebrandis, exhortationibus aut +precibus quae extant in Agendâ nostrâ, <i>nunquam usus sum</i>. Sic etiam +alii complures; et omnibus etiam liberum est idem facere."<a name="FNanchor_173_173" id="FNanchor_173_173"></a><a href="#Footnote_173_173" class="fnanchor">[173]</a>prayers and exhortations were merelie<span class='pagenum'><a name="Page_139" id="Page_139">[Pg 139]</a></span> +<span class="sidenote">Row's Opinion.</span> While in +regard to the Liturgy by which it was attempted in 1637 to supplant the +Book of Common Order, Row thus expresses himself: "Though they amend all +those errours, and that in all the Service Book there were no materiall +errour at all, neither masse nor popish ceremonie; and though they +should read nothing but Canonicall Scripture, yea say that all their +words of Holie Scripture, yit it is not lawfull to introduce a reading +ministrie, and to stint men (gifted of God, who has the spirit of their +calling, able ministers of the gospell who hes the Spirit of adoption +teaching them to pray, Gal. iv. 6; Rom. viii. 26; and to whom God hes +opened a doore of utterance, to speak the gospell with boldness, haveing +touched their lips with a coall from His awin altar) to such a Liturgie +as is to be made the onlie forme of God's publict worship. For though I +confess good use may be made of a formed Liturgie and publict service, +to serve for a rule to other kirks to fall on the like way, finding it +warranted by the Word, and to be as a monument to the posteritie, who +thence may learn what forms have been, are, and ought to be used; and +that it may lead the way, and be a directorie to those that are +beginning in the ministrie; yit certainlie reading of prayers and +exhortations is not the way whereby the Lord in His Word has appoynted +His servants of the ministrie to worship Him, or to convert, edifie, and +comfort, or strengthen soulls; but seing they have receaved gifts for +praying and preaching, they ought to stirre up the gift of God, and putt +the talent to use; and though in their privat studies they may borrow +some help from other men's gifts and labours, yit <i>neither is it lawfull +for a man to tye himself, or<span class='pagenum'><a name="Page_140" id="Page_140">[Pg 140]</a></span> for bishops to tye all ministers, to a +prescript and stinted forme of words in prayer and exhortation</i>."<a name="FNanchor_174_174" id="FNanchor_174_174"></a><a href="#Footnote_174_174" class="fnanchor">[174]</a> +Henderson says that while they had their Directory and prescribed Order, +they were "not tyed to set formes and words."<a name="FNanchor_175_175" id="FNanchor_175_175"></a><a href="#Footnote_175_175" class="fnanchor">[175]</a></p> + +<p>It is plain, therefore, that the General Assembly, by the sanction it +gave to the Book of Common Order, did not mean to restrict its ordained +ministers to the use of a certain unvarying form of words, but to +provide such a Directory or model as would guide them in "the substance +and right ordering of all the parts of divine worship," as well as guide +the readers and others not fully admitted to the ministry of the Word, +through whose special aid alone they were able, in a time of so great +dearth of qualified ministers, to supply in part the spiritual +destitution of their countrymen. Nor in granting such an amount of +liberty, at least to their ordained ministers, did they follow a course +which was, as has been so confidently asserted, altogether novel, but +rather, as in several other things, carried out more thoroughly and +consistently<a name="FNanchor_176_176" id="FNanchor_176_176"></a><a href="#Footnote_176_176" class="fnanchor">[176]</a> what others of the<span class='pagenum'><a name="Page_141" id="Page_141">[Pg 141]</a></span> +<span class="sidenote">Practice in other Reformed Churches.</span> +Reformed churches had adopted at least partially. In almost all the +Reformed or Calvinistic liturgies the prayers are left partly free, and +in several of them no form is furnished even as a guide or model for the +prayer immediately preceding the sermon (and the same might be said of +some of the earlier Lutheran <i>Agend-bücher</i>). In the churches of Basle, +which probably in this respect only followed the general practice of the +churches of East Switzerland, Hagenbach informs us that there was for +fifty years after the Reformation no form of prayer, before or after +sermon, imposed by public authority, and for fifty years longer only the +prayer after sermon for all estates and conditions of men.<a name="FNanchor_177_177" id="FNanchor_177_177"></a><a href="#Footnote_177_177" class="fnanchor">[177]</a> What, +therefore, dis<span class='pagenum'><a name="Page_142" id="Page_142">[Pg 142]</a></span>tinguished our reformers from their successors, and from +the English Puritans of the seventeenth century, was not that the former +disapproved of or curtailed free prayer while the latter advocated and +encouraged it, but that the former retained in their Book of Common +Order a variety of forms, not only as models, but also as aids to the +officiating minister, while the latter put their Directory into such a +shape that even the "help and furniture" it provided required the +exercise of thought and care on the part of the minister to adapt it for +use. This certainly was no great divergence, considering how thoroughly +both parties were agreed, on the one hand, as to the liberty which +should be left to ordained ministers, and, on the other, as to the +limitations within which it should be confined.</p> + +<p>From the notices given in his 'Order and Government of the Church of +Scotland,' and from the specimens of Henderson's prayers which accompany +his printed discourses, it is further evident that he, like Calderwood, +habitually used free prayer both before and after sermon. There seems +reason to suppose that in not a few cases the readers also before 1638 +took the liberty of varying from the forms in Knox's Book and exercising +their own gifts. The charges made against the character of their +prayers, in what is called the King's Declaration, but what was in<span class='pagenum'><a name="Page_143" id="Page_143">[Pg 143]</a></span> +<span class="sidenote">Prayers of the Readers.</span> +reality the declaration of some of his prelates, is only intelligible on +this supposition.<a name="FNanchor_178_178" id="FNanchor_178_178"></a><a href="#Footnote_178_178" class="fnanchor">[178]</a> And the Assembly, as I read their deliverance, +rather deny that the prayers of the readers were of the particular +character charged than affirm they were the identical prayers contained +in Knox's Book.<a name="FNanchor_179_179" id="FNanchor_179_179"></a><a href="#Footnote_179_179" class="fnanchor">[179]</a> +<span class='pagenum'><a name="Page_144" id="Page_144">[Pg 144]</a></span></p> + + + +<hr style="width: 65%;" /> +<h2><a name="CHAPTER_VIII" id="CHAPTER_VIII"></a>CHAPTER VIII.<br/> +<br /> +<span style="font-size: 50%;">THE FIRST BOOK OF DISCIPLINE; OR, +THE BOOKE OF THE POLICIE OF THE CHURCH.</span></h2> + + +<p>I regard the First Book of Discipline as, in several respects, the most +thoughtful, judicious, practical, and comprehensive of the documents +connected with the organisation of the Reformed Church of Scotland. It +was drawn up by the same six men<a name="FNanchor_180_180" id="FNanchor_180_180"></a><a href="#Footnote_180_180" class="fnanchor">[180]</a> who were subsequently entrusted +with the preparation of the Confession of Faith; and it has been said +that they first settled the titles of the several chapters, and then +apportioned the preparation of so many of them to each. But this is +matter of pure conjecture. The portion on the universities, from the +multitude of its practical details, we cannot but assign mainly to +Douglas, the Principal of St Mary's College, and Wynram, the sub-prior +of<span class='pagenum'><a name="Page_145" id="Page_145">[Pg 145]</a></span> +<span class="sidenote">Knox's part in its preparation.</span> +the Augustinian Monastery at St Andrews. One can hardly doubt that the +rest, if not actually drafted by Knox, was carefully remoulded by him; +and it bears evidence of acquaintance with books which were far more +likely to have been known to him than to any of the others—as Herman of +Cologne's Book of the Reformation, Latin versions of some of the earlier +Kirchenbücher or Kirchenordnungen of the German Protestants, and +probably of the famous Ordonnances of Calvin, as drafted at Geneva after +his return from exile.</p> + + +<h3><a name="I_The_Government_of_the_Church" id="I_The_Government_of_the_Church"></a>I. <i>The Government of the Church.</i></h3> + +<p>The opinions of our reformer and his associates respecting the +government and discipline of the church are gathered partly from the +opening chapters of the Book of Common Order, but mainly from the +treatise ultimately entitled the First Book of Discipline. I believe +that a careful study of these will lead to a pretty definite conclusion +as to what these opinions actually were, and to a pretty decided +conviction that, like their opinions respecting matters of doctrine and +ritual, they were substantially in harmony with those to which the +Scottish nation has been so long and firmly attached. It may be admitted +that there were some of Knox's associates who, whatever<span class='pagenum'><a name="Page_146" id="Page_146">[Pg 146]</a></span> may have been +their own private sentiments, would, on grounds of expediency, have been +contented to retain the former hierarchical government of the church; +and if on such a point any weight is to be allowed to the assertions of +Spottiswoode,<a name="FNanchor_181_181" id="FNanchor_181_181"></a><a href="#Footnote_181_181" class="fnanchor">[181]</a> the popish Archbishop of St Andrews might possibly in +that case not have refused to follow the course taken for a time by his +relatives in St Mary's College, and to remain at his post at the head of +the reformed church. But from the disastrous issue of the compromise in +their case, as well as from what is known and indisputable of his own +history and character, there is no reason to suppose that anything was +lost, but on the contrary that incalculable gain accrued to the reformed +church from this temptation not being put in his way. It was long +maintained by the leaders of the Scottish episcopalians that Knox +himself, to a certain extent, yielded to the wishes of his less +thoroughgoing associates, and was implicated with them in certain +attempts to continue or restore the semblance of a hierarchy in the new +church. In fact, some of them went so far as to assert that it was not +till after his death that controversy arose as to whether the episcopal +or presbyterian form of government was the more primitive and +scriptural. These views, if I<span class='pagenum'><a name="Page_147" id="Page_147">[Pg 147]</a></span> +understand rightly, are now abandoned by their ablest men; and it was +full time that they should be so. The works of Whitgift, which have been +republished in our own day and made more generally accessible, clearly +show that the controversy about the presbyterian government of the +church had been formally raised even in England at least as early as +1568; while the Later Helvetic Confession, approved by the Church of +Scotland in 1566 at the request of Knox himself,<a name="FNanchor_182_182" id="FNanchor_182_182"></a><a href="#Footnote_182_182" class="fnanchor">[182]</a> as clearly shows +that the principles on which the controversy fell to be decided had been +generally adopted by the followers of Calvin even at an earlier date. +These principles were:<span class="sidenote">Permanent Office-bearers.</span> First, that the names of bishop and presbyter are +in Scripture used indiscriminately to denote the holder of the same +office; second, that the only office-bearers of permanent divine +appointment in the church are the pastor, the doctor, the elder, and the +deacon. In fact, at the head of Calvin's Ordonnances Ecclesiastiques, +drawn up, if not printed, as early as 1541, we find the following: "Il y +a quatre ordres d'offices que notre Seigneur a institue pour le +gouvernment de son eglise, premierement les pasteurs, puis les docteurs, +apres les ancients, quatrement les diacres," which passed substantially +into the Book of Common Order in 1556.<span class='pagenum'><a name="Page_148" id="Page_148">[Pg 148]</a></span> This being the case, we are not +guilty of any anachronism in attributing substantially presbyterian +opinions to our reformer, even if we have to grant that the particular +church court first known as the greater eldership or presbytery, and now +exclusively enjoying the title of presbytery, existed at that time only +in a rudimentary form.</p> + +<p>The Book of Common Order of 1556 is the earliest authentic document +casting light on the opinions of our reformers respecting the government +and discipline of the church. The introductory part of the book treats +at length of the permanent office-bearers of the church, the manner of +their election, the duties of their respective offices, and the +assemblies they were to hold in common for government and discipline. +The enumeration of the office-bearers and the description of their +duties is quite in harmony with what the Books of Discipline +subsequently laid down. The office-bearers recognised are the minister, +the elder, the deacon, and the doctor; and the duties assigned to each +are such as have generally been allotted to these functionaries in the +presbyterian churches. The terms in which the last-named of them is +referred to are specially deserving of notice. They effectually close a +loophole, that might otherwise have been imagined to be left,<span class='pagenum'><a name="Page_149" id="Page_149">[Pg 149]</a></span> +<span class="sidenote">Superintendents temporary.</span> +for the introduction of either bishop or superintendent as an essential +and ordinary office-bearer in the church on the pretext that, even if he +were so, he could be of little use in the single English congregation at +Geneva.<a name="FNanchor_183_183" id="FNanchor_183_183"></a><a href="#Footnote_183_183" class="fnanchor">[183]</a> "Wee are not ignorant," it is said, "that the Scriptures +make mention of a fourth kind of ministers left to the church of Christ, +which also are verie profitable where time and place doth permit; but +for lack of opportunity in this our dispersion and exile we cannot well +have the use thereof, and would to God it were not neglected where +better occasion serveth. These ministers are called teachers or doctors, +whose office is to instruct and teach the faithfull in sounde doctrine, +providing with all diligence that the puritie of the Gospel be not +corrupt either through ignorance or evill opinions."<a name="FNanchor_184_184" id="FNanchor_184_184"></a><a href="#Footnote_184_184" class="fnanchor">[184]</a> Now, can it be +supposed that Knox would have said all this of the doctor and not a word +of the superintendent, if he had deemed both to be of like permanence +and necessity in the church of Christ; or that he would have devoted +several pages to explain the duties of the office-bearers, and their +assem<span class='pagenum'><a name="Page_150" id="Page_150">[Pg 150]</a></span>blies for the interpretation of the Scriptures and the +administration of discipline, and not have uttered one word about the +bishop, had he believed that that official was the chief or even an +essential minister of the church? Can it be supposed likely that he +would have been so silent, even if there had been no bishop, as +confessedly there was no doctor, among the English in Geneva; or +possible that he could have been so with Miles Coverdale,<a name="FNanchor_185_185" id="FNanchor_185_185"></a><a href="#Footnote_185_185" class="fnanchor">[185]</a> a +regularly consecrated bishop attending on his ministrations and acting +as an elder in his congregation, unless he had regarded (and wished it +to be known that he regarded) the simple presbyter as <i>jure divino</i> on a +level with the diocesan bishop, to say nothing of the fact that his +party at Frankfort had refused to have a bishop or superintendent over +their congregation?</p> + +<p>This examination of the introductory chapters of the Book of Common +Order will enable us the better to understand and explain the parts of +the Book of Discipline drawn up in 1560 re<span class='pagenum'><a name="Page_151" id="Page_151">[Pg 151]</a></span>specting +<span class="sidenote">Necessity of Preaching.</span> +the ministers and office-bearers of the church. Even the ordinary +ministers of the church must all be well qualified to preach the gospel +of salvation, as many of the common people were unable to read,<a name="FNanchor_186_186" id="FNanchor_186_186"></a><a href="#Footnote_186_186" class="fnanchor">[186]</a> and +could only be saturated with its teaching by the living voice of the +preacher who, by sermons and catechising on the Lord's day, and in the +towns also by the sermon during the week, was to his utmost to carry +home the truth to their hearts. Our reformers judged it necessary "that +His Gospell be truely and openly preached in every church and assembly +of this realme";<a name="FNanchor_187_187" id="FNanchor_187_187"></a><a href="#Footnote_187_187" class="fnanchor">[187]</a> that no one "unable to edifie the church by +wholesome doctrine" should be promoted to or retained in ecclesiastic +administration;<a name="FNanchor_188_188" id="FNanchor_188_188"></a><a href="#Footnote_188_188" class="fnanchor">[188]</a> and held that the sacraments cannot be "rightlie +ministred by him in whose mouth God hath put no sermon of +exhortation."<a name="FNanchor_189_189" id="FNanchor_189_189"></a><a href="#Footnote_189_189" class="fnanchor">[189]</a> Instead of entrusting parishes, as was so often done +in England, to men able only to read homilies prepared by others, they +affirmed that it was alike to have no minister at all and to have an +idol in place of a true minister, yea, in some cases it was<span class='pagenum'><a name="Page_152" id="Page_152">[Pg 152]</a></span> worse.<a name="FNanchor_190_190" id="FNanchor_190_190"></a><a href="#Footnote_190_190" class="fnanchor">[190]</a> +Men of best knowledge of God's Word and cleanest life were to be +nominated annually for election as elders and deacons.<a name="FNanchor_191_191" id="FNanchor_191_191"></a><a href="#Footnote_191_191" class="fnanchor">[191]</a> The former +were to assist the minister in all affairs of the kirk, to hold meetings +with him for judging of causes, admonishing evil livers, yea, to take +heed to the life, manners, diligence, and study of the ministers, as +well as of the flock.<a name="FNanchor_192_192" id="FNanchor_192_192"></a><a href="#Footnote_192_192" class="fnanchor">[192]</a> The deacons were to assist in judgment, but +chiefly to collect and distribute what was provided for the poor. They +might also, as in the French Church, be admitted to read the Scriptures +and common prayers in the congregation if required and qualified to do +so.<a name="FNanchor_193_193" id="FNanchor_193_193"></a><a href="#Footnote_193_193" class="fnanchor">[193]</a> Besides ministers, elders, and deacons, generally recognised in +the reformed churches as holding offices of divine institution, and +being of "the ministry" or consistory of the church, certain other +functionaries are mentioned in this Book of Discipline, to whom special +duties are assigned, at least for a time. These are the readers, or +exhorters, and the superintendents, and both classes appear to be spoken +of in such a way as to make it clear that they were not to be +permanently retained as orders of office-bearers in the church distinct +from those above named.</p> + +<p><span class='pagenum'><a name="Page_153" id="Page_153">[Pg 153]</a></span></p><div class="sidenote">Readers.</div> + +<p>Readers, or exhorters, were to be provided for those churches which +could not presently be supplied with ministers. These readers were to be +men judged most apt distinctly to read the common prayers and the +Scriptures, but they were to be encouraged and urged so to exercise +their gifts that they might grow in knowledge and utterance, and in time +might come to be entrusted with the power of preaching the Word, +administering the sacraments, and discharging all the functions of the +ordinary pastor.<a name="FNanchor_194_194" id="FNanchor_194_194"></a><a href="#Footnote_194_194" class="fnanchor">[194]</a> Special provision was made for the spiritual +improvement of these readers or exhorters in those weekly meetings for +the interpretation of Scripture which, originally introduced among the +exiles at Frankfort and Geneva, were after their return set up by them +in England under the name of prophesying, and in Scotland under the name +of the exercise.<a name="FNanchor_195_195" id="FNanchor_195_195"></a><a href="#Footnote_195_195" class="fnanchor">[195]</a></p> + +<p>The portion of the book relating to the superintendents opens with a +statement of the reasons which had led its framers "to make difference +betwixt preachers <i>at this time</i>."<a name="FNanchor_196_196" id="FNanchor_196_196"></a><a href="#Footnote_196_196" class="fnanchor">[196]</a> These last<span class='pagenum'><a name="Page_154" id="Page_154">[Pg 154]</a></span> words, as has often +been remarked, would have been unmeaning had they regarded the +superintendent's office as by divine institution permanent in the church +and superior to that of the ordinary minister. Accordingly, when they +proceed to state in detail the reasons which induced them to sanction +such a difference, these are found to be—not, as in the Anglican +Ordinal, that there have always been in the church of Christ distinct +orders of bishops and presbyters,<a name="FNanchor_197_197" id="FNanchor_197_197"></a><a href="#Footnote_197_197" class="fnanchor">[197]</a> nor even as in Alasco's book that +such offices were in some sort necessary, though, save in matters +executive, in no way superior to their brethren the ordinary ministers +of the church, but—that the dearth of qualified preachers or ministers +at that time in Scotland was so great, that if each were to be settled +in a single town or parish, and allowed to make continual residence +therein, the larger part of the realm would be left altogether destitute +of that efficient spiritual instruction, oversight, and training which +the people themselves eagerly longed for, and the reformed leaders +earnestly desired to provide for them. To meet this emergency, without +being obliged to avail themselves so generally and unrestrictedly<span class='pagenum'><a name="Page_155" id="Page_155">[Pg 155]</a></span> +as the English had done of the former popish incumbents, they deemed it +most expedient that these should, for a time at least, be restricted to +the humbler duties of readers; and that from the whole number of godly +and learned men then in the realm ten or twelve should be selected, and +one of them assigned to each of the proposed provinces, which he should +visit annually through its whole extent, preaching from time to time in +every parish not provided with an ordained and preaching minister, +seeing to the administration of the sacraments and of church discipline +in such parishes, and presiding at the meetings of the provincial synod, +and at the examination and admission of ministers and readers appointed +to serve at the churches.</p> + +<div class="sidenote">Superintendent and Bishop compared.</div> + +<p>It used to be maintained by Scottish episcopalians, and has been +reiterated even in our own day, that there is hardly any difference to +be discerned between these superintendents and the old bishops save the +substitution of a name which is bad Latin for one which is good Greek. +This is more smart than true. The following very material differences +will at once occur to any one acquainted with the First Book of +Discipline, and with the constitution and practice of episcopal +churches. (1) The bishop in the latter must be consecrated to his office +by three, or at least two, bishops who have derived their office in the +like<span class='pagenum'><a name="Page_156" id="Page_156">[Pg 156]</a></span> lineal succession from their predecessors; while the +superintendent, according to the practice of the Church of Scotland, and +the constitution of the Church of the Foreigners in London, might be set +apart to his office by a simple presbyter or ordinary minister of the +church. (2) The distinctive duties of the bishop are such as, according +to the practice of the churches recognising the necessity of his office, +cannot be delegated save to one of his own order, while there was no +duty entrusted to the superintendent in the Church of Scotland which +might not be devolved on a mere presbyter; and it was the custom of the +General Assembly to delegate to ordinary ministers the whole functions +of visitation and superintendence in provinces not provided with a +permanent superintendent, and to do so at times even in the case where +the former popish bishop of the diocese had joined himself to the +Reformed Church. (3) It is not generally recognised in episcopal +churches as a duty specially incumbent on the bishop to preach regularly +in the several churches of his diocese (certainly it was not expected of +the English bishops who were contemporary with the Scottish +superintendents);<a name="FNanchor_198_198" id="FNanchor_198_198"></a><a href="#Footnote_198_198" class="fnanchor">[198]</a> but it was one of the main duties expected of +these superintendents, and one of the chief<span class='pagenum'><a name="Page_157" id="Page_157">[Pg 157]</a></span> reasons assigned for the +institution of their office, that the Gospel might be preached from time +to time in all those parishes not provided with a more stated ministry, +and that thus men in every corner of the land might attain some +knowledge of the truths of our holy religion, as well as some feeling of +godliness. (4) Finally, the bishop in all episcopal churches, so far as +my knowledge extends, is allowed to claim a negative voice in synods of +his clergy, and can in no case be taken under discipline and judged by +them, but only by a synod of his own order; while the superintendent in +the Scottish Church was merely the permanent Moderator of Synod, and was +bound to give effect to the decision of the majority, or to carry it by +appeal before a higher court; and he was not only liable to be judged +and punished for neglect of duty and for personal misconduct by the +General Assembly, but was also liable to be charged with such offences +before his own synod, and to be judged and punished by it. On these +grounds I am so far from admitting that the superintendent was in all +respects identical with the bishop, that I am inclined to hold that it +was just because he was so completely stripped of all real episcopal +power that, when the hierarchy was revived, even the most moderate of +the bishops found they could not contain themselves within the limits +prescribed to the superintendents in<span class='pagenum'><a name="Page_158" id="Page_158">[Pg 158]</a></span> the First Book of Discipline; and +that one of the main obstacles in the way of their success in the +struggle with their refractory presbyters was occasioned by their own +hasty promise to observe the caveats founded on the previous practice in +the case of superintendents, and especially by their promise to be +subject to the judgment and censure of the General Assembly.</p> + +<div class="sidenote">Gradation of Church Courts.</div> + +<p>The form of church government in Scotland was still further connected +with that of the Calvinistic churches on the Continent (particularly +that of France) by the establishment and gradation of church courts—the +General Assembly having jurisdiction over the whole church, the +provincial synod over the ministers and congregations within a +particular province, and the session or lesser eldership or consistory +over one or more neighbouring congregations.<a name="FNanchor_199_199" id="FNanchor_199_199"></a><a href="#Footnote_199_199" class="fnanchor">[199]</a> What afterwards came +to be known as the greater eldership, or presbytery, or classical +consistory,<a name="FNanchor_200_200" id="FNanchor_200_200"></a><a href="#Footnote_200_200" class="fnanchor">[200]</a> does not appear at first under that distinctive<span class='pagenum'><a name="Page_159" id="Page_159">[Pg 159]</a></span> +name; but even the germ of this was implanted in that weekly meeting of +ministers and elders for the interpretation of Scripture termed the +exercise, which was authorised both by the Book of Common Order and the +First Book of Discipline.<a name="FNanchor_201_201" id="FNanchor_201_201"></a><a href="#Footnote_201_201" class="fnanchor">[201]</a> It was soon established in all the +considerable towns in Scotland where there was a fully constituted +reformed church, and though at first it may possibly have confined +itself to the object it was immediately intended to serve, and may have +intervened only by advice in matters of discipline, yet it was not in +the nature of things that such a gathering of ministers and elders from +neighbouring churches should take place from week to week without such +cases as occupied the attention of parochial consistories being +discussed and advised on, as well as the doctrinal and critical +questions arising out of their exercises, which they were expressly +empowered to dispose of. The tendencies of the institution were so +manifest, and the powers it speedily assumed so undisguised, that Queen +Elizabeth became alarmed, and insisted on the suppression of it +throughout the province of<span class='pagenum'><a name="Page_160" id="Page_160">[Pg 160]</a></span> Canterbury, notwithstanding the +remonstrances and entreaties of the good Archbishop Grindal, and his +repeated and urgent petitions that she would rather endeavour to confine +it to the original purpose, in which it had been of great service, than +suppress it altogether. In the province of York, where the institution +had taken firmer root, and where the contentions between Papists and +Protestants had gained more prominence than those between Puritans and +anti-Puritans, it was tolerated for a considerably longer period. When +in 1581 Scotland was regularly divided into presbyteries, the exercises +previously existing in particular towns were merged in, and their work +devolved on, these; and in the beginning of the seventeenth century, +when episcopacy was restored, the name of presbytery was again +frequently exchanged for that of exercise.</p> + +<div class="sidenote">The General Assembly.</div> + +<p>Of these several church courts perhaps the most distinctive as well as +the most important was the General Assembly, which was originally held +to represent the whole church; and which may still, after the lapse of +ages, be held substantially to do so—having representatives not only +from each of the presbyteries but also from each of the universities and +royal burghs in the kingdom. It has been wont to meet not (as such +national synods have generally done elsewhere) occasion<span class='pagenum'><a name="Page_161" id="Page_161">[Pg 161]</a></span>ally +and chiefly for legislative purposes, that is, authoritatively to +explain the church's creed and enact canons to regulate the +administration of discipline, but frequently and at short stated +intervals to review the proceedings of the inferior judicatories of the +church, as well as to legislate regarding matters of doctrine and +discipline. Whether its peculiar vitality in the Scottish Church is to +be ascribed to its popular constitution, or to the fact that it has in +general faithfully represented the national sentiments in those +controversies which in successive generations have been agitated in our +country; or whether the groundwork of it had not been laid long before +in those national councils of the church which the popish ecclesiastics +had, under the bull of Pope Honorius III.,<a name="FNanchor_202_202" id="FNanchor_202_202"></a><a href="#Footnote_202_202" class="fnanchor">[202]</a> deemed themselves +warranted to hold every year, and at which the king and his nobles +appear often to have been present, and whether, therefore, in the +maintenance of this quasi-Gallican liberty, as well as in some minor +matters enumerated by Lord Hailes, there may not have been a closer and +more real connection between the pre- and post-Reformation church in +Scotland than has been commonly admitted, it would now, perhaps, be very +difficult to deter<span class='pagenum'><a name="Page_162" id="Page_162">[Pg 162]</a></span>mine. But it will be allowed on all hands that this +venerable court—which was so early established and has subsisted almost +uninterruptedly since the Reformation, and has exercised such extensive +legislative and judicial powers—is the most distinctive characteristic +of the Scottish Church, and has had great influence in the development +of Scottish opinion and religious life.</p> + + +<h3><a name="II_The_Discipline_of_the_Church" id="II_The_Discipline_of_the_Church"></a>II. <i>The Discipline of the Church.</i></h3> + +<p>The opinions of our reformer and his associates regarding the discipline +and practical organisation of the church have hardly ever been made a +subject of serious controversy, even by those who have so long called in +question the generally received ideas regarding his opinions on the +government of the church. That which marked out the early Reformed +Church of Scotland most distinctively among the churches of the +Reformation was the fact that she advocated, and resolutely carried into +practical operation, that "godly discipline" which they all admitted had +been used in the primitive church in her best and purest days, and the +restoration of which, they perhaps ventured to hint, was much to be +desired, but which yet they had not the courage to demand from the civil +power as of essential concern to the wellbeing of their churches.<span class='pagenum'><a name="Page_163" id="Page_163">[Pg 163]</a></span> +Even Luther, who began so well, hesitated and quailed before the claims +of the civil powers, and left it to Calvin to carry out his own earlier +conceptions, and those of the Hessian Synod of 1528.<a name="FNanchor_203_203" id="FNanchor_203_203"></a><a href="#Footnote_203_203" class="fnanchor">[203]</a> Our reformers, +however, boldly laid down the absolute necessity of it in their Book of +Common Order, and named in their Confession as one of the three +distinctive marks of a true church of Christ, "ecclesiastical discipline +uprightlie ministred as Goddis Worde prescribes, whereby vice is +repressed and vertew nurished."<a name="FNanchor_204_204" id="FNanchor_204_204"></a><a href="#Footnote_204_204" class="fnanchor">[204]</a> Not content to exercise such a +discipline merely under this clause of their State-ratified Confession, +they sought and obtained an explicit acknowledgment of the church's +privileges in special Acts of Parliament, which continue in force at the +present day, and have enabled the Church of Scotland to maintain a +stricter and more efficient discipline than any other established church +has ventured to aim at.</p> + +<div class="sidenote">Nature and Ends of Discipline.</div> + +<p>The nature and ends of this discipline are pretty fully explained in the +introductory chapters of the Book of Common Order, in the Book of +Discipline, and the Order of Excommunication and Public Repentance. "As +no citie, towne, house, or family," it is affirmed in the first of<span class='pagenum'><a name="Page_164" id="Page_164">[Pg 164]</a></span> +these treatises, "can maintaine their estate and prosper without policy +and governance, even so the Church of God, which requireth more purely +to be governed than any citie or family, cannot without spirituall +policy and ecclesiastical discipline continue, increase, and +flourish;<a name="FNanchor_205_205" id="FNanchor_205_205"></a><a href="#Footnote_205_205" class="fnanchor">[205]</a> and as the Word of God is the life and soule of this +church, so this godly order and discipline is, as it were, sinews in the +body, which knit and joine the members together with decent order and +comelinesse; it is a bridle to stay the wicked from their mischiefs, it +is a spurre to pricke forward such as be slow and negligent; yea, and +for all men it is the father's rod, ever in a readiness to chastise +gently the faults committed, and to cause them afterward to live in more +godly feare and reverence."<a name="FNanchor_206_206" id="FNanchor_206_206"></a><a href="#Footnote_206_206" class="fnanchor">[206]</a> Three causes are assigned why such +discipline should be retained and practised in the church—viz., that +evil men may not be numbered among God's children, that the good may not +be infected by association with the ungodly, and that the individual +taken under discipline may be made ashamed of his fault, and so<span class='pagenum'><a name="Page_165" id="Page_165">[Pg 165]</a></span> +may be induced to repent and amend. This is said to be the object even +of excommunication—the highest censure the church can inflict on an +offending brother—that he, being brought to a due sense of his sin and +misery, may be saved in the day of the Lord. It is expressly provided +that, in regard to this last and highest censure, nothing is to be +attempted without the determination of the whole church—<i>i.e.</i>, of the +ordinary members of the church—and they are affectionately reminded +that it is their duty to take good heed "that they seeme not more ready +to expell from the congregation than to receave againe those, in whom +they perceave worthy fruits of repentance to appeare," and "that all +punishments, corrections, censures, and admonitions stretch no farther +than God's Word with mercy may lawfully beare."<a name="FNanchor_207_207" id="FNanchor_207_207"></a><a href="#Footnote_207_207" class="fnanchor">[207]</a></p> + +<div class="sidenote">Order of Excommunication.</div> + +<p>The Order of Excommunication and Public Repentance, sanctioned by the +General Assembly in 1569, long continued to be used as a directory in +the administration of discipline. It was compiled by Knox, or rather +abridged by him from Alasco's 'Modus ac Ritus Excommunicationis' and his +'Forma ac Ratio Publicæ Penitentiæ,'<span class='pagenum'><a name="Page_166" id="Page_166">[Pg 166]</a></span> used with the approbation of +Edward VI. in the Church of the Foreigners in London. It breathes +throughout a spirit of tender regard for erring brethren and earnest +longing for their recovery, quite as strongly as it manifests a spirit +of holy zeal for the glory of God and the purity of His church. In all +save the most notorious and urgent cases, the offender was to be dealt +with repeatedly both in private and in public to confess his aggravated +offence before the extreme penalty was inflicted on him. If these +dealings and admonitions proved ineffectual, the minister was once more +to explain the nature of his offence, and the frequency of the public +and private admonitions addressed to him, was then to appeal to the +elders and deacons to confirm the truth of what he said, and finally was +to ask of the whole church if they thought such a contempt should be +suffered amongst them, and only in the event of no man making further +intercession for the erring and obstinate was the minister to proceed to +pronounce the fearful sentence.<a name="FNanchor_208_208" id="FNanchor_208_208"></a><a href="#Footnote_208_208" class="fnanchor">[208]</a></p> + +<div class="sidenote">Discipline under Prelacy.</div> + +<p>In the times of declension which arose after James VI. took the +government into his own<span class='pagenum'><a name="Page_167" id="Page_167">[Pg 167]</a></span> hands, the strict exercise of such discipline +became specially odious to the king and his gay courtiers, and incessant +efforts were made to relax its rigour. These, however, were in general +directed to effect this object rather by means of than in spite of the +church, by securing that cases involving the sentence of excommunication +should be reserved for the determination of the higher courts of the +church, on which the king and his friends could bring their influence to +bear with most effect. Even during the domination of the Second +Episcopacy it is well known, from records still extant, that +kirk-sessions and presbyteries were continued, and were allowed, with +the sanction of the bishop, to maintain a discipline which in the +present day would not be generally accounted lax. The grotesque penances +so often resorted to in the times immediately succeeding the +Reformation, and for the use of which our forefathers have been +subjected to so much abuse and ridicule, were by no means confined to +them, and probably had been suggested by similar grotesque ones in use +before, and were employed by the Court of High Commission, by the Church +of England, and by other churches too, in so far as they ever ventured +to exercise discipline on notorious offenders. Even those melancholy +trials of<span class='pagenum'><a name="Page_168" id="Page_168">[Pg 168]</a></span> witches, for which they have been so severely blamed, were +not originated by them, and were countenanced quite as much by their +opponents, and by no one more than by the pope and his entourage, as +well as by James VI., the great patron of the bishops, and for long were +clamoured for by the people.</p> + +<p>To us, living in the light and glorying in the toleration of the +nineteenth century, some of these disciplinary provisions may seem +harsh, several of the details frivolous, others inquisitorial; and the +very principle of such a close identification of the ecclesiastical and +civil, as that all offences against morality and church discipline were +to be also dealt with and punished by the state, more than questionable. +But to men living in the sixteenth century and just emerging out of the +ignorance and licence which the old church had tolerated, and longing to +be moulded into a community really holy and self-denying and quickened +to a higher life—enthused with a longing to reach loftier heights in +it—the iron discipline of Calvin and Knox was welcome as requiring only +what they felt to be their duty and their true interest. We may extend +to the disciple what the historian of French Protestantism has said of +the master, and so far varying the words of Haag affirm: "The +institutions of Calvin [and Knox]<span class='pagenum'><a name="Page_169" id="Page_169">[Pg 169]</a></span> +<span class="sidenote">The People remoulded.</span> +accomplished what was proposed. In less than three generations the +Genevese [and Lowland Scots] were entirely remoulded. To frivolity and +licentiousness succeeded that somewhat austere strictness of morals +which in earlier days distinguished the disciples of the reformer[s]. +History tells of only two [three] men who have been able permanently to +impress their stamp on an entire people—Lycurgus and Calvin [and Knox], +whose characters in fact have much in common."<a name="FNanchor_209_209" id="FNanchor_209_209"></a><a href="#Footnote_209_209" class="fnanchor">[209]</a> The Athenians made +merry over the black broth of the Spartans; but Sparta conquered Athens. +How many accusations and witticisms have been launched against the +Calvinistic spirit, and yet Calvinistic countries led the way in +Christian activity and civil freedom, and to them even those who abuse +them are largely indebted for their blessings.</p> + + +<h3><a name="III_The_Prerogatives_and_Duties_of_Church_Members" id="III_The_Prerogatives_and_Duties_of_Church_Members"></a>III. <i>The Prerogatives and Duties of Church Members.</i></h3> + +<p>The thorough agreement of our reformers' ideas respecting the nature of +the church with those of the apostles and primitive Christians comes out +even more emphatically in the statements they make in the First Book of +Discipline and the<span class='pagenum'><a name="Page_170" id="Page_170">[Pg 170]</a></span> Book of Common Order about the ordinary members of +the congregation, and the arrangements there recommended for promoting +their spiritual welfare, and calling forth all their gifts. Not only are +they to be allowed a voice in the choice of their ministers, elders, and +deacons, in the exclusion of members from the church and their +readmission into it, and through their representatives in the government +of the church generally; not only are they to have week-day and Sabbath +services, and frequent communions for their edification and growth in +grace,—but in the principal congregations there are to be weekly +meetings for the study and interpretation of the Scriptures. At these +meetings every man was to be allowed to speak his mind and propose his +doubts, to exercise his gifts for the edification of the brethren, or to +"inquire as God shall move his heart and the text minister +occasion."<a name="FNanchor_210_210" id="FNanchor_210_210"></a><a href="#Footnote_210_210" class="fnanchor">[210]</a> The opening paragraph of chapter xii. of the First Book +of Discipline shows us whence this remarkable institution was derived, +and proves clearly that Neander was not the first in post-Reformation +times who discovered the full significance of certain well-known +passages in St Paul's First Epistle to the Corinthians, but only a +restorer of the long-forgotten teaching of Calvin,<span class='pagenum'><a name="Page_171" id="Page_171">[Pg 171]</a></span> +<span class="sidenote">The Exercise.</span> +Alasco, and Knox. The paragraph is as follows: "To the end that the kirk +of God may have a tryall of men's knowledge, judgements, graces, and +utterances; as also, such that have somewhat profited in God's Word may +from time to time grow in more full perfection to serve the kirk as +necessity shall require; it is most expedient that in every towne where +schooles and repaire of learned men are, there be a time in one certain +day every week appointed to that exercise which S. Paul calls +prophecying; the order whereof is expressed by him in thir words: 'Let +the prophets speak two or three and let the other judge, but if anything +be revealed to another that sitteth by, let the former keep silence; for +ye may one by one all prophesie that all may learne, and all may receive +consolation.' ... By which words of the apostle, it is evident that in +the Kirk of Corinth when they did assemble for that purpose, some place +of Scripture was read, upon the which one first gave his judgement to +the instruction and consolation of the auditors; after whom did another +either confirme what the former had said, or added what he had omitted, +or did gently correct or explaine more properly where the whole verity +was not revealled to the former; and in case things were hid from the +one and from the other, liberty was given for a third to speak his +judgement to the edification<span class='pagenum'><a name="Page_172" id="Page_172">[Pg 172]</a></span> of the kirk." The exercise or practice +here authorised by the apostle, it is next affirmed, is a thing most +necessary for the kirk of God this day in Scotland, "for thereby, as +said is, shall the kirk have judgement and knowledge of the graces, +gifts, and utterances of <i>every man within their bodie</i>, the simple and +such as have somewhat profited shall be encouraged daily to studie and +to proceed in knowledge, and the whole kirk shall be edified; for this +exercise must be patent to such as list to hear and learne, and <i>every +man shall have liberty to utter and declare his minde and knowledge to +the comfort and consolation of the Kirk</i>."<a name="FNanchor_211_211" id="FNanchor_211_211"></a><a href="#Footnote_211_211" class="fnanchor">[211]</a> Then after appointing +some prudent regulations to prevent this liberty of prophesying from +encroaching on the province of the regular ministry of the church, or +degenerating into a school for the encouragement of rash speculation +instead of ministering to the comfort and godly edifying of the +brethren, directions are given that the ministers of the landward +parishes adjacent to every important town, together with the readers +within six miles, should assist those that prophesy within the towns, +that they themselves may learn or others may learn from them. "And +moreover," it is again repeated, "men in whom is supposed to be any +gifts which might edifie the church if they were well imployed must be +charged ... to<span class='pagenum'><a name="Page_173" id="Page_173">[Pg 173]</a></span> joyn themselves with the session and company of +interpreters.... For no man <i>may be permitted as best pleaseth him to +live within the kirk of God</i>, but every man must be constrained by +fraternall admonition and correction to bestow his labours, when of the +kirk he is required, to the edification of others."<a name="FNanchor_212_212" id="FNanchor_212_212"></a><a href="#Footnote_212_212" class="fnanchor">[212]</a> Such was the +remarkable provision made by our reformers, that every adult member of +the church should enjoy such means of grace as were fitted to promote +his growth in Christian knowledge as well as in spiritual life, and +should have reasonable opportunity of using for the glory of God and the +good of his brethren the gifts with which the Spirit of God had +furnished him. It may be questioned whether some such institution is not +as much needed in the present day, if the members of the church are to +be preserved from the temptations to doubt with which they are +surrounded, and if they are to be encouraged to supplement the labours +of their ministers and elders in winning back those who have been +seduced into the paths of error or sin; and whether its influence, if it +were only set about with earnestness, would be less powerful to preserve +and reclaim than it was in those earlier times.</p> + +<p><span class='pagenum'><a name="Page_174" id="Page_174">[Pg 174]</a></span></p> + +<h3><a name="IV_Education_of_the_Young_and_University_Reform" id="IV_Education_of_the_Young_and_University_Reform"></a>IV. <i>Education of the Young and University Reform.</i></h3> + +<p>The care and anxiety of our reformers were not confined to the adult +members of the church. They were extended in a special manner to the +young, and were manifested towards them, if possible, with more intense +earnestness and loving tenderness. Though parish schools, in the later +sense, were not yet devised, detailed arrangements were made that the +readers at the several kirks should impart religious knowledge and the +elements of primary education to the young of the flock, and that those +who showed an aptitude for learning and capability of being trained to +be of service to kirk or common-weal should have access at various +centres to higher training. "Seeing," they say in their importunate +pleading with the nobles on their behalf, "that God hath determined that +His kirke here in earth shall be taught not by angels but by men, and +seeing that men are borne ignorant of God and of all godlinesse, ... of +necessity it is that your honours be most careful for the vertuous +education and godly upbringing of the youth of this realm, if either ye +now thirst unfainedly [for] the advancement of Christ's glorie or yet +desire the continuance of His benefits to the generation following; for +as the youth must succeed to us,<span class='pagenum'><a name="Page_175" id="Page_175">[Pg 175]</a></span> +<span class="sidenote">Schools.</span> +so we ought to be carefull that they have knowledge and erudition to +profit and comfort that which ought to be most deare to us, to wit, the +kirk and spouse of our Lord Jesus."<a name="FNanchor_213_213" id="FNanchor_213_213"></a><a href="#Footnote_213_213" class="fnanchor">[213]</a> To secure this noble end it was +deemed necessary that, besides the readers' schools, every considerable +town should have at least one schoolmaster appointed who was competent +to teach grammar and the Latin tongue; and that in the more notable +towns, especially the old cathedral cities, where the revenues of the +prebendaries or of the monks might be made available, there should be a +college in which at least logic, rhetoric, and the languages—<i>i.e.</i>, +Latin and Greek—should be taught by competent masters, for whom and for +the poorer scholars attending them suitable stipends and bursaries +should be provided out of the aforesaid revenues. The fruit of such an +organisation, it is affirmed, would soon appear. "For first, the +youthhead and tender children shall be nourished and brought up in +vertue <i>in presence of their friends</i>, by whose good attendance many +inconveniences may be avoyded in which the youth commonly fall either by +overmuch libertie which they have in strange and unknowne places while +they cannot rule themselves, or else for lack of good attendance and of +such necessaries as their tender age requires.<span class='pagenum'><a name="Page_176" id="Page_176">[Pg 176]</a></span> Secondly, the exercise +of children in every kirke shall be great instruction to the aged and +unlearned," who had never been taught to read, and in whose presence in +the Sunday afternoon service they were examined. Lastly, "the great +Schooles called the Universities shall be replenished with these that +shall be apt to learning; for this must be carefully provided that no +father, of what estate or condition that ever he be, use his children at +his own fantasie especially in their youthhead; but <i>all must be +compelled</i> to bring up their children in learning and vertue." Thus +boldly did our reformers lay down the principle of compulsory education, +which men in our own day have only hesitatingly adopted, but with +greater consistency or daring than our contemporaries have yet evinced, +for they proposed to apply the principle to the children of the rich and +potent, as well as to those of the poor and vicious. Those higher +classes, they say, "may not be permitted to suffer their children to +spend their youth in vaine idleness as heretofore they have done, but +they must be exhorted, and by the censure of the kirk compelled, to +dedicate their sonnes by training them up in good exercises to the +profite of the kirk and commonwealth." This they expect the rich to do +at their own expense, while they desire the children of the poor to be<span class='pagenum'><a name="Page_177" id="Page_177">[Pg 177]</a></span> +supported at the charge of the kirk. The sons neither of rich nor poor +are to be permitted to reject learning if they develop any aptitude for +it, but are to be "charged to continue their studie that the +commonwealth may have some comfort by them." To secure this object, +discreet and learned men are to visit the schools every quarter, and +examine what proficiency the pupils have attained.<a name="FNanchor_214_214" id="FNanchor_214_214"></a><a href="#Footnote_214_214" class="fnanchor">[214]</a></p> + +<div class="sidenote">Value of Learning.</div> + +<p>To these suggestions regarding primary and secondary schools succeeds a +very detailed statement of the changes desired in the universities to +adapt them to the new order of things. And then they conclude as +follows: "All other things touching the books to be read in ilk classe, +and all such like particular affaires, we referre to the discretion of +the masters, principals, and regents, with their well-advised counsel; +not doubting but if God shall grant quietnesse, and give your wisedomes +grace to set forward letters in the sort prescribed, ye shall leave +wisdome and learning to your posterity—a treasure more to be esteemed +than any earthly treasure ye are able to amasse for them, which without +wisdome are more able to be their ruin and confusion than their help and +comfort. And as this is most true, so we leave it with the rest of the +commodities to be weighed by your honours' wisedome, and set forwards +by<span class='pagenum'><a name="Page_178" id="Page_178">[Pg 178]</a></span> your authority to the most high advancement of this commonwealth +committed to your charge."<a name="FNanchor_215_215" id="FNanchor_215_215"></a><a href="#Footnote_215_215" class="fnanchor">[215]</a></p> + +<p>These touching appeals were not made altogether in vain. Though neither +quietness nor a large measure of grace was granted to the rough barons +so earnestly and tenderly addressed, yet the goodly fabric of our church +and commonwealth was reared up in those troublous times. The full and +liberal adoption of the plan of national education sketched by our +reformer and his associates still remains in part to be desiderated, and +is worthy to be striven for by the churches which claim to represent +them. The partial carrying out of their views, more than any other +influence that can be named, has conduced to elevate our people and +raise Scotland to the rank it now holds among the nations; and we can +hardly doubt that the more complete realisation of them in the careful +Christian training of the young and the adult members of the church, and +the extension of the blessings of education and religion to the masses +so long left to grow up in ignorance and vice, would tend greatly to +bring back the disaffected to the paths of peace and life, to raise the +members of the church in the scale of intelligence and virtue, to make +the nobles more than ever heretofore the <i>decus et tutamen patriæ</i>, and +to bind all, both classes and<span class='pagenum'><a name="Page_179" id="Page_179">[Pg 179]</a></span> masses, closely together in the bonds of +mutual Christian affection and true patriotism.</p> + + +<h3><a name="V_Care_of_the_Poor" id="V_Care_of_the_Poor"></a>V. <i>Care of the Poor.</i></h3> + +<div class="sidenote">Oppression of the Poor.</div> + +<p>I must still add that the same enlightened principles which guided them +to make careful provision for these important objects, led them also to +take a kindly interest in the humbler poor and aged, and to urge both on +the state and on the members of the church the duty they owed to this +long despised and neglected class of the population. First, for the poor +peasantry who were not paupers, but who, they allege, had been +grievously oppressed by the exactions of the clergy in the times +immediately preceding, they present the following earnest plea: "With +the griefe of our hearts we heare that some gentlemen are now as cruell +over their tenants as ever were the Papists, requiring of them (the +tiends and) whatsoever they afore payed to the kirk, so that the +Papistical tyrannie shall onely be changed into the tyrannie of the lord +and laird. We dare not flatter your honours, neither yet is it +profitable for you that we so doe: (for neither shall we,) if we permit +cruelty to be used; neither shall ye, who by your authoritie ought to +gaine-stand such oppression, nor yet they that use the same, escape +God's heavie and fearfull judge<span class='pagenum'><a name="Page_180" id="Page_180">[Pg 180]</a></span>ments. The gentlemen, barones, earles, +lords, and others must be content to live upon their just rents, and +suffer the kirk to be restored to her <i>(right and) liberty</i>; that by her +restitution, the poore, who heretofore, by the cruell Papists, have been +spoiled and oppressed, may now receive some comfort and relaxation, and +their tiends and other exactions <i>be cleane discharged</i> and no more +taken in time comming. The uppermost claith, corps-present, clerk-maile, +the pasche-offering, tiend-ale, and all handlings<a name="FNanchor_216_216" id="FNanchor_216_216"></a><a href="#Footnote_216_216" class="fnanchor">[216]</a> upaland can +neither be required nor recieved of good conscience."<a name="FNanchor_217_217" id="FNanchor_217_217"></a><a href="#Footnote_217_217" class="fnanchor">[217]</a></p> + +<div class="sidenote">Exactions of the Medieval Church.</div> + +<p>The history of the world, the history of the Christian church, has few +passages more noble than this, where these poor ministers, not yet +assured of decent provision for their own maintenance, boldly undertake +the patronage of the peasantry, and say they would rather suffer +themselves than ask that teinds should be exacted from those who had +been so long ground down, not only by the exaction of these from their +crofts and even from their gardens, but also by a multi<span class='pagenum'><a name="Page_181" id="Page_181">[Pg 181]</a></span>tude +of other imposts, which, although their very names are now almost +forgotten in Scotland, had been long felt to be a grievous oppression. +Was it any wonder that those crushed and down-trodden classes should +rally round their protectors, and under their kindly and godly training +should grow up to be a strength to the church and a power in the state? +Charming fancy pictures are still sometimes drawn of the stately +monastery—with its handsome church and kindly and cultured monks—as a +centre of civilising and Christianising influences to the district in +which it was erected. These influences no doubt had a certain reality in +the early ages of the church, and even in the days of the good Queen +Margaret; but in Scotland, at least, these days had long passed away +before the sixteenth century; and the monasteries, as a whole, had +become a source of weakness and scandal, rather than of strength and +honour to the dominant church. In fact, their wealth, being to a large +extent derived from the teinds of parishes, should have been devoted to +the spiritual interests of these parishes, whereas the vicars appointed +by them being generally put off with a miserable pittance and left +largely dependent on these hated and oppressive exactions—corpse +presents, uppermost cloth, Pasche-offerings—could not fail to alienate +the peasantry from the monasteries and their<span class='pagenum'><a name="Page_182" id="Page_182">[Pg 182]</a></span> rural representatives. +Such charges of oppression could never have been so publicly made +against them had they not been notoriously true. And if further evidence +were needed, it may be found in abundance in the poems of Sir David +Lindsay and the Wedderburns. The picture the former has drawn of the +poor peasant driven out of house and holding<a name="FNanchor_218_218" id="FNanchor_218_218"></a><a href="#Footnote_218_218" class="fnanchor">[218]</a> by these oppressive +exac<span class='pagenum'><a name="Page_183" id="Page_183">[Pg 183]</a></span>tions +<span class="sidenote">The Oppressors relentless.</span> +is known to be true to the life; and contributed greatly to the +overthrow of the merciless oppressors who, until the very eve of the +triumph of the Reformation, could not be persuaded either to abolish or +abate their dues.<a name="FNanchor_219_219" id="FNanchor_219_219"></a><a href="#Footnote_219_219" class="fnanchor">[219]</a> +<span class='pagenum'><a name="Page_184" id="Page_184">[Pg 184]</a></span></p> + + + + + +<hr style="width: 65%;" /> +<h2><a name="CHAPTER_IX" id="CHAPTER_IX"></a>CHAPTER IX.<br/> +<br /> +<span style="font-size: 50%;">THE LAST DAYS OF JOHN KNOX.</span></h2> + + +<p>The eighth decade of the sixteenth century was memorable in the history +of Protestantism in its Presbyterian or Calvinistic form, and the year +1572 has been termed its <i>annus mirabilis</i>. It marked a crisis in the +long and bloody struggle of the Protestants in the Netherlands with +their Spanish oppressors,—a struggle which issued in securing the +independence of the Dutch people, and settling on a Calvinistic basis +the Reformed Church of Holland. It formed the turning-point in the +tragic fortunes of the Reformed Church of France, at which, from being +able to claim as adherents a majority of the landed gentry and a large +minority of the more intelligent and wealthy <i>bourgeois</i> in the +provincial towns, and being only weak among the citizens of the capital +and the peasantry of northern and central France, she was, by an act of +base treachery and fiendish<span class='pagenum'><a name="Page_185" id="Page_185">[Pg 185]</a></span> +<span class="sidenote">Assassination of the Good Regent.</span> +cruelty, hurled from her promising position, sadly crippled in numbers +and influence, permanently weakened and cast down, though not crushed or +driven to despair.<a name="FNanchor_220_220" id="FNanchor_220_220"></a><a href="#Footnote_220_220" class="fnanchor">[220]</a> This decade was especially memorable in the +history of the Reformed Church of Scotland as having witnessed the +removal of the ablest and best of the lay defenders of the Reformation, +the death of our great reformer himself, and the return to Scotland of +the intrepid and devoted man who was to take up and complete the work, +from which failing health and a grieved spirit had obliged Knox to +withdraw. The assassination of the Good Regent (as the Earl of Moray was +deservedly surnamed) was unquestionably the most disgraceful of all the +murders perpetrated in Scotland in the interests of faction during those +years of confusion and strife.<a name="FNanchor_221_221" id="FNanchor_221_221"></a><a href="#Footnote_221_221" class="fnanchor">[221]</a> It brought no permanent advantage to +the party of reaction. It wrought much woe to the country, which under +his firm yet kindly rule had begun to settle into order and to recover +its prosperity.</p> + +<p>This great national calamity preyed on the spirit and broke the already +waning strength of Knox. In the month of October in that year<a name="FNanchor_222_222" id="FNanchor_222_222"></a><a href="#Footnote_222_222" class="fnanchor">[222]</a><span class='pagenum'><a name="Page_186" id="Page_186">[Pg 186]</a></span> he +had a stroke of paralysis or of apoplexy, which for a time laid him +aside altogether from work, and permanently enfeebled his constitution. +As in the case of Wycliffe in the fourteenth century, his opponents +exulted over his misfortune, and circulated maliciously exaggerated +accounts of his condition, on which probably their more malicious and +notoriously fictitious accounts of his last illness were founded. But +this first seizure was not so severe as to put a final arrest on his +activities. Before many weeks were over he had so far recovered as to be +able, in part at least, to resume his labours. He was able in a measure +to continue them through the anxious and unquiet months of the +succeeding winter and spring—bearing faithful testimony to the +principles, religious and political, which he had long professed; +standing up resolutely in defence of the authority of the young prince, +when many, who had formerly sworn allegiance to him, led by the +intriguing laird of Lethington and the "fause" house of Hamilton, went +over to the party of his popish mother. He exposed their sophistries, +and fearlessly rebuked their defection, even after they had gained for +the time the supremacy in Edinburgh. Others might truckle to them or +quail before them, but that palsied old man, with all his former +plainness and much of his former fire, persevered in denouncing<span class='pagenum'><a name="Page_187" id="Page_187">[Pg 187]</a></span> +their treachery and discrediting their proposals. Threatenings were +uttered against his life if he persisted in his course; protection seems +to have been refused him by the party against the violence of their +lawless followers; and one evening (as had often happened to Calvin in +his years of conflict) a musket-ball was fired in at the window of his +house, and lodged in the roof of the apartment in which he was sitting. +Again and again faithful citizens, an attached kirk-session, and John +Craig, then his colleague in the ministry, entreated him to remove for a +time to some place where his life would be safe from violence, and +whence he could return to his loving and beloved flock as soon as the +prevailing faction should be put down, or should vacate the city. But he +heard them all unmoved, until at last they were constrained to tell him +plainly that if he was attacked they had made up their minds to peril +their lives in his defence, and if they were compelled to shed blood in +the contest it must lie on his head.<span class="sidenote">He leaves Edinburgh.</span> Thus "sore against his will,"<a name="FNanchor_223_223" id="FNanchor_223_223"></a><a href="#Footnote_223_223" class="fnanchor">[223]</a> +as one of the earliest historians of his declining years tells us, and +"almost thrust out by the authority of the church court,"<a name="FNanchor_224_224" id="FNanchor_224_224"></a><a href="#Footnote_224_224" class="fnanchor">[224]</a> as +another of them has it, he, on the 5th May 1571, took farewell of +Edinburgh for a time, and crossing the Firth of Forth<span class='pagenum'><a name="Page_188" id="Page_188">[Pg 188]</a></span> at Leith moved on +by short and easy stages through Fife to the city in which "God had +first opened his mouth" to proclaim His truth, and for which to the last +he, as well as the Good Regent, cherished a special affection. As Mr +John Davidson, then a teacher in one of the colleges, has expressed it +in homely Scotch:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Thou knawis he lude the by the lave,<br /></span> +<span class="i0">For <i>first</i> in the he gave the rout<br /></span> +<span class="i0">Till Antechrist that Romische slave,<br /></span> +<span class="i0">Preicheing that Christ did only save.<br /></span> +<span class="i0">Bot <i>last</i> of Edinburgh exprest,<br /></span> +<span class="i0">Quhen he was not far fra his grave<br /></span> +<span class="i0">He came to the by all the rest."<a name="FNanchor_225_225" id="FNanchor_225_225"></a><a href="#Footnote_225_225" class="fnanchor">[225]</a><br /></span> +</div></div> + +<p>In St Andrews the reformer was sure to be free from personal danger, and +on the whole to have the sympathy of the citizens; though it was not to +be supposed that—in the city and university where the late Archbishop +Hamilton had been long supreme, and had recently been claiming to +exercise the authority of Chancellor of the University, and new founder +of St Mary's College,<a name="FNanchor_226_226" id="FNanchor_226_226"></a><a href="#Footnote_226_226" class="fnanchor">[226]</a> and where he had left behind several +relations and dependents more compliant with the new order of things +than himself—there were not to be found in this crisis several +in<span class='pagenum'><a name="Page_189" id="Page_189">[Pg 189]</a></span>fluential +<span class="sidenote">His preaching in St Andrews.</span> +persons who had more sympathy with their late chief and with the selfish +and crooked policy of the Hamiltons than with the straightforward course +and steadfast fidelity of the dauntless reformer, and who would have +little relish for his earnest warnings and stern reproofs. The notices +preserved to us regarding this last and, so far as is yet known, longest +visit of Knox to St Andrews are both detailed and interesting. From the +simple and loving Memorials of his attendant, Richard Bannatyne, we +learn that all the time he was there—<i>i.e.</i>, from the beginning of July +1571 to the 17th of August 1572—he preached every Sunday, and expounded +the prophecies of Daniel to the middle of the ninth chapter, applying +the words of the prophet to the circumstances of Scotland at the time, +and inveighing in the strongest terms against "the bloody house of +Hamilton" and its abettors for their deceit, treachery, and turbulence, +their base murder of the Good Regent, and cunning plot to restore a +popish queen.<a name="FNanchor_227_227" id="FNanchor_227_227"></a><a href="#Footnote_227_227" class="fnanchor">[227]</a> These themes, to which in the applications of his +sermons he ever and anon returned, woke up all the fire and fervour of +the old man eloquent; and if it might not be said, as in earlier days, +that every sermon was of more value to the cause he defended than five<span class='pagenum'><a name="Page_190" id="Page_190">[Pg 190]</a></span> +hundred armed men, yet the report of his untiring zeal and unswerving +fidelity would still contribute greatly to animate and cheer the +adherents of the young prince and of the new regent in all parts of the +land.</p> + +<p>As I have hinted, there were some in the city to whom such discourses +could not fail to be distasteful—some who refused to attend on his +ministry, and were perhaps so stung by what was reported of his sharp +but not undeserved reproofs that they were compelled to throw off the +mask they had hitherto worn, and soon after openly to apostatise from +the faith which for several years they had professed and taught. But the +effect on many of the young men in attendance on the university, or +acting as regents in its colleges, was salutary and enduring; and +perhaps it was not without special intention that, when the door was +shut against him in Edinburgh and the ears of the men in power there +were closed against his counsels, he betook himself to what was still +the principal university in the realm, and made his last appeals to the +rising hopes of the church and country there. Such discourses as he then +delivered, coming from one they had already learned to venerate, could +not fail to form or foster in their ingenuous minds that fidelity to the +reformed faith, that jealousy of<span class='pagenum'><a name="Page_191" id="Page_191">[Pg 191]</a></span> popery, and that hatred of its cruelty +and tyranny, which distinguished them to the last.</p> + +<div class="sidenote">Melville's sketch of Knox.</div> + +<p>James Melville, whose plastic nature and gentle spirit retained through +life the impressions then made, supplements in his Diary the notices in +Bannatyne's Memorials, and, in a passage which has been often quoted, +gives a very fresh and vivid sketch of the old reformer. "Bot of all the +benefites I haid that yeir"—the first year he was a student in St +Andrews, and had "drunk of St Leonard's well"—"the greatest," he tells +us, "was the coming of that maist notable profet and apostle of our +nation, Mr Jhone Knox, to St Androis; wha be the faction of the Quein +occupeing the castell and town of Edinbruche was compellit to remove +thairfra with a number of the best, and chusit to com to St Androis. I +hard him teatche ther the prophecie of Daniel that simmer and the wintar +following. I haid my pen and my litle book, and tuk away sic things as I +could comprehend. In the opening upe of his text he was moderat the +space of an halff houre; bot when he enterit to application he maid me +sa to grew and tremble that I could nocht hald a pen to wryt. I hard him +oftymes utter these thretenings [against the faction then] in the hicht +of their pryde, quhilk the eis [<i>i.e.</i>, eyes] of monie saw cleirlie +brought to pass within<span class='pagenum'><a name="Page_192" id="Page_192">[Pg 192]</a></span> few yeirs upon the captean of that castle, the +Hamiltones, and the Quein hirselff. He ludgit down in the Abbay besyde +our Collage."<a name="FNanchor_228_228" id="FNanchor_228_228"></a><a href="#Footnote_228_228" class="fnanchor">[228]</a> So far was it from being true, as is commonly +asserted, that he had caused the destruction of the abbey and of the +abbey church or cathedral in 1559, that in 1571 he found a habitable +building there, in which he, a frail old man, with his wife and +children, could pass the winter in comfort. It, we know from a letter of +his antagonist, Archibald Hamilton, was "the new ludgene of the +abbey,"<a name="FNanchor_229_229" id="FNanchor_229_229"></a><a href="#Footnote_229_229" class="fnanchor">[229]</a> or <i>novum hospitium</i>, built for the reception of Mary of +Guise, the queen of James V.<a name="FNanchor_230_230" id="FNanchor_230_230"></a><a href="#Footnote_230_230" class="fnanchor">[230]</a> It was in the immediate vicinity of St +Leonard's College, and our diarist further tells us: "Our regents, Mr +Nicol Dalgleise, Mr Wilyeam Colace, and Mr Jhone Davidsone, went in +ordinarilie to his grace [or devotional<span class='pagenum'><a name="Page_193" id="Page_193">[Pg 193]</a></span> +exercises] efter denner and soupper.... Mr Knox wald sum tymes com in +and repose him in our Collage yeard [that is the gardens immediately to +the west of the <i>novum hospitium</i>, adjoining St Leonard's College], and +call us schollars unto him and bless us, and exhort us to knaw God and +His wark in our contrey, and stand be the guid cause, to use our tyme +weill, and lern the guid instructiones, and follow the guid exemple of +our maisters."<a name="FNanchor_231_231" id="FNanchor_231_231"></a><a href="#Footnote_231_231" class="fnanchor">[231]</a> No wonder, in these circumstances, that he is able +to add, "Our haill collage, maisters and schollars, war sound and zelus +for the guid cause," or that we can now still further add that thence +proceeded several of the men who were to uphold it most resolutely in +the evil days which followed.</p> + +<div class="sidenote">Opposition in St Andrews.</div> + +<p>In the New College we are told, "whowbeit Mr Jhone Dowglass, then Rector +[and Principal] was guid aneuche," yet the "uther maisters and sum of +the regentes war evill-myndit," and "hated Mr Knox and the guid +cause";<a name="FNanchor_232_232" id="FNanchor_232_232"></a><a href="#Footnote_232_232" class="fnanchor">[232]</a> and two of them, Archibald and John Hamilton, soon after +apostatised, betook themselves to the Continent, and rose to high office +in the Universities of Louvain and Paris, where the one in not inelegant +Latin, and the other in courtly Scotch, sought to vindicate their +conduct, and to traduce<span class='pagenum'><a name="Page_194" id="Page_194">[Pg 194]</a></span> and refute their former co-religionists. Some +of the masters of the Old College also, as Bannatyne has recorded, hated +the plain-speaking reformer, though "be outward gesture and befoir his +face thei wald seime and apeir to favore and love him above the +rest."<a name="FNanchor_233_233" id="FNanchor_233_233"></a><a href="#Footnote_233_233" class="fnanchor">[233]</a> The Hamiltons especially seem to have given him considerable +occasion to complain of their bitter and unguarded criticisms, and one +of them, stung by his denunciations, challenged him to defend his +doctrine in the schools of the university. This he at first refused, +maintaining that the pulpit was not to be controlled by the university +schools, nor the church put into subjection to the academy.</p> + +<p>St Andrews at that time was the <i>rendezvous</i> of others of the adherents +of the young prince, who did not feel themselves safe under the faction +then in possession of the castle and city of Edinburgh. One of these, Mr +John Durie of Leith, was "for stoutness and zeall in the guid cause +mikle renouned and talked of." He was an enthusiastic leader of the +volunteers of his day. "The gown was na sooner af and the Byble out of +hand fra the kirk, when on ged the corslet, and fangit was the hagbot, +and to the fields."<a name="FNanchor_234_234" id="FNanchor_234_234"></a><a href="#Footnote_234_234" class="fnanchor">[234]</a> Another was Robert Leckprevick, the famous +printer, who brought his types and printing-press with him, and so did +notable service to the cause.<span class='pagenum'><a name="Page_195" id="Page_195">[Pg 195]</a></span> +<span class="sidenote">Patrick Adamson.</span> +"He haid then in hand," Melville tells us, "Mr Patrik Constant's [or +Adamson's<a name="FNanchor_235_235" id="FNanchor_235_235"></a><a href="#Footnote_235_235" class="fnanchor">[235]</a>] Catechisme of Calvin, converted in Latin heroic vers, +quhilk with the author was mikle estimed of";<a name="FNanchor_236_236" id="FNanchor_236_236"></a><a href="#Footnote_236_236" class="fnanchor">[236]</a> and deservedly so, +for Adamson was an accomplished scholar, was using his scholarship for +the church's good, was eulogised by Lawson, Knox's colleague and +successor, and had not yet developed that spirit of subserviency to the +powers that be which afterwards proved his ruin.</p> + +<p>The printer had also the honour of publishing in St Andrews the last +work which engaged the thoughts of the reformer. This was his 'Answer to +a letter of a Jesuit named Tyrie.' It had been drawn up some years +before, but was now carefully revised and enlarged, and exhibited his +matured views respecting several of the most notable subjects of +controversy between the reformed and unreformed churches. Possibly it<span class='pagenum'><a name="Page_196" id="Page_196">[Pg 196]</a></span> +may have been because he had detected through all their disguises the +secret leaning of the two Hamiltons to Romanist or semi-Romanist views +regarding the apostolical succession, the nature of the sacraments, and +the unfailing visibility and perpetuity of the church, that he now so +fully entered into a controversy which previously he had been inclined +to shun. Perhaps this is what is hinted at in the preface, in which he +says: "Wonder not, gentill reidar, that sic ane argument suld proceid +fra me in thir dolorous days after that I have taken gude-night at the +warld and at all the fasherie of the same.... There ar sevin yeares past +sen a scrole send from a Jesuite to his brother was presented unto me be +a faithfull brother requyring sum answer to be maid to the same.... +Amongs my other caires I scriblit that which followis, and that in few +dayis; which being finished I repented of my laubour, and purposed +fullie to have suppressed it. Which, na dout I had done, if that the +devil had not steirit up the Jesuites of purpois to trouble godlie +harts, with the same argumentis which Tyrie usis, amplifyed and set +furth with all the dog eloquence that Sathan can devyse for suppressing +of the free progres of the Evangell of Jesus Christ." Then, after a +touching reference to the hard lot of his dispersed flock "suffering +lytill les calamitie than did the faithfull efter<span class='pagenum'><a name="Page_197" id="Page_197">[Pg 197]</a></span> +the persecutioun of Steaphen," and an earnest petition that God would +grant them one day to meet in glory, he entreats the brethren to pray +for <i>him</i>, that God "in His mercy will pleis to put end to my long and +panefull battell," as he was unable to fight as erewhile he had done, +and longed for release, though still resigned to bear patiently +whatsoever God saw meet to lay upon this, his "wicked carkase."<a name="FNanchor_237_237" id="FNanchor_237_237"></a><a href="#Footnote_237_237" class="fnanchor">[237]</a></p> + +<div class="sidenote">The St Andrews Assembly.</div> + +<p>In March 1572 the General Assembly was held at St Andrews in the schools +of St Leonard's College.<a name="FNanchor_238_238" id="FNanchor_238_238"></a><a href="#Footnote_238_238" class="fnanchor">[238]</a> This place was no doubt chosen in part at +least for the convenience of the aged reformer, whose counsel in that +time of trouble was specially needed. It was the last Assembly at which +he was able to be present, and probably the first witnessed by Davidson +and Melville. "Thair," the latter narrates, "was motioned the making of +bischopes, to the quhilk Mr Knox opponit himselff directlie and +zealuslie";<a name="FNanchor_239_239" id="FNanchor_239_239"></a><a href="#Footnote_239_239" class="fnanchor">[239]</a> and thus probably were implanted in the youthful +student's mind the germs of those presbyterian principles which were +nurtured by intercourse with his uncle Andrew Melville, and were +retained by him to the last with heroic tenacity.</p> + +<p><span class='pagenum'><a name="Page_198" id="Page_198">[Pg 198]</a></span></p><p>Two months before this a convention at Leith had given its sanction to +a sort of mongrel episcopacy, nominally to secure the tithes more +completely to the church, but really to secure the bulk of them by a +more regular title to certain covetous noblemen who sought in this way +to reimburse themselves for their services in the cause of the +Reformation.<a name="FNanchor_240_240" id="FNanchor_240_240"></a><a href="#Footnote_240_240" class="fnanchor">[240]</a> Chief among these noblemen was the Earl of Morton, +then one of the chief supporters of the young prince, and soon after +regent of the kingdom. Having secured a presentation to the +Archbishopric of St Andrews for Mr John Douglas before mentioned, he +came over to the city, had him elected by the chapter in terms of the +convention, and on the 10th of February inaugurated into his office. +This function was performed by Wynram, Superintendent of Fife, according +to the Order followed in the admission of Superintendents, save that the +Bishop of Caithness, the Superintendent of Lothian, and Mr David +Lindsay, who sat beside Douglas, laid their hands on his head. Knox had +preached that day as usual; but, as Bannatyne is careful to tell us, had +"refuised to inaugurat the said bischope";<a name="FNanchor_241_241" id="FNanchor_241_241"></a><a href="#Footnote_241_241" class="fnanchor">[241]</a> and as others add had +"denounced anathema<span class='pagenum'><a name="Page_199" id="Page_199">[Pg 199]</a></span> +<span class="sidenote">Three Kinds of Bishops.</span> +to the giver, anathema to the receaver,"<a name="FNanchor_242_242" id="FNanchor_242_242"></a><a href="#Footnote_242_242" class="fnanchor">[242]</a> who as rector and +principal had already far more to do than such an aged man could hope to +overtake.<a name="FNanchor_243_243" id="FNanchor_243_243"></a><a href="#Footnote_243_243" class="fnanchor">[243]</a> It was in reference to the same appointment that Adamson, +as yet uncorrupted by Court influences, had a few days before in a +sermon from the same pulpit given utterance to his famous distinction of +three kinds of bishops, my lord bishop, my lord's bishop, and the Lord's +bishop, the first of whom had been in time of popery, the second was now +brought in merely to enable my lord to draw the kirk rents, and the +third was the evangelical pastor as he should be in times of thorough +reformation.<a name="FNanchor_244_244" id="FNanchor_244_244"></a><a href="#Footnote_244_244" class="fnanchor">[244]</a></p> + +<p><span class='pagenum'><a name="Page_200" id="Page_200">[Pg 200]</a></span></p><p>One more brief sketch from the Diary of the quaint but graphic +chronicler on whom I have repeatedly drawn may conclude our notice of +these last labours of the reformer, and bring us to his last illness and +death. "The town of Edinbruche recovered againe [out of the hands of the +queen's faction] and the guid and honest men therof retourned to thair +housses,<a name="FNanchor_245_245" id="FNanchor_245_245"></a><a href="#Footnote_245_245" class="fnanchor">[245]</a> Mr Knox with his familie past hame to Edinbruche." During +the time of his residence in St Andrews he was very weak. "I saw him +everie day of his doctrine," says Melville, "go hulie and fear with a +furring of martriks about his neck, a staff in the an hand, and guid +godlie Richart Ballanden, his servand, halding upe the uther oxtar, from +the abbey to the paroche kirk; and be the said Richart and another +servant lifted upe to the pulpit, whar he behovit to lean at his first +entrie; bot or he haid done with his sermont he was sa active and +vigorus that he was lyk to ding that pulpit in blads, and fly out of +it."<a name="FNanchor_246_246" id="FNanchor_246_246"></a><a href="#Footnote_246_246" class="fnanchor">[246]</a></p> + +<p>Soon after his return to Edinburgh he found himself quite unable to +preach in the large church which he had formerly occupied, and a smaller +one was fitted up for him in the western<span class='pagenum'><a name="Page_201" id="Page_201">[Pg 201]</a></span> +<span class="sidenote">His Message to Charles IX.</span> +part of the nave of St Giles.<a name="FNanchor_247_247" id="FNanchor_247_247"></a><a href="#Footnote_247_247" class="fnanchor">[247]</a> But not even so were his services to +be long available. On one occasion only after his return may it be said +that the old fire burst out with all its former fierceness and +brilliancy. This was in September, when tidings reached him of the +bloody massacre of St Bartholomew's day in France. "Being conveyed to +the pulpit," Dr M'Crie tells us, "and summoning up his remaining +strength, he thundered the vengeance of God against 'that cruel murderer +and false traitor, the King of France,' and [borrowing the language of +the Old Testament prophets] desired Le Croc, the French ambassador, to +tell his master that sentence was pronounced against him in Scotland, +that the divine vengeance would never depart from him nor from his +house, if repentance did not ensue; but his name would remain an +execration to posterity, and none proceeding from his loins should enjoy +his kingdom in peace."<a name="FNanchor_248_248" id="FNanchor_248_248"></a><a href="#Footnote_248_248" class="fnanchor">[248]</a> The only further notice of his work is by +Melville, who simply informs us that after "instituting in his roum, be +the ordinar calling of the kirk and congregation, Mr James Lawsone, a +man of singular<span class='pagenum'><a name="Page_202" id="Page_202">[Pg 202]</a></span> learning, zeal, and eloquence, ... he tuk him to his +chamber and most happelie and comfortablie departed this lyff."<a name="FNanchor_249_249" id="FNanchor_249_249"></a><a href="#Footnote_249_249" class="fnanchor">[249]</a></p> + +<p>With this kindly notice by his youthful admirer this lecture would have +ended, had I not promised to the late Dean Stanley several years ago +that, when a suitable opportunity occurred, I would not fail publicly to +advert to a shameless misrepresentation of the closing scene to which he +had directed my attention. This originated with Archibald Hamilton, +already referred to as one of the two masters of the New College, who +apostatised from the Protestant faith, and after his flight to the +Continent published the most barefaced lies of his old antagonist and +the noble men who were associated with him in his hard battle and +well-earned triumph. These lies were exposed and refuted at the time by +Principal Smeton of Glasgow, himself a convert from that Society of +Jesus which Hamilton ultimately joined. But as they have been revived in +our own day, and distributed in the form of a tract by Popish emissaries +at the doors of Protestant churches in London, and as one of a series +bearing the sensational title of "Death-bed Scenes," I shall, in +fulfilment of my promise, subjoin a brief account of the reformer's last +illness and death, taken almost exclusively from the contemporary +narra<span class='pagenum'><a name="Page_203" id="Page_203">[Pg 203]</a></span>tives +of Bannatyne and Smeton, the former of whom was an eye-witness, and the +latter of whom had full information from Lawson,<a name="FNanchor_250_250" id="FNanchor_250_250"></a><a href="#Footnote_250_250" class="fnanchor">[250]</a> who also was an +eye-witness of all. This, I feel assured, is all that is required to set +matters in their true light.</p> + +<div class="sidenote">Popish Calumny.</div> + +<p>The vague charges of immorality brought against the reformer by those +calumniators, ancient and modern, may be dismissed at once as nothing +more than the stock-in-trade of hard-pressed controversialists in the +sixteenth century. Had there been the slightest foundation for them, +some of Knox's many opponents in Scotland—Ninian Winzet, or the Abbot +of Crossraguel, or Tyrie the Jesuit, or Hamilton himself before he left +the country—would not have scrupled openly to upbraid him with them. +Neither would the culprits among the Protestant clergy and laity, whom +at various times he subjected to so rigorous a discipline, have borne +this patiently at his hands had he himself been a known offender. It was +his character which gave him his influence both at home and abroad, both +with friends and with foes, and could it have been successfully +assailed, it would not have been left to two Jesuits in a<span class='pagenum'><a name="Page_204" id="Page_204">[Pg 204]</a></span> foreign land +to lead the assault after he was silenced in death.</p> + +<p>Such, however, I hardly need to assure you was not the end of the +restorer of a really holy church in Scotland, if aught of credit is to +be given to the unanimous testimony of those who attended him during his +last illness and witnessed its closing scene, though it may have been +the end which Popish controversialists in the sixteenth century deemed +meet for him—as well as for Luther and Calvin and many more of whom the +world was not worthy—as it is in one of the foulest legends with which +their successors in the nineteenth century think it fair to supplement +the legends of their predecessors in the sixteenth. According to them +Luther was the child of a demon, not figuratively but literally; Calvin +was eaten up of worms, like Herod who slew the children of Bethlehem and +was smitten by the judgment of God, because (though apparently in this +they confound him with a later Herod) he affected divine honours. To +mention such slanders, as the sceptical Bayle has said with special +reference to the case of Knox, is all that is needed to refute them. +They are the product of malignity so evident that it defeats itself. I +know but one parallel to them in our literature, and it has the excuse +that it has come down to us from the<span class='pagenum'><a name="Page_205" id="Page_205">[Pg 205]</a></span> +dark ages.<a name="FNanchor_251_251" id="FNanchor_251_251"></a><a href="#Footnote_251_251" class="fnanchor">[251]</a> Some would persuade us that the time has come when we +might afford to forget old controversies and to shake hands with our +former antagonists, but such occurrences as these tend to show that such +forgetfulness and affectation of cordiality is likely to be all on one +side.</p> + +<p>And now let me simply set over against these fables, in as abridged form +as I can, the unvarnished statements of Bannatyne and Smeton, the latter +of which was published in reply to Hamilton who first gave shape to +these charges, and which hitherto has been deemed a conclusive +refutation of them.<a name="FNanchor_252_252" id="FNanchor_252_252"></a><a href="#Footnote_252_252" class="fnanchor">[252]</a></p> + +<div class="sidenote">His last Illness.</div> + +<p>On the 10th of November, the day after he inducted Lawson as his +colleague, he was seized with a violent cough and began to breathe with +difficulty. Many, who desired ardently, if it were possible, to detain +him a little longer here, advised<span class='pagenum'><a name="Page_206" id="Page_206">[Pg 206]</a></span> him to call in the assistance of +skilful physicians. He readily complied with their advice, though he +felt that the end of his warfare was now nigh at hand. Next day he +caused the wages of all his servants to be paid, and earnestly exhorted +them all to be careful to lead holy and Christian lives. On the 13th, +being obliged by the increase of his malady to leave off his ordinary +course of reading in the Scriptures (for every day he had been wont to +read some chapters of the Old and New Testaments, especially some of the +Psalms and Gospels), he directed his wife and servant to read to him +each day the 17th chapter of St John's Gospel, one or other of the +chapters of St Paul's Epistle to the Ephesians, and the 53rd chapter of +Isaiah. On the 14th he rose early, apparently supposing it had been the +Lord's day, and being asked why he did so when he was so ill, he replied +that he had been meditating all night on the resurrection of the Lord +(the subject which would have fallen to be treated next in order by him +in his ministry), and that he was now prepared to ascend the pulpit to +communicate to his brethren the consolation he had enjoyed in his own +soul. Next day, though very sick, he prevailed on Durie, already +mentioned, and another friend, Steward by name, to remain to dinner with +him, ordered a hogshead of wine in his cellar to be pierced for them, +and desired<span class='pagenum'><a name="Page_207" id="Page_207">[Pg 207]</a></span> +<span class="sidenote">His Dying Exhortations.</span> +Steward to send for some of it as long as it lasted, for he should not +tarry till it was done. Little is recorded of him for several days after +this, but it was probably in this interval that he was visited by many +of the chief of the nobility, including the Earl of Morton, so soon to +be created regent,<a name="FNanchor_253_253" id="FNanchor_253_253"></a><a href="#Footnote_253_253" class="fnanchor">[253]</a> and by many members of his congregation. All of +these he "solidly exhorted" and comforted. On the 20th or 21st he gave +orders that his coffin should be prepared. On the 22nd he sent for the +ministers, elders, and deacons of the church, that he might give them +his last counsels and take final farewell of them. In the brief but +solemn address which he delivered to them he called God to witness, whom +he served in the Gospel of His Son, that he had taught nothing but the +pure and solid doctrine of the Gospel of the Son of God, and had never +indulged his own private passions, or spoken from any hatred of the +persons of those against whom he had denounced the heavy judgments of +God. He exhorted them to persevere in the truth of the Gospel and in +their allegiance to their young sovereign, and dismissed them with his +solemn blessing. To Lawson and Lindsay, whom he<span class='pagenum'><a name="Page_208" id="Page_208">[Pg 208]</a></span> asked to remain behind, +he gave a last earnest message for his old friend Kirkaldy of Grange, +the commandant of the castle, who had gone over to the party of the +queen,<a name="FNanchor_254_254" id="FNanchor_254_254"></a><a href="#Footnote_254_254" class="fnanchor">[254]</a> and whose soul, notwithstanding, he said, was dear to +him—as being one of his congregation in the castle of St Andrews, and a +sharer in his hard lot in France—so that he would not have it perish if +by any means he could save it. "Go and tell him," he said, "that neither +the craggy rock in which he miserably trusts, nor the carnal prudence of +that man whom he regards as a demigod, nor the assistance of foreigners, +as he falsely flatters himself, shall deliver them, but he shall be +disgracefully dragged from his nest to punishment and hung on a gallows +in the face of the sun, unless he speedily amend his life and betake +himself to the mercy of God."</p> + +<div class="sidenote">His Consolation.</div> + +<p>On the 23rd the difficulty of his breathing had greatly increased, and +he seems to have thought that his end was near at hand. To one of his +most intimate friends who asked him if he felt great pain, he replied +that that was not reckoned as pain by him which would be the end of many +miseries and the beginning of perpetual joy. And soon after, apparently +supposing his end was come, he repeated the Lord's Prayer and the<span class='pagenum'><a name="Page_209" id="Page_209">[Pg 209]</a></span> +Apostles' Creed, adding certain paraphrases of his own on each petition +of the prayer and article of the creed to the great comfort of those who +stood by; and then lifting up his hands to heaven he once more said, +"Lord, into Thy hands I commend my spirit." During the succeeding night +he caused the 15th chapter of 1st Corinthians to be read and re-read to +him, and repeatedly said to himself, "O! how sweet and salutary +consolation does the Lord provide for me in this chapter." The following +day, about noon, he once more sat up in bed, but owing to his extreme +weakness was not able to remain long in that posture. About three in the +afternoon one of his eyes failed, and his tongue performed its office +less readily than before. About six in the evening he again said to his +wife, "Go, read where I cast my first anchor," referring to the +instructions he had given on the 13th.<a name="FNanchor_255_255" id="FNanchor_255_255"></a><a href="#Footnote_255_255" class="fnanchor">[255]</a></p> + +<p>When this had been done, he continued for some hours in troubled +slumber. It is in this occurrence alone that there can be got the +slightest foundation for the slanders which his traducers have +circulated. And it is only necessary to quote the account given of it by +those who witnessed it to show that it was as honourable to the dying +confessor as the gross mis<span class='pagenum'><a name="Page_210" id="Page_210">[Pg 210]</a></span>representation of it was dishonourable to his +opponents. During these hours he uttered frequent sighs and groans, so +that those who stood by could not doubt that he was contending with some +grievous temptation. When he awoke they asked him what was the cause of +his distress. He answered that in the course of his life he had had many +contests with his spiritual adversary. Often he had been tempted to +despair of God's mercy because of the greatness of his sins, often also +tempted by the allurements of the world to forget his calling to endure +hardness as a good soldier of Christ Jesus. But now the cunning +adversary had assailed him in another form, and endeavoured to persuade +him that he had merited heaven itself and a blessed immortality by the +faithful discharge of the duties of his high office. "But blessed be +God," exclaimed the dying reformer, "who hath brought seasonably to my +mind those passages of Scripture by which I was enabled to quench the +fiery dart, 'What hast thou, that thou hast not received?' 'By the grace +of God I am what I am,' and 'Not I, but the grace of God in me' ... +wherefore I give thanks to my God by Jesus Christ who has been pleased +to grant me the victory. And I am firmly persuaded that ... in a short +time, without any great bodily pain, and without any distress of mind, I +shall exchange this mortal and miserable<span class='pagenum'><a name="Page_211" id="Page_211">[Pg 211]</a></span> life for an immortal and +blessed life through Jesus Christ."</p> + +<div class="sidenote">His Peaceful Death.</div> + +<p>This persuasion of his speedy and happy departure was soon to be +justified by the event. After evening prayers Dr Preston, his physician, +asked him whether he had heard them, when he replied, "I would to God +that ye and all men heard them as I have heard them, and I praise God +for that heavenly sound." Shortly after the signs of immediate +dissolution appeared, his friends gathered round his bed, and his +faithful servant addressed him: "Now, sir, the time that you have long +called to God for, to wit an end of your battle, is come. And seeing all +natural power now fails, remember those comfortable promises, which +often times ye have shown to us, of our Saviour Jesus Christ. And that +we may understand and know that ye hear us, make us some sign." And so +he lifted up one of his hands, and incontinent thereafter rendered up +his spirit apparently without pain or movement, so that he seemed rather +to fall asleep than to die.</p> + +<p>Such was the account of his last illness and death transmitted by those +who attended on him and witnessed it, a death worthy of his noble life, +and fully justifying the brief comment of Smeton, "Surely, whatever +opprobrious things profane men may utter, God hath in him given us an<span class='pagenum'><a name="Page_212" id="Page_212">[Pg 212]</a></span> +example of the right way as well of dying as of living." It is true, as +his heartless traducer takes care to remind us, no dirge was chanted +over his remains, no mass of requiem was celebrated for his soul. He and +his countrymen had long ceased to believe in the worth of such priestly +ceremonies, or to imagine that their eternal state could be affected by +them, or by aught save Christ's finished work and their own faith and +repentance while God's day of grace was prolonged to them here. The +brief eulogy pronounced over his grave by the stern and reserved +regent<a name="FNanchor_256_256" id="FNanchor_256_256"></a><a href="#Footnote_256_256" class="fnanchor">[256]</a> was a truer and more impressive testimony to his worth than +the most gorgeous celebration of Romish rites which he could but have +shared with a Borgia or a Betoun. The stern simplicity of his grave, +which, like his master Calvin's, was till lately preserved in the memory +of men without stone or bronze to mark it out, tells a tale very +different from that his traducer hints at; and if his bitter taunts +shall lead the reformer's countrymen now to erect a material monument to +him in some measure corresponding to the<span class='pagenum'><a name="Page_213" id="Page_213">[Pg 213]</a></span> benefits he has been honoured +to confer on them, this attack on his fair fame will have been overruled +for good.</p> + +<div class="sidenote">The Scottish Nation his Monument.</div> + +<p>But his real monument will never be one graven by art or man's device. +It is one more noble, more lasting far. It is to be found in the life +God enabled him to live, and the work God honoured him to do. It is to +be seen in the plans he devised, in the institutions he founded, in the +people he moulded anew, when the old church had confessedly failed in +its mission. And while the Scottish nation continues to retain these +institutions, and to bear this impress, it will continue the grandest, +as it is the most telling, monument to the memory of its noble-hearted +and single-minded reformer.<span class='pagenum'><a name="Page_214" id="Page_214">[Pg 214]</a></span></p> + + + + + +<hr style="width: 65%;" /> +<h2><a name="CHAPTER_X" id="CHAPTER_X"></a>CHAPTER X.<br/> +<br /> +<span style="font-size: 50%;">THE SECOND BOOK OF DISCIPLINE.</span></h2> + + +<p>In a previous lecture I have endeavoured to give a pretty full account +of the First Book of Discipline. It remains yet to say a few words about +the Second Book of Discipline.</p> + +<p>Principal John Cunningham has said: "The First Book exhibited a system +of polity sagaciously suited to the circumstances of the country and the +church: it seemed to grow out of the times."<a name="FNanchor_257_257" id="FNanchor_257_257"></a><a href="#Footnote_257_257" class="fnanchor">[257]</a> I will add that it was +not only suited to the times, but to many of the practical needs of the +church of all times. I therefore hold that even yet it is worthy of a +higher place than to be deemed merely a "collection of parchments and +coins deposited beneath it [<i>i.e.</i>, the Second Book] by which future +generations may read the story of the times in which the building was +begun."<a name="FNanchor_258_258" id="FNanchor_258_258"></a><a href="#Footnote_258_258" class="fnanchor">[258]</a> The<span class='pagenum'><a name="Page_215" id="Page_215">[Pg 215]</a></span> +<span class="sidenote">The Two Books Compared.</span> +Second Book is more a book of constitutional law; and aims, as the +Principal says, at elaborating a system from the New Testament without +reference to circumstances, and bears far more resemblance to the +Ordonnances of Calvin than to the less ambitious and more comprehensive +Church Order Books of Germany. But the Second Book of Discipline has +even fewer practical details than the ordinances of Geneva. Of course, +so far as it actually abolished or modified the regulations of the First +Book, these fell to be disused; but in so far as it did not actually do +so, they still had a certain validity: and even in the Covenanting times +it is generally the Books, not the Book of Discipline, to which +reference is made in Acts of Assembly.</p> + +<p>No one in our times, perhaps, has shown a more thorough appreciation of +the real merits of the First Book than the Duke of Argyll in his +well-known essay on "Presbytery." Mr Hill Burton, who depreciates it in +comparison with the Second, makes far more than is warranted of the +strong language in which it occasionally indulges against the old +church, with which he contrasts the more restrained and balanced +utterances of the Second Book.<a name="FNanchor_259_259" id="FNanchor_259_259"></a><a href="#Footnote_259_259" class="fnanchor">[259]</a> I do not yield to many in my +admiration of the<span class='pagenum'><a name="Page_216" id="Page_216">[Pg 216]</a></span> courage and calmness of Melville; but I could no more +think of placing him, scholarly and bold, yet calm, as he generally was, +nor the Book attributed to him, more logical and unimpassionately +didactic though it be, before the eager, impetuous, yet sagacious Knox, +with his wealth of rude eloquence and thrilling tenderness, and his Book +in which these qualities of head and heart are so clearly mirrored, than +I would think of placing Calvin, highly as I honour him, before Luther, +or his Catechism before the Wittenberg hymn-books.</p> + +<p>I do not believe that the principles of the two Books are so widely +different as they have sometimes been represented to be, or that the +grand ideas of Knox concerning the place of the laity in the church, the +education of the young, and the support and kindly treatment of the aged +poor, were meant to be rejected or ignored by his great successor; but I +do think these matters fall considerably into the background. Some of +the noblest conceptions of the earlier Book are narrowed, and the whole +system stiffened; and in the contests in which the church had then to +engage with the young monarch, in vindication of her independence in her +own province, positions were laid down which were soon pressed to +consequences from which Knox and his associates would have shrunk.<span class='pagenum'><a name="Page_217" id="Page_217">[Pg 217]</a></span></p> + +<div class="sidenote">The Supreme Power.</div> + +<p>They, who had been obliged long to contend with a corrupt and obstinate +clergy which would grant no real reform in doctrine, no substantial +concessions for the alleviation of practical grievances, boldly laid +down the principle that "to kings, princes, rulers, and magistrates ... +chieflie and most principallie the conservation and purgation of the +religioun apperteinis; so that not onlie they are appointed for civill +policie, but also for maintenance of the trew religioun, and for +suppressing of idolatrie and superstitioun whatsoever.... And therefore +wee confesse and avow that sik as resist the supreme power doing that +thing quhilk appertains to his charge, do resist Goddis ordinance, and +therefore cannot be guiltles."<a name="FNanchor_260_260" id="FNanchor_260_260"></a><a href="#Footnote_260_260" class="fnanchor">[260]</a> Melville, who was called to contend +with a king bent on securing autocratic power in the church as well as +in the state, laid down, with the utmost precision, the principle in +chapter x., "Although kings and princes that be godlie, sumtymes be +their awin authority whan the kirk is corruptit and all things out of +ordor, place ministers and restore the trew service of the Lord efter +the examples of sum godly kings of Juda and divers godly emperours and +kings also in the light of the<span class='pagenum'><a name="Page_218" id="Page_218">[Pg 218]</a></span> New Testament; yit quhair the ministrie +of the kirk is anes lawfullie constitute and they that are placeit do +thair office faithfullie, all godlie princes and magistratis aucht to +heir and obey thair voice, and reverence the majestie of the Son of God +speiking be them";<a name="FNanchor_261_261" id="FNanchor_261_261"></a><a href="#Footnote_261_261" class="fnanchor">[261]</a> or, as in chapter i., where it is laid down, "As +ministeris are subject to the judgement and punishment of the magistrat +in externall things if they offend, so aucht the magistratis to submit +themselfis to the discipline of the kirk gif they transgresse in +matteris of conscience and religioun."<a name="FNanchor_262_262" id="FNanchor_262_262"></a><a href="#Footnote_262_262" class="fnanchor">[262]</a></p> + +<p>Hill Burton sarcastically remarks that "if we grant that those who +prepared it were what they called themselves—the Church of God, +presided<span class='pagenum'><a name="Page_219" id="Page_219">[Pg 219]</a></span> +<span class="sidenote">Limits of Ecclesiastical Power.</span> +over by the Lord Jesus Christ as the representative of the Godhead on +earth—it would be difficult to refuse assent to what follows. Nothing +can be more perfect than the analysis by which the two ruling powers are +separated from each other, and the ecclesiastical set above the +secular."<a name="FNanchor_263_263" id="FNanchor_263_263"></a><a href="#Footnote_263_263" class="fnanchor">[263]</a> If this is not quite borne out, one can hardly help +feeling that more care should have been taken to mark out the limits of +ecclesiastical authority, and to show that the power of ministers and +elders was as distinctly limited by the laws of Christ as that of kings +and magistrates ought to be by the laws of the land; or, in other words, +that ministers and elders may err in interpreting the laws of Christ, +just as civil rulers may err in interpreting the laws of the land. No +doubt the limitation contended for is in words admitted, "the magistrat +neither aucht to preich, minister the sacraments, nor execute the +censuris of the kirk, nor yit prescrive any rewll how it sould be done; +bot command the ministeris to observe the rewll commandit in the Word, +and punish the transgressours be civill means. The ministeris exerce not +the civill jurisdictioun, bot teich the magistrat how it sould be +exercit according to the Word."<a name="FNanchor_264_264" id="FNanchor_264_264"></a><a href="#Footnote_264_264" class="fnanchor">[264]</a> "It is proper to kings, princes, +and magistrates to be callit lordis<span class='pagenum'><a name="Page_220" id="Page_220">[Pg 220]</a></span> and dominators over their +subjectis, whom they govern civilly; bot it is proper to Christ onlie to +be callit Lord and Master in the spirituall government of the kirk, and +all utheris that beiris office therein aucht not to usurp dominion +therein, nor be callit lordis, bot onlie ministeris, disciples, and +servantis. For it is Christis proper office to command and rewll His +kirk universall, and every particular kirk, throw His Spirit and Word, +be the ministrie of men."<a name="FNanchor_265_265" id="FNanchor_265_265"></a><a href="#Footnote_265_265" class="fnanchor">[265]</a> But it is not made sufficiently prominent +anywhere in the Book that these men are only entitled to unreserved +obedience when they truly speak Christ's mind and truly follow His Word. +Those who have made most of the Book have neither clearly perceived this +nor have they realised the full meaning of the lucid and explicit +statement made by Rutherfurd when he was contending against the +Erastians and Independents of England. Had they done so, I cannot but +think that the bitter divisions among Scottish Presbyterians would have +been fewer, and that there would have been far less occasion for the +reproach often cast on them, that new presbyter is but old priest writ +large.</p> + +<div class="sidenote">Rutherfurd's Opinion.</div> + +<p>"That the magistrate is not obliged," Rutherfurd affirms, "to execute +the decrees of the church without further examination, whether they be<span class='pagenum'><a name="Page_221" id="Page_221">[Pg 221]</a></span> +right or wrong, as Papists teach that the magistrate is to execute the +decrees of their Popish councels with blind obedience, and submit his +faith to them, because he is a layman and may not dare to examine +whether the church doth erre or not, is clear. 1. Because, if in hearing +the Word all should follow the example of the men of Berea, not relying +on the testimony of Paul or any preacher, [and] try whether that which +concerneth their conscience and faith be agreeable to the Scriptures or +no, and accordingly receive or reject; so in all things of discipline +the magistrate is to try by the Word whether he ought to adde his +sanction to these decrees which the church gives out for edification, +and whether he should draw the sword against such a one as a heretick +and a perverter of souls. But the former is true; the magistrate's +practise in adding his civill sanction and in punishing hereticks +concerneth his conscience, knowing that he must do it in faith as he +doth all his moral actions; <i>ergo</i>, the magistrate must examine what he +practiseth in his office according to the Word, and must not take it +upon the meer authority of the church, else his faith in these moral +acts of his office should be resolved <i>ultimate</i> on the authority of the +church, not on the Word of God, which, no doubt, is Popery, for so the +warrant of the magistrate's conscience should not be 'thus<span class='pagenum'><a name="Page_222" id="Page_222">[Pg 222]</a></span> saith the +Lord,' but 'thus saith the church in their decrees.' 2. The magistrate +and all men have a command to try all things, <i>ergo</i>, to try the decrees +of the church, and to retain what is good (1 Thes. v. 21); to try the +spirits even of the church in their decrees (1 John iii. 1). 3. We +behooved [in that case] to lay down this Popish ground that ... the +church cannot erre in their decrees.... Its against Scripture and reason +that magistrates, and by the like reason all others, should obey the +decrees of the church with a blinde faith, without inquiring in the +warrants and grounds of their decrees, which is as good Popery as, +Magistrates and all men are to beleeve as the church beleeveth, with an +implicite faith, so ignorance shall be the mother of devotion. Whoever +impute this to us—who have suffered for nonconformity, and upon this +ground, that synods can erre, refused the ceremonies—are to consult +with their own conscience whether this be not to make us appear +disloyall and odious to magistracy in that which we never thought, far +lesse [presumed] to teache and professe it to the world."<a name="FNanchor_266_266" id="FNanchor_266_266"></a><a href="#Footnote_266_266" class="fnanchor">[266]</a></p> + +<div class="sidenote">Gillespie's Opinion.</div> + +<p>Even more notable are the utterances of George Gillespie, when +vindicating against the Erastians of the south that more free government +of the church by its own courts from which they feared<span class='pagenum'><a name="Page_223" id="Page_223">[Pg 223]</a></span> so many evils. +"I dare confidently say," he affirms, "that, if comparisons be rightly +made, presbyterial government is the most limited and the least +arbitrary government of any other in the world."<a name="FNanchor_267_267" id="FNanchor_267_267"></a><a href="#Footnote_267_267" class="fnanchor">[267]</a> And, after +entering into details to make good this affirmation in regard to the +papal and prelatical forms of government, he proceeds to maintain that +Independents "must needs be supposed to exercise a much more unlimited +or arbitrary power than the presbyterial churches do," because they +exempt individual congregations from all control and correction by +superior courts, and because it is "one of their three grand principles +which disclaimeth the binding of themselves for the future unto their +present judgement and practice, and avoucheth the keeping of this +reserve to alter and retract."<a name="FNanchor_268_268" id="FNanchor_268_268"></a><a href="#Footnote_268_268" class="fnanchor">[268]</a> Some who think that, after all +recent changes, they more truly hold the opinions of Gillespie than we +do, have laid it down very dogmatically that even although the +constitution of a national church were in all other respects scriptural, +yet if it did not reserve this power to alter and retract without let or +hindrance, it would still be at variance with the tenets of the +Covenanting times; but you see here that Gillespie affirms that that was +a principle of the Independents, not<span class='pagenum'><a name="Page_224" id="Page_224">[Pg 224]</a></span> of the Presbyterians, and +claims<a name="FNanchor_269_269" id="FNanchor_269_269"></a><a href="#Footnote_269_269" class="fnanchor">[269]</a> it as a special merit of the latter that they were willing +to explain their doctrine and discipline to the civil authorities, and, +getting these sanctioned, to abide by them till they were again altered +by consent of church and state. He denies that in claiming a distinct +government for the church the Presbyterians meant to deprive the +Christian magistrate of that power and authority in matters of religion +which the Word of God and the earlier Confessions of the Reformed +churches recognised as belonging to his office. On the contrary, he +maintains that not only in extraordinary cases when church government +doth degenerate into tyranny, or those who manage it make defection from +the truth, "the Christian magistrate may and ought to do diverse things +in and for religion, and interpose his authority diverse wayes so as +doth not properly belong to his cognisance, decision and administration +ordinarily, and in a reformed and well constituted church";<a name="FNanchor_270_270" id="FNanchor_270_270"></a><a href="#Footnote_270_270" class="fnanchor">[270]</a> but<span class='pagenum'><a name="Page_225" id="Page_225">[Pg 225]</a></span> +also that, in ordinary cases, he is free to act as his own conscience +directs in giving or refusing his sanction to the government and +discipline of the church; and that if he is offended with any sentence +of its courts, "they ought to be ready, in all humility and respect, to +give him an account and reason of such their proceedings, and by all +means to endeavour the satisfaction of the magistrate his conscience, or +otherwise to be warned and rectified if themselves have erred."<a name="FNanchor_271_271" id="FNanchor_271_271"></a><a href="#Footnote_271_271" class="fnanchor">[271]</a></p> + +<div class="sidenote">Its Influence not unmixed.</div> + +<p>Had the principles thus laid down been more clearly kept in view by +the framers of the Second Book of Discipline, its influence for good on +Scottish Christianity would have been more unmixed than it has been. Had +they been more consistently acted on by Rutherfurd and his associates, +who consented to their formal insertion in our later standards, many sad +troubles which then and afterwards befel the church, for which they +lived and laboured, would have been altogether avoided, or more easily +provided against; but as it is, great misunderstandings have certainly +arisen. The two Books of Discipline have been too much read apart, +instead of being regarded as complementary each of the other; and while +all that is liberal and progressive tends, I think, more and more to +rally round the one, I believe that much that is nar<span class='pagenum'><a name="Page_226" id="Page_226">[Pg 226]</a></span>rower, but still +earnest and resolutely Christian, will continue to draw its inspiration +from the other.</p> + +<p>The Second Book of Discipline, as well as the First, failed to commend +itself to the ruling powers, and to obtain a place in its full form on +the statute book. Those of its clauses relating to the functions of the +several church courts were inserted almost word for word in the Act of +the Scottish Parliament of 1592, reckoned the charter of the +presbyterian church. It was, however, several times ratified by the +General Assembly, and was partially carried out by its authority from +the time of its ratification; and to this extent it, as well as the +First Book of Discipline, appears to have been fully recognised. The +question of its authority was very fully argued in the famous +Auchterarder case. The counsel for the presbytery and the minority of +the judges did not venture to argue, however, that as a whole the Second +Book of Discipline had received the sanction of the state save in +irregular times; but they contended that the notes, contained in +Spottiswoode's History, of the clauses respecting which the king and the +commissioners of Parliament had come to agreement with the ministers, +should be accepted as determining the extent to which it was law. It was +affirmed, however, by the majority of the judges that only the clauses<span class='pagenum'><a name="Page_227" id="Page_227">[Pg 227]</a></span> +<span class="sidenote">Its Theory of the Church.</span> +actually inserted in the Act of Parliament could be so regarded, and it +has since been maintained by Mr Peterkin that the alleged notes of +agreement between the king and the church's commissioners are not +actually found in the manuscript copy of the History which is preserved +in the Advocate's Library.<a name="FNanchor_272_272" id="FNanchor_272_272"></a><a href="#Footnote_272_272" class="fnanchor">[272]</a> The general theory of the church, +however, which may be said to underlie the most important statement of +the Second Book of Discipline, is not materially different from that +which finds expression in the First. "The kirk of God," it is said, "is +sumtymes largelie takin for all them that professe the Evangill of Jesus +Christ, and so it is a company and fellowship, not onely of the godly, +but also of hypocrites professing alwayis outwardly ane true religion. +Uther tymes it is takin for the godlie and elect onlie, and sumtymes for +them that exercise spiritual function<span class='pagenum'><a name="Page_228" id="Page_228">[Pg 228]</a></span> amongis the congregation of them +that professe the truth."<a name="FNanchor_273_273" id="FNanchor_273_273"></a><a href="#Footnote_273_273" class="fnanchor">[273]</a> These last, ministers, doctors, elders, +and deacons, are taken to represent the church in its wider sense, and +must have a lawful calling from it. This lawful calling is said to +consist of two parts—viz., election and ordination. Election is defined +to be the choosing out of a person or persons most able for the office +that is vacant, by the judgment of the eldership and consent of the +congregation to which the person or persons are appointed. Ordination is +defined as the separation and sanctifying of the person appointed of God +and His kirk after he be well tried and found qualified. The ceremonies +of ordination are declared to be fasting, earnest prayer, and imposition +of the hands of the eldership. Then follow two of the most important +paragraphs in the Book, which come nearest to supplying that which I +deem defective in it, a clear and distinct admission that human rulers +in the church as well as in the state have but limited powers. "All thir +[<i>i.e.</i>, those various kinds of office-bearers], as they must be raisit +up be God and be Him made able for the wark quhairto they ar callit, so +aught they [to] knaw their message to be limitit within God's Word, +without the quhilk bounds they aught not to passe. All thir sould tak +these titils and names<span class='pagenum'><a name="Page_229" id="Page_229">[Pg 229]</a></span> +onlie ... quhilk the Scriptures gevis unto them, as these quhilks import +labour, travell and wark; and ar names of offices and service, and not +of idlenes, dignitie, warldlie honour or preheminence, quhilk be Christ +our Maister is expresslie reprovit and forbidden.... And generallie thir +twa things aught they all to respect, the glorie of God, and edifieing +of His kirk, in discharging their dewties in their callings."<a name="FNanchor_274_274" id="FNanchor_274_274"></a><a href="#Footnote_274_274" class="fnanchor">[274]</a></p> + +<div class="sidenote">Institution of the Presbytery.</div> + +<p>It is generally supposed that it is in this Second Book of Discipline +that we have the first clear institution of that church court which we +now call the presbytery, and it admits of no dispute that it was in the +year 1581, after the final adoption of the Book by the Assembly, that an +attempt was made, with consent of the crown, regularly to divide the +country into presbyteries. These, however, though marked out on paper in +that year, were in point of fact only gradually set up, and in general +they arose out of, and absorbed into themselves, the previously existing +<i>exercise</i>, which the First Book of Discipline had sanctioned and +recommended to meet weekly for the study and interpretation of the +Scriptures.<a name="FNanchor_275_275" id="FNanchor_275_275"></a><a href="#Footnote_275_275" class="fnanchor">[275]</a> The introduction of what are called, but erroneously, +lay elders<a name="FNanchor_276_276" id="FNanchor_276_276"></a><a href="#Footnote_276_276" class="fnanchor">[276]</a> to the place they have so long worthily<span class='pagenum'><a name="Page_230" id="Page_230">[Pg 230]</a></span> filled in the +presbyteries was a still more gradual process. The presbytery of St +Andrews, even down to the close of the sixteenth century, appears to +have contained no elders save the <i>doctors</i>, under which name were +comprehended the masters of the university, both professors of divinity +and professors of philosophy, and even the doctor or master of the +grammar-school. The question, however, has been raised whether it is +really the presbytery or the kirk-session which is meant by the word +<i>eldership</i>, which is generally applied in the Second Book of Discipline +to that court to which it asserts that it belongs to see that the Word +of God is purely preached within its bounds, the sacraments rightly +administered, the discipline maintained, and the ecclesiastical goods +rightly distributed; to take care that the ordinances made by +provincial, national, and general assemblies are duly executed; and also +to make constitutions which concern <span title="[Greek: to prepon]">τὸ πρéπον</span> in the kirk,<a name="FNanchor_277_277" id="FNanchor_277_277"></a><a href="#Footnote_277_277" class="fnanchor">[277]</a>—all +which duties by the Act of Parliament are expressly<span class='pagenum'><a name="Page_231" id="Page_231">[Pg 231]</a></span> +<span class="sidenote">Eldership or Presbytery.</span> +assigned to the presbytery.<a name="FNanchor_278_278" id="FNanchor_278_278"></a><a href="#Footnote_278_278" class="fnanchor">[278]</a> This question has been keenly debated +down to our own day. The weight of authority is certainly very decidedly +in favour of the opinion which identifies this eldership with the +presbytery. Among recent authorities we have Dr David Laing and Dr Cook +of Haddington on this side, in opposition to the late Principal +Cunningham of St Andrews; and among those of a somewhat earlier time we +have Principal Lee, Dr M'Crie, and the late Dr George Cook of St Andrews +pronouncing in favour of the same view. If we go to older authorities +again, we have Spottiswoode, the episcopal historian, and Calderwood, +the presbyterian, at one in supporting it. I know of no considerable +authority in the seventeenth century which has been adduced on the other +side, save that of Henderson, whose statement, however, is rather +inferential than direct. In fact, the eldership is used in the Second +Book of Discipline itself as a convertible term with presbytery, and is +often so used in the acts of contemporary assemblies. When presbyteries +came to be set up, they are sometimes designated by the name of +eldership, and sometimes by that of presbytery; and where our present +authorised version of Scripture reads "with the laying on of the hands +of the presbytery," the Genevan version reads, "with the<span class='pagenum'><a name="Page_232" id="Page_232">[Pg 232]</a></span> laying on of +the hands of the companie of the eldership."<a name="FNanchor_279_279" id="FNanchor_279_279"></a><a href="#Footnote_279_279" class="fnanchor">[279]</a></p> + +<div class="sidenote">The Kirk-Session.</div> + +<p>The only other alternative is that suggested by the late Procurator +Cook, that in the Second Book of Discipline the functions of the two +courts were as yet undistributed; and that when they came to be legally +distributed by the Act of Parliament of 1592, those which the framers of +the Second Book assigned to the eldership were in nearly its very words +appropriated to the presbytery, and a much more limited province +assigned to the kirk-session—the court called by the Puritans of the +south by the name of the Lesser Presbytery. Perhaps it may be regarded +as a rather curious confirmation of this theory of Procurator Cook's, +that what he supposes to have been first intended by the framers of the +Book as a common court is asserted by Gillespie, the ablest of their +successors in the following century, to have been really characteristic +of the presbytery of the primitive church. Whatever may be thought of +his argument in vindication of what he calls the two presbyteries, the +fact remains that he explicitly admits there was but one in the +primitive church;<a name="FNanchor_280_280" id="FNanchor_280_280"></a><a href="#Footnote_280_280" class="fnanchor">[280]</a> and this will be all the more<span class='pagenum'><a name="Page_233" id="Page_233">[Pg 233]</a></span> +remarkable if, with Mr Cook, we hold that what the framers of the Second +Book of Discipline really designed was one presbytery or eldership +governing a larger or smaller number of churches in common; and that we +owe the distribution of the power between the two courts rather to the +Act of Parliament than to the Second Book of Discipline. I agree with +Gillespie, however, that in the circumstances of the church in a +thoroughly Christianised country it would have been a matter to be +regretted if every congregation had not had its session or lesser +presbytery, with such definitely limited powers as by the Act of +Parliament, and by the later acts of the church, are entrusted to it; +and I am not sure that we do not owe this arrangement to the episcopal +rather than to the presbyterian party, and that it was a concession made +by them as the only presbytery they could well acknowledge, if they were +to leave any function for the bishop at all in this court. At least the +rough draft of the clause of the subsequent Act of Parliament in regard +to the kirk-session appears first in the conference held between the two +parties, and is then noted as having had the express approval of the +king and commissioners of Parliament,<a name="FNanchor_281_281" id="FNanchor_281_281"></a><a href="#Footnote_281_281" class="fnanchor">[281]</a> which<span class='pagenum'><a name="Page_234" id="Page_234">[Pg 234]</a></span> was not at that time, +nor till considerably later, secured to the clauses in the Act affirming +the powers of the larger presbytery.</p> + +<div class="sidenote">Westminster Theory of the Church.</div> + +<p>I have said elsewhere that in chapters xxv. and xxvi. of the Westminster +Confession of Faith we have a doctrine affirmed as to the church and the +communion of saints which seems to me to be more thoroughly catholic +than that which is set forth in the Articles of the Irish Episcopal +Church, of the teaching of which the compilers of our Confession have so +largely availed themselves. In addition to one invisible church to which +all the true elect of God are affirmed to belong, and particular visible +churches composed of <i>professing</i> Christians in particular nations (both +of which are expressly owned in both formularies), the Westminster +Confession recognises one visible church to which all throughout the +world who profess<span class='pagenum'><a name="Page_235" id="Page_235">[Pg 235]</a></span> +faith in Christ are to feel that they belong, and with the members of +which they are bound, as God gives them opportunity, to cultivate union +and communion. "The catholic or universal church, which is invisible, +consists of the whole number of the elect that have been, are, or shall +be gathered into one, under Christ the head thereof; and is the spouse, +the body, the fulness of Him that filleth all in all. The visible +church, which is also catholic or universal under the Gospel (not +confined to one nation as before under the law), consists of all those +throughout the world that profess the true religion, and of their +children, and is the kingdom of the Lord Jesus Christ, the house and +family of God, out of which there is no ordinary possibility of +salvation. Unto this catholic visible church Christ hath given the +ministry, oracles, and ordinances of God for the gathering and +perfecting of the saints in this life to the end of the world; and doth +by His own presence and Spirit, according to His promise, make them +effectual thereunto. This catholic church hath been sometimes more, +sometimes less, visible; and particular churches which are members +thereof are more or less pure, according as the doctrine of the Gospel +is taught and embraced, ordinances administered, and public worship +performed more or less purely in them.... All<span class='pagenum'><a name="Page_236" id="Page_236">[Pg 236]</a></span> saints that are united to +Jesus Christ their head, by His Spirit and by faith, have fellowship +with Him in His graces, sufferings, death, resurrection, and glory. And, +being united to one another in love, they have communion in each other's +gifts and graces, and are obliged to the performance of such duties, +public and private, as do conduce to their mutual good." In other words, +every true member of the church, be he hearer or office-bearer, holds +his place in the body for the good of all, and is bound to use his gifts +and opportunities to promote, as far as he can, the spiritual and +temporal good of all. A single sentence from the Westminster Directory +for Church Government is all I need to give, in supplement of this +statement of the Confession, to put you in full possession of their +authors' views and aspirations. "When their number [<i>i.e.</i>, the +membership of a congregation] is so great that they cannot conveniently +meet in one place, it is expedient that they be divided according to the +respective bounds of their dwellings into distinct and fixed +congregations for the better administration of such ordinances as belong +unto them, and the discharge of mutual duties; wherein all, according to +their several places and callings, are to labour to promote whatever +appertains to the power of godliness and credit of religion, that the +whole<span class='pagenum'><a name="Page_237" id="Page_237">[Pg 237]</a></span> +land, in the full extent of it, may become the kingdom of our Lord and +of His Christ."</p> + +<div class="sidenote">Ideal Presbytery.</div> + +<p>The sum of all this may be given in the words of Henderson, in the +conclusion of his treatise on 'The Government and Order of the Church of +Scotland,' the only other treatise which has any right to be set +alongside of the Books of Discipline. "In the authoritie of these +assemblies, parochial, presbyteriall, provinciall, and nationall, and in +the subordination of the lesser unto the greater, or of more particular +elderships to the larger and generall eldership, doth consist the +externall order, strength, and steadfastnesse of the Church of +Scotland.... Here there is a superiority without tyrannie, for no +minister hath a papall or monarchicall jurisdiction over his own flock, +far lesse over other pastors and over all the congregations of a large +dioces. Here there is paritie without confusion and disorder, for the +pastors are in order before the elders, and the elders before the +deacons; the church [<i>i.e.</i>, each congregation] is subordinate to the +presbyterie, the presbyterie to the synod, and the synod to the +nationall assembly. One pastor also hath priority [of esteem] before +another, for age, for zeale, for gifts, for his good deservings of the +church, each one honouring him whom God hath honoured, and as he beareth +the image of<span class='pagenum'><a name="Page_238" id="Page_238">[Pg 238]</a></span> God which was to bee seen among the apostles themselves. +But none hath power or jurisdiction above others: even as in nature one +eye hath not power over another, only the head hath power over all, even +as Christ over His church.... And lastly, here there is a subjection +without slaverie, for the people are subject to the pastors and +assemblies, yet there is no assemblie wherein everie particular church +hath not interest and power; nor is there anything done but they are, if +not actually, yet virtually called to consent unto it."<a name="FNanchor_282_282" id="FNanchor_282_282"></a><a href="#Footnote_282_282" class="fnanchor">[282]</a> This is +presbytery in theory, and there is no reason why we should not +approximate to the ideal in practice more closely than some recent +representations imply, save that we come short of what we ought to be as +men and as Christians, and that would suffice to mar any form of +government that could be devised by the wit of men. <span class='pagenum'><a name="Page_239" id="Page_239">[Pg 239]</a></span></p> + + + + +<hr style="width: 65%;" /> +<h2><a name="CHAPTER_XI" id="CHAPTER_XI"></a>CHAPTER XI.<br/> +<br /> +<span style="font-size: 50%;">ALESIUS.</span></h2> + + +<p>We owe it to the Rev. Christopher Anderson, the author of the 'Annals of +the English Bible,' that attention has been once more turned to the +deeply interesting story of Alexander Alane, or Alesius. Principal +Lorimer, in his 'Scottish Reformation,' has thrown further light on him. +And Dr Merle D'Aubigné, who appears to have minutely examined most of +his tracts and commentaries, has wrought into his graphic but +imaginative narrative much of the information which they have been the +chief means of handing down to us. It was after his expatriation that he +received from Melanchthon the name of Alesius, or the wanderer.</p> + +<p>This highly distinguished but long forgotten <i>alumnus</i> of St Andrews +University was born in Edinburgh on the 23rd of April 1500, of honest +parents, and received the first rudiments of his<span class='pagenum'><a name="Page_240" id="Page_240">[Pg 240]</a></span> education in his +native city. It was probably while he was still there that he had +vouchsafed on his behalf those wonderful interpositions of Providence, +which remained through life engraven on his heart, and which he thus +relates in his preface to his Commentary on the Second Epistle of Paul +to Timothy, published at Leipzig in 1551. "Certe ab infantia [Diabolus] +me saepe incautum opprimere voluit, et perdere non tam insidiis et +crudelitate hostium, quam praecipitio in ignem et aquam. Verum ille, qui +servavit me inter omnia pericula et infantem de gradibus patris mei +cadentem in acervum lapidum advectorum ad extruendum supremum tabulatum +in aedibus, et reptantem manibus in cacumine altissimi montis, ex cujus +declivi vel praerupto, divinitus in alterum latus in quo facilis erat +descensus, subito perveni."<a name="FNanchor_283_283" id="FNanchor_283_283"></a><a href="#Footnote_283_283" class="fnanchor">[283]</a> With even more than his usual licence, +Dr D'Aubigné thus recounts this adventure: He "was fond of going with +other boys of his own age to the heights which environ Edinburgh. The +great rock on the summit of which the castle stands, the beautiful +Calton Hill, and the picturesque hill called Arthur's Seat, in turn<span class='pagenum'><a name="Page_241" id="Page_241">[Pg 241]</a></span> +<span class="sidenote">His miraculous Escape.</span> +attracted them. One day, it was in 1512, Alexander and his friends, +having betaken themselves to the last-named hill, amused themselves by +rolling over and over down a slope which terminated in a precipice. +Suddenly the lad found himself on the brink; terror deprived him of his +senses; some hand grasped him and placed him in safety, but he never +knew by whom or by what means he had been rescued. The priests gave the +credit of this escape to the paper with which they had provided him, but +Alexander himself attributed it to God and his father's prayers."<a name="FNanchor_284_284" id="FNanchor_284_284"></a><a href="#Footnote_284_284" class="fnanchor">[284]</a></p> + +<p><span class='pagenum'><a name="Page_242" id="Page_242">[Pg 242]</a></span></p><p>Alesius, or Alane as he was still called, being of good abilities, was +early sent to the university, and seems to have been one of the first +set of students who entered St Leonard's College (the college founded by +Prior John Hepburn, with the consent of Archbishop Alexander Stuart) +after its opening in 1512. His studies appear to have been prosecuted +there in the usual way, and in 1515 he became a determinant, or took the +degree of B.A.;<a name="FNanchor_285_285" id="FNanchor_285_285"></a><a href="#Footnote_285_285" class="fnanchor">[285]</a> and, probably after acting for a few years as a +regent in the college, he was drafted as a novice into the priory, and +ultimately became one of its canons. When John Major came to St Andrews +in 1523 as principal of the Pædagogium, he, like Hamilton and some +others who ultimately shared the same opinions, studied theology under +him, and made great progress, especially in the study of the schoolmen +and the fathers of the Christian church. He was, like most of the young +scholastics of his time, fond of disputation; and if he listened to +those lectures on the gospels which Major gave to the press some years +after, he probably imbibed from his teacher that combative attitude +towards the new<span class='pagenum'><a name="Page_243" id="Page_243">[Pg 243]</a></span> +<span class="sidenote">Discussions with Patrick Hamilton.</span> +opinions which at this period of his life he showed. D'Aubigné says: +"His keenest desire was to break a lance with Luther.... As he could not +measure himself personally with the man whom he named <i>arch-heretic</i>, +Alesius had refuted his doctrine in a public discussion held at the +university. The theologians of St Andrews had covered him with +applause.<a name="FNanchor_286_286" id="FNanchor_286_286"></a><a href="#Footnote_286_286" class="fnanchor">[286]</a> ... Alesius, alive to these praises and a sincere +catholic, thought that it would be an easy task for him to convince +young Hamilton of his errors.... Armed cap-a-pie, crammed with +scholastic learning, and with all the formulæ 'quo modo sit, quo modo +nonsit,'" he had various discussions with him. "Hamilton had before him +nothing but the Gospel, and he replied to all the reasonings of his +antagonist with the clear, living, and profound word of the +Scriptures.... Alesius, struck and embarrassed, was silenced, and felt +as if 'the morning star were rising in his heart. It was not merely his +understanding that was convinced, the breath of a new life penetrated +his soul."<a name="FNanchor_287_287" id="FNanchor_287_287"></a><a href="#Footnote_287_287" class="fnanchor">[287]</a> He continued from time to time to visit the reformer +while he lived, and to cherish<span class='pagenum'><a name="Page_244" id="Page_244">[Pg 244]</a></span> his memory after he had been so cruelly +put to death.</p> + +<p>When the opinions and martyrdom of Hamilton were the subject of +conversation among the canons, several of the younger of whom were +attached to him, Alesius refused to condemn him. He was not yet by any +means, as Dr Lorimer would have it, a Lutheran; he was not yet prepared +to separate himself from the old church; but he saw and mourned over her +corruptions, and longed, and in a quiet way laboured, for the removal of +them, and also yearned for the revival of a more earnest Christian +spirit, and more correct moral conduct among those over whom his +influence extended. From that day no one could induce him to express +approval of the proceedings which had been taken against Hamilton, or to +pronounce an unfavourable judgment on the articles for which he had been +condemned to death.</p> + +<div class="sidenote">Patrick Hepburn.</div> + +<p>This silence brought him under the suspicion of his more bigoted +associates, and gave special offence to his superior, Prior Patrick +Hepburn (the nephew of Prior John, who had founded St Leonard's +College), a violent, coarse, immoral young noble, emulous of the +debaucheries and vices, as well as of the cultured <i>hauteur</i>, of the +young French ecclesiastics of rank among whom his youth had been passed. +Knox has given a<span class='pagenum'><a name="Page_245" id="Page_245">[Pg 245]</a></span> +graphic if rather coarse account of the revelries of this young man and +his gay associates, more in keeping with what we should have expected +from the sons of Tarquin in heathen Rome than from the <i>élite</i> of the +young ecclesiastics of a primatial Christian city, and under the eye of +an aged archbishop.<a name="FNanchor_288_288" id="FNanchor_288_288"></a><a href="#Footnote_288_288" class="fnanchor">[288]</a> The representation of Alesius is only the more +credible because it is the more restrained, and the one representation +corroborates the other, and proves to what a low ebb morality had sunk +among the ministers of the old church in Scotland before it was swept +away. Not only did this bold bad man set at nought the laws of God and +the canons of his church, and make a boast of doing so among his boon +companions, but even when the archbishop sought to separate him from his +unlawful connection, the prior collected his armed retainers, and would +have fought with him had not the Earl of Rothes and the Abbot of +Arbroath, the primate's hopeful nephew, come between the two bands and +patched up a sort of truce between their leaders.</p> + +<p>The Christian lives and healthful influence of the younger canons could +not but be felt to be a standing rebuke by their superior, and doubtless +were one main cause why he bore them so deep a grudge and gave way to +such savage outbursts<span class='pagenum'><a name="Page_246" id="Page_246">[Pg 246]</a></span> of temper in his intercourse with them. He is +said to have denounced them, and especially Alesius, to the aged +primate, and probably with the view of entrapping him into some +unguarded expression of approval of the new opinions, he got him +appointed to preach the sermon at the opening of a synod of bishops and +priests which was held at St Andrews probably in the Lent of the year +1529. Alesius, while carefully avoiding everything which might give +needless offence to his hearers, thought, to use his own words, that in +such presence, and speaking in the Latin language, he would not +discharge his duty unless he earnestly exhorted those set in authority +over the churches to the practice of piety, the observance of good +morals, the study of Christian doctrine, and the pious teaching and +governing of their churches. He confesses that he earnestly inveighed +against immoral priests, but he adds that as he had said nothing in a +disloyal spirit, or more harshly than the facts warranted, and had +attacked no one by name, the sermon gave no offence to good men. But his +irate and domineering prior imagined that the sermon was specially aimed +at him, and was intended to hold him up to the ridicule of the assembled +prelates and clergy. Having already defied the archbishop, Hepburn could +not brook such a liberty on the part of one of his own subordinates. An<span class='pagenum'><a name="Page_247" id="Page_247">[Pg 247]</a></span> +opportunity soon occurred to him of paying back with interest the insult +which he imagined had been done to him.</p> + +<div class="sidenote">Assaulted and Imprisoned.</div> + +<p>It so happened that the whole college of canons resolved, for many and +grave reasons, to lodge a complaint with the king respecting the +harshness and cruelty of their superior. When this came to Hepburn's +ears, he rushed with a band of armed attendants into the sacred +chapter-house where the canons were assembled, and when admonished by +Alesius, who probably presided in the meeting, not in the heat of +passion to be guilty of any foolish prank, he ordered the speaker to be +seized by his armed attendants, and drawing his sword would have run it +through him had not two of the canons forcibly dragged him back and +turned aside his weapon. The affrighted and timid canon cast himself at +his superior's feet and entreated him to spare his life, but in return +only received a kick in the breast which nearly proved fatal to him. +When he had partially recovered from this, and was being hurried off to +prison, another dastardly attack was made on him, but that was parried +by the prior's own retainers, who saw that he was beside himself with +rage and fury. After this all the other canons were seized and +imprisoned, but on the remonstrance of certain noble friends they were +ordered to be released<span class='pagenum'><a name="Page_248" id="Page_248">[Pg 248]</a></span> by the king, who was then in St Andrews and was +informed of what had taken place.</p> + +<p>The king's order was speedily carried out in regard to all save Alesius; +but he, notwithstanding all remonstrances of friends, was not only +detained in custody, but was even thrust into a more filthy dungeon, +called by the sufferer, in one of his treatises, <i>teterrimo specu subtus +terram inter bufones et serpentes</i>,<a name="FNanchor_289_289" id="FNanchor_289_289"></a><a href="#Footnote_289_289" class="fnanchor">[289]</a> and in another a +<i>latrinâ</i>,<a name="FNanchor_290_290" id="FNanchor_290_290"></a><a href="#Footnote_290_290" class="fnanchor">[290]</a> or sink, to which I know nothing at all corresponding in +St Andrews save the underground chamber near the college hall,<a name="FNanchor_291_291" id="FNanchor_291_291"></a><a href="#Footnote_291_291" class="fnanchor">[291]</a> and +the roughly-hewn cavern still subsisting in the rock to the north of the +house at the end of Castle Street, going down by the southern entrance +by thirty or more somewhat irregular steps through the rock, and +terminating in a small chamber of rounded or oval form, having an +opening in its roof originally little more than a foot in diameter, but +now considerably enlarged, and to which on the other side a covered +passage from the castle leads down. They might well abandon hope who +entered there, and possibly one at least of its uses was for literally +immuring those who were never again to have<span class='pagenum'><a name="Page_249" id="Page_249">[Pg 249]</a></span> +further intercourse with their fellow-men. In this or some other equally +horrible place the poor canon was confined for eighteen or twenty days; +and when, after repeated remonstrances on the part of the king and the +magistrates of the city, the prior was obliged to produce his victim, he +enjoined him strictly on no account to utter one word about the shameful +maltreatment to which he had been subjected. Alesius, however, had +suffered too horribly in this place to let slip the opportunity so +unexpectedly presented to him of telling the worst to the friendly +magistrates, and entreating them to save him from all further risk of a +repetition of this barbarous cruelty. But the magistrates, though +friendly, were easily persuaded that all was now to go right. As soon, +however, as they were got out of the way under this persuasion, the +prior upbraided the poor canon for having divulged the whole disgusting +truth which he had enjoined him to conceal, and ordered him to be again +placed in confinement, in which he was left to languish for nearly a +year.<span class="sidenote">His Prison changed.</span> But this confinement was in a less objectionable place, and +apparently within the precincts of the priory; and when the prior was +absent the canons occasionally had the prisoner brought out from his +ward, and even permitted him, as in former times, to take a leading part +in the<span class='pagenum'><a name="Page_250" id="Page_250">[Pg 250]</a></span> services at the altar. On one occasion the prior, coming back +unexpectedly, and seeing what occurred in his absence, ordered Alesius +at once into confinement, threatening on the morrow to have him off to +the old filthy place where his life had been so nearly sacrificed +before, and where he was to be entrusted to the care of a more +remorseless jailer.</p> + +<div class="sidenote">He escapes by Night.</div> + +<p>As soon as their superior left them for the night the canons, satisfied +that all hope of preserving the life of their comrade in St Andrews was +at an end, and that if he did not seek safety by instant flight horrible +torments and certain death awaited him, gathered round him and urged him +to escape. On his expressing a wish to consult with other friends before +taking a step so serious, they pressed him only the more urgently to +flee and leave the country at once, as he would certainly be pursued, +and, if overtaken, brought back for condign punishment. The sequel I +give in his own unvarnished statement, which is to me more touching from +its very simplicity than the highly embellished <i>rechauffées</i> of +D'Aubigné: "Etsi maximo dolore afficiebar cum cogitarem mihi è patria, +qua nihil dulcius est bene institutis naturis, discedendum esse, tamen, +et necessitati, et tot bonorum virorum consiliis parendum duxi."<a name="FNanchor_292_292" id="FNanchor_292_292"></a><a href="#Footnote_292_292" class="fnanchor">[292]</a> +And<span class='pagenum'><a name="Page_251" id="Page_251">[Pg 251]</a></span> +then follows a parting scene only less affecting than that of St Paul +from the disciples on the seashore at Tyre, and proving that even yet +all good was not extinguished from the hearts of those under the rule of +this vicious prior, and encouraging the hope, which was afterwards fully +realised, that the best of them would ultimately find a more congenial +home in a new and purified church. Only the apostle, though in a heathen +land, could kneel down in open day on the seashore to pray with his +friends, and they without challenge could accompany him to the ship +which waited to receive him; while these men, though living in a +professedly Christian land, had secretly to bring out their friend from +the place of confinement and comfort him, and then send him away alone +into the thick darkness to pursue his weary journey under cover of night +to that broad firth which bounds Fifeshire on the north, if haply he +might find on its shores some boat to ferry him across, or on its bosom +some friendly craft to convey him without loss of time beyond the reach +of his implacable persecutor. "Clam igitur educunt me domo, instruunt et +viatico. Ita cum lachrymantes inter nos vale dixissemus, et illi +suavissima commemoratione illustrium virorum et sanctorum qui similiter +è patria tyrannidi cesserunt, maesticiam meam non nihil<span class='pagenum'><a name="Page_252" id="Page_252">[Pg 252]</a></span> levassent, +media jam nocte in densissimis tenebris solus iter ingredior."<a name="FNanchor_293_293" id="FNanchor_293_293"></a><a href="#Footnote_293_293" class="fnanchor">[293]</a> +Sadly he plodded on his way through the darkness, oppressed with +forebodings, for he knew of no hospitable retreat in other lands; he had +neither friend nor acquaintance among foreigners; he could speak no +language but his native tongue and Latin; and he had some reason to fear +that he might be classed with those vagabonds who had been driven out +from various Continental states because of their fanatical opinions, and +were justly suspected even by Protestants in Germany. But in the +multitude of distracting thoughts within him he encouraged himself in +the Lord his God and in Christ his Saviour. Ere morning had well dawned +his journey was completed, and he got safely on shipboard, where, +according to his own account, <i>quidam homo germanus</i><a name="FNanchor_294_294" id="FNanchor_294_294"></a><a href="#Footnote_294_294" class="fnanchor">[294]</a>—that is, +according to some, a certain man a German; according to others, a +certain man a kinsman—received him very affectionately, and afterwards +nursed him with great kindness during the sea-sickness from which he +suffered throughout the stormy voyage.</p> + +<div class="sidenote">His Dundee Friends.</div> + +<p>On the day following his escape, when the vessel which sheltered him had +already sailed, there came horsemen to the shore, sent by the prior from +St Andrews, to make search for the<span class='pagenum'><a name="Page_253" id="Page_253">[Pg 253]</a></span> fugitive. When they returned without +success to their master, he is reported to have summoned before him a +certain citizen of Dundee, whom he suspected to have aided in providing +a ship for the canon. This merchant citizen<a name="FNanchor_295_295" id="FNanchor_295_295"></a><a href="#Footnote_295_295" class="fnanchor">[295]</a> took with him another +true-hearted favourer of the Reformation, James Scrymgeour, provost of +the town; and on the former denying that he had given the assistance +which he was accused of doing to Alesius, and which probably he could +deny with a good conscience, his sons in St Andrews and Dundee having +been too prudent to involve him in their little plot, the provost spoke +out boldly to the haughty prior, and said: Why make a work about this? +I, myself, if I had known that Alexander was preparing to go away, would +with the greatest pleasure have furnished him both with a ship and with +provisions for his voyage, that he might be put in safety beyond the +reach of your cruelty. Assuredly, had he been my brother I would long +ago have rescued him from<span class='pagenum'><a name="Page_254" id="Page_254">[Pg 254]</a></span> those perils and miseries in which you have +involved him.</p> + +<p>Thus Alexander Alesius was driven from his much-loved native land, +destined never to return to it more, or again to see the friends and +relations to whom he was so warmly attached. "Could any one then have +whispered in the ear of the disconsolate exile that he was on the road +to far more extensive usefulness" and freedom; that he would gain many +friends in foreign lands, and would not only be spared to labour there +for more than thirty years, but would also be honoured to be the first +to plead by his writings for the free circulation of the Scriptures in +his native Scotland, and one of the first to help on Cranmer in England, +and Hermann von Wied, the reforming Archbishop of Cologne, in Germany; +that he would be privileged to attend, as one of the Protestant +representatives, many of the most important colloquies of the leaders of +the old and the new church on the Continent, to be the intimate friend +of Luther and Melanchthon, to labour as a professor of theology in two +German universities, and to live and die in the greatest honour and +respect among those with whom he laboured,—"how incredible would it all +have seemed to him!" Yet it was thus God meant it, and thus He brought +it to pass; and if there was one among the Scottish exiles of those +times who was less embittered<span class='pagenum'><a name="Page_255" id="Page_255">[Pg 255]</a></span> towards his persecutors than another, or +more ready to yield to them in things indifferent or of minor +importance, if only he could gain their hearts for Christ and His cause +in matters of highest moment, it was he.</p> + +<div class="sidenote">Driven by the Tempest to Malmö.</div> + +<p>The ship in which Alesius sailed was bound for France, probably for +Dieppe or Rouen, with which towns the trade of Scotland was carried on, +and where many Scottish merchants resided or had factors; but she had +not gone far on her way from port when a violent westerly gale carried +her across the German Ocean, drove her into the Sound, and made it +necessary to get her into the harbour at Malmö in Scania, in order to +refit her. There, as well as at the French ports named, there was a +community of Scottish merchants, probably by this time enjoying the +ministrations of John Gaw or Gall, another St Andrews <i>alumnus</i>, early +won over to the cause of the Reformation. The community of Malmö, a year +or two before, had given its adhesion to the same cause, and its leading +ministers, as well as the Scottish chaplain, were, therefore, prepared +to welcome and treat with all kindness their exiled co-religionist, as +he himself, twenty-five years after, feelingly narrates.<a name="FNanchor_296_296" id="FNanchor_296_296"></a><a href="#Footnote_296_296" class="fnanchor">[296]</a> After +being refitted<span class='pagenum'><a name="Page_256" id="Page_256">[Pg 256]</a></span> at Malmö, the vessel proceeded on her voyage to France, +where Alesius left, and plodding his way along the northern coast, +visited Belgium, where he would meet with friendly Scots at Bruges, and +probably also at Antwerp. He then passed up the Rhine to Cologne, +where, as already suggested, he was favourably received by the +Archbishop, Hermann von Wied, who afterwards became a friend of the +Reformation, though at this time, like Alesius himself, not yet decided +altogether to break with the old church. It is no doubt to this visit he +refers in the following passage of the treatise from which I have +repeatedly quoted: "When lately at Cologne I conversed familiarly with +a<span class='pagenum'><a name="Page_257" id="Page_257">[Pg 257]</a></span> +<span class="sidenote">Hermann von Wied's Apologue.</span> +certain man of the highest learning and authority, and perceived how +deeply he was grieved by the disturbed state of the church in Germany. I +began to exhort him to interpose his judgment in certain matters of +dispute, because I hoped that milder views might gain the ascendancy if +princes and people only had such monitors excelling in learning and +authority. When I had argued long in support of my opinion, heaving a +sigh, but making no formal reply to my arguments, he bade me listen to +an apologue: When the lion, worn out with old age, could no longer +obtain his prey by hunting, he fell on the device of inviting the beasts +to visit him in his den. There came to him a bear, a wolf, and a fox. +The bear entered first, and being affably received by the lion, and +conducted round the den, he was asked how he was pleased with the +amenity of the place. Being no courtier, the bear answered bluntly that +he could never stay in such a filthy hole, among heaps of decaying +carcasses. The lion, enraged, chid the bear for finding fault with the +amenity of the royal den, and tearing him up, cast away his carcass +among the others. The wolf, who had been standing by, seeing in what +danger he was, thought by artifice to soothe the haughty mind of the +lion. He accordingly approached, was led round the den, and was asked +whether the smell of the heap of carcasses was unpleasant to him.<span class='pagenum'><a name="Page_258" id="Page_258">[Pg 258]</a></span> The +wolf replied, in a carefully considered speech, that he had never seen +anything more pleasant. This artifice, however, was of no avail to the +wolf. The lion meted out the same treatment to him as to the bear, +tearing him up for his impudent flattery. The fox, who had witnessed all +this, and how both the simplicity of the bear and the flattery of the +wolf had given equal offence to the lion, was in great perplexity what +to answer when it came to his turn. He went forward, however, and being +interrogated as the others had been whether the smell of the den was +disagreeable, he replied modestly that he could not express any opinion +on the point, as he was labouring under a cold in the head." Alesius +waited to hear from his host the moral or application of the apologue, +but this was not given by him. He preferred to leave it to his own good +sense, merely counselling him to be cautious of engaging in such +discussions for the present. Ultimately, however, both came to see that +there is a time to speak as well as a time to keep silence; and it is +interesting to note that to the last both observed similar moderation in +their statements of doctrine, both evinced the same desire, by +conciliation to gain opponents, rather than to provoke them, +notwithstanding all the hard usage they both met with from their secular +and ecclesiastical superiors.</p> + +<div class="sidenote">Befriended by Melanchthon.</div> + +<p>Soon after this Alesius appears to have passed<span class='pagenum'><a name="Page_259" id="Page_259">[Pg 259]</a></span> on from Cologne to +Wittenberg, and there for a time to have resumed the study of theology, +as well as of Greek and Hebrew, under Melanchthon and the other gifted +teachers in that university. Luther he does not seem to have met for a +time, or to have been acquainted with his writings when he published his +<i>first</i><a name="FNanchor_297_297" id="FNanchor_297_297"></a><a href="#Footnote_297_297" class="fnanchor">[297]</a> treatises. Melanchthon cherished a special affection for +Alesius and the Scottish exiles who soon after followed him to +Wittenberg, believing that they were the descendants of those Scoti who +had sent the early Christian missionaries to Germany, and that it became +him to repay to them the great kindness the heathen Germans had received +from their forefathers in the distant past.<a name="FNanchor_298_298" id="FNanchor_298_298"></a><a href="#Footnote_298_298" class="fnanchor">[298]</a></p> + +<p>It was while he was thus occupied that Alesius heard of the cruel edict +of the Scottish bishops, and it hardly admits of doubt that he submitted +to Melanchthon, and got corrected by him, his little treatise against +their decree, forbidding the New Testament Scriptures to be used by the +laity<span class='pagenum'><a name="Page_260" id="Page_260">[Pg 260]</a></span> in the vernacular. It is a very pithy and forcible bit of +pleading for the right of the Christian laity to possess and study the +Scriptures in their own tongue. This remarkable treatise struck the true +key-note in the contest it ushered in, and helped it on to victory—a +victory which was substantially to be gained ere Knox had taken his +place among the combatants on the side of the Reformation at all.<a name="FNanchor_299_299" id="FNanchor_299_299"></a><a href="#Footnote_299_299" class="fnanchor">[299]</a></p> + +<p>To this epistle Cochlaeus replied without loss of time,<a name="FNanchor_300_300" id="FNanchor_300_300"></a><a href="#Footnote_300_300" class="fnanchor">[300]</a> and ere the +year was out Alesius rejoined in that Responsio ad Cochlei +calumnias,<a name="FNanchor_301_301" id="FNanchor_301_301"></a><a href="#Footnote_301_301" class="fnanchor">[301]</a> in which he has given so touching an account of his own +maltreatment, so interesting a statement of his own opinions in matters +of faith and church polity, and so trenchant a reply to the sophistries +and slanders of his opponent.<a name="FNanchor_302_302" id="FNanchor_302_302"></a><a href="#Footnote_302_302" class="fnanchor">[302]</a></p> + +<p><span class='pagenum'><a name="Page_261" id="Page_261">[Pg 261]</a></span></p><div class="sidenote">Cochlaeus.</div> + +<p>This able and, for the age, singularly temperate reply made a deep +impression in England as well as in Scotland, and doubtless prepared the +way for that offer of employment there which two years subsequently was +made him by Cranmer, whom, in his moderation and earnest desire to avoid +a total rupture between the old church and the new life, he then so much +resembled. But whatever its merits, the disputatious Cochlaeus—"der +gewaffnete mann," as Luther sneeringly terms him—was determined that +his opponent should not have the last word in the dispute, and +accordingly in August 1534 he published at Leipsic his Apologia pro +Scotiae Regno adversus personatum Alexandrum Alesium Scotum.<a name="FNanchor_303_303" id="FNanchor_303_303"></a><a href="#Footnote_303_303" class="fnanchor">[303]</a> In +this treatise he repeats the assertion in his previous one that +Melanchthon, not Alesius, was the author of these epistles. He charges +Alesius with putting lies into the mouth of a foreigner to the discredit +of his native country, and tells him that if he had the power he would +gladly send him away to Scotland with his hands tied behind his back to +be ignominiously punished as a traitor and a public slanderer. His +opponent's minute and temperate narrative of facts appears to have<span class='pagenum'><a name="Page_262" id="Page_262">[Pg 262]</a></span> made +no impression on him. He is content magisterially to pronounce it absurd +and incredible, and inconsistent with itself as well as with +probability. He appears in his ire to forget that the king of Scots and +his subjects were better able to judge of its truthfulness than he, a +foreigner, could be; and that after saying all he could for the bishops +and superior clergy in his former reply, he had been obliged to conclude +with the damaging admission that possibly there were "bishops and +prelates who, neither in sanctity of life nor in acquaintance with +sacred learning, responded to or satisfied their dignity and office."</p> + +<p>The epistles of Cochlaeus, if abusive and less cogent in reasoning, as +well as less relieved by any sparkle of wit or racy anecdote than those +of Alesius, are certainly written in a more easy and flowing Latin +style, and, in that respect at least, the Scottish prelates had no +reason to be ashamed of the champion who had volunteered his services in +their cause. Nor were they wanting in those more substantial expressions +of their satisfaction which Cochlaeus, like most of the +controversialists of his time, evidently coveted. The Archbishops of St +Andrews and Glasgow testified their gratitude for his services by +sending him liberal presents. The king wrote him a letter, a +contemporary transcript of which is still extant, and also, as is stated +by Cochlaeus<span class='pagenum'><a name="Page_263" id="Page_263">[Pg 263]</a></span> +<span class="sidenote">Effect of his Treatises.</span> +himself in a letter to a Polish archbishop, sent him some more material +tokens of his regard.<a name="FNanchor_304_304" id="FNanchor_304_304"></a><a href="#Footnote_304_304" class="fnanchor">[304]</a> And even the messenger who had brought over +the copies of his first epistle received, as it now appears, a present +of fifty pounds Scots.<a name="FNanchor_305_305" id="FNanchor_305_305"></a><a href="#Footnote_305_305" class="fnanchor">[305]</a> Alesius, though in quite another way, did +not lack his reward, and it came in the way which he valued most—the +treatises he had written, to a certain extent at least, got into +circulation both in Scotland and in England. They cheered the hearts of +the faithful under all the terrible trials to which they were subjected +in the later years of James's reign, when he seems to have abandoned his +former kindliness, and surrendered himself in a great measure to the +priests and to vicious indulgences. They carried conviction to the minds +of many, and gradually ripened opinion<span class='pagenum'><a name="Page_264" id="Page_264">[Pg 264]</a></span> to demand the right to do +publicly what many had learned to do secretly—to study the Word of God, +and especially the New Testament, in their native tongue. This right was +authorised by an Act of the Scottish Parliament passed in 1543,<a name="FNanchor_306_306" id="FNanchor_306_306"></a><a href="#Footnote_306_306" class="fnanchor">[306]</a> +when Cardinal Betoun was in disgrace, and the Archbishop of Glasgow was +left alone to protest against it. This Act was the first real victory of +the reformed party in Scotland, and it was mainly due to the able and +temperate pleading of Alesius that this great boon, or indeed I may say +this indefeasible right of Christian laymen, was granted. The same +subject had been reverted to by him in his more elaborate treatise, De +authoritate Verbi Dei, which was published in 1542 in Latin, and some +time after was translated into English.<a name="FNanchor_307_307" id="FNanchor_307_307"></a><a href="#Footnote_307_307" class="fnanchor">[307]</a></p> + +<div class="sidenote">Erasmus intervenes.</div> + +<p>One other episode in this controversy remains still to be adverted to. +This is the intervention of the great humanist, Erasmus,—an incident in +his history on which his biographers with one consent have observed a +judicious silence. Nevertheless, the fact is as undoubted as melan<span class='pagenum'><a name="Page_265" id="Page_265">[Pg 265]</a></span>choly +that he—who had done so much to promote the freer circulation and +profounder study of the Greek original of the New Testament, and had +even ventured, under the patronage of Pope Leo X., to bring out a Latin +version of the New Testament more true to the original than the Vulgate +version, that those who knew only Latin might understand more fully the +meaning of the original—in his old age, when irritated by the course of +events, and by his controversies with Luther, consented to recommend +this scurrilous pamphleteer to his friends in Scotland. His own letter +is not now extant, or, if extant, is not at present accessible; but the +answer sent to him by the Scottish king has been preserved, like his +letter to Cochlaeus, among the MSS. in the British Museum. It is +sufficient to prove the fact that Erasmus did intervene, and commend to +his Scottish friends a writer who represents Luther's translation of the +New Testament, which more than any other book has made Germany what it +is, as the "pabulum mortis, fomes peccati, velamen malitiae, praetextus +falsae libertatis, inobedientiae praesidium, disciplinae corruptio, +morum depravatio, concordiae dissipatio ... vitiorum scaturigo ... +rebellionis incendium ... charitatis peremptio ... veritatis +perduellio."</p> + +<p>In 1535 Alesius, having received encourage<span class='pagenum'><a name="Page_266" id="Page_266">[Pg 266]</a></span>ment from the agents of the +English king then negotiating an alliance with the Protestant princes of +Germany, came over to England with a letter of recommendation from +Melanchthon.<a name="FNanchor_308_308" id="FNanchor_308_308"></a><a href="#Footnote_308_308" class="fnanchor">[308]</a> He was favourably received by Archbishop Cranmer, by +Crumwell the Vicar-General, and by the king himself, who appointed him +king's scholar, and instructed Crumwell, as Chancellor of the University +of Cambridge, to give him a place as a reader in divinity there.<span class="sidenote">At Cambridge and London.</span> He +accordingly went into residence in Queen's College, the same college +which shortly before had been the home of Erasmus while lecturing in the +university on Greek, and towards the end of the year he began a course +of lectures on the Hebrew Psalter. He is supposed to have been the first +who delivered lectures in Cambridge on the Hebrew Scriptures, but he was +not suffered to do it long in peace. It could not be concealed that he +was a favourer of the new opinions and a friend of Melanchthon, and that +he had, in fact, been recommended by him to the king and the chancellor +of the university. By the time he had entered on the exposition of Psalm +viii. he was challenged by one of the champions of the old learning to a +public disputation, and courage<span class='pagenum'><a name="Page_267" id="Page_267">[Pg 267]</a></span>ously +accepted the challenge; but when the day appointed for the discussion +arrived, his opponent did not venture to meet him in open fight. He +preferred to plot against him in secret, and to foment tumult among the +scholars, till Alesius, finding that his life was in danger, and that he +could not count on the protection of the university authorities, deemed +it his duty to leave Cambridge and return to London.<a name="FNanchor_309_309" id="FNanchor_309_309"></a><a href="#Footnote_309_309" class="fnanchor">[309]</a></p> + +<p>For the next three years he remained there, supporting himself chiefly +by the practice of medicine, which he studied under a London physician +of note. He occasionally, however, gave assistance to his reforming +friends in the varying fortunes of these unquiet times. He did so +notably in a convocation or a meeting of the superior clergy in 1536 or +1537,<a name="FNanchor_310_310" id="FNanchor_310_310"></a><a href="#Footnote_310_310" class="fnanchor">[310]</a> being put<span class='pagenum'><a name="Page_268" id="Page_268">[Pg 268]</a></span> forward by Cranmer and Crumwell as the chief +spokesman on the reforming side, the opinions of which he defended with +considerable force and ability, so far as the notes of the debates +preserved by Foxe in his 'Acts and Monuments' enable us to judge.<a name="FNanchor_311_311" id="FNanchor_311_311"></a><a href="#Footnote_311_311" class="fnanchor">[311]</a> +His appearance on this occasion brought him into sharp collision with +Stokesley, Bishop of London. On the other hand, it secured for him the +warm friendship of Cranmer and Latimer, towards both of whom he +continued to the last to cherish a deep affection, and of whose +martyrdom he spoke with so much grief when he published his Commentary +on the First Book of Psalms. While in England, as Thomasius tells us, he +married an English lady, by name Catherine de Mayn; and when Henry VIII. +once more veered round to his<span class='pagenum'><a name="Page_269" id="Page_269">[Pg 269]</a></span> +<span class="sidenote">Returns to the Continent.</span> +former moorings, and passed the bloody statute of the six articles, +insisting <i>inter alia</i> on the doctrine of Transubstantiation and the +celibacy of the clergy, Alesius, like several other married priests, had +to consult his safety and that of his family by a hurried retreat to the +Continent.<a name="FNanchor_312_312" id="FNanchor_312_312"></a><a href="#Footnote_312_312" class="fnanchor">[312]</a></p> + +<p>Among those who had to leave England about the same time were John +M'Alpine<a name="FNanchor_313_313" id="FNanchor_313_313"></a><a href="#Footnote_313_313" class="fnanchor">[313]</a> and John Fyffe—or, as they were henceforth to be surnamed +by Melanchthon, Joannes Macchabaeus and Joannes Fidelis—both, like +Alesius himself, Scotsmen, the former having been prior of the Dominican +monastery at Perth, and the latter an <i>alumnus</i> and teacher in St +Leonard's College. They had, along with several other known favourers of +the Reformation, been obliged to leave Scotland at an earlier period, +and after finding a temporary shelter in England, apparently at +Salisbury, under the protection of Bishop Shaxton, who was then a +favourer of the reformed opinions, were, like Alesius himself, to find +their ultimate home and special work on the Continent—the one in the +University of Copenhagen, the other in the University of Frankfort on +the Oder. They seem to have gone first to Wittenberg, and while the +others for a time resumed their studies there, Alesius almost +immediately on his return was<span class='pagenum'><a name="Page_270" id="Page_270">[Pg 270]</a></span> selected by Melanchthon to accompany him +to the colloquy at Worms, and then to that at Regensburg, which were +attended not only by the Lutheran and the Catholic theologians, but also +by Bucer, Calvin, and other reforming divines of Strassburg. So it came +about that Alesius, who had suffered exile in the cause of the +Reformation in Scotland, and still had striven to promote it, was +probably the first of our countrymen to be brought into contact with +Calvin, who was ultimately to exercise so marked an influence on the +form and mode of that Reformation, and who too was then an exile both +from his native land and from the scene of his earlier labours. To the +last Alesius seems to have been the one of his pupils to whom the gentle +and timid Melanchthon most closely clung, and it was by his +recommendation that in the very year of his return to the Continent he +was promoted to be Professor of Divinity in the University of Frankfort +on the Oder. And it is something of which a Scotchman and a St Andrean +may be proud, that the university of that little principality of +Brandenburg, which has since expanded into the great kingdom of Prussia, +was indebted for two of its first Protestant professors of divinity to +Scotland and to St Andrews.</p> + +<div class="sidenote">Leaves Frankfort for Leipsic.</div> + +<p>His stay at Frankfort, however, was but short, a controversy having +arisen between him and one<span class='pagenum'><a name="Page_271" id="Page_271">[Pg 271]</a></span> of his colleagues about the propriety of +attaching civil punishments to adultery and other offences against the +seventh commandment. In 1542, or early in 1543, he resigned his +professorship, and transferred his family to Leipsic. Melanchthon, who, +though concurring in his opinions, blamed his hasty resignation, yet +exerted himself to procure an appointment for him in the great Saxon +university; so also did Ludovicus Fachsius, at once the Burgomaster and +the head of the Faculty of Law, of whose kindness he makes special +mention in the dedication to his sons of his edition of Melanchthon's +Catechism, which he had used when superintending their religious +instruction.<a name="FNanchor_314_314" id="FNanchor_314_314"></a><a href="#Footnote_314_314" class="fnanchor">[314]</a></p> + +<p>The remaining twenty-one years of his life were spent busily and +usefully in this famous university,<span class='pagenum'><a name="Page_272" id="Page_272">[Pg 272]</a></span> though he suffered somewhat +severely during the Schmalkaldic war and the seige of Leipsic. It was +there that most of his theological treatises were elaborated and +published. He was twice at least chosen Rector of the university—viz., +in 1555 and in 1561.<a name="FNanchor_315_315" id="FNanchor_315_315"></a><a href="#Footnote_315_315" class="fnanchor">[315]</a> In 1542, as already stated, he published in +Latin the arguments he had used in his disputation with Stokesley, +Bishop of London, on the authority of the Word of God, and against the +doctrine of the seven sacraments, both confirming his former arguments +as to the rights of the Christian laity, and maintaining the supremacy +of Scripture over tradition. He had previously published his inaugural +dissertation in the University of Frankfort, 'De restituendis scholis,' +in which he advocated at length the great need for university training +for the ministers of the protestant churches, and gave a detailed +account of his own opinions, which he affirmed were then in full accord +with those of the Lutheran churches. In 1543, probably before he was +fully settled at Leipsic, it is said that on<span class='pagenum'><a name="Page_273" id="Page_273">[Pg 273]</a></span> +hearing the news of the favourable change which had taken place in +Scotland on the death of James V. and the accession of Arran to the +regency, he, like many other Scottish exiles, had serious thoughts of +returning home, and availing himself to the uttermost of this unexpected +opportunity which seemed to be opening for carrying forward the work of +the Reformation in the land which was still dear to him. But before he +had fully made up his mind to follow this course, he fortunately heard +that the fickle regent had already begun to change his policy, and that +though the privilege of freely reading the Scriptures in the vernacular, +for which he had so earnestly contended, was legally secured, the +triumph of the Reformation was by no means so near at hand as at first +he had been led to suppose.<span class="sidenote">The Perth Martyrs.</span> Shortly after this, roused by the tidings of +fresh persecutions which had reached him from Scotland, and especially +by the account of the cruel executions of the humble martyrs of Perth by +the cardinal and his party on St Paul's day, 1543-44, Alesius on 23rd +April wrote to Melanchthon in the following terms:—</p> + +<p>"Three days ago there were here several countrymen of mine, who declare +that the cardinal rules all things at his pleasure in Scotland, and +governs the governor himself. In the town of St Johnston he hung up +four<span class='pagenum'><a name="Page_274" id="Page_274">[Pg 274]</a></span> respectable citizens, for no other cause than because they had +requested a monk, in the middle of his sermon, not to depart in his +doctrine from the sacred text, and not to mix up notions of his own with +the words of Christ. Along with these a most respectable matron, +carrying a sucking child in her arms, was haled before the tribunal and +condemned to death by drowning. They report that the constancy of the +woman was such that, when her husband was led to the scaffold and +mounted the ladder, she followed and mounted along with him, and +entreated to be allowed to hang from the same beam. She encouraged him +to be of good cheer, for in a few hours, said she, I shall be with +Christ along with you. They declare also that the governor was inclined +to liberate them, but that the cardinal suborned the nobles to threaten +that they would leave him if the condemned were not put to death. When +the cardinal arrived with his army at Dundee, from which the monks had +been expelled, all the citizens took to flight; and when he saw the town +quite deserted he laughed, and remarked that he had expected to find it +full of Lutherans."<a name="FNanchor_316_316" id="FNanchor_316_316"></a><a href="#Footnote_316_316" class="fnanchor">[316]</a> <span class='pagenum'><a name="Page_275" id="Page_275">[Pg 275]</a></span></p> + +<div class="sidenote">He pleads for National Union.</div> + +<p>Before the expiry of that year Alesius addressed to the chief nobles, +prelates, barons, and to the whole people of Scotland, his Cohortatio ad +concordiam pietatis ac doctrinæ Christianæ defensionem. This piece, Dr +Lorimer tells us, "is instinct throughout with the spirit of true +Christian patriotism, as well as with genuine evangelical earnestness +and fervour. Lamenting the distractions of the kingdom by opposing +political factions—the French faction and the English—he [like the +author of the Complaynt of Scotland a few years later] implores his +countrymen to lay aside these divisions, and demonstrates by many +examples from classical history the dangers of national disunion, and +the duty of patriotic concord in defence of the safety and honour of +their common country. His expostulations against the oppression and +cruelty of the bishops, and his allusions to the martyrs who had +suffered in the cause of truth, are full of interest; and his +digression, in particular, upon the character and martyrdom of Patrick +Hamilton, is a noble burst of eloquence and pathos. When he exhorts to +national union he means union in the truth—union in the one great work +of purifying religion and reforming the corruptions of the church of +God. What urgent need there was of such a work he demonstrates at much +length, and with<span class='pagenum'><a name="Page_276" id="Page_276">[Pg 276]</a></span> great freedom and faithfulness. Unless the church of +Christ be reformed it must perish from the earth, and those are its +worst enemies, not its real friends, who oppose such indispensable +reform."<a name="FNanchor_317_317" id="FNanchor_317_317"></a><a href="#Footnote_317_317" class="fnanchor">[317]</a> "Everywhere," he says, "we see the church driven forward +to such reform. Ask even those who are most solicitous for its welfare, +and they will tell you that the church can no longer be safe or free +from troubles unless it be strengthened by the removal of abuses. If +this, then, is a measure of absolute necessity unless we would see the +whole church go to ruin; if all men confess that this should be done, if +facts themselves call with a loud voice that some care should be taken +to relieve the labouring [bark of the] church, to purify her depraved +doctrine, and to reform her whole administration,—why, I demand, are +those maligned and vilified who discover and point out the church's +faults and failings? The proper remedies could not possibly have been +applied till the disease was known; and yet the men who point it out, +warn of its virulence and danger, and wish to alleviate or entirely +remove it, are hated and<span class='pagenum'><a name="Page_277" id="Page_277">[Pg 277]</a></span> +<span class="sidenote">He repels the Cry of Innovation.</span> +persecuted as much as if they had been themselves the cause of all." +With equal vigour he repels the cry of innovation raised against the +reformers and their teaching. Their work was rather an honest attempt at +restoration. What they sought, he said, "was just such a change as would +take place in the manners of an age if the gravity, modesty, and +frugality of ancient times were to take the place of levity, lewdness, +luxury, and other vices. Such a change might be termed the introduction +of what was novel, but in fact it was only the reintroduction of what +was old and primitive. Let us," he exclaims, "have innovation everywhere +if only we can get the true for the false, seriousness for levity, and +solid realities for empty dreams." "It is no new doctrine we bring, but +the most ancient, nay rather the eternal truth, for it proclaims that +Jesus Christ, the Son of God, came into the world to save sinners, and +that we are saved by faith in Him. Of Him even Moses wrote, and to Him +give all the prophets witness, that whosoever believeth in Him shall +receive remission of sins. This is the old doctrine which runs through +all the ages. Those which are really new are the doctrines which have +obscured or contaminated it, brought in by those entrusted with the care +of the vineyard of the Lord, and who, like the keepers<span class='pagenum'><a name="Page_278" id="Page_278">[Pg 278]</a></span> of the vineyard +in the Gospel parable, have maltreated and slain many of the Lord's +messengers."</p> + +<p>This was the last service, so far as we know, which Alesius was able to +render to the cause of the Reformation in his native land, and it did +not fail in due time to produce abundant and lasting fruit. As Major +before him, so Knox after him, strenuously contended for union of +Scotsmen among themselves; and after that, but only after that, for a +league with England rather than with France. They laboured, and others +entered into their labours, and, proceeding on the same lines on which +they had worked, at last brought the conflict to a triumphant issue. +Tidings of their success filled Alesius with joy in the land of his +exile. Even these, however, failed in his old age to tempt him back to +the home of his youth, or the scene of those early struggles which were +so deeply engraven on his memory and heart. And, so far as we know, he +received no call to return from those who were then at the head of +affairs in Scotland, though unquestionably he was more deeply read in +theology than any one of them, and though, as unquestionably, the +faculty of divinity was for several years but poorly supplied in the +universities of Scotland, and preachers of ability, culture, and +learning were very rare in the land.<span class='pagenum'><a name="Page_279" id="Page_279">[Pg 279]</a></span></p> + +<div class="sidenote">Appreciation of his Services.</div> + +<p>His life, especially after the close of the Schmalkaldic war, seems to +have passed tranquilly and happily at the great Lutheran University of +Leipsic. He was loved and honoured by his colleagues and by his prince, +and, as I have already hinted, he was the bosom friend and unremitting +correspondent of Melanchthon. As his services had been called into +requisition by the Preceptor Germaniæ at the colloquies of Worms and +Regensburg, so were they sought and got at the colloquy of Saxon +theologians for the preparation of the Leipsic Interim in 1548, at that +of Naumburg in 1554, at that of Nuremberg in 1555, and that of Dresden +in 1561. "In all these"—the Leipsic professor, who on the occasion of +the first centenary of his second rectorship pronounced an oration on +him, affirms that—"he so conducted himself that no one could charge him +with want of perseverance in building up the truth, or of judiciousness +in examining the errors of others, or of faithfulness and dexterity in +the counsels he gave." M'Kenzie, who has inserted a sketch of his career +in his 'Lives of Eminent Scotsmen,' assures us that in the conference of +Naumburg he acquitted himself to the admiration of the whole assembly, +for which he is highly commended by Camerarius in his 'Life of +Melanchthon'; and further, that in the year 1555 the disciples of Andrew +Osiander having raised great<span class='pagenum'><a name="Page_280" id="Page_280">[Pg 280]</a></span> dissensions in the city of Nuremberg +respecting the doctrine of justification, Melanchthon made choice of +Alesius as the fittest person to appease them by his wisdom and +learning, and that his management answered Melanchthon's expectations, +though Alesius himself had previously taken a side in the controversy. +In the Majoristic controversy, Alesius, like Melanchthon, so far sided +with Major as to maintain against the extreme Lutherans the necessity of +good works, not to justification, but to final salvation; and in 1560 he +seems to have discussed this question in one of his so-called +<i>disputationes</i>.</p> + +<p>With respect to his private life, we are told by Thomasius that he had +by his English wife one son, whose name was Caspar, and who died while +still a youth, and had a monument erected by his father to his memory, +bearing the simple inscription, "Caspari. Filiolo. Alexander. Alesius. +Doctor. Lugens. Posuit." He had at least two daughters. One named +Christina, Thomasius tells us, was married to a German bearing the +classical name Marcus Scipio: she outlived her husband, and died in +1604, in the fifty-ninth year of her age. The name of the other daughter +does not seem to have been known to Thomasius, but as he states that she +was given in marriage in 1557, we can have no doubt that she is the same +Anna whose wedding is referred to in a<span class='pagenum'><a name="Page_281" id="Page_281">[Pg 281]</a></span> letter of Alesius to +Melanchthon, recently unearthed, and inviting him and other friends in +Wittenberg to the wedding.<a name="FNanchor_318_318" id="FNanchor_318_318"></a><a href="#Footnote_318_318" class="fnanchor">[318]</a></p> + +<div class="sidenote">His Death.</div> + +<p>Alesius himself died on the 17th March 1565, and was buried at Leipsic; +but no stone was raised, or, if raised, now remains, to tell where his +ashes repose. In all probability it was in his son's grave, in the +church of St Paul, in the city of Leipsic, that his ashes were laid to +rest. The only monuments to his memory reared at the time and still +existing are those furnished by our own John Johnston—second master of +St Mary's College, and colleague of Andrew Melville—in his Latin poems +on the Scottish martyrs and confessors, and entitled <span title="[Greek: Peri Stephanôn]">Περι Στεφανων</span> and +by Beza in his 'Icones.' Johnston, joining together Macchabaeus and +Alesius, says:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Sors eadem exilii nobis, vitaeque laborumque,<br /></span> +<span class="i2">Ex quo nos Christi conciliavit amor.<br /></span> +<span class="i0">Una salus amborum, unum et commune periclum;<br /></span> +<span class="i2">Pertulimus pariter praestite cuncta Deo.<br /></span> +<span class="i0">Dania te coluit. Me Lipsia culta docentem.<br /></span> +<span class="i2">Audiit, et sacros hausit ab ore sonus."<a name="FNanchor_319_319" id="FNanchor_319_319"></a><a href="#Footnote_319_319" class="fnanchor">[319]</a><br /></span> +</div></div> + +<p>Beza says, "He was a man dear to all the learned, who would have been a +distinguished ornament of Scotland if that country had recovered the +light of the Gospel at an earlier period; and who,<span class='pagenum'><a name="Page_282" id="Page_282">[Pg 282]</a></span> when rejected by +both Scotland and England, was most eagerly embraced by the evangelical +church of Saxony, and continued to be warmly cherished and esteemed by +her to the day of his death." The man who was held in such high esteem +by the reforming Archbishops of Cologne and Canterbury; who was the +bosom friend of Melanchthon; who was highly thought of by Luther, and +warmly eulogised by Beza and Johnston, was certainly not one whose +memory his countrymen should willingly let die. He was unquestionably +the most cultured, probably also the most liberal and conciliatory, of +the Scottish theologians of the sixteenth century. He was the first to +plead publicly before the authorities of the nation for the right of +every household and every individual to have access to the Word of God +in the vernacular tongue, and to impress on parents the sacred duty of +sedulously inculcating its teaching on their children, and therefore, as +Christopher Anderson has said, "the man who struck the first note in +giving a tone to that character," for which his native country has since +been known, and often since commended, as Bible-loving Scotland. Had his<span class="sidenote">Deserves a Memorial.</span> +countrymen not so long lost sight of him, perhaps some stone of +remembrance might have been found to his memory in Germany; but surely, +though he was so long an exile, the chief memorial of his birth<span class='pagenum'><a name="Page_283" id="Page_283">[Pg 283]</a></span> +and death ought to be in Edinburgh or St Andrews. "There, in reference +to the cause he advocated, no inappropriate emblem" would be "a father +and his child reading the same sacred volume; and, for a motto, in +remembrance of his position at the moment, perhaps his own memorable +quotation of the Athenian, 'Strike, but hear me.'"<a name="FNanchor_320_320" id="FNanchor_320_320"></a><a href="#Footnote_320_320" class="fnanchor">[320]</a><span class='pagenum'><a name="Page_284" id="Page_284">[Pg 284]</a></span></p> + + + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_285" id="Page_285">[Pg 285]</a></span></p> +<h2><a name="APPENDIX_A_p_19" id="APPENDIX_A_p_19"></a>APPENDIX A (p. <a href="#Page_19">19</a>).<br/> +<br /> +THE PÆDAGOGIUM, OR ST MARY'S COLLEGE, ST ANDREWS.<a name="FNanchor_321_321" id="FNanchor_321_321"></a><a href="#Footnote_321_321" class="fnanchor">[321]</a></h2> + + +<p>St Mary's College, if in one sense the youngest, is in another sense the +oldest, college within the University. It occupies the earliest site of +the University, and gathers up into itself not only the old +<i>Pædagogium</i>, but also a still older college. In January 1418 ... a +certain <i>Robertus de Monte Rosarum</i> mortified a site on the south side +of South Street, with the buildings thereon, as a college for the study +of theology and arts. This was the strip of ground on which the eastern +portion of the Library, as well as the new south wing, now stands, but +on which, in the oldest bird's-eye view of the city, a sort of +collegiate building is represented as standing. That was undoubtedly the +College, or Hall, or "Inns" of St John, to which repeated reference is +made in the oldest manuscript records of the University. It had probably +a lecture-room, rooms for the students to lodge in, and a chapel also, +dedicated to St John the Evangelist, in which daily service was +maintained, but, so far as we now know, it was very poorly endowed.</p> + +<p>In 1430 Bishop Wardlaw, the illustrious founder of the University, +mortified as a site for a <i>Pædagogium</i> or common<span class='pagenum'><a name="Page_286" id="Page_286">[Pg 286]</a></span> school for the faculty +of arts the strip of land and buildings thereon immediately to the west +of St John's College—the frontage now covered by the western portion of +the Library, the porch of St Mary's College, and the Principal's house. +After the erection and endowment of St Salvator's College by Bishop +Kennedy, and of St Leonard's College by Prior Hepburn, the attendance on +the <i>Pædagogium</i>, which was but slenderly endowed, seems to have fallen +off, and the number of its regents to have been curtailed. Archbishop +Alexander Stewart, the favourite pupil of Erasmus, and one of the most +accomplished of our long line of chancellors, was the first who formed +the purpose of enlarging and endowing Bishop Wardlaw's foundation, but +his life was prematurely brought to a close on the fatal field of +Flodden. His successor, Andrew Forman, appears to have taken no interest +in the work on which Stewart had set his heart. But James Betoun, who +came next in succession, acted a nobler part. He brought with him from +Glasgow John Major—the one great schoolman of whom Scotland in the +sixteenth century could boast, who had upheld the reputation of his +country in the University of Paris as an able and successful teacher of +the philosophy and theology of the day. Major and Patrick Hamilton—the +one the representative of the old, the other of the new learning—were +incorporated into the University of St Andrews on the same day (9th June +1523); and, for at least two years, the former presided over the +<i>Pædagogium</i>, and probably lectured both on philosophy and theology. In +1525-26 he returned to Paris, partly that he might publish there his +commentaries on the Gospels, and partly that he might act again as a +teacher in that wider sphere; but a few years later, on a vacancy +occurring in the principality of St Salvator's College, he returned to +St Andrews, and continued in that more lucrative charge till his death.</p> + +<p>It was mainly in his last years, however, that James Betoun set himself +in right earnest to complete the work which Archbishop Stewart had +begun. At his solicitation Pope Paul III., on 12th February 1537, issued +a bull annexing the<span class='pagenum'><a name="Page_287" id="Page_287">[Pg 287]</a></span> teinds of the church of Tannadice, in Forfarshire, +and of the wealthier church of Tyninghame, in East Lothian, to the old +foundation, and erecting it into a privileged college under the title of +the Blessed Mary of the Assumption. In this college, medicine, law, and +theology, as well as arts, were henceforth to be taught, and the +privilege was granted to it of conferring degrees in all lawful +faculties, and of conferring them on those who had gained their +knowledge elsewhere as well as on those who had studied within the +college—in fact, making it almost a university within the University, +and conceding to it more extensive powers than were conceded to many +universities. His first work was to replace the decaying buildings of +the <i>Pædagogium</i> by others more massive and commodious. That work was +far from finished at the time of his death, and having been intermitted +by his successor [the cardinal], was only completed by Archbishop +Hamilton, who, with papal sanction, reconstituted the college and added +to its endowments.</p> + +<p>Early, however, in 1538, the first staff of teachers entered on their +work as a college organised and equipped "<i>ut militans Dei ecclesia +indies abundet viris litterarum scientiâ præditis</i>," and few +institutions through a long and eventful history have more illustriously +fulfilled this object, though in another sense than its founders meant, +and handed on the torch of sacred learning from generation to +generation. Bannerman, who succeeded Major, had the honour of +reorganising the old institution and starting it on its new career. +Archibald Hay, who came next, was the child of the Renaissance, and more +in earnest about religion than many of that school; and, had his life +been spared, and the cardinal given heed to his counsels, the old Church +might have been able to make a better fight for privilege or for life in +the struggle which ensued. John Douglas, his successor, bridged the +passage from the old to the new without any violent break, probably +taking part with Wynram in the composition of Archbishop Hamilton's +Catechism, as he did afterwards in the preparation of the Reformed +Confession of<span class='pagenum'><a name="Page_288" id="Page_288">[Pg 288]</a></span> Faith and the First Book of Discipline. He was a man of +the ancient academic type, content to live in single blessedness, to +treat his pupils, who also lived in college, with the familiarity and +affection of a father. He had the honour of training the youthful Andrew +Melville, and perhaps it was with some presentiment of his future +eminence that, as he held the precocious youth between his knees at the +college fire, he fondly said, "My sillie fatherless and motherless +chyld, it is ill to wit what God may mak of thee yit."</p> + +<p>God watched over that weakly youth, and prospered his studies at Paris, +Poictiers, and Geneva, so that with a mind stored with all the learning +of his time, he returned to his native land to complete the reformation +of its universities, and to delight successive generations of students +by his stores of learning and wit, and by his accessibility and +generosity. It was to meet his ideas of what a theological school should +be that the college was set apart "allenarly" for the study of theology, +and furnished with professors of the Old and the New Testament, who were +to "expone" the various books of Scripture as well as to read them in +the original, comparing the Hebrew of the Old Testament with the +Septuagint and the Chaldee paraphrases, and the Greek of the New +Testament with the old Syriac translation, while the principal was to +teach the <i>loci communes</i> or the systematic theology of the age. The +first assistants in the "wark of theology" were Mr John Robertson, who +acted as <i>professor Novi Testamenti</i>, and his own nephew, James +Melville, who taught Hebrew and the Old Testament, and to whom we owe +that graphic diary which gives us several interesting glimpses of +college life in those early days. To John Robertson succeeded Mr John +Johnston, author of Latin poems in praise of our reformers and martyrs, +and of Latin verses descriptive of the line of our Scottish kings.</p> + +<p>Melville was by no means an illiberal theologian, and he and Johnston +wrote to the Protestant churches of France urging moderation on them in +controversies which were then being discussed with great bitterness. +Both lived with and<span class='pagenum'><a name="Page_289" id="Page_289">[Pg 289]</a></span> for their pupils, and secured in an unusual degree +their reverence and affection. Both ultimately lost the favour of the +king; and Melville, after being cruelly used in London, had to spend his +declining years in the French Protestant University of Sedan.</p> + + + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_B_p_30" id="APPENDIX_B_p_30"></a>APPENDIX B (p. <a href="#Page_30">30</a>).<br/> +<br /> +CITATIO PATRICII HAMILTON<br /> +<br /> +<span class="smcap">e Formulari Vetere Andreano.</span></h2> + +<p class='center'><i>Citatio super suspecto de heresi ad faciendum purgationem alias ad +videndum [ipsum] hereticum declarari.</i></p> + + +<p>Jacobus etc., Decano Christianitatis nostre de L[audonia] Universisque +et singulis aliis Dominis rectoribus, vicariis perpetuis, capellanis +curatis et non curatis per provinciam nostram S[ti Andree] ubilibet +constitutis, Illique vel illis ad quem vel ad quos presentes litere +pervenerint, Salutem cum benedictione divina: Quia per fidelem +inquisitionem aliter de mandato nostro legitime receptam compertum +extitit quendam Magistrum P[atricium] H[amilton] de heresi multiplici +suspectum, quem citandum et desuper accusandum antea decrevimus, sed +medio tempore relictâ patriâ ad alia et extera se transtulit loca, nuper +autem vagante fama ad aures nostras clamorosa insinuatione pervenit +Ipsum nuperrime in patriam reversum et quod primo statim adventu non +debite missus nec prerogativis aut privilegiis debitis munitus, sed +propriâ auctoritate et temerariâ presumptione, predicationis officium de +heresi ei designata acceptare ausus est, et suas hereticas pravitates et +perversas Martini Lutheri heretici alias ab ecclesia damnati et suorum +fautorum ac sequacium opiniones promulgare, docens seminansve et +pertinaciter affirmans, ac populum Christianum de eisdem<span class='pagenum'><a name="Page_290" id="Page_290">[Pg 290]</a></span> instruere non +erubescit, indeque simplices et illiteratos hujus regni Christi fideles +qui in se et progenitoribus per tanta temporis curricula, spatio viz. +mille et trecentorum annorum et ultra in ecclesiâ Dei constantissime +militaverunt, a verâ nostrâ orthodoxâ fide et catholica ecclesia +seducere, et quantum in eo est pervertere nititur et proponit, dicendo +predicando et temerario ausu inter alia palam et publice affirmando:—</p> + +<p>Legibus, canonibus, patrum sanctionibus et decretis, humanis quoque +constitutionibus non esse obtemperandum; Claves et censuras ecclesie +contempnendas, nec sacramentis ejusdem fidendum, Templa non esse +frequentanda, nec ymagines adorandas, pro defunctorum animabus non esse +exorandum; nec decimas Deo et ecclesie solvendas; pro bonis operibus +nullum fore salutis premium nec pro malis cruciatum; Nostros +progenitores in ecclesia Dei et ejusdem sacramentis fidentes in malâ et +iniquâ fide esse mortuos et in inferno sepultos:—</p> + +<p>Aliaque dictu et recitatu saltem inter Christianos et fideles horrenda +et nephanda predicat docet et affirmat in Dei viventis claviumque +ecclesie ac nostre fidei orthodoxe contemptum, regni et reipublice +ejusdem damnum scandalum et, digna Dei ultione, si premissis favere +incipiat, sperandam ruinam, animabusque perpetrantium gravissimum +periculum nisi remedio succurratur oportuno: In quibus omnibus et +singulis idem Magister P. communi voce et famâ ex publicâ et notoria +ejusdem predicatione orta de heresi suspectus reputatur, habetur et +divulgatur. Consilio igitur desuper recepto ipsum citandum et de +premissis experiendum decrevimus: Quare vobis et vestrum cuilibet nos +precipimus et mandamus, quatenus citetis legitime dictum Magistrum P. H. +primo, secundo, tertio et peremptorie etc. quod compareat personaliter +coram [nobis] nostrisque consulibus Dn̄is Episcopis, Abbatibus, +Prioribus, sacrarum literarum Professoribus, et Religiosis, aliisque +nobis pro tempore assistentibus, in ecclesiâ nostrâ Metropolitanâ S[ti +Andree] regni Scotie primatiali, die <i>N</i> mensis<span class='pagenum'><a name="Page_291" id="Page_291">[Pg 291]</a></span> <i>N</i> proxime futuris, +horâ decimâ antemeridiana vel eo circa, ad respondendum nobis ex officio +de et super suis pertinaciter dictis, affirmatis, predicatis, +divulgatis, tentis et disputatis contra nostram orthodoxam fidem et +sanctam ecclesiam catholicam; et propterea ad videndum et audiendum +ipsum hereticum declarari, et penâ condignâ a canonibus propterea latâ +et imperatâ puniendum fore et puniri debere; superque adherentiâ et +favoribus prestitis peregrinis opinionibus et pravitatibus dicti Martini +Lutheri, heretici ab ecclesiâ damnati, et suorum sequacium; ac aliis +interrogandis similiter reddendis, et tanquam heretice pravitatis +fautorem et male de fide sentientem accusandum fore et accusari ac +condempnari debere. Testimonia quoque et probationes, si necesse fuerit, +desuper recipi, jurari, et admitti; ac in premissis omnibus et singulis +summarie et de plano sine strepitu et figurâ judicii prout juris fuerit +procedendum fore et procedi debere; Vel ad allegandum causam +rationabilem quare premissa fieri non deberent; Cum intimatione debita, +ut moris est, intimamus eidem quod sive dictis die et loco comparere +curaverit sive non comparuerit Nos nihilominus in premissis omnibus et +singulis procedere volumus et intendimus justitiâ mediante; Imprimis +absentiâ seu contumaciâ in aliquo non obstante; et ne periculum sit in +mora, et ut interim hujus hereses in hoc regno hucusque ab omni tali +labe et hereticâ peste per tanta temporis spatia sano, et post Christi +Salvatoris susceptam fidem inviolabiliter preservato, non oriantur nec +per Christi fideles audiantur, vobis omnibus et singulis supradictis, +modo et forma premissis precipimus et mandamus, quatenus auctoritate +nostra inhibentes omnibus et singulis Christi fidelibus cujuscunque +dignitatis, status, gradus, ordinis aut conditionis existant, ne dicto +Magistro P. sic ut premittitur, de heresi suspecto, favorem, +assistentiam, societatem, colloquium seu gratam audientiam praebeant; +nec in suis temerariis et insolentibus predicationibus disputationibus +seu conventiclis publice vel occulte quovis quesito colore vel ingenio +conveniant seu presentiam exhi<span class='pagenum'><a name="Page_292" id="Page_292">[Pg 292]</a></span>beant; sed sibi et suis saltem de +premissis fautoribus resistere studeant, resistentiamque faciant et +procurent; ab illo quoque edendo, bibendo aut communicando in premissis +abstineant, donec de heresi et infamia desuper ortâ purgetur, et eundem +vitent sub penâ excommunicationis majoris; Quam contrarium facientes +incurrere volumus et decernimus ipso facto. Et quos vos, etc. Datum, +etc.</p> + + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_C_p_46" id="APPENDIX_C_p_46"></a>APPENDIX C (p. <a href="#Page_46">46</a>).<br/> +<br /> +CARDINAL BETOUN'S INCONTINENCE.</h2> + + +<p>"While ... he was possessed," Mr M'Bain tells us, "of eminent qualities, +he led, in many respects, anything but a moral life. His favourite +mistress was Marion Ogilvie, daughter of Sir James, afterwards Lord, +Ogilvie of Airlie, to whom [as Abbot of Arbroath] he granted a liferent +lease of the lands of Burnton of Ethie, and other lands near the place, +for a small sum of money <i>and other causes</i>. This was on the 22nd of May +1528. On the 20th of July 1530, he granted her a liferent lease of the +Kirkton of St Vigeans, with the muir-fauld and the toft of St Vigeans, +and a piece of common land lying to the south of the church. On 17th +February 1533-34, she obtained a nineteen years' lease of the eighth +part of the lands of Auchmithie [lying to the north-east of Ethie], with +the brew-house there, and the lands belonging to it, and on 10th March +1534[-35] there is the record of a feu to her of a piece of land in the +'Sandpots,' for the construction of a toral or ustrina lying 'beyond and +near the red wall of the monastery commonly so called'" (Eminent +Arbroathians, 1897, pp. 37, 38). For these facts Mr M'Bain has the +authority of the 'Registrum de Aberbrothoc,' Bannatyne Club, ii. 482, +500, 519, 521.<span class='pagenum'><a name="Page_293" id="Page_293">[Pg 293]</a></span> On p. 482 are the words: "Pro certa summa pecunie et +aliis causis assedat pro toto tempore vite Mariote Ogylwy subtenentibus +coadjutoribus et assignatis," &c. Mr M'Bain adds: "It is not known by +whom Ethie House was built, but it was [one of the mansions belonging to +the abbey and] a favourite residence of David Beaton and Marion Ogilvie, +his mistress.... After Beaton's death a natural daughter of his by +Marion Ogilvie laid claim to the furniture in Ethie House, if not to the +house itself.... But Ethie was not the only place in the neighbourhood +occupied by David Beaton and Marion Ogilvie. In 1542 he acquired the +barony of Melgund, and erected the castle in which he and his mistress +and their children resided. The Beaton and the Ogilvie arms are still to +be seen in one of the rooms. The initials 'D.B.' are over one window, +and 'M.O.' over the other; while on the corbal of the stair leading to +this room are the Ogilvie arms, and the initials 'M.O.' ... David Beaton +settled the property of Melgund on his mistress in liferent, and on his +eldest son David in fee" (Eminent Arbroathians, pp. 38, 39).</p> + +<p>[According to Dr Joseph Robertson, "Cardinal Beaton had five bastards" +('Concilia Scotiæ,' ii. 302). There is record evidence, however, to show +that he had at least seven. On the 4th of November 1539, three of his +sons were legitimated in the following terms: "Rex dedit literas +legitimationis Jacobo Betoun, Alexandro Betoun et Johanni Betoun, +bastardis, filiis naturalibus Davidis archiepiscopis S. Andree, &c." +(Register of Great Seal, iii. No. 2037). He had also a son David (Ibid., +No. 1931), and three daughters, Elizabeth (Ibid., Nos. 1274, 2330), +Margaret, and Agnes (Ibid., iv. Nos. 1353, 2740; 'Liber Officialis +Sancti Andree,' Abbotsford Club, p. 158).]<span class='pagenum'><a name="Page_294" id="Page_294">[Pg 294]</a></span></p> + + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_D_p_124" id="APPENDIX_D_p_124"></a>APPENDIX D (p. <a href="#Page_124">124</a>).<br/> +<br /> +<span class="smcap">CONDITIONS on which the use of the Church of the +White Ladies at Frankfort was granted to the +English Exiles.</span></h2> + + +<p>"Nun war bey Ankunft der Engelländer eine Kirche in Frankfurt, die +einigen französischen Protestanten zum Gebrauch eingeräumt war, welche +nun auch zum Behuf der Engelländer in Vorschlag gebracht, und am 14 +Julii ihnen wirklich angewiesen wurde. Doch machte der Rath gewisse +Ordnungen, und suchte die Sache also einzurichten, das allerlei +Disputen, die etwa entstehen mögten, der Weg verlaget wurde. Die +vornehmsten waren diese: (<i>a</i>) dass die Engelländer und Franzosen +einerley Lehre und Ceremonien führen sollten; Daher sollten jene (<i>b</i>) +der Franzosen Glaubensbekäntniss, das diese N.B. dem Rath überreichet +hatten, unterschreiben. (<i>c</i>) Liessen sich die Engelländer gefallen, +dass das Volk bey dem gemeinen Gebet das Amen nicht mehr laut sagen +sollte, wie sonst in der Kirche von Engelland üblich ist. (<i>d</i>) Dass die +Prediger das weisse Chorhemde, nebst vielen andern in Engelland +eingeführten Ceremonien abschaffen sollten, als welche den Einwohnern, +die solcher Dinge ungewohnt wären, einstossig seyn könnten. Und was der +gleichen Umstände mehr waren, welche die Engelländer, um desto eher zum +Stande zu kommen, freiwillig eingiengen."—J. Hildebrand Withof, +'Vertheidigung der.... Nachricht wie es mit V. Pollane erstem +Reformirten Prediger zu Frankfurt-am-Mayn ... zugegangen,' 1753, folio.<span class='pagenum'><a name="Page_295" id="Page_295">[Pg 295]</a></span></p> + + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_E_p_260" id="APPENDIX_E_p_260"></a>APPENDIX E (p. <a href="#Page_260">260</a>).<br/> +<br /> +THE THEOLOGICAL AND ECCLESIASTICAL OPINIONS OF ALESIUS.</h2> + +<p class='center'>(<i>From the 'Responsio ad Cochlei Calvmnias.'</i>)</p> + + +<p>"With all his scribbling, he [<i>i.e.</i>, Cochlaeus] has never yet, so far +as I know, disclosed what are his own opinions about Christian doctrine; +and therefore his empty and scurrilous treatises miss their mark, and +are justly held in derision by learned men.... But I, renowned monarch, +that you may know that my alliance is with the Church of Christ and not +with any other factions, do not refuse before you and other good men to +give a simple and clear account of my faith as I formerly wrote to you, +for I believe the prophetical and apostolical Scriptures, and embrace +the consensus of the holy fathers whom the Church approves. I also +reverence the ecclesiastical authority, being one who, especially in +doubtful matters, will obey and follow its decisions. Does Cochlaeus ask +anything further? I myself will add, I approve of nothing seditious. +With my whole heart and soul I abhor the ravings of the Anabaptists. No +new doctrine, unsupported by the testimony of the ancient Church, is +acceptable to me. Further still, as I do not undertake the defence of +Luther, so, on the other hand, I do not approve of all the dreams of the +monks which have been received, not only contrary to the decision of the +Scripture, but also to the authority of the ancient church. Moreover, I +cannot approve of the cruelty which is everywhere being practised +against those who, following the judgment of Scripture and of the +fathers, reject or censure any manifest abuse or error that in the +course of time may have crept into the Church. Such is my faith, O +Cochlaeus, use it if you are pleased with it; if not, show me a better.<span class='pagenum'><a name="Page_296" id="Page_296">[Pg 296]</a></span> +If the unjust punishments inflicted on the truly pious afford you +pleasure, you are not only a miserable, but a contemptible wretch. I +neither can nor will ever knowingly burden or pollute my conscience by +approving of these parricides. I saw in my own country the punishment of +one, born in a most honourable station, and innocent of any serious +crime, Patrick [Hamilton]. I saw burned at Cologne two men of pious and +orthodox sentiments, and most averse to the fanatical opinions of the +Anabaptists. Nor can I express in words how deeply I was grieved by +these mournful spectacles. And I did not grieve only over the fate of +those who were punished, in whom because, as the poet says, 'grace shone +through their very anguish,' their singular bravery and constancy +brought some alleviation to my grief; but much more did I grieve over +the fate of the Church, which is disordered in many ways, and likely yet +to be more so, by the practice of such cruelty. Finally, there is no +doubt that the State will, in God's appointed time, have to suffer +heaviest punishment for its guilt in permitting such parricides; yet I +do not impugn the laws as to the punishment of heretics, if only there +is due cognition of each case, and care is taken that those who are +really innocent of perverting the true Christian faith may not be +punished."</p> + +<p>Then follows a paragraph of great importance in itself, and of almost as +much from the light it casts on its author's state of mind, and, +perhaps, also on Melanchthon's, at that particular time:—</p> + +<p>"I myself also desire moderation in certain things on the part of the +Lutherans, and reasonableness. To this they may be recalled if the +matters in dispute are duly examined into. It is the duty of the bishops +to do their utmost that learned men of either side should lovingly +confer together on Christian doctrine, that some one certain form of +doctrine, founded only upon the Word of God and the teaching of the +primitive fathers, should be framed; and if this were done, the Church +might easily be brought to coalesce again<span class='pagenum'><a name="Page_297" id="Page_297">[Pg 297]</a></span> into one body. Nor do I doubt +that good men on both sides are so disposed that they would not only +willingly proffer their opinions, but also yield their individual +convictions if they should hear more weighty reasons from the other +side. For it is tyrannical, and specially unbecoming in a theologian, to +do that which the son reproves in the tyrant, his father, in the +tragedy. He wishes, the son says, to speak but to hear nothing in reply. +At present the good men who are most desirous to provide some remedy for +public evils keep silence, and secretly bewail the fate of the Church, +not only alarmed by fear of those in power, but crushed by a sort of +despair in this so great madness of slanderers, who have become so +domineering that they would suffer no one but themselves to gain a +hearing."</p> + + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_F_p_267" id="APPENDIX_F_p_267"></a>[APPENDIX F (p. <a href="#Page_267">267</a>).<br/> +<br /> +THE DREAM OR VISION OF ALESIUS CONCERNING +THE DECAPITATION OF ANNE BOLEYN.</h2> + + +<p>I take to witness Christ, who shall judge the quick and the dead, that I +am about to speak the truth. On the day upon which the Queen was +beheaded, at sunrise between two and three o'clock, there was revealed +to me (whether I was asleep or awake I know not) the Queen's neck after +her head had been cut off, and this so plainly that I could count the +nerves, the veins, and the arteries.</p> + +<p>Terrified by this dream, or vision, I immediately arose, and, crossing +the river Thames, I came to Lambeth (this is the name of the Archbishop +of Canterbury's palace), and I entered the garden in which he was +walking.</p> + +<p>When the archbishop saw me, he inquired why I had come so early, for the +clock had not yet struck four. I<span class='pagenum'><a name="Page_298" id="Page_298">[Pg 298]</a></span> answered that I had been horrified in +my sleep, and I told him the whole occurrence. He continued in silent +wonder for a while, and at length broke out into these words, "Do not +you know what is to happen to-day?" and when I answered that I had +remained at home since the date of the Queen's imprisonment, and knew +nothing of what was going on, the archbishop then raised his eyes to +heaven and said, "She who has been the Queen of England upon earth will +to-day become a queen in heaven." So great was his grief that he could +say nothing more, and then he burst into tears.</p> + +<p>Terrified at this announcement, I return[ed] to London sorrowing. +Although my lodging was not far distant from the place of execution, yet +I could not become an eye-witness to the butchery of such an illustrious +lady, and of the exalted personages who were beheaded along with +her.—(Foreign Calendar, Elizabeth, i. 528).]</p> + + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_G_p_269" id="APPENDIX_G_p_269"></a>[APPENDIX G (p. <a href="#Page_269">269</a>).<br/> +<br /> +THE DEPARTURE OF ALESIUS FROM ENGLAND.</h2> + + +<p>As soon as the king [<i>i.e.</i>, Henry VIII.] began to hate her [<i>i.e.</i>, +Anne Boleyn], laws hostile to the purer doctrine of the Gospel appeared. +When I could not bear these with a good conscience, nor could my +profession allow me to dissemble them (for I was filling the office of +the ordinary reader in the celebrated University of Cambridge by the +king's orders), I came to the Court, and asked for my dismissal by means +of Crumwell. But he retained me for about three years with empty hopes, +until it was decreed and confirmed by law that married priests should be +separated from their wives and punished at the king's pleasure. But +before this law was published, the Bishop of Canterbury<span class='pagenum'><a name="Page_299" id="Page_299">[Pg 299]</a></span> sent Lord +Pachet [<i>i.e.</i> Paget] from Lambeth to me at London.... He directed me to +call upon the archbishop early in the morning. When I called upon him, +"Happy man that you are," said he, "you can escape! I wish that I might +do the same; truly my see would be no hindrance to me. You must make +haste to escape before the island is blocked up, unless you are willing +to sign the decree, as I have, compelled by fear. I repent of what I +have done. And if I had known that my only punishment would have been +deposition from the archbishopric (as I hear that my Lord Latimer is +deposed), of a truth I would not have subscribed. I am grieved, however, +that you have been deprived of your salary for three years by +Crumwell;<a name="FNanchor_322_322" id="FNanchor_322_322"></a><a href="#Footnote_322_322" class="fnanchor">[322]</a> that you have no funds for your travelling expenses, and +that I have no ready money. Nor dare I mention this to my friends, lest +the king should become aware that warning had been given by me for you +to escape, and that I have provided you with the means of travelling. I +give you, however, this ring as a token of my friendship. It once +belonged to Thomas Wolsey, and it was presented to me by the king when +he gave me the archbishopric."</p> + +<p>When I heard what the bishop had to say, I immediately caused my +property to be sold, and I concealed myself in the house of a German +sailor until the ship was ready, in which I embarked, dressed as a +soldier, along with other German troops, that I might not be detected. +When I had escaped a company of searchers, I wrote to Crumwell (although +he had not behaved well towards me) and warned him of the danger in +which he stood at that time, and about certain other matters. For this I +can vouch the testimony of John Ales, Gregory, and the Secretary, and +Pachet him<span class='pagenum'><a name="Page_300" id="Page_300">[Pg 300]</a></span>self. But Christopher Mount said that Crumwell did not dare +to speak to me when I was going away and soliciting my dismissal, nor +could he venture to give me anything, lest he should be accused to the +king, but that he would send the sum that he owed me into Germany.<a name="FNanchor_323_323" id="FNanchor_323_323"></a><a href="#Footnote_323_323" class="fnanchor">[323]</a></p> + +<p>The next intelligence, however, which I heard of him was that he had +undergone capital punishment by order of the king; to whom he had +written, when in prison, saying that he was punished by the just +judgment of God, because he had loved the king more than God; and that +out of deference to his sovereign he had caused many innocent persons to +be put to death, not sparing your [<i>i.e.</i>, Elizabeth's] most holy +mother, nor had he obeyed her directions in promoting the doctrine of +the Gospel.—(Foreign Calendar, Elizabeth, i. 532-534).]</p> + + + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_H_p_281" id="APPENDIX_H_p_281"></a>APPENDIX H (p. <a href="#Page_281">281</a>).<br/> +<br /> +ALESIUS' INVITATION OF MELANCHTHON TO HIS DAUGHTER'S WEDDING.</h2> + + +<p style="text-align: right; margin-right: 2em;"> +<i><span class="smcap">Nockau</span>, 11 August 1557.</i><br /> +</p> + +<p class='center'><span class="smcap">Alexander Alesius au Melanchthon.</span></p> + +<p>S.D. Quod fœlix faustumque sit. Dilectissima filia mea Anna, cui nomen +in baptismo indidit bonæ memoriæ primogenita vestra, desponsata est +honesto iuveni Martino Luxsolario (nam solem etiam pro insigni habet), +doctoris Martini filio, petente id sua matre per cognatos et affines, et +suadentibus communibus amicis nostris. Dictus est autem dies<span class='pagenum'><a name="Page_301" id="Page_301">[Pg 301]</a></span> nuptiarum +ultimus Augusti, circa quod tempus vos ad colloquium profecturum (<i>sic</i>) +spero. Peto igitur reverenter et amanter, ut una cum honestissima +coniuge vestra, genero, filia ac nepte nuptias vestra praesentia ornare +velitis. Existimo autem magistrum Paulum, amanuensem vestrum, una +venturum, sed tamen ut eum cum uxore invitetis meis verbis ad nuptias +oro. Scitis autem summum sacerdotem et pontificem nostrum filium Dei, +qui primos parentes in paradyso copulavit, et non minore magnificentia +quam sapientia et potencia suam ordinationem contra sophistica et +tyrannidem diaboli et multiplicem ingratitudinem nostram defendit, ut +totam actionem, ita etiam invitacionem hospitum et communia officia sua +presentia et primo miraculo comprobasse[t] ac monstrasse[t], quantum +dilectetur (<i>sic</i>) istis congressibus. Nos autem parentes et amici, +sponsi et sponsae, una cum eis, pro hoc officio et molestia profectionis +gratitudinem pollicemur per omnem occasionem.</p> + +<p>Ex pago Nockau postridie Laurentii 1557.</p> + +<p style="text-align: right; margin-right: 2em;"> +<span class="smcap">Alexander Alesius.</span><br /> +</p> + +<p><i>Adresse:</i> Clarissimo et ornatissimo viro d. Philippo Melanchthoni, suo +præceptori carissimo.</p> + + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_I_p_283" id="APPENDIX_I_p_283"></a>APPENDIX I (p. <a href="#Page_283">283</a>).<br/> +<br /> +THE WORKS OF ALESIUS.</h2> + + +<p>The following is a list of the published writings of Alesius, so far as +I have been able to trace them:—</p> + +<p>1. Epistola contra decretum quoddam Episcoporum in Scotia, 1533. [For a +full copy of the title see p. <a href="#Footnote_298_298">259 n</a>. No place, date, or printer's name +is given on the title-page. This small 8vo consists of only 14 leaves. +It begins: "Inclyto Regis Scotorum D. Iacobo Quinto Duci Albaniæ,<span class='pagenum'><a name="Page_302" id="Page_302">[Pg 302]</a></span> +Principi Hiberniæ & Orchadum Domino suo clementissimo Allexander Alesius +S. D." At the end there is the date, "Anno. <span class="smcap lowercase">M.D.XXXIII.</span>" In Cooper's +'Athenae Cantabrigienses' (i. 239), 1542 and 1543 are given as the dates +of other two editions.]</p> + +<p>2. Responsio ad Cochlei Calumnias, 1533. [The full title is: "Alexandri +Alesii Scotti Responsio ad Cochlei Calvmnias." No place, date, or +printer's name is given.]</p> + +<p>3. Oratio de Gratitudine et Restituendis Scholis. Lipsiæ (?), 1541. [In +the 'Athenae Cantabrigienses,' the 'Oratio de Gratitudine' and the 'De +Restituendis Scholis' are entered as separate works published in Leipsic +in 1541. They may, however, have been also issued as one. In the 'Corpus +Reformatorum,' xi. 251-257, is printed the "Oratio de Gratitudine M. +Alexandri Alesii Scoti, Decani, in promotione Magistrorum anno +<span class="smcap lowercase">M.D.XXXIV.</span>" The full title of the other is: "De Restitvendis Scholis +Oratio habita ab Alexdro (<i>sic</i>) Alesio, in celebri Academia +Frācofordiana ad Oderam. An. <span class="smcap lowercase">M.D.XL.</span> Mense Iunio. Francofordiæ apud +Ioannem Hanaw." The dedication ends: "Francofordiæ ad Oderam calēdis +Iunij. An. <span class="smcap lowercase">M.D.XL.</span>" There are only 19 leaves in this small tract.]</p> + +<p>4. De Auctore et Utilitate Psalmorum. 1542.</p> + +<p>5. De Auctoritate Verbi Dei contra Episcopum Lundensem. 1542. [See p. +<a href="#Footnote_307_307">264 n</a>.]</p> + +<p>6. Of the Auctorite of the Word of God agaynst the Bisshop of London. +[For a full copy of the title, see p. <a href="#Footnote_311_311">268 n</a>. This small 8vo black-letter +tract of 46 leaves bears no place, date, or printer's name. In the +British Museum Catal., <i>Leipsic</i> is given as the probable place of +printing, and 1537 as the supposed date. Perhaps the date has been +inferred from the opening sentence of the tract: "Abowt V yere agone I +wrote to the noble king of Scottys the father of my contry complanning +of a certen proclamacyon wherin the bisshops had forbidden the Holy +Scripture to be redd in the mother tong." It is rather curious that in +the Latin version this sentence runs thus; "Ante <i>biennium</i> scripsi<span class='pagenum'><a name="Page_303" id="Page_303">[Pg 303]</a></span> +inclyto regi Scotorum patri meæ patriæ, et questus sum de edicto quodam, +quo episcopi prohibebant lectionem sacrorum librorum lingua patria."]</p> + +<p>7. Cohortatio ad concordiam pietatis ac doctrinæ Christianæ defensionem. +Lipsiæ, 1544.</p> + +<p><a name="item_8" id="item_8"></a>8. [De Argvmento Epistolae ad Romanos Dispvtatio prima, pvblice +proposita in celebri Academia Lipsensi, et in ordinaria dispvtatione +defensa, praesidente Alexandro Alesio, sacrae theologiae doctore. +Lipsiae in officina Valenttini Papae. anno <span class="smcap lowercase">M.D.XLVII.</span> This small 8vo +tract of 8 leaves is printed in italics.]</p> + +<p>9. Ordo Distributionis Sacramenti Altaris in Regno Angliæ. 1548. [This +is a translation of 'The Order of the Communion,' which has been +re-printed for the Parker Society in 'The Two Liturgies of Edward VI.' +In the British Museum Catal., it is mentioned that the translator's +address to the reader is signed: 'A. A. S. D. Th.'—<i>i.e.</i>, "Alexander +Alesius, Scotus, Doctor Theologiæ." See also Coverdale's Remains, Parker +Society, p. 525 n.]</p> + +<p>10. Epitome Catechismi D. P. Melanchthonis cui addita est expositio +symboli et Orationis Dominicæ. 1550.</p> + +<p>11. Commentarius in Epistolam Primam Si Pauli ad Timotheum. Lipsiæ, +1550.</p> + +<p>12. Commentarius in Epistolam Secundam Si Pauli ad Timotheum. Lipsiæ, +1551. [The exact title of this is: "In Alteram ad Timotheum Expositio. +Avtore Alexandro Alesio. D. Lipsiæ, excvdebat Georgivs Hantzsch anno +<span class="smcap lowercase">M.D.LI.</span>"]</p> + +<p>13. Ordinatio Ecclesiæ in Regno Angliæ. 1551. [This is a translation of +the 'First Liturgy of Edward VI.' As a translation it is somewhat +adversely criticised in the 'Liturgical Services of Queen Elizabeth,' +Parker Society, pp. xxiv-xxvii. The full title is: "Ordinatio Ecclesiae, +sev Ministerii Ecclesiastici, in Florentissimo Regno Angliæ, conscripta +sermone patrio, & in Latinam linguam bona fide conuersa, & ad +consolationem ecclesiarum Christi, ubicunque locorum ac gentium, his +tristissimis temporibus, edita, ab Alexandro<span class='pagenum'><a name="Page_304" id="Page_304">[Pg 304]</a></span> Alesio Scoto sacrae +theologiae doctore. Lipsiae in officina VVolfgangi Gvnteri. Anno +<span class="smcap lowercase">M.D.LI.</span>" The copy of this 4to in the Edinburgh University Library +belonged to Drummond of Hawthornden. In the 'Athenae Cantabrigienses,' +1619 and 1690 are given as the dates of two 8vo editions.]</p> + +<p>14. Commentarius in Epistolam S. Pauli ad Titum. Lipsiæ, 1552. [The full +title of this is: "Epistolae ad Titvm Expositio, in qva pleraque +tractantur per quæstiones, ut à pueris facilius percipi, & retineri +possint. Nulla est autem sententia in tota Epistola praetermissa, quae +non sit explicata: Et de Syntaxi, & Figura sermonis, ac genuina +significatione dictionū passim disputatur. Praelecta Lipsiae, ab +Alexandra Alesio. D. Lipsiae, in officina typographica Georgii Hantzsch. +<span class="smcap lowercase">M.D.LII.</span>"]</p> + +<p>15. Refutatio errorum Andreæ Osiandri de Justificatione. Wittembergæ, +1552. [The full title is: "Alexandri Alesii Doctoris Theologiae diligens +refutatio errorum, quos sparsit nuper Andreas Osiander in libro, cui +titulum fecit: De Vnico Mediatore Christo. Edita VVitebergæ ex officina +Ioannis Lufftij anno 1552." In the 'Athenae Cantabrigienses' it is +stated that an edition was also printed at Leipsic in 1553.]</p> + +<p>16. Commentarius in Evangelium Joannis. Lipsiæ, 1552. Basilii, 1553. +[The full title is: "Commentarivs in Euangelium Ioannis, praelectvs in +celebri Academia Lipsensi, ab Alexandro Alesio D. Theologo, anno Domini +1552. Cum locuplete rerum & uerborum memorabilium indice. Basileae, per +Ioannem Oporinum." The colophon is: "Basileae, ex officina Ioannis +Oporini, anno salutis humanae <span class="smcap lowercase">M.D.LIII.</span> Mense Martio." This volume +contains over 600 pages.]</p> + +<p><a name="item_17" id="item_17"></a>17. Disputatio in XIIII. cap. Rom. Disputt. et Orr. aliquot Francoforti +habitæ 1540 et 1541. [The full title is: "In Capvt XIIII. Epistolae +Pavli ad Romanos, Dispvtatio Alexandri Alesii Theologiae D. Lipsiae, +<span class="smcap lowercase">M.D.XLVI.</span>" This tract of 6 leaves, with the exception of the title-page +and the heading, is printed in italics.]<span class='pagenum'><a name="Page_305" id="Page_305">[Pg 305]</a></span></p> + +<p>18. Omnes Disputationes Alexandri Alesii in Epistolam Si Pauli ad +Romanos. Lipsiæ, 1553. [The full title is: "Omnes Dispvtationes D. +Alexandri Alesii de tota Epistola ad Romanos diversis temporibvs +propositae ab ipso in celebri Academia Lipsensi, et a mvltis doctis +viris expetitae, iam tandem collectae per Georgivm Hantsch, et editae in +gratiam stvdiosorvm. Cvm praefatione Philippi Melanchthonis. <span class="smcap lowercase">M.D.LIII.</span>" +In the British Museum Catal. Wittenberg is entered as the supposed place +of publication. In the sale catal. of the Makellar Library there is the +item: "Alesius (Alex. Scotus) De Paulina Argumentatione, capiti secundo +ad Romanos, Ideo inexcusabilis es, o Homo quis-quis es qui Judicus +(<i>sic</i>), Disputatio Sexta, ... s. l. anno 1549." See also <i>supra</i>, Nos. +<a href="#item_8">8</a> and <a href="#item_17">17</a>.]</p> + +<p>19. Primus Liber Psalmorum Davidis. Lipsiæ, 1550, 1554.</p> + +<p>20. Disputationes Tres De Mediatore et Justificatione hominis. Lipsiæ, +1554.</p> + +<p>21. Responsio ad Tapperum de Missâ et Cœna Domini. Lipsiæ. [In the +'Athenae Cantabrigienses,' 1565 is given as the date of publication.]</p> + +<p>22. Contra horrendas Serveti Blasphemias Disputationes Tres. Lipsiæ, +1554. [These disputations were probably issued separately and were +supplemented by a fourth. In the 'Athenae Cantabrigienses' there is the +entry: "Contra Michaelem Servetum ejusque blasphemias disp. iii. +Leipsic, 8vo. 1554"; and also this other: "Contra horrendas Serveti +blasphemias disputatio quarta. Leipsic, 8<sup>vo.</sup> 1555."]</p> + +<p>23. Disputatio de Perpetuo Consensu Ecclesiæ. Lipsiæ, 1553(?), 1556.</p> + +<p>24. Ad libellum Ludovici Nogarolæ comitis De Traditionibus Apostolicis +et earum necessitate Responsio Alexandri Alesii D. Lip. 1556. [For the +rarity of this tract see <i>supra</i>, p. <a href="#Footnote_296_296">255 n</a>. In his Introduction to Gau, +Dr Mitchell gives as the alternate title: "Apostolicæ institutiones a +Ludovico Nogarola Com. in parvum libellum collectæ et ab Alexandro +Alesio in Disputationem propositæ in celebri Academia Lipsiensi. Lipsiæ, +Excudebat Georgius Hantzsch, 1556." 8vo.]<span class='pagenum'><a name="Page_306" id="Page_306">[Pg 306]</a></span></p> + +<p>25. Responsio ad Duos et triginta Articulos Theologorum Lovaniensium. +Lipsiæ, 1559. [In the sale catalogue of the Makellar Library 1545 is +given as the year of publication. In the 'Athenae Cantabrigienses' 1549 +is given.]</p> + +<p>26. Assertio Doctrinæ Ecclesiæ Catholicæ de Sancta Trinitate, cum +confutatione erroris Valentini Gentilis. 1564 (?). [British Museum +Catalogue gives Geneva, 1567.]</p> + +<p>27. Edinburgi Regiæ Scotorum Urbis Descriptio. Bannatyne Club +Miscellany, vol. i. [This description of Edinburgh was sent by Alesius +to Sebastian Munster for his "Cosmography," printed at Basle in 1550, +and republished in 1572. There are translations of it in Mackenzie's +Lives and Characters of Scots Writers, ii. 400, 401; and in Chambers' +Minor Antiquities of Edinburgh; and in Hume Brown's Scotland before +1700.]</p> + +<p>28. [Congratulatory letter to Queen Elizabeth, dated at Leipsic, 1st +September 1559. The original holograph of twenty pages and a slip is +still preserved. A translation of most of it is given in the Calendar of +Foreign State Papers, Reign of Elizabeth, i. 524-534.]</p> + +<p>[There are copies of Nos. 5, 12, 14, 15, 16 (1553), and 18 in St Andrews +University Library; of No. 2 in the Church of Scotland Library, +Edinburgh; of No. 16 (1553) in the Signet Library; of No. 8 in the +Advocates'; of Nos. 2, 3 (De Restituendis Scholis), 5, 13, 16 (1553), +and 17 in the Edinburgh University Library; and of Nos. 1, 6, 7, 9, 10, +12, 13, 15, 16 (1553), 18, 19 (1554), 23 (1556), and 26 in the British +Museum. Nos. 27 and 28 are in all important public libraries. At Laing's +sale, No. 1 brought £6, 5s.; No. 2, £17, 17s.; No. 5, £6; No. 6, £4; No. +13, £10; No. 15, £5, 17s. 6d.; No. 16, £5, 10s.; and No. 18 (with which +was bound up "Sarcerius de Scholasticae Theologiae Vanitate"), £6. In +the 'Athenae Cantabrigienses,' the following six items, which are not in +the above list, are mentioned: "Disputatio de Justitia Dei et Justitia +hominis coram Deo. Leipsic, 1553." "De utriusque naturae officiis in +Christo." "De distincta Christi hypostasi." "Preface to Gardiner<span class='pagenum'><a name="Page_307" id="Page_307">[Pg 307]</a></span> upon +obedience. Translated from English to Latin." "De Balaei Vocatione. +Translated from English." "Ordinationes Anglorum Ecclesiae per Bucerum. +Translated from English to Latin." In connection with the last, see +'Liturgical Services of Queen Elizabeth,' Parker Society, p. xxv, n. 3.]</p> + + + +<hr style="width: 65%;" /> +<h2><a name="ADDENDA" id="ADDENDA"></a>[ADDENDA.</h2> + + +<p>Page <a href="#Page_20">20</a>. <i>Patrick Hamilton's admission to the Faculty of Arts in St +Andrews University.</i>—The entry in the 'Acta Facultatis Artium' runs +thus: "Congregatione artium facultatis, in Nouis Scolis eiusdem tenta +tercio die mensis Octobris, anno Domini millesimo quingentesimo vigesimo +quarto, Magister Johannes Ba[l]four regentium senior Collegij Sancti +Saluatoris in quodlibetarium est electus; et Magister Patricius +Hamiltone, abbas de Ferne, Rossensis diocesis, in facultatem est +receptus."</p> + +<p>Page <a href="#Page_117">117</a>. <i>Two sacraments only.</i>—In the Preface to the Book of Common +Order it is said that "for the ministration of the two sacraments, our +Booke giveth sufficient proofe" (Dunlop's Confessions, ii. 395; Laing's +Knox, iv. 164). In the Confession used in the English congregation at +Geneva only two are referred to (Dunlop's Confessions, ii. 9; Laing's +Knox, iv. 172); in "the Maner to Examine Children" their number is said +to be two (Laing's Knox, vi. 344); and in Calvin's Catechism, printed +with the Book of Common Order, it is emphatically declared that there +are two only (Dunlop's Confessions, ii. 233).</p> + +<p>Page <a href="#Page_121">121</a>. <i>The language of Rev. xiv. 11.</i>—In the text of the Confession +the passage runs thus: "For sik as now delyte in vanity, cruelty, +filthynes, superstition or idolatry, sal be adjudged to the fire +unquencheable: in quhilk they sall be tormented for ever, asweill in +their awin bodyes, as in their<span class='pagenum'><a name="Page_308" id="Page_308">[Pg 308]</a></span> saules, quhilk now they give to serve +the devill in all abhomination" (Dunlop's Confessions, ii. 96, 97). As +printed in Laing's Knox (ii. 120) the word "inextinguishable," and in +the Acts of Parliament (ii. 534; iii. 22) the word "unstancheabill," is +used instead of "unquencheable." In Dunlop, however, there is in +addition, at the bottom of the page, in smaller type: "Rev. 14. 10. The +same shall drynke the wyne of the wrath of God, which is poured in the +cuppe of hys wrath. And he shall be punyshed in fyre and brymstone +before the holy angells, and before the Lambe. And the smooke of theyr +torment ascendeth up evermore, and they have no rest daye nor nyght, +whyche worshyppe the beast and hys ymage."</p> + +<p>Page <a href="#Page_153">153</a>. <i>Readers or exhorters.</i>—The name <i>exhorter</i> does not occur in +the First Book of Discipline; but that "sort of readers" therein +mentioned as having "some gift of exhortation" (Dunlop's Confessions, +ii. 537; Laing's Knox, ii. 200) soon came to be known as exhorters, and +are so named in various Acts of Assembly; see, for example, the Act of +1564 quoted on p. <a href="#Page_128">128</a>. They are distinguished from readers in the +'Register of Ministers, Exhorters, and Readers,' printed for the +Maitland Club; but, as David Laing has pointed out, the title of +exhorter as indicating an advanced class seems to have been soon and +silently dropped. "On comparing the list of the persons so styled in +1567 with that of 1574, we find some of them had become ministers, but +the greater number are entered simply as readers" (Wodrow Miscellany, p. +323).</p> + +<p>Page <a href="#Page_233">233</a>. <i>Conference between the two parties.</i>—Besides the three +conferences mentioned in the footnote, there was another held in the +early summer of 1578. The results, as recorded in the Booke of the +Universall Kirk (ii. 414, 415) and in Calderwood's History (iii. 412, +413), embrace nothing about the kirk-session, beyond the perpetuity of +the persons of the elders.</p> + +<p>Page <a href="#Page_259">259</a>. <i>Alesius at Wittenberg.</i>—Through the influence of Luther and +Melanchthon, the Elector of Saxony had con<span class='pagenum'><a name="Page_309" id="Page_309">[Pg 309]</a></span>ferred on Alesius the prebend +of Aldenburgh. Being in greats straits for money, and having been +disappointed of help otherwise, he was constrained to write from +Wittenberg, on the 12th of December 1533, to Spalatinus, requesting him +to obtain payment of the moiety of the prebend (Corpus Reformatorum, ii. +690, 691).</p> + +<p>Page <a href="#Page_261">261</a>. <i>The disputatious Cochlaeus.</i>—On the suggestion of +Melanchthon, an attack in verse was made on Cochlaeus for his injustice +to Alesius; but the timorous author so dreaded Cochlaeus that, instead +of writing in his own name, he personated Alesius (Corpus Reformatorum, +iv. 1025, 1026).</p> + +<p>Page <a href="#Page_265">265</a>. <i>Erasmus and Cochlaeus.</i>—Summaries of the letters which James +V. wrote, on the 1st of July 1534, to Erasmus, to Cochlaeus, and to the +King of the Romans, are in the Letters and State Papers of Henry VIII., +vol. vii. p. 358.</p> + +<p>Page <a href="#Page_267">267</a>. <i>Alesius as a physician.</i>—"I determined with my self to serve +the tyme and to change the preaching of the crosse with the scyence of +physic wherin I had a litle sight before, and thus I went unto a very +well-lerned phisycian called Doctor Nicolas, which hath practised phisyk +in London thes many yeares with high prayse, whose company I dyd use +certen yeares, wherby I did both see and lern many things, even the +principal poyntes concerning that science. In so moch that at length +certen of my frindes did move me to take in hand to practise, which +thing I did I trust not unluckyly" (Of the Auctorite of the Word of God +agaynst the Bisshop of London).</p> + +<p>Page <a href="#Page_268">268</a>. <i>Latimer and Cranmer.</i>—For the opinion of Alesius on Latimer +and Cranmer, see Dr Mitchell's Westminster Assembly, 1883, p. 14 n., and +p. 23 n.</p> + +<p>Page <a href="#Footnote_311_311">268 n</a>. <i>Ales or Alesius.</i>—Christopher Anderson may be excused for +supposing that Ales was the real name of Alesius; but less can be said +for those editors of State Papers and compilers of important Library +Catalogues who have helped to perpetuate the error long after it was +pointed out by Principal Lorimer in his Patrick Hamilton.<span class='pagenum'><a name="Page_310" id="Page_310">[Pg 310]</a></span></p> + +<p>Page <a href="#Page_269">269</a>. <i>John M'Alpine and John Fyffe.</i>—From a correction which Dr +Mitchell has made in his own copy of the 'Gude and Godlie Ballatis,' +1897, p. cv, it seems that he had come to the conclusion that it was +M'Alpine and <i>Macdowal</i>, not <i>Fyffe</i>, who were protected by Bishop +Shaxton. Cf. Lorimer's Patrick Hamilton, pp. 186, 187.]</p> + + + +<hr style="width: 65%;" /> +<h2><a name="CORRIGENDA" id="CORRIGENDA"></a>CORRIGENDA.</h2> + +<p>[Transcriber's Note: These corrigenda have been applied to this version +of the text.]</p> + +<p>P. 119, line 4 from bottom. <i>After</i> contained <i>insert</i> in.</p> + +<p>P. 240, line 14. <i>For</i> oedibus <i>read</i> aedibus.<span class='pagenum'><a name="Page_311" id="Page_311">[Pg 311]</a></span></p> + + + +<hr style="width: 65%;" /> +<h2><a name="INDEX" id="INDEX"></a>INDEX.</h2> + + + + +<ul class="IX"> +<li>Acton, Lord, quotation from 'Lecture on the Study of History' by, <a href="#Footnote_1_1">2 fn.</a></li> +<li>Acts of Parliament referred to, <a href="#Page_15">15</a>, <a href="#Page_23">23</a>, <a href="#Page_50">50</a>, <a href="#Page_51">51</a>, <a href="#Page_53">53</a>, <a href="#Page_226">226</a>, <a href="#Page_233">233</a>, <a href="#Page_264">264</a>.</li> +<li>Adamson, Archbishop, <a href="#Page_102">102</a>, <a href="#Page_195">195</a>, <a href="#Page_199">199</a>.</li> +<li>À Kempis, <a href="#Page_3">3</a>.</li> +<li>Alane, Alexander, <a href="#Page_36">36</a>, <a href="#Page_239">239</a>, <a href="#Page_242">242</a></li> + <li><ul class="IX"> + <li>—not Ales, <a href="#Footnote_311_311">268 fn.</a>, <a href="#Page_309">309</a></li> + </ul></li> + +<li>Alasco, John, reference to 'Summa Doctrina' by, <a href="#Page_109">109</a>, <a href="#Page_117">117</a> + <ul class="IX"> + <li>—his congregation at London, <a href="#Page_126">126</a></li> + <li>—on the office of bishop, <a href="#Page_154">154</a></li> + <li>—'Modus ac Ritus Excommunicationis' and 'Forma ac Ratio Public Penitentiæ' by, <a href="#Page_165">165</a>.</li></ul></li> +<li>Ales, John, <a href="#Page_299">299</a>.</li> +<li>Alesius, <a href="#Page_10">10</a>, <a href="#Footnote_6_6">11 fn.</a>, <a href="#Page_17">17</a>, <a href="#Page_22">22</a>, <a href="#Page_32">32</a>, <a href="#Footnote_26_26">33 fn.</a>, <a href="#Page_36">36</a> <i>et seq.</i>, <a href="#Page_51">51</a>, <a href="#Page_75">75</a>, <a href="#Page_80">80</a>, <a href="#Page_239">239</a> <i>et seq.</i> + <ul class="IX"> + <li>—his treatise against the decree of the Scottish Bishops, <a href="#Page_37">37</a>, <a href="#Page_259">259</a></li> + <li>—a miraculous escape, <a href="#Page_240">240</a></li> + <li>—at College, <a href="#Page_242">242</a></li> + <li>—discussions with Patrick Hamilton, <a href="#Page_243">243</a></li> + <li>—his account of Patrick Hepburn, <a href="#Page_245">245</a></li> + <li>—assaulted and imprisoned, <a href="#Page_247">247</a></li> + <li>—his escape, <a href="#Page_251">251</a></li> + <li>—at Malmö, <a href="#Page_255">255</a></li> + <li>—at Cologne, <a href="#Page_256">256</a></li> + <li>—befriended by Melanchthon at Wittenberg, <a href="#Page_259">259</a>, <a href="#Page_308">308</a></li> + <li>—his controversy with Cochlaeus, <a href="#Page_260">260</a> <i>et seq.</i></li> + <li>—the intervention of Erasmus, <a href="#Page_264">264</a></li> + <li>—at Cambridge, <a href="#Page_266">266</a></li> + <li>—at London, <a href="#Page_267">267</a></li> + <li>—his dispute with Stokesley, <a href="#Page_267"><i>ib.</i></a>, <a href="#Page_268">268</a></li> + <li>—marries Catherine de Mayne, <a href="#Page_268">268</a></li> + <li>—returns to the Continent, <a href="#Page_269">269</a></li> + <li>—appointed Professor of Divinity in Frankfort University, <a href="#Page_270">270</a></li> + <li>—Professor in Leipsic University, <a href="#Page_271">271</a></li> + <li>—the Perth Martyrs, <a href="#Page_273">273</a></li> + <li>—he pleads for National Union, <a href="#Page_275">275</a></li> + <li>—his public and private life, <a href="#Page_279">279</a></li> + <li>—his family, <a href="#Page_280">280</a></li> + <li>—his death, <a href="#Page_281">281</a></li> + <li>—his theological opinions, <a href="#Page_295">295</a> <i>et seq.</i></li> + <li>—his dream concerning Anne Boleyn, <a href="#Page_297">297</a></li> + <li>—his departure from England, <a href="#Page_298">298</a></li> + <li>—a letter to Melanchthon, <a href="#Page_300">300</a></li> + <li>—his works 301 <i>et seq.</i></li> + <li>—prebend of Aldenburgh conferred on him, <a href="#Page_309">309</a></li> + <li>—one writes in his name, <a href="#Page_309"><i>ib.</i></a></li> + <li>—he practises as a physician, <a href="#Page_309"><i>ib.</i></a></li> + <li>—his name not <i>Ales</i>, <a href="#Page_309"><i>ib.</i></a></li> + </ul></li> +<li>Allen, Edmund, <a href="#Footnote_311_311">268 fn.</a></li> +<li>Anderson, Rev. Christopher, reference to 'Annals of the English Bible' by, <a href="#Page_239">239</a>, <a href="#Footnote_299_299">260 fns.</a>, <a href="#Footnote_311_311">268 fn.</a>, <a href="#Footnote_320_320">283 fn.</a></li> +<li>Anderson, William, <a href="#Page_53">53</a>.</li> +<li>Anselm, <a href="#Page_3">3</a>, <a href="#Page_17">17</a>.</li> +<li>Arbuckill, Friar, <a href="#Footnote_143_143">121 fn.</a></li> +<li>Archebald, Sir James, vicar of Lintrathin, <a href="#Footnote_153_153">128 fn.</a>, <a href="#Footnote_219_219">183 fn.</a></li> +<li>Argyll, the Duke of, <a href="#Page_215">215</a>.</li> +<li>Arminianism, discussion on, <a href="#Page_119">119</a>.</li> +<li>Arran, Earl of, <a href="#Page_50">50</a> <i>et seq.</i>, <a href="#Page_273">273</a>.</li> +<li>Arth, William, <a href="#Footnote_30_30">35 fn.</a></li> +<li>Assembly, General, <a href="#Page_160">160</a>-<a href="#Page_162">162</a>.</li> +<li>Augustine, <a href="#Page_3">3</a>, <a href="#Footnote_138_138">119 fn.</a></li> +</ul> + +<ul class="IX"> +<li>Baillie, Principal, <a href="#Footnote_173_173">138 fn.</a></li> +<li>Bain's Calendar quoted, <a href="#Footnote_90_90">86 fn.</a></li> +<li>Balnaves on Justification quoted, <a href="#Footnote_128_128">113 fn.</a></li> +<li>Bannatyne's Memoriales, <a href="#Footnote_223_223">187 fn.</a>, <a href="#Page_189">189</a>, <a href="#Footnote_229_229">192 fn.</a>, <a href="#Footnote_233_233">194 fn.</a>, <a href="#Footnote_241_241">198 fn.</a>, <a href="#Footnote_252_252">205 fn.</a> <i>et seq.</i></li> +<li>Bayle, <a href="#Page_80">80</a>, <a href="#Page_204">204</a>.</li> +<li>Benedict XIII., <a href="#Page_16">16</a>.</li> +<li>Betoun, Archbishop James, <a href="#Page_22">22</a>, <a href="#Page_24">24</a> <i>et seq.</i>, <a href="#Footnote_23_23">30 fn.</a>, <a href="#Page_34">34</a>, <a href="#Page_42">42</a>, <a href="#Page_74">74</a>, <a href="#Page_245">245</a>, <a href="#Page_246">246</a>, <a href="#Page_262">262</a>, <a href="#Page_286">286</a>, <a href="#Page_287">287</a>.</li> +<li>Betoun, Cardinal, <a href="#Footnote_6_6">11 fn.</a>, <a href="#Page_36">36</a>, <a href="#Page_42">42</a> <i>et seq.</i>, <a href="#Page_54">54</a> <i>et seq.</i>, <a href="#Page_57">57</a>, <a href="#Page_60">60</a>, <a href="#Page_68">68</a>-<a href="#Page_74">74</a>, <a href="#Page_81">81</a>, <a href="#Page_245">245</a>, <a href="#Page_264">264</a>, <a href="#Page_273">273</a>, <a href="#Page_274">274</a>, <a href="#Page_287">287</a> + <ul class="IX"> + <li>—his seven children, <a href="#Page_292">292</a>.</li> + </ul></li> +<li>Beza, <a href="#Page_36">36</a>, <a href="#Page_281">281</a>, <a href="#Page_282">282</a>.</li> +<li>Boleyn, Anne, <a href="#Footnote_309_309">267 fn.</a>, <a href="#Page_297">297</a>.</li> +<li>'Booke of the Universall Kirk' referred to, <a href="#Footnote_7_7">13 fn.</a>, <a href="#Footnote_132_132">117 fn.</a>, <a href="#Footnote_135_135">118 fn.</a>, <a href="#Footnote_151_151">128 fn.</a>, <a href="#Footnote_240_240">198 fn.</a>, <a href="#Footnote_261_261">218 fn.</a>, <a href="#Footnote_272_272">227 fn.</a>, <a href="#Footnote_281_281">233 fn.</a></li> +<li>Borthwick, Sir John, <a href="#Footnote_32_32">38 fn.</a></li> +<li>Bothwell, Earl of, <a href="#Page_72">72</a>.</li> +<li>Bradwardine, <a href="#Page_17">17</a>.</li> +<li>Brown, Mr Hume, references to 'John Knox' by, <a href="#Footnote_6_6">11 fn.</a>, <a href="#Footnote_56_56">55 fn.</a>, <a href="#Footnote_147_147">124 fn.</a></li> +<li>Bucer, <a href="#Page_270">270</a>.</li> +<li>Buchanan, George, <a href="#Page_17">17</a>, <a href="#Page_22">22</a>, <a href="#Page_40">40</a>, <a href="#Page_49">49</a>, <a href="#Page_73">73</a>.</li> +<li>Burton's 'History' referred to, <a href="#Page_215">215</a>, <a href="#Page_219">219</a>.</li> +</ul> + +<ul class="IX"> +<li>Caithness, Bishop of, <a href="#Page_198">198</a>.</li> +<li>Calderwood, <a href="#Page_137">137</a>, <a href="#Page_142">142</a> + <ul class="IX"> + <li>—his 'Altare Damascenum' referred to, <a href="#Page_137">137</a> <i>et seq.</i></li> + <li>—'History' referred to, <a href="#Footnote_26_26">33 fn.</a>, <i>et passim.</i></li></ul></li> +<li>Calumnies, Popish, <a href="#Page_202">202</a> <i>et seq.</i></li> +<li>Calvin, <a href="#Page_17">17</a>, <a href="#Page_80">80</a>, <a href="#Page_88">88</a>, <a href="#Page_90">90</a>, <a href="#Footnote_114_114">105 fn.</a>, <a href="#Footnote_114_114">106 fn.</a>, <a href="#Page_107">107</a>, <a href="#Page_112">112</a>, <a href="#Page_115">115</a>, <a href="#Page_116">116</a>, <a href="#Page_124">124</a>, <a href="#Page_125">125</a>, <a href="#Page_147">147</a>, <a href="#Page_163">163</a>, <a href="#Footnote_205_205">164 fn.</a>, <a href="#Page_168">168</a>, <a href="#Page_170">170</a>, <a href="#Page_187">187</a>, <a href="#Page_204">204</a>, <a href="#Page_215">215</a>, <a href="#Page_216">216</a>, <a href="#Page_270">270</a>.</li> +<li>Cambridge, <a href="#Page_58">58</a>, <a href="#Page_266">266</a>, <a href="#Page_298">298</a>.</li> +<li>Campbell, Friar, <a href="#Page_29">29</a>, <a href="#Page_32">32</a>.</li> +<li>Campbell of Cessnock, <a href="#Page_16">16</a>.</li> +<li>Catechism, Hamilton's, <a href="#Footnote_4_4">8 fn.</a>, <a href="#Page_287">287</a> + <ul class="IX"> + <li>—Calvin's, <a href="#Page_103">103</a>, <a href="#Page_112">112</a></li> + <li>—Heidelberg, <a href="#Page_103">103</a></li> + <li>—Melanchthon's, <a href="#Page_271">271</a>.</li> + </ul></li> +<li><a name="Cattley" id="Cattley"></a>Cattley's 'Foxe' referred to, <a href="#Footnote_26_26">33 fn.</a>, <a href="#Footnote_35_35">39 fn.</a>, <a href="#Footnote_59_59">59 fn.</a>, <a href="#Footnote_72_72">70 fn.</a>, <a href="#Footnote_73_73">74 fn.</a>, <a href="#Footnote_311_311">268 fn.</a></li> +<li>Charters, Andrew, <a href="#Page_41">41</a>.</li> +<li>Church, the medieval, corruption and decay of, <a href="#Page_7">7</a> <i>et seq.</i> + <ul class="IX"> + <li>—the reforming priests of, <a href="#Page_12">12</a> <i>et seq.</i></li> + </ul></li> +<li>Cistercian Nuns, or White Ladies, at Frankfort, <a href="#Page_125">125</a>, <a href="#Page_294">294</a>.</li> +<li>Cochlaeus, <a href="#Page_260">260</a> <i>et seq.</i>, <a href="#Page_295">295</a>, <a href="#Page_309">309</a>.</li> +<li>Cocklaw, Thomas, <a href="#Page_41">41</a>.</li> +<li>Colace, William, <a href="#Page_192">192</a>.</li> +<li>Cole, Thos., <a href="#Footnote_148_148">125 fn.</a></li> +<li><a name="Common_Order" id="Common_Order"></a>Common Order, Book of, its origin, <a href="#Page_123">123</a> <i>et seq.</i> + <ul class="IX"> + <li>—its authority, <a href="#Page_127">127</a></li> + <li>—early practice in Scotland, <a href="#Page_128">128</a> <i>et seq.</i></li> + <li>—Knox and the English liturgy, <a href="#Page_130">130</a> <i>et seq.</i></li> + <li>—a guide or model only, <a href="#Page_132">132</a> <i>et seq.</i></li> + <li>—testimony of Calderwood, Baillie, Row, and Henderson, <a href="#Page_137">137</a> <i>et seq.</i></li> + <li>—practice in other Reformed churches, <a href="#Page_141">141</a></li> + <li>—its evidence on Church government, <a href="#Page_145">145</a>, <a href="#Page_147">147</a> <i>et seq.</i></li> + <li>—on discipline, <a href="#Page_163">163</a> <i>et seq.</i></li> + <li>—on Church members, <a href="#Page_170">170</a>.</li> + </ul></li> +<li>Conæus, <a href="#Footnote_6_6">11 fn.</a></li> +<li>Confession, First Helvetic, <a href="#Page_58">58</a>, <a href="#Page_77">77</a> + <ul class="IX"> + <li>—Later Helvetic, <a href="#Page_103">103</a>, <a href="#Page_113">113</a>, <a href="#Page_147">147</a></li> + <li>—<a name="confession" id="confession"></a>Westminster, <a href="#Page_107">107</a>, <a href="#Page_110">110</a>, <a href="#Page_118">118</a>, <a href="#Page_122">122</a>, <a href="#Page_234">234</a></li> + <li>—of English congregation at Geneva, <a href="#Page_107">107</a>, <a href="#Page_120">120</a></li> + <li>—of 1616, <a href="#Footnote_132_132">117 fn.</a>, <a href="#Page_118">118</a>.</li> + </ul></li> +<li>Confession of 1560, the Scottish, its preparation, <a href="#Page_99">99</a> <i>et seq.</i> + <ul class="IX"> + <li>—alleged omission of a chapter, <a href="#Page_101">101</a></li> + <li>—its character, <a href="#Page_102">102</a> <i>et seq.</i></li> + <li>—the supreme authority of the Scriptures, <a href="#Page_103">103</a></li> + <li>—the fall and the remedy, <a href="#Page_103"><i>ib.</i></a>, <a href="#Page_105">105</a></li> + <li>—the eternal decree, <a href="#Page_107">107</a></li> + <li>—influence of John Alasco, <a href="#Page_109">109</a>, <a href="#Page_117">117</a></li> + <li>—the effectual call, <a href="#Page_110">110</a></li> + <li>—justification, <a href="#Page_111">111</a> <i>et seq.</i></li> + <li>—notes of the True Church, <a href="#Page_114">114</a> <i>et seq.</i></li> + <li>—the sacraments, <a href="#Page_116">116</a> <i>et seq.</i></li> + <li>—compared with later confessions, <a href="#Page_118">118</a> <i>et seq.</i>, <a href="#Page_122">122</a></li> + <li>—its unmeasured language, <a href="#Page_120">120</a> <i>et seq.</i></li> + </ul></li> +<li>Constable's 'Major' referred to, <a href="#Footnote_13_13">18 fn.</a></li> +<li>Cook, Dr George, of St Andrews, <a href="#Page_231">231</a>.</li> +<li>Cook, Dr, of Haddington, <a href="#Page_231">231</a>.</li> +<li>Cook, Procurator, <a href="#Page_232">232</a>.</li> +<li>Cook's 'History of the Reformation' referred to, <a href="#Footnote_61_61">61 fn.</a></li> +<li>Coverdale, Miles, <a href="#Page_150">150</a>.</li> +<li>Craig, John, <a href="#Page_187">187</a>.</li> +<li>Cranmer, Archbishop, <a href="#Page_58">58</a>, <a href="#Page_254">254</a>, <a href="#Page_266">266</a>, <a href="#Page_268">268</a>, <a href="#Page_282">282</a>, <a href="#Page_297">297</a>, <a href="#Page_298">298</a>, <a href="#Page_299">299</a>, <a href="#Page_309">309</a>.</li> +<li>Craw or Crawar, Paul, <a href="#Page_15">15</a>.</li> +<li>Croc, Le, <a href="#Page_201">201</a>.</li> +<li>Crumwell, <a href="#Footnote_32_32">37 fn.</a>, <a href="#Page_266">266</a>-<a href="#Page_268">268</a>, <a href="#Page_298">298</a>-<a href="#Page_300">300</a>.</li> +<li>Cunningham, Principal, <a href="#Page_231">231</a> + <ul class="IX"> + <li>—his 'Church History of Scotland' quoted, <a href="#Page_214">214</a>.</li> + </ul></li></ul> + +<ul class="IX"> +<li>D'Ailley, <a href="#Page_18">18</a>.</li> +<li>Dalgleish, Nicol, <a href="#Page_192">192</a>.</li> +<li>Dalrymple's 'Lesley' referred to, <a href="#Footnote_21_21">28 fn.</a></li> +<li>'Dalyell's Scottish Poems' quoted, <a href="#Footnote_235_235">195 fn.</a></li> +<li>D'Aubigné's 'Reformation in the Time of Calvin' referred to, <a href="#Footnote_20_20">26 fn.</a>, <a href="#Footnote_26_26">33 fn.</a>, <a href="#Page_42">42</a> <i>et seq.</i>, <a href="#Footnote_46_46">48 fn.</a>, <a href="#Footnote_82_82">80 fn.</a>, <a href="#Page_239">239</a>, <a href="#Footnote_284_284">241 fn.</a>, <a href="#Footnote_287_287">243 fn.</a>, <a href="#Page_250">250</a>.</li> +<li>Davidson, John, <a href="#Page_188">188</a>, <a href="#Page_192">192</a>, <a href="#Page_197">197</a>.</li> +<li>Declaration, the Large (or King's), <a href="#Page_142">142</a>, <a href="#Page_143">143</a>.</li> +<li>Discipline, the First Book of, its preparation, <a href="#Page_99">99</a>, <a href="#Page_144">144</a> + <ul class="IX"> + <li>—the government of the Church, <a href="#Page_145">145</a> <i>et seq.</i></li> + <li>—the discipline of the Church, <a href="#Page_162">162</a> <i>et seq.</i></li> + <li>—discipline under Prelacy, <a href="#Page_167">167</a></li> + <li>—the prerogatives and duties of Church members, <a href="#Page_169">169</a> <i>et seq.</i></li> + <li>—education of the young and university reform, <a href="#Page_174">174</a> <i>et seq.</i></li> + <li>—care of the poor, <a href="#Page_179">179</a> <i>et seq.</i></li> + </ul></li> +<li>Discipline, the Second Book of, compared with the First Book, <a href="#Page_214">214</a> <i>et seq.</i> + <ul class="IX"> + <li>—the authority of the king, <a href="#Page_217">217</a></li> + <li>—the limits of ecclesiastical authority, <a href="#Page_219">219</a> <i>et seq.</i></li> + <li>—influence of the Second Book not unmixed, <a href="#Page_225">225</a></li> + <li>—its authority, <a href="#Page_226">226</a></li> + <li>—its theory of the Church, <a href="#Page_227">227</a></li> + <li>—institution of the presbytery, <a href="#Page_229">229</a> <i>et seq.</i></li> + <li>—the Westminster doctrine of the Church, <a href="#Page_234">234</a> <i>et seq.</i></li> + <li>—the ideal presbytery, <a href="#Page_237">237</a>.</li> + </ul></li> +<li>'Diurnal of Occurrents' referred to, <a href="#Footnote_33_33">38 fn.</a>, <a href="#Footnote_35_35">39 fn.</a></li> +<li>Dore's 'Old Bibles' quoted, <a href="#Footnote_92_92">91 fn.</a></li> +<li>Douglas, John, <a href="#Page_99">99</a>, <a href="#Page_144">144</a>, <a href="#Page_193">193</a> + <ul class="IX"> + <li>—is made Archbishop, <a href="#Page_198">198</a></li> + <li>—his parentage, <a href="#Footnote_243_243">199 fn.</a></li> + <li>—Principal of St Mary's College, <a href="#Page_287">287</a>, <a href="#Page_288">288</a>.</li> + </ul></li> +<li>Dunbar, Archbishop of Glasgow, <a href="#Page_262">262</a>, <a href="#Page_264">264</a>.</li> +<li>Dundee, <a href="#Page_41">41</a>, <a href="#Page_54">54</a>, <a href="#Page_60">60</a>, <a href="#Page_62">62</a>-<a href="#Page_65">65</a>, <a href="#Page_71">71</a>, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>, <a href="#Page_94">94</a>, <a href="#Footnote_199_199">158 fn.</a></li> +<li>Dundrennan, Thomas, Abbot of, <a href="#Footnote_11_11">16 fn.</a></li> +<li>Dunlop's 'Collection of Confessions' referred to, <a href="#Footnote_109_109">102 fn.</a> <i>et passim.</i></li> +<li>Durie, Mr John, <a href="#Page_194">194</a>, <a href="#Page_206">206</a>.</li> +</ul> + +<ul class="IX"> +<li>Ebrard, <a href="#Page_14">14</a>.</li> +<li>Edinburgh, <a href="#Page_38">38</a>, <a href="#Page_41">41</a>, <a href="#Page_89">89</a>, <a href="#Page_93">93</a>, <a href="#Footnote_199_199">158 fn.</a>, <a href="#Page_187">187</a>, <a href="#Page_190">190</a>, <a href="#Page_200">200</a>, <a href="#Page_239">239</a>-<a href="#Page_241">241</a>.</li> +<li>Education, <a href="#Page_9">9</a>, <a href="#Page_174">174</a> <i>et seq.</i></li> +<li>Edward VI., <a href="#Page_87">87</a>, <a href="#Page_88">88</a>, <a href="#Page_130">130</a>, <a href="#Page_131">131</a>.</li> +<li>Erasmus, <a href="#Page_21">21</a>, <a href="#Page_24">24</a>, <a href="#Page_264">264</a>, <a href="#Page_309">309</a>.</li> +<li>Erskine of Dun, <a href="#Page_40">40</a>, <a href="#Page_56">56</a> <i>et seq.</i>, <a href="#Page_78">78</a>, <a href="#Page_94">94</a>.</li> +<li>Ethie House, <a href="#Page_57">57</a>, <a href="#Page_293">293</a>.</li> +<li>Eugenius the Fourth, Pope, <a href="#Page_17">17</a>.</li> +<li>Exactions of pre-Reformation Church, <a href="#Page_9">9</a>, <a href="#Page_179">179</a> <i>et seq.</i></li> +<li>Exercise, or Prophesying, <a href="#Page_153">153</a>, <a href="#Page_159">159</a>, <a href="#Page_170">170</a> <i>et seq.</i>, <a href="#Page_229">229</a>.</li> +<li>Exhorters, <a href="#Page_152">152</a>, <a href="#Page_153">153</a>, <a href="#Page_308">308</a>.</li> +</ul> + +<ul class="IX"> +<li>Fachsius, Ludovicus, <a href="#Page_271">271</a>.</li> +<li>Farel, <a href="#Page_125">125</a>.</li> +<li>Felix the Fifth, <a href="#Footnote_12_12">17 fn.</a></li> +<li>Ferne, <a href="#Page_20">20</a>, <a href="#Page_307">307</a>.</li> +<li>Fisher, Bishop, <a href="#Page_243">243</a>.</li> +<li>Forbes, Bishop, <a href="#Page_10">10</a>.</li> +<li>Fordun, <a href="#Page_16">16</a>.</li> +<li>Forman, Archbishop, <a href="#Footnote_40_40">43 fn.</a></li> +<li>Forrest, Henry, <a href="#Page_35">35</a>.</li> +<li>Forret, Thomas, vicar of Dollar, <a href="#Page_41">41</a>.</li> +<li>Foster, John, <a href="#Footnote_304_304">263 fn.</a></li> +<li>Foxe's 'Acts and Monuments,' see <a href="#Cattley">Cattley</a>.</li> +<li>Frankfort on the Oder, <a href="#Page_40">40</a>, <a href="#Page_88">88</a>, <a href="#Page_109">109</a>, <a href="#Page_124">124</a>, <a href="#Page_126">126</a>, <a href="#Footnote_183_183">149 fn.</a>, <a href="#Page_150">150</a>, <a href="#Page_269">269</a>, <a href="#Page_270">270</a>, <a href="#Page_272">272</a>.</li> +<li>'Frankfort, Troubles at,' <a href="#Footnote_148_148">124 fn.</a>, <a href="#Page_125">125</a>.</li> +<li>Frith, <a href="#Page_26">26</a>.</li> +<li>Fyffe, John, <a href="#Page_40">40</a>, <a href="#Page_269">269</a>, <a href="#Page_310">310</a>.</li> +</ul> + +<ul class="IX"> +<li>Gau, Gaw, or Gall, John, <a href="#Page_255">255</a> + <ul class="IX"> + <li>—his 'Richt Vay to the Kingdom of Heuine' referred to, <a href="#Footnote_26_26">33 fn.</a>, <a href="#Footnote_296_296">255 fn.</a></li> + </ul></li> +<li>Geneva, <a href="#Page_89">89</a>-<a href="#Page_91">91</a>, <a href="#Page_125">125</a>, <a href="#Page_149">149</a>, <a href="#Footnote_199_199">158 fn.</a>, <a href="#Page_288">288</a>.</li> +<li>Gerson, <a href="#Page_18">18</a>.</li> +<li>Gilby, Ant., <a href="#Footnote_148_148">125 fn.</a></li> +<li>Gillespie, George, <a href="#Footnote_200_200">158 fn.</a> + <ul class="IX"> + <li>—his 'Aaron's Rod Blossoming' quoted, <a href="#Page_222">222</a> <i>et seq.</i></li> + <li>—'Assertion of the Government' referred to, <a href="#Footnote_276_276">229 fn.</a>, <a href="#Page_232">232</a>.</li> + </ul></li> +<li>Glasgow martyr, <a href="#Page_15">15</a>.</li> +<li>Gordon, Bishop of Galloway, <a href="#Page_130">130</a>.</li> +<li>Gourlay, Norman, burned for marrying, <a href="#Page_39">39</a>.</li> +<li>Grimani, <a href="#Page_55">55</a>.</li> +<li>Grindal, Archbishop, <a href="#Page_91">91</a>, <a href="#Footnote_185_185">150 fn.</a>, <a href="#Page_160">160</a>.</li> +<li>Grosteste, <a href="#Page_17">17</a>.</li> +<li>Grub's 'History,' <a href="#Footnote_136_136">118 fn.</a></li> +<li>'Gude and Godlie Ballatis' referred to, <a href="#Page_67">67</a>, <a href="#Footnote_74_74">74 fn.</a>, <a href="#Footnote_77_77">76 fn.</a></li> +<li>Guise, Mary of, <a href="#Footnote_6_6">11 fn.</a>, <a href="#Page_46">46</a>, <a href="#Page_93">93</a>, <a href="#Page_94">94</a>, <a href="#Page_192">192</a>.</li> +</ul> + +<ul class="IX"> +<li>Haag, quotation from 'La France Protestant' by, <a href="#Page_168">168</a>.</li> +<li>Hailes, Lord, <a href="#Page_161">161</a>.</li> +<li>Hamilton, Archibald, <a href="#Page_192">192</a>, <a href="#Page_193">193</a>, <a href="#Page_202">202</a>, <a href="#Page_203">203</a>, <a href="#Page_205">205</a>.</li> +<li>Hamilton, James, <a href="#Page_39">39</a>.</li> +<li>Hamilton, James, Bishop of Argyle, <a href="#Page_20">20</a>.</li> +<li>Hamilton, John, Abbot of Paisley, Archbishop of St Andrews, <a href="#Page_18">18</a>, <a href="#Page_51">51</a>, <a href="#Page_82">82</a>, <a href="#Page_146">146</a>, <a href="#Page_188">188</a>, <a href="#Page_287">287</a> + <ul class="IX"> + <li>—his Catechism, <a href="#Footnote_4_4">8 fn.</a>, <a href="#Page_287">287</a>.</li> + </ul></li> +<li>Hamilton, John, apostate, <a href="#Page_193">193</a>.</li> +<li>Hamilton, Patrick, <a href="#Page_17">17</a>, <a href="#Page_19">19</a> <i>et seq.</i> + <ul class="IX"> + <li>—birth and early years, <a href="#Page_20">20</a></li> + <li>—studies abroad, <a href="#Page_21">21</a></li> + <li>—returns to Scotland and is received into St Andrews University, <a href="#Page_22">22</a></li> + <li>—preaches the reformed faith, <a href="#Page_24">24</a></li> + <li>—summoned to appear before Archbishop Betoun, <a href="#Page_25">25</a></li> + <li>—escapes to the Continent, <a href="#Page_26">26</a></li> + <li>—his final return to Scotland, <a href="#Page_27">27</a></li> + <li>—invited to a friendly conference at St Andrews, <a href="#Page_28">28</a></li> + <li>—seized and condemned, <a href="#Page_30">30</a></li> + <li>—his martyrdom, <a href="#Page_31">31</a> <i>et seq.</i></li> + <li>—sources of information, <a href="#Footnote_26_26">33 fn.</a></li> + <li>—effect of his death, <a href="#Page_34">34</a> <i>et seq.</i>, <a href="#Page_37">37</a>, <a href="#Page_73">73</a>, <a href="#Page_75">75</a>, <a href="#Page_242">242</a>, <a href="#Page_243">243</a>, <a href="#Page_244">244</a>, <a href="#Page_275">275</a>, <a href="#Page_286">286</a>, <a href="#Page_289">289</a>, <a href="#Page_296">296</a>, <a href="#Page_307">307</a></li> + </ul></li> +<li>'Hamilton Papers' quoted, <a href="#Footnote_50_50">52 fn.</a></li> +<li>Hardwick's 'Reformation' referred to, <a href="#Footnote_310_310">267 fn.</a></li> +<li>Harrison, quotation from article on 'Freeman's Method of History' by, <a href="#Footnote_1_1">2 fn.</a></li> +<li>Hay, Mr L., Bass, <a href="#Footnote_272_272">227 fn.</a></li> +<li>Hay, Principal, <a href="#Footnote_6_6">11 fn.</a>, <a href="#Page_287">287</a>.</li> +<li>Heidelberg Catechism, <a href="#Page_103">103</a></li> +<li>Henderson, Alexander, <a href="#Page_142">142</a>, <a href="#Footnote_208_208">166 fn.</a>, <a href="#Page_231">231</a> + <ul class="IX"> + <li>—his 'Government and Order of the Church of Scotland' quoted, <a href="#Page_140">140</a>, <a href="#Page_237">237</a></li> + </ul></li> +<li>Henry VIII., <a href="#Page_49">49</a>, <a href="#Footnote_308_308">266 fn.</a>, <a href="#Page_268">268</a>, <a href="#Page_298">298</a>.</li> +<li>Hepburn, Bishop, <a href="#Page_57">57</a>.</li> +<li>Hepburn, Prior John, <a href="#Page_242">242</a>, <a href="#Page_244">244</a>, <a href="#Page_286">286</a>.</li> +<li>Hepburn, Prior Patrick, <a href="#Page_36">36</a>, <a href="#Page_40">40</a>, <a href="#Page_46">46</a>, <a href="#Page_74">74</a>, <a href="#Page_244">244</a>-<a href="#Page_247">247</a>, <a href="#Page_249">249</a>, <a href="#Page_250">250</a>, <a href="#Page_252">252</a>, <a href="#Page_253">253</a>.</li> +<li>Honorius III., <a href="#Page_161">161</a>.</li> +<li>Hooper, Bishop, <a href="#Page_98">98</a>.</li> +<li>Hunter, James, <a href="#Page_53">53</a>.</li> +</ul> + +<ul class="IX"> +<li>Innes, Taylor, reference to 'John Knox' by, <a href="#Footnote_255_255">209 fn.</a></li> +</ul> +<ul class="IX"> +<li>James V., <a href="#Page_23">23</a>, <a href="#Page_38">38</a>, <a href="#Page_39">39</a>, <a href="#Page_44">44</a>, <a href="#Page_46">46</a> <i>et seq.</i>, <a href="#Page_192">192</a>, <a href="#Page_247">247</a>-<a href="#Page_249">249</a>, <a href="#Footnote_304_304">263 fn.</a>, <a href="#Page_273">273</a>.</li> +<li>James VI., <a href="#Page_131">131</a>, <a href="#Footnote_178_178">143 fn.</a>, <a href="#Page_166">166</a>, <a href="#Page_168">168</a>.</li> +<li>Johnston, John, <a href="#Page_281">281</a>, <a href="#Page_288">288</a>.</li> +<li>Johnston, Rev. T. P., reference to 'Patrick Hamilton' by, <a href="#Footnote_26_26">33 fn.</a></li> +</ul> + +<ul class="IX"> +<li>Kennedy, Bishop, <a href="#Page_9">9</a>, <a href="#Page_17">17</a>, <a href="#Page_286">286</a>.</li> +<li>Kennedy, Quintine, Abbot of Crossraguel, <a href="#Page_127">127</a>, <a href="#Page_203">203</a>.</li> +<li>Kincavel, <a href="#Page_20">20</a>.</li> +<li>Kirkcaldy of Grange, <a href="#Page_208">208</a>.</li> +<li>Kirk-session, or lesser eldership, <a href="#Page_158">158</a>, <a href="#Page_232">232</a>, <a href="#Page_233">233</a>, <a href="#Page_308">308</a>.</li> +<li>Knox, <a href="#Page_6">6</a>, <a href="#Page_10">10</a>, <a href="#Footnote_6_6">11 fn.</a>, <a href="#Footnote_7_7">13 fn.</a>, <a href="#Page_18">18</a>, <a href="#Footnote_26_26">33 fn.</a> + <ul class="IX"> + <li>—early life and education, <a href="#Page_79">79</a></li> + <li>—leader of the Reformation, <a href="#Page_80">80</a></li> + <li>—settles in St Andrews, <a href="#Page_82">82</a></li> + <li>—called to the ministry, <a href="#Page_83">83</a></li> + <li>—a galley slave, <a href="#Page_85">85</a></li> + <li>—obtains release, <a href="#Page_86">86</a></li> + <li>—his work among the English, <i><a href="#Page_86">ib.</a> et seq.</i></li> + <li>—five years exile, <a href="#Page_88">88</a> <i>et seq.</i></li> + <li>—a visit to Scotland, <a href="#Page_89">89</a></li> + <li>—returns to Scotland, <a href="#Page_93">93</a></li> + <li>—at Dundee, <a href="#Page_94">94</a></li> + <li>—preaches at St Andrews, <a href="#Page_95">95</a> <i>et seq.</i></li> + <li>—the reformed worship established throughout Scotland, <a href="#Page_97">97</a> <i>et seq.</i></li> + <li>—the old Scottish Confession of 1560, <a href="#Page_99">99</a> <i>et seq.</i></li> + <li>—Knox's Liturgy, <a href="#Page_123">123</a> <i>et seq.</i></li> + <li>—the First Book of Discipline, <a href="#Page_144">144</a> <i>et seq.</i></li> + <li>—his last days, <a href="#Page_184">184</a> <i>et seq.</i></li> + <li>—leaves Edinburgh, <a href="#Page_187">187</a></li> + <li>—preaching in St Andrews, <a href="#Page_188">188</a> <i>et seq.</i></li> + <li>—James Melville's impression of Knox, <a href="#Page_191">191</a> <i>et seq.</i></li> + <li>—returns to Edinburgh, <a href="#Page_200">200</a></li> + <li>—Popish calumnies, <a href="#Page_202">202</a> <i>et seq.</i></li> + <li>—his last illness and death, <a href="#Page_205">205</a> <i>et seq.</i>, <a href="#Page_216">216</a>, <a href="#Page_278">278</a>.</li> + </ul></li> +<li>Knox's Liturgy, <i>see</i> <a href="#Common_Order">Common Order, Book of</a>.</li> +</ul> + +<ul class="IX"> +<li>Laing, Dr David, <a href="#Page_10">10</a>, <a href="#Page_22">22</a>, <a href="#Footnote_108_108">102 fn.</a>, <a href="#Page_231">231</a> + <ul class="IX"> + <li>—his 'Knox' referred to, <a href="#Footnote_7_7">13 fn.</a> <i>et passim</i></li> + <li>—his 'Lindsay's Poetical Works' referred to, <a href="#Footnote_87_87">83 fn.</a></li> + </ul></li> +<li>Lamb, Robert, <a href="#Page_53">53</a>.</li> +<li>Lambert, of Avignon, <a href="#Page_26">26</a>, <a href="#Page_27">27</a> + <ul class="IX"> + <li>—his 'Commentary on the Apocalypse' referred to, <a href="#Footnote_26_26">33 fn.</a></li> + </ul></li> +<li>Lang, Mr Andrew, <a href="#Page_71">71</a>.</li> +<li>Latimer, Bishop, <a href="#Page_58">58</a>, <a href="#Page_268">268</a>, <a href="#Page_299">299</a>, <a href="#Page_309">309</a>.</li> +<li>Laud's Liturgy, <a href="#Page_133">133</a>.</li> +<li>Lawsone, Mr James, <a href="#Page_195">195</a>, <a href="#Page_201">201</a>, <a href="#Page_203">203</a>, <a href="#Page_205">205</a>, <a href="#Page_207">207</a>.</li> +<li>Lay-elders, the term, <a href="#Page_229">229</a>.</li> +<li>Leckprevick, Robert, printer, <a href="#Page_194">194</a>, <a href="#Page_195">195</a>.</li> +<li>Lee, Principal, <a href="#Footnote_128_128">113 fn.</a>, <a href="#Page_231">231</a> + <ul class="IX"> + <li>—quotation from 'Lectures on the History of the Church of Scotland' by, <a href="#Page_115">115</a>, <a href="#Footnote_243_243">199 fn.</a></li> + </ul></li> +<li>Lees, Dr Cameron, reference to 'St Giles' by, <a href="#Footnote_247_247">201 fn.</a></li> +<li>Leipsic, <a href="#Page_271">271</a>, <a href="#Page_272">272</a>, <a href="#Page_279">279</a>, <a href="#Page_281">281</a>.</li> +<li>Lemon's 'State Papers' referred to, <a href="#Footnote_32_32">37 fn.</a>, <a href="#Footnote_42_42">44 fns.</a>, <a href="#Footnote_70_70">69 fn.</a></li> +<li>Lesley's 'History' referred to, <a href="#Footnote_18_18">24 fn.</a>, <a href="#Footnote_35_35">39 fn.</a>, <a href="#Footnote_88_88">85 fn.</a>, <a href="#Footnote_155_155">129 fn.</a>, <a href="#Footnote_230_230">192 fn.</a></li> + <li><ul class="IX"><li>—'De Origine' referred to, <a href="#Footnote_21_21">28 fn.</a></li></ul></li> +<li>Leslie, Dr, of Fordoun, <a href="#Page_60">60</a>, <a href="#Footnote_61_61">61 fn.</a></li> +<li>Lethington, Laird of, <a href="#Page_101">101</a>, <a href="#Page_186">186</a>.</li> +<li>Lindores, Laurence, Abbot of, <a href="#Page_15">15</a>.</li> +<li>Lindsay, Mr David, <a href="#Page_198">198</a>, <a href="#Page_207">207</a>.</li> +<li>Lindsay, Sir David, <a href="#Page_10">10</a>, <a href="#Footnote_6_6">11 fn.</a>, <a href="#Page_81">81</a>, <a href="#Page_83">83</a>, <a href="#Page_182">182</a> + <ul class="IX"> + <li>—reference to 'Tragedy of the Cardinal' by, <a href="#Page_73">73</a>.</li> + </ul></li> +<li>Liturgy of Edward VI., <a href="#Page_77">77</a>, <a href="#Page_128">128</a>, <a href="#Page_130">130</a>, <a href="#Page_131">131</a>, <a href="#Footnote_197_197">154 fn.</a></li> +<li>Lock, Mrs, <a href="#Footnote_7_7">13 fn.</a>, <a href="#Page_130">130</a>.</li> +<li>Logie, Gavin, <a href="#Page_40">40</a>.</li> +<li>Logie, Robert, <a href="#Page_41">41</a>.</li> +<li>Lollards, persecution in Scotland of, <a href="#Page_15">15</a> <i>et seq.</i></li> +<li>Lorimer, Principal, his 'Patrick Hamilton, the first Preacher and Martyr of the Scottish Reformation,' referred to, <a href="#Page_26">26</a>, <a href="#Footnote_26_26">33 fn.</a>, <a href="#Page_310">310</a> + <ul class="IX"> + <li>—'Scottish Reformation' referred to, <a href="#Footnote_39_39">41 fn.</a>, <a href="#Page_69">69</a>, <a href="#Footnote_75_75">75 fn.</a>, <a href="#Footnote_84_84">81 fn.</a>, <a href="#Page_239">239</a>, <a href="#Page_244">244</a>, <a href="#Footnote_316_316">274 fn.</a>, <a href="#Page_275">275</a>, <a href="#Footnote_317_317">276 fn.</a></li> + <li>—'Knox and the Church of England' referred to, <a href="#Page_77">77</a>, <a href="#Footnote_160_160">132 fn.</a></li> + <li>—article in 'British and Foreign Evangelical Review' by, referred to, <a href="#Page_185">185</a>.</li> + </ul></li> +<li>Luther, <a href="#Page_6">6</a>, <a href="#Page_19">19</a>, <a href="#Page_21">21</a>, <a href="#Page_26">26</a>, <a href="#Page_28">28</a>, <a href="#Page_38">38</a>, <a href="#Page_67">67</a>, <a href="#Page_80">80</a>, <a href="#Page_115">115</a>, <a href="#Page_116">116</a>, <a href="#Page_163">163</a>, <a href="#Page_204">204</a>, <a href="#Page_216">216</a>, <a href="#Page_243">243</a>, <a href="#Page_254">254</a>, <a href="#Page_261">261</a>, <a href="#Page_265">265</a>, <a href="#Page_282">282</a>, <a href="#Page_295">295</a>.</li> +<li>Lyne, John, <a href="#Page_41">41</a>.</li> +</ul> + +<ul class="IX"> +<li>M'Alpine, <a href="#Page_40">40</a>, <a href="#Page_269">269</a>, <a href="#Page_310">310</a>.</li> +<li>M'Crie, Dr, <a href="#Page_231">231</a> + <ul class="IX"> + <li>—'Melville' referred to, <a href="#Footnote_8_8">15 fn.</a>, <a href="#Footnote_236_236">195 fn.</a></li> + <li>—'Life of Knox' referred to, <a href="#Footnote_37_37">40 fn.</a>, <a href="#Footnote_96_96">93 fn.</a>, <a href="#Footnote_154_154">129 fn.</a>, <a href="#Footnote_225_225">188 fn.</a>, <a href="#Page_201">201</a>, <a href="#Footnote_252_252">205 fn.</a>, <a href="#Footnote_319_319">281 fn.</a></li> + </ul></li> +<li>M'Dowal, <a href="#Page_40">40</a>, <a href="#Page_310">310</a>.</li> +<li>M'Kenzie's 'Lives of Eminent Scotsmen,' <a href="#Page_279">279</a>.</li> +<li>Magdalene, Queen, <a href="#Footnote_230_230">192 fn.</a></li> +<li>'Maitland Miscellany,' <a href="#Footnote_141_141">120 fn.</a></li> +<li>Major, John, <a href="#Page_17">17</a> <i>et seq.</i>, <a href="#Page_21">21</a>, <a href="#Page_22">22</a>, <a href="#Page_34">34</a>, <a href="#Page_79">79</a>, <a href="#Page_242">242</a>, <a href="#Page_278">278</a>, <a href="#Page_280">280</a>, <a href="#Page_286">286</a>, <a href="#Page_287">287</a>.</li> +<li>Malmö, <a href="#Page_255">255</a>.</li> +<li>Margaret, Queen, <a href="#Page_181">181</a>.</li> +<li>Marsillier, <a href="#Page_57">57</a>.</li> +<li>Mary, Queen, <a href="#Footnote_6_6">11 fn.</a>, <a href="#Page_189">189</a>.</li> +<li>Massacre of St Bartholomew, <a href="#Page_184">184</a>, <a href="#Page_185">185</a>, <a href="#Page_201">201</a>.</li> +<li>Maxwell's 'Old Dundee prior to the Reformation' referred to, <a href="#Footnote_63_63">63 fn.</a>, <a href="#Footnote_69_69">68 fn.</a>, <a href="#Footnote_71_71">69 fn.</a> + <ul class="IX"><li>—'History of Old Dundee' referred to, <a href="#Footnote_66_66">65 fn.</a></li></ul></li> +<li>Mayn, Catherine de, <a href="#Page_268">268</a>.</li> +<li>Melanchthon, <a href="#Page_17">17</a>, <a href="#Page_22">22</a>, <a href="#Page_26">26</a>, <a href="#Page_36">36</a>, <a href="#Page_239">239</a>, <a href="#Page_254">254</a>, <a href="#Page_259">259</a>, <a href="#Page_261">261</a>, <a href="#Page_266">266</a>, <a href="#Page_270">270</a>, <a href="#Page_271">271</a>, <a href="#Page_279">279</a>, <a href="#Page_280">280</a>, <a href="#Page_282">282</a>, <a href="#Page_300">300</a>, <a href="#Page_309">309</a>.</li> +<li>Melville, Andrew, <a href="#Page_216">216</a> <i>et seq.</i>, <a href="#Page_281">281</a>, <a href="#Page_288">288</a>, <a href="#Page_289">289</a>.</li> +<li>Melville, James, <a href="#Page_191">191</a> <i>et seq.</i>, <a href="#Page_288">288</a>.</li> +<li>Montrose, <a href="#Page_24">24</a>, <a href="#Page_57">57</a>, <a href="#Page_60">60</a>, <a href="#Page_62">62</a>, <a href="#Page_71">71</a>, <a href="#Page_75">75</a>, <a href="#Page_78">78</a>.</li> +<li>Morison, Ric., <a href="#Footnote_322_322">299 fn.</a></li> +<li>Morton, Earl of, <a href="#Page_198">198</a>, <a href="#Footnote_243_243">199 fn.</a>, <a href="#Page_207">207</a>, <a href="#Page_212">212</a>.</li> +<li>Mount, Christopher, <a href="#Page_300">300</a>.</li> +</ul> + +<ul class="IX"> +<li>Neander, <a href="#Page_170">170</a>.</li> +</ul> + +<ul class="IX"> +<li>Ogilvie, Lord James, <a href="#Page_292">292</a>.</li> +<li>Ogilvie, Marion, <a href="#Page_292">292</a>, <a href="#Page_293">293</a>.</li> +<li>Order of Excommunication, <a href="#Page_165">165</a>, <a href="#Page_166">166</a>.</li> +<li>Osiander, Andrew, <a href="#Page_279">279</a>.</li> +</ul> + +<ul class="IX"> +<li>Paget, Lord, <a href="#Page_299">299</a>.</li> +<li>Parker, Archbishop, consecration of, <a href="#Footnote_185_185">150 fn.</a></li> +<li>'Pasqvilli de Concilio Mantuano Iudicium' quoted, <a href="#Footnote_61_61">61 fn.</a></li> +<li>Paul III., <a href="#Page_286">286</a>.</li> +<li>Perth Martyrs, the, <a href="#Page_53">53</a>, <a href="#Page_273">273</a>.</li> +<li>Peterkin, references to 'Records of the Kirk' by, <a href="#Footnote_137_137">119 fn.</a>, <a href="#Footnote_161_161">133 fn.</a>, <a href="#Footnote_179_179">143 fn.</a> + <ul class="IX"> + <li>—to 'Booke of the Universal Kirk' by, <a href="#Footnote_261_261">218 fn.</a>, <a href="#Footnote_272_272">227 fn.</a></li> + </ul></li> +<li>Pitscottie, Lindsay of, <a href="#Page_73">73</a> + <ul class="IX"> + <li>—his 'History' referred to, <a href="#Footnote_18_18">24 fn.</a>, <a href="#Footnote_25_25">31 fn.</a>, <a href="#Footnote_26_26">33 fn.</a>, <a href="#Footnote_36_36">39 fn.</a>, <a href="#Footnote_230_230">192 fn.</a></li> + </ul></li> +<li>Plague, or pest, <a href="#Page_64">64</a>, <a href="#Page_67">67</a>, <a href="#Page_76">76</a>.</li> +<li>Pole, Cardinal, <a href="#Page_45">45</a>.</li> +<li>Poor, care of, <a href="#Page_179">179</a>, <a href="#Page_180">180</a>.</li> +<li>Poullain, or Pollanus, <a href="#Page_126">126</a>, <a href="#Page_127">127</a>, <a href="#Footnote_168_168">136 fns</a>.</li> +<li>Preaching, necessity of, <a href="#Page_151">151</a>.</li> +<li>Presbytery, ideal, <a href="#Page_237">237</a>, <a href="#Page_238">238</a>.</li> +<li>Presbytery, or greater eldership, <a href="#Page_159">159</a>, <a href="#Page_229">229</a> <i>et seq.</i></li> +<li>Preston, Dr, <a href="#Page_211">211</a>.</li> +<li>Psalm Book, <a href="#Page_120">120</a>, <a href="#Page_128">128</a>.</li> +<li>'Psalms and Spiritual Songs,' <a href="#Page_76">76</a>.</li></ul> + +<ul class="IX"> +<li>Ranaldson, James, <a href="#Page_53">53</a>.</li> +<li>Randolph, Thomas, <a href="#Page_129">129</a>.</li> +<li>Readers, <a href="#Page_152">152</a>, <a href="#Page_153">153</a>, <a href="#Page_172">172</a>, <a href="#Page_308">308</a>.</li> +<li>Reformation, the, nature and need of, <a href="#Page_1">1</a> <i>et seq.</i> + <ul class="IX"> + <li>—decay of the medieval Church, <a href="#Page_7">7</a> <i>et seq.</i></li> + <li>—the reforming priests, <a href="#Page_12">12</a> <i>et seq.</i></li> + <li>—precursors of the Reformation, <a href="#Page_14">14</a> <i>et seq.</i></li> + <li>—Patrick Hamilton, <a href="#Page_19">19</a> <i>et seq.</i></li> + <li>—Acts of 1525 and 1527 against reformed opinions, <a href="#Page_23">23</a></li> + <li>—Tyndale's New Testament brought into Scotland, <a href="#Page_24">24</a></li> + <li>—the oppressed and the oppressors, <a href="#Page_34">34</a> <i>et seq.</i></li> + <li>—George Wishart, <a href="#Page_56">56</a> <i>et seq.</i></li> + <li>—Knox as leader of the Reformation, <a href="#Page_79">79</a> <i>et seq.</i></li> + <li>—its triumph, <a href="#Page_97">97</a></li> + <li>—the Confession of 1560, <a href="#Page_99">99</a> <i>et seq.</i></li> + <li>—the Book of Common Order, <a href="#Page_123">123</a> <i>et seq.</i></li> + <li>—the First Book of Discipline, <a href="#Page_144">144</a> <i>et seq.</i></li> + <li>—the last days of Knox, <a href="#Page_184">184</a> <i>et seq.</i></li> + <li>—the Second Book of Discipline, <a href="#Page_214">214</a> <i>et seq.</i></li> + <li>—Alesius, <a href="#Page_239">239</a> <i>et seq.</i></li> + </ul></li> +<li>Regent, the Good, <a href="#Page_185">185</a>, <a href="#Page_188">188</a>, <a href="#Page_189">189</a></li> +<li>Register of Privy Seal, <a href="#Footnote_243_243">199 fn.</a></li> +<li>'Register of St Andrews Kirk-Session' referred to, <a href="#Footnote_7_7">13 fn.</a>, <a href="#Footnote_32_32">37 fn.</a>, <a href="#Footnote_141_141">120 fn.</a></li> +<li>Resby, James, <a href="#Page_15">15</a>.</li> +<li>Richardson, John, <a href="#Page_41">41</a>.</li> +<li>Richardson, Robert, <a href="#Page_41">41</a>.</li> +<li>Robertson, John, <a href="#Page_288">288</a>.</li> +<li>Robertson, Dr Joseph, <a href="#Page_10">10</a>, <a href="#Footnote_6_6">11 fn.</a> +<ul class="IX"><li>—'Concilia Scotiæ' referred to, <a href="#Footnote_10_10">16 fn.</a>, <a href="#Footnote_23_23">30 fn.</a>, <a href="#Footnote_44_44">45 fn.</a>, <a href="#Footnote_47_47">50 fn.</a>, <a href="#Footnote_96_96">93 fn.</a>, <a href="#Footnote_202_202">161 fn.</a>, <a href="#Footnote_219_219">183 fn.</a>, <a href="#Page_293">293</a>.</li></ul></li> +<li>Roger's 'Three Scottish Reformers,' <a href="#Footnote_225_225">188 fn.</a></li> +<li>Rolle, Richard, <a href="#Page_14">14</a>.</li> +<li>Rothes, Earl of, <a href="#Page_245">245</a>.</li> +<li>Rough, John, <a href="#Page_83">83</a>.</li> +<li>Row, John, <a href="#Page_99">99</a>, <a href="#Footnote_180_180">144 fn.</a></li> +<li>Row, John, of Carnock, on liturgies, <a href="#Page_138">138</a>.</li> +<li>Rubric, the black, <a href="#Page_87">87</a>.</li> +<li>Russell, Bishop, <a href="#Footnote_272_272">227 fn.</a></li> +<li>Rutherfurd's 'Divine Right of Church Government' quoted, <a href="#Page_220">220</a> <i>et seq.</i></li> +</ul> + +<ul class="IX"> +<li>Sacraments, two, only, <a href="#Page_116">116</a>, <a href="#Page_117">117</a>, <a href="#Page_307">307</a>.</li> +<li>Saxony, Elector of, <a href="#Footnote_314_314">271 fn.</a></li> +<li>Scipio, Marcus, <a href="#Page_280">280</a>.</li> +<li>Scott, John, printer, <a href="#Page_76">76</a>.</li> +<li>Scotus, Duns, <a href="#Page_17">17</a>.</li> +<li>Scriptures, reading, in vernacular, <a href="#Page_5">5</a>, <a href="#Page_37">37</a>, <a href="#Page_38">38</a>, <a href="#Page_51">51</a>, <a href="#Page_259">259</a>, <a href="#Page_260">260</a>, <a href="#Page_264">264</a>, <a href="#Page_272">272</a>, <a href="#Page_273">273</a>, <a href="#Page_282">282</a> + <ul class="IX"> + <li>—Genevan version, <a href="#Page_91">91</a>, <a href="#Page_231">231</a>.</li> + </ul></li> +<li>Scrymgeour, James, <a href="#Page_253">253</a>.</li> +<li>Sharp, Archbishop, <a href="#Page_35">35</a>.</li> +<li>Shaxton, Bishop, <a href="#Page_269">269</a>, <a href="#Page_310">310</a>.</li> +<li>Smeton, Principal, <a href="#Page_202">202</a>, <a href="#Page_203">203</a>, <a href="#Page_205">205</a>, <a href="#Page_211">211</a>.</li> +<li>Spalatinus, <a href="#Page_309">309</a>.</li> +<li>'Spalding Miscellany' referred to, <a href="#Footnote_153_153">128 fn.</a>, <a href="#Footnote_219_219">183 fn.</a></li> +<li>Spottiswoode, Archbishop, <a href="#Footnote_161_161">133 fn.</a> + <ul class="IX"> + <li>—his 'History' referred to, <a href="#Page_10">10</a>, <a href="#Footnote_24_24">31 fn.</a>, <a href="#Footnote_26_26">33 fn.</a>, <a href="#Footnote_28_28">34 fn.</a>, <a href="#Footnote_64_64">64 fn.</a>, <a href="#Footnote_69_69">68 fn.</a>, <a href="#Page_73">73</a>, <a href="#Footnote_181_181">146 fn.</a>, <a href="#Footnote_261_261">218 fn.</a>, <a href="#Page_227">227</a>, <a href="#Page_231">231</a>.</li> + </ul></li> +<li>Spottiswoode, John, superintendent of Lothian, <a href="#Page_99">99</a>, <a href="#Footnote_180_180">144 fn.</a>, <a href="#Page_198">198</a>.</li> +<li>St Andrews, reforming priests from Augustinian Priory and College of St Leonard, <a href="#Page_13">13</a> + <ul class="IX"> + <li>—University and Colleges of, <a href="#Page_15">15</a>, <a href="#Page_19">19</a>, <a href="#Page_20">20</a>, <a href="#Page_22">22</a>, <a href="#Page_95">95</a>, <a href="#Footnote_100_100">96 fn.</a>, <a href="#Page_239">239</a>, <a href="#Page_242">242</a>, <a href="#Page_285">285</a> <i>et seq.</i></li> + <li>—Major at, <a href="#Page_18">18</a>, <a href="#Page_19">19</a>, <a href="#Page_22">22</a>, <a href="#Page_242">242</a>, <a href="#Page_286">286</a></li> + <li>—Patrick Hamilton at, <a href="#Page_19">19</a>, <a href="#Page_20">20</a>, <a href="#Page_22">22</a> <i>et seq.</i>, <a href="#Page_29">29</a> <i>et seq.</i>, <a href="#Page_307">307</a></li> + <li>—Alesius at, <a href="#Page_36">36</a>, <a href="#Page_242">242</a> <i>et seq.</i></li> + <li>—Wishart at, <a href="#Page_72">72</a>, <a href="#Page_73">73</a></li> + <li>—Knox at, <a href="#Page_82">82</a> <i>et seq.</i>, <a href="#Page_95">95</a> <i>et seq.</i>, <a href="#Page_188">188</a> <i>et seq.</i></li> + </ul></li> +<li>St Bernard, <a href="#Page_3">3</a>.</li> +<li>St Giles' Church, <a href="#Footnote_161_161">133 fn.</a>, <a href="#Page_201">201</a>.</li> +<li>Stähelin's 'Johannes Calvin' referred to, <a href="#Page_98">98</a>, <a href="#Footnote_129_129">114 fn.</a></li> +<li>Stanley, Dean, <a href="#Page_202">202</a></li> +<li>Stevenson's 'Mary Stuart' quoted, <a href="#Footnote_56_56">55 fn.</a></li> +<li>Steward, Walter, <a href="#Page_40">40</a>.</li> +<li>Stewart, Archbishop, <a href="#Page_286">286</a>.</li> +<li>Stirling martyrs, <a href="#Page_41">41</a>.</li> +<li>Stokesley, Bishop of London, <a href="#Page_268">268</a>, <a href="#Page_272">272</a>.</li> +<li>Stonehouse, <a href="#Page_20">20</a>.</li> +<li>Stratoun, David, <a href="#Page_39">39</a>.</li> +<li>Succession, Apostolic, <a href="#Page_115">115</a>.</li> +<li>Superintendents, <a href="#Page_152">152</a> + <ul class="IX"> + <li>—wherein they differed from bishops, <a href="#Page_155">155</a> <i>et seq.</i></li> + </ul></li> +<li>Sybothendorff, Damianus, <a href="#Footnote_314_314">271 fn.</a></li> +</ul> + +<ul class="IX"> +<li>Tannadice, <a href="#Page_287">287</a>.</li> +<li>Tauler, <a href="#Page_3">3</a>.</li> +<li>Theiner's 'Vetera Monumenta Hibernorum et Scotorum' referred to, <a href="#Footnote_41_41">44 fn.</a>, <a href="#Footnote_43_43">45 fn.</a>, <a href="#Footnote_49_49">51 fn.</a>, <a href="#Footnote_54_54">54 fns.</a></li> +<li>Thorpe's 'Calendar' referred to, <a href="#Footnote_42_42">44 fns.</a></li> +<li>Tilney, Emery, <a href="#Page_58">58</a>.</li> +<li>Tonstal, Bishop of Durham, <a href="#Page_86">86</a>.</li> +<li>Tour, M. de la, <a href="#Page_19">19</a>.</li> +<li>Tudor, Elizabeth, <a href="#Page_92">92</a>, <a href="#Page_93">93</a>, <a href="#Page_131">131</a>, <a href="#Footnote_185_185">150 fn.</a>, <a href="#Footnote_198_198">156 fn.</a>, <a href="#Page_159">159</a>, <a href="#Page_300">300</a>.</li> +<li>Tudor, Mary, <a href="#Page_88">88</a>, <a href="#Footnote_93_93">92 fn.</a></li> +<li>Twopenny Faith, the, <a href="#Footnote_4_4">8 fn.</a></li> +<li>Tyndale's translation of the New Testament introduced into Scotland, <a href="#Page_24">24</a>, <a href="#Page_26">26</a>.</li> +<li>Tyninghame, <a href="#Page_287">287</a>.</li> +<li>Tyrie, the Jesuit, <a href="#Page_195">195</a>, <a href="#Page_196">196</a>, <a href="#Page_203">203</a>.</li> +<li>Tytler, <a href="#Footnote_6_6">11 fn.</a></li> +</ul> + +<ul class="IX"> +<li>Walsingham, <a href="#Footnote_251_251">205 fn.</a></li> +<li>Wardlaw, Bishop, <a href="#Page_285">285</a>, <a href="#Page_286">286</a>.</li> +<li>Wedderburn, James, <a href="#Page_10">10</a>, <a href="#Footnote_295_295">253 fn.</a></li> +<li>Wedderburn, John, <a href="#Page_10">10</a>, <a href="#Page_18">18</a>, <a href="#Page_22">22</a>, <a href="#Page_66">66</a>, <a href="#Page_76">76</a>.</li> +<li>Weir, Professor, article on George Wishart in 'North British Review' referred to, <a href="#Page_70">70</a>.</li> +<li>Westminster Confession of Faith. See <a href="#confession">Confession</a>.</li> +<li>Westminster Directory for Church Government, <a href="#Footnote_208_208">166 fn.</a>, <a href="#Page_236">236</a>.</li> +<li>Westminster Directory for Worship, <a href="#Page_137">137</a>, <a href="#Page_142">142</a>.</li> +<li>Whitgift, <a href="#Page_147">147</a>.</li> +<li>Whittingham, William, <a href="#Page_88">88</a>, <a href="#Footnote_148_148">124 fn.</a></li> +<li>Wichtand, James, <a href="#Footnote_69_69">68 fn.</a></li> +<li>Wied, Hermann von, Archbishop of Cologne, <a href="#Page_145">145</a>, <a href="#Page_254">254</a>, <a href="#Page_256">256</a>, <a href="#Page_282">282</a>.</li> +<li>Wightone, or Weighton, Sir John, <a href="#Footnote_69_69">68 fn.</a></li> +<li>Williams, Thomas, <a href="#Page_80">80</a>.</li> +<li>Willock, John, <a href="#Page_40">40</a>, <a href="#Page_99">99</a>, <a href="#Footnote_126_126">112 fn.</a>, <a href="#Page_130">130</a>, <a href="#Footnote_180_180">144 fn.</a></li> +<li>Winkworth, Miss, quotation from 'Christian Singers of Germany' by, <a href="#Page_6">6</a> <i>et seq.</i></li> +<li>Winzet, Ninian, his 'Tractates' referred to, <a href="#Footnote_6_6">11 fns.</a>, <a href="#Page_203">203</a>.</li> +<li>Wishart, George, <a href="#Page_36">36</a>, <a href="#Page_41">41</a> + <ul class="IX"> + <li>—early education, <a href="#Page_56">56</a></li> + <li>—summoned for heresy, <a href="#Page_57">57</a></li> + <li>—escapes to England, <a href="#Page_57"><i>ib.</i></a></li> + <li>—converted before Cranmer, <a href="#Page_58">58</a></li> + <li>—returns and enters Corpus Christi College, Cambridge, <a href="#Page_58"><i>ib.</i></a></li> + <li>—a pupil's description of him, <a href="#Page_59">59</a></li> + <li>—returns to Scotland, <a href="#Page_59"><i>ib.</i></a></li> + <li>—preaches in Montrose and Dundee, <a href="#Page_62">62</a> <i>et seq.</i></li> + <li>—his labours in Dundee during the plague, <a href="#Page_64">64</a> <i>et seq.</i></li> + <li>—attempted assassination of, <a href="#Page_68">68</a></li> + <li>—innocent of the plot to assassinate Betoun, <a href="#Page_69">69</a> <i>et seq.</i></li> + <li>—proceeds to Edinburgh, <a href="#Page_71">71</a></li> + <li>—seized at Ormiston, <a href="#Page_72">72</a></li> + <li>—his martyrdom, <a href="#Page_73">73</a></li> + <li>—his work, <a href="#Page_74">74</a> <i>et seq.</i></li> + </ul></li> +<li>Wishart, George, bailie of Dundee, <a href="#Page_63">63</a>, <a href="#Page_69">69</a>.</li> +<li>Witches, prosecution of, <a href="#Page_168">168</a>.</li> +<li>Withof's 'Vertheidigung,' <a href="#Footnote_147_147">124 fn.</a>, <a href="#Page_294">294</a>.</li> +<li>Wittenberg, <a href="#Page_26">26</a>, <a href="#Page_259">259</a>, <a href="#Page_269">269</a>, <a href="#Footnote_323_323">300 fn.</a>, <a href="#Page_308">308</a>, <a href="#Page_309">309</a>.</li> +<li>'Wodrow Miscellany' referred to, <a href="#Footnote_58_58">58 fn.</a>, <a href="#Footnote_69_69">69 fn.</a>, <a href="#Footnote_81_81">78 fn.</a>, <a href="#Footnote_96_96">93 fn.</a>, <a href="#Page_308">308</a>.</li> +<li>Wycliffe, <a href="#Page_3">3</a>, <a href="#Page_14">14</a>, <a href="#Page_17">17</a>, <a href="#Page_18">18</a>, <a href="#Page_37">37</a>, <a href="#Page_186">186</a>, <a href="#Page_205">205</a>.</li> +<li>Wycliffites in Scotland, <a href="#Page_15">15</a>.</li> +<li>Wynram, John, <a href="#Page_77">77</a>, <a href="#Page_99">99</a>, <a href="#Page_100">100</a>, <a href="#Page_144">144</a>, <a href="#Page_198">198</a>, <a href="#Page_287">287</a>.</li> +</ul> + + + +<p class='center'>THE END.</p> + +<hr style="width: 65%;" /> + +<p class='center'>PRINTED BY WILLIAM BLACKWOOD AND SONS.</p> + +<hr style="width: 65%;" /> + +<p class='center' style="font-size: x-large;"><b>Baird Lectures.</b></p> + + +<p>THEISM. Being the Baird Lecture for 1876. By <span class="smcap">Robert Flint</span>, D.D., LL.D., +Professor of Divinity in the University of Edinburgh. Ninth Edition, +Revised. Crown 8vo, 7s. 6d.</p> + + +<p>ANTI-THEISTIC THEORIES. Being the Baird Lecture for 1877. By the <span class="smcap">Same +Author</span>. Fifth Edition. Crown 8vo, 10s. 6d.</p> + + +<p>THE EARLY RELIGION OF ISRAEL. As set forth by Biblical Writers and +Modern Critical Historians. Being the Baird Lecture for 1888-89. By +<span class="smcap">James Robertson</span>, D.D., Professor of Oriental Languages in the University +of Glasgow. Demy 8vo, 12s.</p> + +<p>THE APOSTOLIC MINISTRY IN THE SCOTTISH CHURCH. The Baird Lecture for +1897. By <span class="smcap">Robert Herbert Story</span>, D.D. (Edin.), F.S.A. Scot., Principal of +the University of Glasgow, Principal Clerk of the General Assembly, and +Chaplain to the Queen. Crown 8vo, 7s. 6d.</p> + + + +<p class='center' style="font-size: x-large;"><b>Croall Lectures.</b></p> + +<p>AGNOSTICISM. Being the Croall Lecture for 1887-88. By <span class="smcap">Robert Flint</span>, +D.D., LL.D. In 1 vol. demy 8vo.</p> + +<p style="text-align: right; margin-right: 4em;">[<i>In the press.</i></p> + +<p>RECENT ARCHÆOLOGY AND THE BIBLE. Being the Croall Lecture for 1898. By +<span class="smcap">Thomas Nicol</span>, D.D., Professor of Divinity and Biblical Criticism in the +University of Aberdeen; Author of 'Recent Explorations in Bible Lands.' +Demy 8vo, 9s. net.</p> + + +<p>THE POETRY AND THE RELIGION OF THE PSALMS. The Croall Lecture, 1893-94. +By <span class="smcap">James Robertson</span>, D.D. Demy 8vo, 12s.</p> + +<hr style='width: 45%;' /> + +<p class='center'>WILLIAM BLACKWOOD & SONS, <span class="smcap">Edinburgh and London</span>.</p> + +<hr style="width: 65%;" /> + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> As Lord Acton has so well said, "The modern age did not +proceed from the medieval by normal succession, with outward tokens of +legitimate descent. Unheralded, it founded a new order of things, under +a law of innovation, sapping the ancient reign of continuity. In those +days Columbus subverted the notions of the world, and reversed the +conditions of production, wealth, and power.... Luther broke the chain +of authority and tradition at the strongest link; and Copernicus erected +an invincible power that set for ever the mark of progress upon the time +that was to come.... It was an awakening of new life; the world revolved +in a different orbit, determined by influences unknown before. After +many ages, persuaded of the headlong decline and impending dissolution +of society, and governed by usage and the will of masters who were in +their graves, the sixteenth century went forth armed for untried +experience, and ready to watch with hopefulness a prospect of +incalculable change" (Lecture on the Study of History, 1895, pp. 8, 9). +"There are no true 'cycles' in human development; history never repeats +itself; the Greco-Roman world has only distant analogies with the +Feudal-Catholic world, just as this has only distant analogies with the +Revolutionary world. The great phases of human civilisation are +contrasted rather than compared; they differ as infancy, childhood, +manhood, and senility differ in the individual" (Harrison on "Freeman's +Method of History," in the 'Nineteenth Century' for November 1898).</p></div> + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> Miss Winkworth's Christian Singers of Germany, pp. 110, +111.</p></div> + +<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> Ibid., p. 117.</p></div> + +<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> [Hamilton's Catechism, which was not intended for +indiscriminate circulation among the laity, was not published until +1552; and The Twopenny Faith was not issued until the spring of 1559.]</p></div> + +<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> [For these utterances see <i>infra</i>, <a href="#IV_Education_of_the_Young_and_University_Reform">chap. viii. sec. iv.</a>]</p></div> + +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> Because of its permanent importance, I deem it best to +insert here a note from my Introduction to 'The Gude and Godlie +Ballatis,' p. lxiv: "We do not need to call in Knox, or Lindsay, or the +satirists, in evidence of this humbling fact. The testimony of their own +councils, of the Acts of Parliament, and of some of their best men, as +Principal Hay in his congratulatory address to Cardinal Betoun, and +Ninian Winzet in the sad appeals and confessions inserted in his +'Tractates,' as well as that of impartial modern historians like Tytler +and Dr Joseph Robertson, is more than sufficient to establish it beyond +contradiction. The testimony of Conæus, who died when about to be raised +to the purple, covers almost all that Alesius and Knox have averred: 'In +multorum sacerdotum aedibus scortum publicum ... nec a sacrilego +quorundam luxu tutus erat matronarum honos aut virginalis pudor.' More +notable still is the representation given in the 'Memoire' addressed to +the Pope by Queen Mary and the Dauphin, evidently at the instance of +Mary of Guise, in which the spread of heresy is expressly attributed to +the ignorance and immorality of the clergy. See Appendix B, vol. ii., of +Mr Hume Brown's recent biography of Knox."</p></div> + +<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> [So early as the 23rd of June 1559, Knox wrote to Mrs Anna +Lock: "Diverse channons of Sanct Andrewes have given notable +confessiouns, and have declared themselves manifest enemies to the pope, +to the masse, and to all superstitioun" (Laing's Knox, vi. 26). In all +probability some of these canons were included among the fourteen canons +of St Andrews Priory who are mentioned as Protestants in January +1571-72, and of whom twelve were then parish ministers ('Booke of the +Universall Kirk,' Bannatyne Club, i. 222). None of these fourteen is +found signing the General Band of 13th July 1559, which in St Andrews +was adopted as "the letters of junctioun to the Congregatioun"; but +eighteen priests did sign it; and of the other thirteen ecclesiastics +who there made sweeping recantations, at least six may be held to have +joined the congregation, for they not only confessed that "we haif ower +lang abstractit ourselfis and beyne sweir in adjuning us to Christes +Congregatioun," but they promised "in tyme cuming to assist in word and +wark with unfenyiet mynde this Congregatioun" ('Register of St Andrews +Kirk-Session,' Scot. Hist. Soc., i. 10-18). In 1573 it was stated that +"the most part of the persons who were channons monks and friars within +this realme have made profession of the true religion" ('Booke of the +Universall Kirk,' i. 280).]</p></div> + +<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> [Enacted by the University on 10th June 1416 (M'Crie's +Melville, 1824, i. 420).]</p></div> + +<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> [Enacted by Parliament on 12th March 1424-25 (Acts of +Parliament, ii. 7).]</p></div> + +<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> Robertson's Concilia Scotiæ, vol. i. p. lxxviii.</p></div> + +<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> [For an account of this Scottish cleric—Thomas, Abbot of +Dundrennan—who so greatly distinguished himself at the Council of +Basle, see 'Concilia Scotiæ,' vol. i. pp. xcvii-xcix.]</p></div> + +<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> [The bull of Eugenius the Fourth, addressed to Bishop +Kennedy, and dated 6th July 1440, orders the excommunication of the +followers of the anti-pope, Felix the Fifth, elected by the Council of +Basle, to be published in Scotland (Ibid., p. c.)]</p></div> + +<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> [Dr Mitchell, no doubt, had the Commentary itself before +him. Those who have not access to it will find the dedication in the +Appendix to Constable's 'Major,' Scot. Hist. Soc., pp. 447, 448.]</p></div> + +<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> See Appendix <a href="#APPENDIX_A_p_19">A</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> [The entry in the Register of the University occurs at the +bottom of a page, and is preceded and followed by entries of 1521, as if +it had been inserted there to save space. The entries of 1521 are +distinct and easily read, but in this of 1523 the ink is very faint, and +the surface of the vellum has a rubbed appearance. It runs thus: "Die +nono mensis Junii anno Domini I<sup>m</sup> V<sup>c</sup> xxiij incorporatus erat +venerabilis vir Magister noster Magister Johannes Major doctor theologus +in Parisiensis et thesaurarius capelle regis. Eodem die incorporati sunt +Magister Patricius Hamilton et Magister Robertus Laudar in nostra +Universite" (<i>sic</i>).]</p></div> + +<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> Acts of the Parliaments of Scotland, ii. 295.</p></div> + +<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> [The Act as thus extended was ratified on the 12th of June +1535 (Ibid., ii. 342).]</p></div> + +<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> Pitscottie's History, 1778, p. 216; Lesley's History, p. +136.</p></div> + +<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> Soliciting legatine powers over the whole of Scotland, +instead of over his own province of the archdiocese, so as to render +nugatory the exemption granted to the king's old tutor and favourite +prelate the Archbishop of Glasgow.</p></div> + +<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> D'Aubigné's Reformation in the Time of Calvin, vi. 42, +43.</p></div> + +<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> [The only passage, so far as I know, in which Lesley +speaks of the king in connection with the martyr is the following: "Suae +pertinaciae, ac flagitii poenas igni luebat, adhortante magno Catholicae +Religionis protectore Rege ipso, quem et sanguinis propinquitate +attigerat" (Lesley's 'De Origine,' 1578, p. 427; 1675, p. 407). This is +rendered by Dalrymple: "For his obstinacie and wickednes committed, he +is burnte at command of the king selfe gret Catholik protectour, to +quhom Ferne als was neir of kin and bluid" (Dalrymple's Lesley, Scot. +Text Soc., ii. 215, 216).]</p></div> + +<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> D'Aubigné's Reformation in the Time of Calvin, vi. 57.</p></div> + +<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> In an old manuscript book of forms used in ecclesiastical +processes by the archbishops of St Andrews before the Reformation, I +found and have been able to decipher the recorded copy of the summons +issued by Archbishop James Betoun against Hamilton after his return from +Germany. It is addressed specially to the Dean of the Lothians, and +refers only to the preaching of the reformer in West Lothian, so that +there can no longer be any doubt that his compearance in St Andrews +before the date appointed in the summons must be regarded as a resolute +avowal of his determination to defend his teaching at all hazards. The +summons is inserted at length in Appendix <a href="#APPENDIX_B_p_30">B</a>. [For an account of the +manuscript Formulare see Robertson's 'Concilia Scotiæ,' vol. i. pp. +cxcv, cxcvi.]</p></div> + +<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> Spottiswoode's History, i. 124, 125.</p></div> + +<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> Pitscottie's History, 1778, p. 206.</p></div> + +<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> The older sources for the facts of Patrick Hamilton's +career and martyrdom are the references to them by his friend Alesius in +two or three of his works, and especially in his 'Commentary on the +First Book of Psalms,' under Psalm xxxvii.; by Lambert in his +'Commentary on the Apocalypse'; and by Gau in the latter part of his +treatise on 'The Richt Vay to the Kingdom of Heuine'; and after those by +Foxe, Knox, Calderwood, Pitscottie, and Spottiswoode in their histories. +The only satisfactory formal biography of him is that by Principal +Lorimer entitled, 'Patrick Hamilton, the first Preacher and Martyr of +the Scottish Reformation.' His story has also been told by Dr Merle +D'Aubigné, in his own dramatic way; and still more recently it has been +made the subject of a veritable drama by the Rev. T. P. Johnston, +minister of Carnbee.</p></div> + +<div class="footnote"><p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> <i>Supra</i>, p. <a href="#Page_18">18</a>, <a href="#Footnote_13_13">n</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> [The saying in slightly different forms may be found in +Laing's Knox, i. 42; Calderwood's History, i. 86; Spottiswoode's +History, i. 130.]</p></div> + +<div class="footnote"><p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> [Various dates, ranging between 1529 and 1533, have been +assigned for Forrest's martyrdom.]</p></div> + +<div class="footnote"><p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> [William Arth.]</p></div> + +<div class="footnote"><p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> [It was probably in 1530 that he left Scotland.]</p></div> + +<div class="footnote"><p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> [Howard and Barlo, in writing from Edinburgh on the 13th +of May 1536, say, that to the Scots the reading of God's Word "in theyr +vulgare tonge is lately prohybitede by open proclamation" (Lemon's State +Papers, v. 48). Norfolk, writing to Crumwell from Berwick on the 29th of +March 1539, says: "Dayly commeth unto me some gentlemen and some +clerkes, wiche do flee owte of Scotland as they saie for redyng of +Scripture in Inglishe; saying; that, if they were taken, they sholde be +put to execution" (Ibid. v. 154). In the Epistle to James VI. prefixed +to the Bassandyne Bible, it is said: "The false namit clergie of this +realme, abusing the gentle nature of your Hienes maist noble gudschir of +worthie memorie, made it an cappital crime to be punishit with the fyre +to have or rede the New Testament in the vulgare language." One of the +charges on which Sir John Borthwick was condemned, on the 28th of May +1540, was that he possessed a copy of the New Testament in the +vernacular ('Register of St Andrews Kirk Session,' Scot. Hist. Soc., i. +98).]</p></div> + +<div class="footnote"><p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a> Diurnal of Occurrents, p. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> Laing's Knox, i. 58.</p></div> + +<div class="footnote"><p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> [Foxe alleges that Gourlay and Stratoun were condemned and +burned, "because, after great solicitation made by the king, they +refused to abjure and recant" (Cattley's Foxe, iv. 579); but, on the +other hand, the writer of the Diurnal of Occurrents (p. 18) and Bishop +Lesley (History, 1830, p. 149) assert that Gourlay did abjure.]</p></div> + +<div class="footnote"><p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">[36]</span></a> Such was the punishment meted out to him for endeavouring +to do in a scriptural way what rulers of the church were doing in +disregard of the laws of Scripture as well as the laws of their church. +Pitscottie knew no other cause why he was burned save that "he was in +the East-land, and came home, and married a wife contrary to the form of +the pope's institution because he was a priest; for they would thole no +priest to marry, but they would punish and burn him to the dead; but if +he had used ten thousand whores he had not been burnt" (Pitscottie's +History, 1778, p. 236).</p></div> + +<div class="footnote"><p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">[37]</span></a> [In the letter, dated 29th December 1537, granting his +escheat to his father, he is described as "<i>umquhill</i> Walter Stewart" +(M'Crie's Knox, 1855, p. 316). Calderwood places his recantation and +accidental death in 1533 (History, Wodrow Society, i. 104).]</p></div> + +<div class="footnote"><p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">[38]</span></a> [Gavin Logie is usually spoken of as Principal of St +Leonard's (Laing's Knox, i. 36, n.).]</p></div> + +<div class="footnote"><p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> Lorimer's Scottish Reformation, 1860, p. 51.</p></div> + +<div class="footnote"><p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> D'Aubigné's Reformation in the Time of Calvin, vi. +131.—Like his predecessor Archbishop Forman, who—thirty years before, +in the interests of France, which had richly rewarded him with the +Archbishopric of Bourges—had so cruelly embroiled Scotland with England +and almost courted the disaster of Flodden, Betoun never ceased either +during the life or after the death of James V. to sow the seeds of +discord between the two realms, and so to court reverses to the Scottish +arms, and destruction to the Scottish monasteries near the southern +border. He shunned no risk, shrank from no cruelty, to remove out of the +way those who thwarted his schemes or favoured the better policy which +in the end was to carry the day.</p></div> + +<div class="footnote"><p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> Theiner's Vetera Monumenta Hibernorum et Scotorum, 1864, +pp. 608-612.</p></div> + +<div class="footnote"><p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> [Betoun's Commission as Legate is dated 30th January +1543-44 (Lemon's State Papers, v. 443; Thorpe's Calendar, i. 46).]</p></div> + +<div class="footnote"><p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> [There is such a reference to him in Theiner's Vetera +Monumenta, p. 608.]</p></div> + +<div class="footnote"><p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44"><span class="label">[44]</span></a> Robertson's Concilia Scotiæ, vol. i. p. cxxxvi, n.</p></div> + +<div class="footnote"><p><a name="Footnote_45_45" id="Footnote_45_45"></a><a href="#FNanchor_45_45"><span class="label">[45]</span></a> See Appendix <a href="#APPENDIX_C_p_46">C</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_46_46" id="Footnote_46_46"></a><a href="#FNanchor_46_46"><span class="label">[46]</span></a> D'Aubigné's Reformation in the Time of Calvin, vi. 132.</p></div> + +<div class="footnote"><p><a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47"><span class="label">[47]</span></a> Concilia Scotiæ, vol. i. pp. cxxxix, cxl.</p></div> + +<div class="footnote"><p><a name="Footnote_48_48" id="Footnote_48_48"></a><a href="#FNanchor_48_48"><span class="label">[48]</span></a> [14th Dec. 1542.]</p></div> + +<div class="footnote"><p><a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49"><span class="label">[49]</span></a> [His letter to the Pope is dated 10th May 1543 (Theiner's +Monumenta Hibernorum et Scotorum, pp. 614, 615).]</p></div> + +<div class="footnote"><p><a name="Footnote_50_50" id="Footnote_50_50"></a><a href="#FNanchor_50_50"><span class="label">[50]</span></a> [On the 8th of September "he was enjoyned to passe to the +Freres in Stirling, ... and there received open pennance and a solempne +othe, in the presence and hereing of all men that was there, that he +shulde never doo the same againe, but supporte and defende the professon +and habit of mounkes, freres, and such other; and therupon, being +absolved by the Cardinall and the Busshoppes, herde masse and received +the sacramente" (Hamilton Papers, ii. 38).]</p></div> + +<div class="footnote"><p><a name="Footnote_51_51" id="Footnote_51_51"></a><a href="#FNanchor_51_51"><span class="label">[51]</span></a> D'Aubigné's Reformation in the Time of Calvin, vi, 206.</p></div> + +<div class="footnote"><p><a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52"><span class="label">[52]</span></a> Concilia Scotiæ, ii. 294.</p></div> + +<div class="footnote"><p><a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53"><span class="label">[53]</span></a> Acts of Parliament, ii. 443. [This was on the 15th of +December 1543.]</p></div> + +<div class="footnote"><p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">[54]</span></a> [This letter is dated 20th May 1545 (Theiner's Monumenta, +p. 616).]</p></div> + +<div class="footnote"><p><a name="Footnote_55_55" id="Footnote_55_55"></a><a href="#FNanchor_55_55"><span class="label">[55]</span></a> Theiner's Monumenta, p. 617. [This letter is dated 6th +July 1545.]</p></div> + +<div class="footnote"><p><a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56"><span class="label">[56]</span></a> Hume Brown's Knox, i. 64, 65. Grimani's opinion, as sent +from Stirling, is thus summarised by Father Stevenson: "The realm is in +such confusion, so divided, so full of heresy that, but for the +interposition of God, it will soon become as bad as England. The queen +and the cardinal have spent all their money in the common cause; and the +clergy are unable to assist, for the fruits of their benefices have been +seized by the Lutherans" (Mary Stuart, 1886, p. 51).</p></div> + +<div class="footnote"><p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">[57]</span></a> [The charter is dated at Montrose on the 20th of March +1534-35. The Martyr's signature, as "M. Geo. Wischert," proves that he +had already taken his degree (Register of Great Seal, iii., No. 1462).]</p></div> + +<div class="footnote"><p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">[58]</span></a> [His translation is reprinted in the Wodrow Miscellany, +pp. 7-23.]</p></div> + +<div class="footnote"><p><a name="Footnote_59_59" id="Footnote_59_59"></a><a href="#FNanchor_59_59"><span class="label">[59]</span></a> Cattley's Foxe, v. 626.</p></div> + +<div class="footnote"><p><a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60"><span class="label">[60]</span></a> [This is now in the National Portrait Gallery, +Edinburgh.]</p></div> + +<div class="footnote"><p><a name="Footnote_61_61" id="Footnote_61_61"></a><a href="#FNanchor_61_61"><span class="label">[61]</span></a> [Cook's History of the Reformation, 1811, i. 272, 273; +1819, i. 273. Dr Cook says that Dr Leslie, minister of Fordoun, "got a +short view of them," and favoured him with the account which he wrote. +In a very similar notice of the paintings by Dr Leslie, it is stated +that they were discovered when the old house of Pittarrow was being +pulled down in 1802 ('New Statistical Account of Kincardineshire,' p. +81).] As Dr Cook long ago surmised, the lines of covert sarcasm on the +pope are not original. One evening as I returned to Guildford Street +after a long day in the British Museum, I had occasion to pass through +Red Lion Square and the alley to the east of it, where I saw exposed in +a pawnbroker's window a little antique volume, in a very dilapidated +state, opened at the page which contained these lines almost <i>verbatim</i>. +I at once purchased it, and on further examination I found it had been +published at Basle in 1537—<i>i.e.</i>, a few years before Wishart was +there. [The little collection which Dr Mitchell thus refers to bears the +title: "Pasqvilli de Concilio Mantuano Iudicium. Qverimonia Papistarum +ad Legatum Pontificium in comicijs Schmalcaldianis. Mantua uæ miseris +nimium uicina Papistis. <span class="smcap lowercase">MDXXXVII</span>." +</p><p> +The colophon runs thus: "Impressum Romae in porta Angelorum. +<span class="smcap lowercase">M.D.XXXVII</span>." +</p><p> +Wishart evidently found his lines in the following:— +</p><p> +"Lavs Romani Pontificis. Scripta ad placitum Romanae curiae per +uenerabilem dominum Doctorem Ioannem Cochleum, Theutonicae Doctor +Rotzloffel, et Georgium VVicelium cognomento, Meister Lugenmaul, Romanae +Ecclesiae propugnatores egregios. +</p> +<div class="poem"><div class="stanza"> +<span class="i0">"Pauperibus sua dat gratis nec munera curat<br /></span> +<span class="i2">Curia Papalis quod modo percipimus<br /></span> +<span class="i0">Laus tua non tua fraus, Virtus non copia rerum<br /></span> +<span class="i2">Scandere te fecit, hoc Decus eximium<br /></span> +<span class="i0">Conditio tua sit stabilis nec tempore paruo<br /></span> +<span class="i2">Viuere te faciat hic Deus omnipotens.<br /></span> +</div></div> +<p> +"Quos uersiculos pessimus quidam haereticus, Lutheranus, iuuenilis +fortasis Poeta VVittembergensis, ita de uerbo ad uerbum inuertit. +</p> +<div class="poem"><div class="stanza"> +<span class="i0">"Percipimus modo quod Papalis curia curat<br /></span> +<span class="i2">Munera, nec gratis dat sua pauperibus<br /></span> +<span class="i0">Eximium decus hoc fecit te scandere rerum<br /></span> +<span class="i2">Copia, non uirtus, fraus tua, non tua laus.<br /></span> +<span class="i0">Omnipotens Deus hic faciat te uiuere paruo<br /></span> +<span class="i2">Tempore, nec stabilis sit tua conditio."]<br /></span> +</div></div> +</div> + +<div class="footnote"><p><a name="Footnote_62_62" id="Footnote_62_62"></a><a href="#FNanchor_62_62"><span class="label">[62]</span></a> Hamilton Papers, ii. 38.</p></div> + +<div class="footnote"><p><a name="Footnote_63_63" id="Footnote_63_63"></a><a href="#FNanchor_63_63"><span class="label">[63]</span></a> Maxwell's Old Dundee prior to the Reformation, 1891, pp. +92, 395.</p></div> + +<div class="footnote"><p><a name="Footnote_64_64" id="Footnote_64_64"></a><a href="#FNanchor_64_64"><span class="label">[64]</span></a> Laing's Knox, i. 126. [Calderwood (i. 186) and +Spottiswoode (i. 150) have <i>burning</i> for <i>hornyng</i>.]</p></div> + +<div class="footnote"><p><a name="Footnote_65_65" id="Footnote_65_65"></a><a href="#FNanchor_65_65"><span class="label">[65]</span></a> Laing's Knox, i. 126.</p></div> + +<div class="footnote"><p><a name="Footnote_66_66" id="Footnote_66_66"></a><a href="#FNanchor_66_66"><span class="label">[66]</span></a> [Knox calls it "the East Porte of the Toune" (Laing's +Knox, i. 129). Maxwell says that the Port which stood in the Seagate +would alone correspond to that described by Knox; and he adds: "The Port +yet standing in the Cowgate—which, because of its association with the +honoured name of George Wishart, only was left when some of the others +were demolished—really cannot be identified as his preaching-place, and +should not carry the inscription which has been recently put over its +archway" ('History of Old Dundee,' 1884, pp. 220-222).]</p></div> + +<div class="footnote"><p><a name="Footnote_67_67" id="Footnote_67_67"></a><a href="#FNanchor_67_67"><span class="label">[67]</span></a> Laing's Knox, i. 130.</p></div> + +<div class="footnote"><p><a name="Footnote_68_68" id="Footnote_68_68"></a><a href="#FNanchor_68_68"><span class="label">[68]</span></a> Gude and Godlie Ballatis, 1897, p. 165.</p></div> + +<div class="footnote"><p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">[69]</span></a> Laing's Knox, i. 130, 131. The name of this priest is +given as Sir <i>John</i> Wightone, or Weighton, by Knox, Calderwood, and +Spottiswoode. Maxwell cannot find a priest of this name among those +ministering in Dundee in 1550 ('Old Dundee prior to the Reformation,' +1891, p. 87, n.) The <i>James</i> Wichtand who was reader at Inchture and +Kinnaird in 1574 (Wodrow Miscellany, p. 353) is said to have held a +chaplaincy in Dundee before the Reformation. But Dr Laing holds that +there was a Sir <i>John</i> Wighton, a chaplain in Dundee, who obtained the +vicarage pensionary in the parish church of Ballumby in 1538, and who +appears to have been incarcerated in St Andrews Castle in the cardinal's +absence in 1543 (Laing's Knox, vi. 670).</p></div> + +<div class="footnote"><p><a name="Footnote_70_70" id="Footnote_70_70"></a><a href="#FNanchor_70_70"><span class="label">[70]</span></a> Lemon's State Papers, v. 377.</p></div> + +<div class="footnote"><p><a name="Footnote_71_71" id="Footnote_71_71"></a><a href="#FNanchor_71_71"><span class="label">[71]</span></a> Laing's Knox, i. 536. [Maxwell gives a detailed account of +this other George Wishart in his 'Old Dundee prior to the Reformation,' +1891, pp. 91-95.]</p></div> + +<div class="footnote"><p><a name="Footnote_72_72" id="Footnote_72_72"></a><a href="#FNanchor_72_72"><span class="label">[72]</span></a> Cattley's Foxe, v. 635.</p></div> + +<div class="footnote"><p><a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73"><span class="label">[73]</span></a> Cattley's Foxe, v. 635. [Foxe is here quoting the account +in the black-letter tract printed in or about 1547, which Knox deemed +important enough to copy from Foxe into his own pages.]</p></div> + +<div class="footnote"><p><a name="Footnote_74_74" id="Footnote_74_74"></a><a href="#FNanchor_74_74"><span class="label">[74]</span></a> Gude and Godlie Ballatis, 1897, p. 180.</p></div> + +<div class="footnote"><p><a name="Footnote_75_75" id="Footnote_75_75"></a><a href="#FNanchor_75_75"><span class="label">[75]</span></a> Lorimer's Scottish Reformation, 1860, pp. 153, 154.</p></div> + +<div class="footnote"><p><a name="Footnote_76_76" id="Footnote_76_76"></a><a href="#FNanchor_76_76"><span class="label">[76]</span></a> Wedderburn and Wishart seem also to have been acquainted +with Coverdale's Bible of 1535.</p></div> + +<div class="footnote"><p><a name="Footnote_77_77" id="Footnote_77_77"></a><a href="#FNanchor_77_77"><span class="label">[77]</span></a> See my Introduction to 'The Gude and Godlie Ballatis,' +1897, p. xxxviii, n.</p></div> + +<div class="footnote"><p><a name="Footnote_78_78" id="Footnote_78_78"></a><a href="#FNanchor_78_78"><span class="label">[78]</span></a> No doubt the initial Catechism was in use also. It has +been conjectured that the Catechism may even have been printed +separately, and that the first part of the following entry may refer to +it: "The catechisme in two partes; the first in Scotch poetry, having a +kalender before it. The second part in Latin and Scotis prose, entituled +Catechismus ecclesiae Geneuensis.... Edinburgh: Imprinted by John Ross +for Henrie Charteris, 1574" (Dickson and Edmond's Annals of Scottish +Printing, 1890, p. 334).</p></div> + +<div class="footnote"><p><a name="Footnote_79_79" id="Footnote_79_79"></a><a href="#FNanchor_79_79"><span class="label">[79]</span></a> [Reprinted under the editorial care of Dr Mitchell in 1897 +for the Scottish Text Society.]</p></div> + +<div class="footnote"><p><a name="Footnote_80_80" id="Footnote_80_80"></a><a href="#FNanchor_80_80"><span class="label">[80]</span></a> Lorimer's Knox and the Church of England, 1875, pp. +290-292.</p></div> + +<div class="footnote"><p><a name="Footnote_81_81" id="Footnote_81_81"></a><a href="#FNanchor_81_81"><span class="label">[81]</span></a> Wodrow Miscellany, pp. 295-300.</p></div> + +<div class="footnote"><p><a name="Footnote_82_82" id="Footnote_82_82"></a><a href="#FNanchor_82_82"><span class="label">[82]</span></a> D'Aubigné's Reformation in the Time of Calvin, vi. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_83_83" id="Footnote_83_83"></a><a href="#FNanchor_83_83"><span class="label">[83]</span></a> Calderwood's History, i. 155, 156, 160; Laing's Knox, i. +95, 96, 105. [Calderwood says that Williams was born "beside +Elstonefurde, in East Lothiane."]</p></div> + +<div class="footnote"><p><a name="Footnote_84_84" id="Footnote_84_84"></a><a href="#FNanchor_84_84"><span class="label">[84]</span></a> Lorimer's Scottish Reformation, pp. 155, 156.</p></div> + +<div class="footnote"><p><a name="Footnote_85_85" id="Footnote_85_85"></a><a href="#FNanchor_85_85"><span class="label">[85]</span></a> [Though these lines are continually attributed to Lindsay, +I do not remember to have ever seen them in any edition of his works, or +quoted as his by any earlier writer than Wodrow.]</p></div> + +<div class="footnote"><p><a name="Footnote_86_86" id="Footnote_86_86"></a><a href="#FNanchor_86_86"><span class="label">[86]</span></a> [According to Knox, though "called bastard brother to the +governour," many deemed him to be a son of "the old Bischope of +Dunkelden, called Crychtoun" (Laing's Knox, i. 105). Buchanan says he +was "first callid <i>Cuningham</i>, estemit <i>Cowane</i>, and at last Abbot +<i>Hamiltoun</i>" (Admonition to the trew Lordis). In a transcript used by +Ruddiman, <i>Givane</i> occurs instead of <i>Cowane</i>.]</p></div> + +<div class="footnote"><p><a name="Footnote_87_87" id="Footnote_87_87"></a><a href="#FNanchor_87_87"><span class="label">[87]</span></a> [Laing's Knox, i. 186. Though the Lyon King was then in St +Andrews, he was not one of those who were sheltering in the castle +(Laing's Lindsay's Poetical Works, 1879, vol. i. pp. xxxix, xli).]</p></div> + +<div class="footnote"><p><a name="Footnote_88_88" id="Footnote_88_88"></a><a href="#FNanchor_88_88"><span class="label">[88]</span></a> [Knox says that the castle was rendered "upone Setterday, +the last of Julij" (Laing's Knox, i. 205); Bishop Lesley says "the xxix +of Julij" (Lesley's History, 1830, p. 195). In 1547, the last of July +fell not on Saturday but on Sabbath.]</p></div> + +<div class="footnote"><p><a name="Footnote_89_89" id="Footnote_89_89"></a><a href="#FNanchor_89_89"><span class="label">[89]</span></a> Laing's Knox, vi. 104.</p></div> + +<div class="footnote"><p><a name="Footnote_90_90" id="Footnote_90_90"></a><a href="#FNanchor_90_90"><span class="label">[90]</span></a> [The negotiations for the release of the captives seem to +have dragged their weary length along very slowly. So early as the 29th +of March 1548, Huntly wrote thus to Somerset: "The governor has agreed +to exchange the men in the castle of St Andrews with Scots prisoners +conform to your desire, and has sent me commission therein, as I shall +show you at my coming to London: or if you send your mind to my Lord +Warden, I shall appoint with him. The governor has written to the king +of France to send the men taken in St Andrews to Rouen, to be ready for +the exchange" (Bain's Calendar, 1543-67, p. 104).]</p></div> + +<div class="footnote"><p><a name="Footnote_91_91" id="Footnote_91_91"></a><a href="#FNanchor_91_91"><span class="label">[91]</span></a> [Edward died July 6, 1553.]</p></div> + +<div class="footnote"><p><a name="Footnote_92_92" id="Footnote_92_92"></a><a href="#FNanchor_92_92"><span class="label">[92]</span></a> [The first edition of the Genevan version was printed at +Geneva by Rouland Hall in 1560. "The changes made in the Geneva Bible +were the adoption of Roman type instead of the black letter, in which +all English Bibles had previously been printed, and the division of the +chapters into verses. These changes were the principal cause of the +wonderful popularity of this version, of which about 200 editions are +known. From 1560 to 1616 no year passed without one or more editions +issuing from the press, in folio, quarto, or octavo. In 1599 no less +than ten distinct editions were printed, each of which consisted of a +large number of copies. The last quarto printed in England is dated +1615, and the last folio 1616. After this time a great many editions +were printed at Amsterdam by Joost Broerss and other Dutch printers; the +last folio bears the imprint of Thomas Stafford, and the date 1644.... +150,000 copies were imported from Holland after this version had ceased +to be printed in England.... Owing to the vast number of copies in +circulation during the three-quarters of a century that this version was +the household Bible of England, it is now the most common of all early +printed Bibles.... The singular rendering of the 7th verse of the third +chapter of Genesis in every edition of the Genevan version has caused it +to be commonly known as the 'Breeches' Bible" (Dore's Old Bibles, 1888, +pp. 203, 204).]</p></div> + +<div class="footnote"><p><a name="Footnote_93_93" id="Footnote_93_93"></a><a href="#FNanchor_93_93"><span class="label">[93]</span></a> [Mary Tudor died on the 17th of November 1558.]</p></div> + +<div class="footnote"><p><a name="Footnote_94_94" id="Footnote_94_94"></a><a href="#FNanchor_94_94"><span class="label">[94]</span></a> Troubles at Frankfort, Petheram's reprint, pp. cxci, +cxcii.</p></div> + +<div class="footnote"><p><a name="Footnote_95_95" id="Footnote_95_95"></a><a href="#FNanchor_95_95"><span class="label">[95]</span></a> [After making two requests by messengers, Knox wrote to +Cecil from Dieppe on the 10th of April 1559, and on the 22nd sent from +the same town a duplicate of that letter with a postscript added +(Laing's Knox, ii. 15-22, vi. 15-21).]</p></div> + +<div class="footnote"><p><a name="Footnote_96_96" id="Footnote_96_96"></a><a href="#FNanchor_96_96"><span class="label">[96]</span></a> [The Provincial Council is said to have closed on the 10th +of April (Robertson's Concilia Scotiæ, ii. 151, 176; Lesley's History, +p. 271); but Knox says that it sat until he arrived in Scotland (Laing's +Knox, i. 291); and that the date of his arrival was the 2nd of May +(Ibid., i. 318, vi. 21); and an anonymous writer alleges that the +council broke up when assured that Knox had come (Wodrow Miscellany, pp. +56, 57). M'Crie suggests that, although the Acts were concluded on the +10th of April, the council may not have then closed (Life of Knox, 1855, +p. 126, n.).]</p></div> + +<div class="footnote"><p><a name="Footnote_97_97" id="Footnote_97_97"></a><a href="#FNanchor_97_97"><span class="label">[97]</span></a> [While it is apparent from Knox's own narrative that his +first public sermon was delivered in the parish church of St Andrews +(Laing's Knox, i. 189), it is not quite so clear whether Rough addressed +the call to him in that church or in the chapel of the castle, though it +rather appears to have been in the former (Ibid., i. 186-188); and the +precise building in St Andrews in which he first celebrated the Lord's +Supper seems to me to be also uncertain (Ibid., i. 201).]</p></div> + +<div class="footnote"><p><a name="Footnote_98_98" id="Footnote_98_98"></a><a href="#FNanchor_98_98"><span class="label">[98]</span></a> Laing's Knox, i. 228.</p></div> + +<div class="footnote"><p><a name="Footnote_99_99" id="Footnote_99_99"></a><a href="#FNanchor_99_99"><span class="label">[99]</span></a> Ibid., i. 348, 349; vi. 25.</p></div> + +<div class="footnote"><p><a name="Footnote_100_100" id="Footnote_100_100"></a><a href="#FNanchor_100_100"><span class="label">[100]</span></a> [Many members of the university became Protestants. The +twenty-one men in St Andrews, whom the first General Assembly deemed +qualified "for ministreing and teaching," were with few exceptions +professors, or regents. For the number of the ecclesiastics who joined +the congregation at St Andrews in the early months of the Reformation, +see <i>supra</i>, p. <a href="#Page_13">13</a>. In September, 1566, St Andrews was emphatically +declared to be "the most flourishing city as to divine and human +learning in all Scotland" (Laing's Knox, vi. 546).]</p></div> + +<div class="footnote"><p><a name="Footnote_101_101" id="Footnote_101_101"></a><a href="#FNanchor_101_101"><span class="label">[101]</span></a> Laing's Knox, vi. 78.</p></div> + +<div class="footnote"><p><a name="Footnote_102_102" id="Footnote_102_102"></a><a href="#FNanchor_102_102"><span class="label">[102]</span></a> Laing's Knox, ii. 128.</p></div> + +<div class="footnote"><p><a name="Footnote_103_103" id="Footnote_103_103"></a><a href="#FNanchor_103_103"><span class="label">[103]</span></a> Ibid., ii. 183, 257.</p></div> + +<div class="footnote"><p><a name="Footnote_104_104" id="Footnote_104_104"></a><a href="#FNanchor_104_104"><span class="label">[104]</span></a> [For this band, see Laing's Knox, ii. 61-64.]</p></div> + +<div class="footnote"><p><a name="Footnote_105_105" id="Footnote_105_105"></a><a href="#FNanchor_105_105"><span class="label">[105]</span></a> ["Quhilk thay willinglie acceptit and within foure dayis +presentit this Confessioun as it followis, without alteratioun of any +ane sentence." (Laing's Knox, ii. 92).]</p></div> + +<div class="footnote"><p><a name="Footnote_106_106" id="Footnote_106_106"></a><a href="#FNanchor_106_106"><span class="label">[106]</span></a> [These statements are based on the information which +Randolph sent to Cecil on 7th September 1560 (Laing's Knox, vi. 120, +121).]</p></div> + +<div class="footnote"><p><a name="Footnote_107_107" id="Footnote_107_107"></a><a href="#FNanchor_107_107"><span class="label">[107]</span></a> "At vero in praefectorum obedientia unum semper +excipiendum ne ab ejus obedientia nos deducat, cujus decretis regum +omnium jussa cedere par est.... Adversus ipsum si quid imperent nullo +sit nec loco nec numero, sed illa potius sententia locum habeat, +obediendum Deo magis quam hominibus."</p></div> + +<div class="footnote"><p><a name="Footnote_108_108" id="Footnote_108_108"></a><a href="#FNanchor_108_108"><span class="label">[108]</span></a> This seems to be the opinion of Dr Laing (Knox's Works, +vi. 121, n.) Indeed one can hardly read chapter xviii. without having a +suspicion induced that Knox may have proved too strong for them in +regard to some of what they termed the more harsh expressions in the +treatise, as well as in regard to the particular chapter in question.</p></div> + +<div class="footnote"><p><a name="Footnote_109_109" id="Footnote_109_109"></a><a href="#FNanchor_109_109"><span class="label">[109]</span></a> [The Scotch and Latin versions are printed in parallel +columns in Dunlop's 'Collection of Confessions' ii. 13-98.]</p></div> + +<div class="footnote"><p><a name="Footnote_110_110" id="Footnote_110_110"></a><a href="#FNanchor_110_110"><span class="label">[110]</span></a> "Libros, qui ab infantia usque ecclesiae semper habiti +sunt canonici" (Latin version, Dunlop, ii. 70).</p></div> + +<div class="footnote"><p><a name="Footnote_111_111" id="Footnote_111_111"></a><a href="#FNanchor_111_111"><span class="label">[111]</span></a> Dunlop's Confessions, ii. 17, 18; Laing's Knox, ii. 96. A +similar protestation is made in the Preface to the First Book of +Discipline (Dunlop's Confessions, ii. 518; Laing's Knox, ii. 184).</p></div> + +<div class="footnote"><p><a name="Footnote_112_112" id="Footnote_112_112"></a><a href="#FNanchor_112_112"><span class="label">[112]</span></a> The sources from which this chapter was taken can still +be pretty clearly traced. I place in parallel columns its statements and +those of the two Confessions from which it was probably taken:— +</p> + + +<div class='center'> +<table border="0" cellpadding="4" cellspacing="0" summary=""> +<tr valign="top"><td align='left' class='half'>"We confesse and acknawledge +ane only God, to whom only we +must cleave, whom onelie we must +serve, whom onelie we must worship, +and in whom onelie we must +put our trust.</td><td align='left' class='half'> +"Je confesse qu'il y a un seul +Dieu auquel il nous faut tenir, +pour le servir, adorer, et y avoir +notre fiance et refuge."—Confession +subscribed by students +in Academy in Geneva.</td></tr> +<tr valign="top"><td align='left' class='half'>"Who is eternall, infinit, unmeasurable, +incomprehensible, +omnipotent, invisible: ane in +substance, and zit distinct in +thre personnis, the Father, the +Sone, and the Holie Gost."—Old +Scottish Confession, in Dunlop's +Confessions, ii. 21, 22.</td> +<td align='left' class='half'> +"I beleve and confesse my +Lorde God eternal, infinite, unmeasurable, +incomprehensible, +and invisible, one in substance, +and three in persone, Father, +Sonne, and Holy Ghoste."—Confession +of English Congregation +at Geneva, in Laing's Knox, iv. +169; Dunlop's Confessions, ii. 3.</td></tr> +</table></div> +</div> + +<div class="footnote"><p><a name="Footnote_113_113" id="Footnote_113_113"></a><a href="#FNanchor_113_113"><span class="label">[113]</span></a> This also comes from a Genevan source:— +</p> +<div class='center'> +<table border="0" cellpadding="4" cellspacing="0" summary=""> +<tr valign="top"><td align='left' class='half'>"We condemne the damnable +and pestilent heresies of Arius, +Marcion, Eutyches, Nestorius, +and sik uthers."—Old Scottish +Confession, as above, ii. 31.</td> + +<td align='left' class='half'>"Ideirco detestor omnes haereses +huic principio contrarias +puta Marcionis, Manetis, Nestorii, +Eutychetis, et similium."—Genevan +Confession.</td></tr> +</table></div> +</div> + +<div class="footnote"><p><a name="Footnote_114_114" id="Footnote_114_114"></a><a href="#FNanchor_114_114"><span class="label">[114]</span></a> Extraneum ab omni benedictione Dei, Satanae mancipium, +sub peccati jugo captivum, horribili denique exitio destinatum et jam +implicitum.—Calvin.</p></div> + +<div class="footnote"><p><a name="Footnote_115_115" id="Footnote_115_115"></a><a href="#FNanchor_115_115"><span class="label">[115]</span></a> Dunlop's Confessions, ii. 24, 25; Laing's Knox, ii. 98. +It has been questioned if this description of faith is one which Calvin +and his stricter followers would have used. But nothing is more common, +even in the earliest edition of his Institutes, than to find him +describing faith as the apprehension of Christ with His gifts, or +graces, as well as with His righteousness: "Apprehendimus ac obtinemus +et ... Christi <i>dona</i> amplectimur, quod ipsum est habere veram, ut decet +fidem." "Haec omnia nobis a Deo offeruntur ac dantur in Christo Domino +nostro nempe remissio peccatorum gratuita, ... <i>dona et gratiae</i> +Spiritus Sancti si certâ fide ea amplectimur." In one of these chapters +[of the Scottish Confession] relating to the incarnation of Christ +Jesus, He is spoken of not only, as in most of the Protestant +Confessions, as the promised Messiah, the just seed of David, the +Immanuel, or God in our nature—God and man in one person—but also as +the <i>Angel of the great counsel of God</i> [Dunlop's Confessions, ii. 31; +Laing's Knox, ii. 99]. This expression is no doubt a translation of the +<span title="[Greek: megalês boulês angelos]">μεγαλης βουλης αγγελος</span> +of the Septuagint, and is the more +remarkable, not only as showing familiarity on the part of some of the +framers of the Confession with a somewhat unusual rendering of one of +the most explicit Messianic prophecies of Isaiah, but also as showing +that they had perceived the true significance of an expression which +last century gave rise to no little discussion and misconception. So far +as I can remember, this remarkable expression does not appear in any +other of the Protestant Confessions of that age.</p></div> + +<div class="footnote"><p><a name="Footnote_116_116" id="Footnote_116_116"></a><a href="#FNanchor_116_116"><span class="label">[116]</span></a> Dunlop's Confessions, ii. 32; Laing's Knox, ii. 100.</p></div> + +<div class="footnote"><p><a name="Footnote_117_117" id="Footnote_117_117"></a><a href="#FNanchor_117_117"><span class="label">[117]</span></a> Dunlop's Confessions, ii. 60, 61; Laing's Knox, ii. 108.</p></div> + +<div class="footnote"><p><a name="Footnote_118_118" id="Footnote_118_118"></a><a href="#FNanchor_118_118"><span class="label">[118]</span></a> The following are a few specimens of close verbal +coincidence between the Scottish Confession and the first edition of +Calvin's Institutes:— +</p> +<div class='center'> +<table border="0" cellpadding="4" cellspacing="0" summary=""> +<tr valign="top"><td align='left' class='half'>1. "It behooved that the +Sonne of God suld descend unto +us, and tak himself a bodie of +our bodie, flesh of our flesh, and +bone of our bones, and so become +the Mediator betwixt God +and man, giving power to so +many as beleeve in Him to be +the sonnes of God."—Dunlop, +ii. 33, 34.</td> + +<td align='left' class='half'>Filii Dei sumus quod naturalis +Dei Filius sibi corpus ex corpore +nostro, carnem ex carne nostra +ossa ex ossibus nostris composuit +ut idem nobiscum esset.</td></tr> + +<tr valign="top"><td align='left' class='half'>2. "Quhatsaever wee have +tynt in Adam is restored unto us +agayne."—Dunlop, ii. 34.</td> + +<td align='left' class='half'>Ut quod in Adamo perdidimus +Christus restitueret.</td></tr> + +<tr valign="top"><td align='left' class='half'>3. "It behooved farther the +Messias and Redemer to be very +God and very man, because He +was to underlie the punischment +due for our transgressiouns, and +to present himselfe in the presence +of His Father's judgment +as in our persone to suffer for our +transgression and inobedience, +be death to overcome him that +was author of death. Bot because +the onely Godhead culd +not suffer death, neither zit culd +the onlie manhead overcome the +samin, He joyned both togither +in one persone that the imbecillitie +of the ane suld suffer and +be subject to death quhilk we +had deserved: and the infinit +and invincible power of the +uther, to wit, of the God-head, +suld triumph and purchesse to us +life, libertie, and perpetuall victory."—Dunlop, +ii. 35, 36.</td> + +<td align='left' class='half'>Praeterea sic nostra referebat, +verum esse Deum et hominem +qui Redemptor noster futurus +esset.... Prodiit ergo verus +homo, Dominus noster, Adae +personam induit ... ut Patri +se obedientem pro eo exhiberet +ut carnem nostram in satisfactionem +justo Dei judicio statueret +ac sisteret, ut in eâdem carne +peccati poenam persolveret. +Quum denique mortem nec solus +Deus sentire, nec solus homo +superare posset, humanitatem +cum divinitate sociavit ut alterius +imbecillitatem morti in poenam +persolveret, alterius virtute adversus +mortem in victoriam luctaretur.</td></tr> + +<tr valign="top"><td align='left' class='half'>4. "That Hee being the +cleane, innocent Lambe of God, +was damned in the presence of +an earthlie judge, that we suld +be absolved befoir the <i>tribunal</i> +seat of our God."—Dunlop, ii. +37, 38.</td> + +<td align='left' class='half'>Judicis scilicet sententia damnatus +pro nocente et malefico ut +apud summi judicis <i>tribunal</i> ejus +damnatione absolveremur.</td></tr> + +<tr valign="top"><td align='left' class='half'>5. "Suffered ... the cruell +death of the Crosse, quhilk was +accursed be the sentence of God."—Dunlop, +ii. 38.</td> + +<td align='left' class='half'>Crucifixus in cruce quae Dei +lege maledicta fuerat.</td></tr> + +<tr valign="top"><td align='left' class='half'>6. "Suffered for a season the +wrath of His Father quhilk sinners +had deserved. Bot zit we +avow that He remained the only +wel-beloved and blessed Sonne +of His Father, even in the middest +of His anguish and torment."—Dunlop, +ii. 38.</td> + +<td align='left' class='half'>Divini judicii horrorem et +severitatem sensisse ... luens +poenas non suae ... sed nostrae +iniquitati. Neque tamen +intelligendum est patrem illi +unquam iratum fuisse. Quomodo +enim dilecto filio, in quo illi complacitum +est, irasceretur.</td></tr> +</table> +</div> + +</div> + +<div class="footnote"><p><a name="Footnote_119_119" id="Footnote_119_119"></a><a href="#FNanchor_119_119"><span class="label">[119]</span></a> Alasco's Works, ii. 296, 298.</p></div> + +<div class="footnote"><p><a name="Footnote_120_120" id="Footnote_120_120"></a><a href="#FNanchor_120_120"><span class="label">[120]</span></a> Chapters xii.-xv.</p></div> + +<div class="footnote"><p><a name="Footnote_121_121" id="Footnote_121_121"></a><a href="#FNanchor_121_121"><span class="label">[121]</span></a> Dunlop's Confessions, ii. 46. "Sunt autem dona Spiritus +Sancti, per quem regeneramur, e diaboli potestate et vinculis +explicamur, in filios Dei gratuito adoptamur, ad omne opus bonum +sanctificamur."—Calvin.</p></div> + +<div class="footnote"><p><a name="Footnote_122_122" id="Footnote_122_122"></a><a href="#FNanchor_122_122"><span class="label">[122]</span></a> Dunlop's Confessions, ii. 47.</p></div> + +<div class="footnote"><p><a name="Footnote_123_123" id="Footnote_123_123"></a><a href="#FNanchor_123_123"><span class="label">[123]</span></a> Westminster Confession, chap. x.</p></div> + +<div class="footnote"><p><a name="Footnote_124_124" id="Footnote_124_124"></a><a href="#FNanchor_124_124"><span class="label">[124]</span></a> Dunlop's Confessions, ii. 58. There is hardly one of +these expressions that may not be found in Calvin's Institutes:— +</p> +<div class='center'> +<table border="0" cellpadding="4" cellspacing="0" summary=""> +<tr valign="top"><td align='left' class='half'>It behoves us to apprehend +Christ Jesus with His justice and +satisfaction.</td> + +<td align='left' class='half'>Confiteor nos justificari per +fidem quâtenus per eam apprehendimus +Jesum Christum.</td></tr> + +<tr valign="top"><td align='left' class='half'>We are set at this liberty +that the curse and malediction +of the law fall not upon us.</td> + +<td align='left' class='half'>Omni execratione quae nobis +incumbebat eximeremur dum in +eum traduceret. Fides, in Christi +damnatione absolutionem, benedictionem +in maledictione, apprehendit.</td></tr> + +<tr valign="top"><td align='left' class='half'>God the Father, beholding +us in the body of His Son Christ +Jesus, accepts our imperfect +obedience as it were perfect.</td> + +<td align='left' class='half'>Ubi nos in filii sui communionem +semel recepit, opera +nostra grata acceptaque habet, +non quod ita promereantur sed +quia condonatâ eorum imperfectione, +nil in illis intuetur, nisi +quod a Spiritu suo profectum, +purum ac sanctum est.</td></tr> + +<tr valign="top"><td align='left' class='half'><i>Covers</i> our works, which are +defiled with many spots, with +the justice of His Son.</td> + +<td align='left' class='half'>Nullae nostrae sordes aut +immunditiae imperfectionis imputantur, +sed illa puritate Christi +ac perfectione velut sepultae <i>conteguntur</i>. +Cujus perfectione tegatur +nostra imperfectio. See also +Calvin's Catechism in Dunlop's +Confessions, ii. 175.</td></tr> +</table></div> +</div> + +<div class="footnote"><p><a name="Footnote_125_125" id="Footnote_125_125"></a><a href="#FNanchor_125_125"><span class="label">[125]</span></a> Dunlop's Confessions, ii. 95; Laing's Knox, ii. 119.</p></div> + +<div class="footnote"><p><a name="Footnote_126_126" id="Footnote_126_126"></a><a href="#FNanchor_126_126"><span class="label">[126]</span></a> [Of the six, all save Willock sign the letter to Beza on +4th September 1566 (Laing's Knox, vi. 548-550).]</p></div> + +<div class="footnote"><p><a name="Footnote_127_127" id="Footnote_127_127"></a><a href="#FNanchor_127_127"><span class="label">[127]</span></a> Laing's Knox, vi. 546-548.</p></div> + +<div class="footnote"><p><a name="Footnote_128_128" id="Footnote_128_128"></a><a href="#FNanchor_128_128"><span class="label">[128]</span></a> Considerable ingenuity has been expended in the attempt +to show that the words "who is the end and accomplishment of the law" +are to be understood in some other than their most obvious and commonly +received meaning. Without questioning the competency of such ingenious +rather than ingenuous exposition, were a case raised before the judicial +committee of a modern privy council to have the expounder tried and +condemned as a heretic, I venture to think that when the matter to be +determined is rather what, in point of fact, did Knox and his associates +hold and teach, the following brief quotation from the "godly and +perfect" treatise of Balnaves on Justification must go pretty near to +settle it: "Christ is the end of the law (unto righteousnes) to all that +beleeve—that is, Christ is the consummation and fulfilling of the lawe, +and that justice whiche the lawe requireth; and all they which beleeve +in Him are just by imputation through faith, and for His sake are repute +and accepted as just" (Laing's Knox, iii. 492). If more than this has +been taught in recent times, I should be greatly inclined with Principal +Lee to trace it to Jonathan Edwards, or perhaps even to the great +Independent, Dr Owen, rather than to the Westminster divines, or the +earlier Scottish.</p></div> + +<div class="footnote"><p><a name="Footnote_129_129" id="Footnote_129_129"></a><a href="#FNanchor_129_129"><span class="label">[129]</span></a> Stähelin's Johannes Calvin, ii. 88.</p></div> + +<div class="footnote"><p><a name="Footnote_130_130" id="Footnote_130_130"></a><a href="#FNanchor_130_130"><span class="label">[130]</span></a> Dunlop's Confessions, ii. 66-68; Laing's Knox, ii. 110.</p></div> + +<div class="footnote"><p><a name="Footnote_131_131" id="Footnote_131_131"></a><a href="#FNanchor_131_131"><span class="label">[131]</span></a> Lee's Lectures on the History of the Church of Scotland, +i. 124, 125.</p></div> + +<div class="footnote"><p><a name="Footnote_132_132" id="Footnote_132_132"></a><a href="#FNanchor_132_132"><span class="label">[132]</span></a> Laing's Knox, ii. 113. [In the Confession, as printed in +the Acts of the Parliaments of 1560 and 1567 ratifying it, the word +<i>chief</i> is retained (Acts of Parliament, ii. 532; iii. 20). The +Confession of 1616 bears that: "We believe that there be only two +sacraments appointed by Christ under the New Testament, Baptisme and the +Lord's Supper" ('Booke of the Universall Kirk,' iii. 1137). Concerning +the sacraments the First Book of Discipline says: "They be two, to wit, +Baptism and the Holy Supper of the Lord Jesus" (Dunlop's Confessions, +ii. 520; Laing's Knox, ii. 186).]</p></div> + +<div class="footnote"><p><a name="Footnote_133_133" id="Footnote_133_133"></a><a href="#FNanchor_133_133"><span class="label">[133]</span></a> Hujus generis <i>duo praecipua</i> in vetere ecclesiâ fuerunt +circumcisio et agnus paschalis. Nos illorum loco <i>duo</i> etiam habemus +baptismum et caenam domini.</p></div> + +<div class="footnote"><p><a name="Footnote_134_134" id="Footnote_134_134"></a><a href="#FNanchor_134_134"><span class="label">[134]</span></a> "The Confession of Faith made by Mr Knox, and ratified in +Parliament by King James VI., together with the Westminster Confession +(both agreed on by the General Assembly of Presbyters), are owned next +to the Word of God, by both parties, as the Standard of the doctrine of +our Church" (Case of Suffering Church of Scotland).</p></div> + +<div class="footnote"><p><a name="Footnote_135_135" id="Footnote_135_135"></a><a href="#FNanchor_135_135"><span class="label">[135]</span></a> It is printed at length in Calderwood's History, vii. +233-242; and also in the 'Booke of the Universall Kirk,' iii. 1132-1139; +and is supposed to have been mainly the work of Howie, Melville's +successor at St Andrews.</p></div> + +<div class="footnote"><p><a name="Footnote_136_136" id="Footnote_136_136"></a><a href="#FNanchor_136_136"><span class="label">[136]</span></a> [In speaking of this Confession of 1616, Dr Grub says +that it "agrees with the old one in all important points, the chief +difference being in its more marked enunciation of the doctrine of +Calvin in regard to election and predestination" (Grub's History, ii. +306).]</p></div> + +<div class="footnote"><p><a name="Footnote_137_137" id="Footnote_137_137"></a><a href="#FNanchor_137_137"><span class="label">[137]</span></a> Printed in Peterkin's Records of the Kirk, pp. 155-160.</p></div> + +<div class="footnote"><p><a name="Footnote_138_138" id="Footnote_138_138"></a><a href="#FNanchor_138_138"><span class="label">[138]</span></a> Generally so designated, but really as old as the days of +Paul and Augustine.</p></div> + +<div class="footnote"><p><a name="Footnote_139_139" id="Footnote_139_139"></a><a href="#FNanchor_139_139"><span class="label">[139]</span></a> [After 1564-65, the Book of Common Order was usually +printed with a complete metrical version of the Psalms (Laing's Knox, +vi. 279, 280, 284); and was comprehended under the name 'Psalm Book' +(<i>infra</i>, p. <a href="#Page_128">128</a>). Mr Cowan, of 47 Braid Avenue, Edinburgh, informs me +that the Confession, drawn up for the English congregation at Geneva, +appears in every edition of the Book of Common Order which he has +examined, from the Geneva edition of 1556 down to the edition printed by +Evan Tyler in 1644.]</p></div> + +<div class="footnote"><p><a name="Footnote_140_140" id="Footnote_140_140"></a><a href="#FNanchor_140_140"><span class="label">[140]</span></a> Dunlop's Confessions, ii. 8; Laing's Knox, iv. 171, 172.</p></div> + +<div class="footnote"><p><a name="Footnote_141_141" id="Footnote_141_141"></a><a href="#FNanchor_141_141"><span class="label">[141]</span></a> [These forms of recantation may be seen in the Maitland +Miscellany, iii. 215-221; and in the Register of St Andrews +Kirk-session, Scot. Hist. Soc., i. 11-18.]</p></div> + +<div class="footnote"><p><a name="Footnote_142_142" id="Footnote_142_142"></a><a href="#FNanchor_142_142"><span class="label">[142]</span></a> Dunlop's Confessions, ii. 65, 66; Laing's Knox, ii. 109, +110.</p></div> + +<div class="footnote"><p><a name="Footnote_143_143" id="Footnote_143_143"></a><a href="#FNanchor_143_143"><span class="label">[143]</span></a> The designation is undoubtedly Knoxian, as it occurs in +his dispute with Friar Arbuckill in 1547. To the reformer's assertion +"that the spous of Christ had nether power nor authoritie against the +Word of God," the Friar replied, "Yf so be, ye will leave us na kirk;" +and to that the reformer rejoined, "In David I read that thare is a +church of the malignantis, for he sayis, <i>Odi ecclesiam malignantium</i>. +That church ye may have without the Word, ... of that church yf ye +wilbe, I can not impead yow" (Laing's Knox, i. 200).</p></div> + +<div class="footnote"><p><a name="Footnote_144_144" id="Footnote_144_144"></a><a href="#FNanchor_144_144"><span class="label">[144]</span></a> Dunlop's Confessions, ii. 80; Laing's Knox, ii. 114.</p></div> + +<div class="footnote"><p><a name="Footnote_145_145" id="Footnote_145_145"></a><a href="#FNanchor_145_145"><span class="label">[145]</span></a> Dunlop's Confessions, ii. 96, 97.</p></div> + +<div class="footnote"><p><a name="Footnote_146_146" id="Footnote_146_146"></a><a href="#FNanchor_146_146"><span class="label">[146]</span></a> Dunlop's Confessions, ii. 520, 583; Laing's Knox, ii. +186, 239. [In another passage it is spoken of as "the Booke of the +Common Order, called the Order of Geneva" (Dunlop's Confessions, ii. +548; Laing's Knox, ii. 210).] The Book of Common Order, which has been +frequently reprinted, is included in vols. iv. and vi. of Dr Laing's +edition of Knox's Works.</p></div> + +<div class="footnote"><p><a name="Footnote_147_147" id="Footnote_147_147"></a><a href="#FNanchor_147_147"><span class="label">[147]</span></a> The extract from the minutes of the city council +embodying these conditions, which I found in Withof's 'Vertheidigung' +and communicated to Dr Hume Brown, was printed by him in the Appendix to +his 'John Knox,' and is also reprinted here in Appendix <a href="#APPENDIX_D_p_124">D</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_148_148" id="Footnote_148_148"></a><a href="#FNanchor_148_148"><span class="label">[148]</span></a> "At lenght it was agreed that the Order of Geneua (whiche +then was alreadie printed in Englishe and some copies there amonge them) +shulde take place as an Order moste godly and fardeste off from +superstition. But Maister Knox beinge spoken unto, aswell to put that +Order in practise, as to minister the communion, refused to do ether the +one or the other, affirminge, that for manie considerations he coulde +not consente that the same Order shulde be practised, till the lerned +men off Strausbrough, Zurik, Emden, &c., were made privy" (Brief +Discourse of the Troubles begun at Frankfort in the year 1554, +Petheram's reprint, p. xxvii). We have the following additional entry: +"After longe debatinge to and fro, it was concluded that Maister Knox, +Maister Whittingham, Maister Gilby, Maister Fox and Maister T. Cole +shulde drawe forthe some Order meete for their state and time: whiche +thinge was by them accomplished and offred to the congregation (beinge +the same Order off Geneua whiche is nowe in print). This Order was verie +well liked off many, but suche as were bent to the Booke of Englande +coulde not abide it" (Ibid., pp. xxxvi, xxxvii).</p></div> + +<div class="footnote"><p><a name="Footnote_149_149" id="Footnote_149_149"></a><a href="#FNanchor_149_149"><span class="label">[149]</span></a> [It is greatly to be regretted that Dr Mitchell does not +seem to have been able to prepare the Appendix to which he here refers; +but after this lecture had left his hands he expressed his "strong +conviction that the words and matter of Knox's Latin Prayer Book of 1556 +were derived directly from the Liturgia Sacra of Pollanus." On this +point he entertained "no doubt whatever."]</p></div> + +<div class="footnote"><p><a name="Footnote_150_150" id="Footnote_150_150"></a><a href="#FNanchor_150_150"><span class="label">[150]</span></a> Laing's Knox, vi. 162.</p></div> + +<div class="footnote"><p><a name="Footnote_151_151" id="Footnote_151_151"></a><a href="#FNanchor_151_151"><span class="label">[151]</span></a> Booke of the Universall Kirk, i. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_152_152" id="Footnote_152_152"></a><a href="#FNanchor_152_152"><span class="label">[152]</span></a> Ibid., i. 54.</p></div> + +<div class="footnote"><p><a name="Footnote_153_153" id="Footnote_153_153"></a><a href="#FNanchor_153_153"><span class="label">[153]</span></a> [The grounds on which this opinion is usually based are +given in Laing's Knox, vi. 277, 278. To these may be added the terms of +the summons raised by Sir James Archebald, Vicar of Lintrathin, against +his parishioners, on the 27th of May 1560, for payment of his teinds, +&c., on the plea that he "is lauchfullie providit be the lawis and +practik of oure realme, observit in tymes past, of the said vicarage, +and hes bene in possessioun of the samyn thir divers yeris bigane, and +hes causit <i>the commone prayeris and homilies</i> be red owlklie to the +parrochinaris of the said parrochin, and uther wyiss is content to abyde +sik reformatioun as the Lordis of our Secreit Counsale plesis mak +thairintill, and als is adjonit to Goddis congregatioun, and takis part +with the saidis Lordis in setting fordwart the commone caus, to the +gloir of God and commone weill of our realme" (Spalding Miscellany, iv. +120).]</p></div> + +<div class="footnote"><p><a name="Footnote_154_154" id="Footnote_154_154"></a><a href="#FNanchor_154_154"><span class="label">[154]</span></a> Laing's Knox, iv. 137-139. [Laing gives the 7th of July +1556 as the correct date of this letter, and says that it is by some +oversight that M'Crie in the later editions of his 'Life of Knox' has +dated it 7th July 1557 (Ibid., iv. 140).]</p></div> + +<div class="footnote"><p><a name="Footnote_155_155" id="Footnote_155_155"></a><a href="#FNanchor_155_155"><span class="label">[155]</span></a> Lesley's History, p. 292.</p></div> + +<div class="footnote"><p><a name="Footnote_156_156" id="Footnote_156_156"></a><a href="#FNanchor_156_156"><span class="label">[156]</span></a> Laing's Knox, vi. 119.</p></div> + +<div class="footnote"><p><a name="Footnote_157_157" id="Footnote_157_157"></a><a href="#FNanchor_157_157"><span class="label">[157]</span></a> Laing's Knox, vi. 118. This evidently shows that they +used not the <i>ipsissima verba</i> of the prayer for all estates, but +variant words, "like in effect." [Randolph's letter is dated 25th August +1560. Alexander Gordon, Bishop of Galloway, was titular Archbishop of +Athens.]</p></div> + +<div class="footnote"><p><a name="Footnote_158_158" id="Footnote_158_158"></a><a href="#FNanchor_158_158"><span class="label">[158]</span></a> Laing's Knox, vi. 13. [This letter is dated 6th April +1559.]</p></div> + +<div class="footnote"><p><a name="Footnote_159_159" id="Footnote_159_159"></a><a href="#FNanchor_159_159"><span class="label">[159]</span></a> Liturgies of Edward VI., Parker Society, pp. 157, 158. +[The "certain notes" thus referred to pertain to Edward's First +Liturgy.]</p></div> + +<div class="footnote"><p><a name="Footnote_160_160" id="Footnote_160_160"></a><a href="#FNanchor_160_160"><span class="label">[160]</span></a> Lorimer's Knox and the Church of England, 1875, pp. +29-32.</p></div> + +<div class="footnote"><p><a name="Footnote_161_161" id="Footnote_161_161"></a><a href="#FNanchor_161_161"><span class="label">[161]</span></a> [On the 29th of July 1637—six days after the riot in St +Giles—it was reported to the Privy Council by Archbishop Spottiswoode, +for himself and in name of the remanent bishops, that it seemed +expedient to them "that there should be a surcease of the service-booke" +till the king signified his pleasure as to the punishment of "that +disorderlie tumult"; and "that a course be sett down for the peaceable +exercise thereof." He also reported that "the saids bishops had +appointed and given order that, in the whole churches of this citie +[<i>i.e.</i>, Edinburgh], sermon sall be made at the accustomed times, by +regular and obedient ministers, and that a prayer sall be made before +and after sermon, and that neither the old service nor the new +established service be used in this interim." The Council remitted to +the bishops "to doe therein according to the power incumbent unto thame +in the dewtie of thair office" (Peterkin's Records of the Kirk, p. 52).</p></div> + +<div class="footnote"><p><a name="Footnote_162_162" id="Footnote_162_162"></a><a href="#FNanchor_162_162"><span class="label">[162]</span></a> [In Knox's version—"the crossing of thair fingaris" +(Laing's Knox, ii. 255).]</p></div> + +<div class="footnote"><p><a name="Footnote_163_163" id="Footnote_163_163"></a><a href="#FNanchor_163_163"><span class="label">[163]</span></a> Dunlop's Confessions, ii. 603.</p></div> + +<div class="footnote"><p><a name="Footnote_164_164" id="Footnote_164_164"></a><a href="#FNanchor_164_164"><span class="label">[164]</span></a> Dunlop's Confessions, ii. 526, 530, 532, 536, 603; +Laing's Knox, ii. 191, 194, 196, 199, 255.</p></div> + +<div class="footnote"><p><a name="Footnote_165_165" id="Footnote_165_165"></a><a href="#FNanchor_165_165"><span class="label">[165]</span></a> Dunlop's Confessions, ii. 417; Laing's Knox, iv. 179; vi. +294.</p></div> + +<div class="footnote"><p><a name="Footnote_166_166" id="Footnote_166_166"></a><a href="#FNanchor_166_166"><span class="label">[166]</span></a> Dunlop's Confessions, ii. 421; Laing's Knox, iv. 182; vi. +297.</p></div> + +<div class="footnote"><p><a name="Footnote_167_167" id="Footnote_167_167"></a><a href="#FNanchor_167_167"><span class="label">[167]</span></a> Dunlop's Confessions, ii. 425; Laing's Knox, iv. 185; vi. +298.</p></div> + +<div class="footnote"><p><a name="Footnote_168_168" id="Footnote_168_168"></a><a href="#FNanchor_168_168"><span class="label">[168]</span></a> Dunlop's Confessions, ii. 426. There is a similar rubric +in the Liturgy of Pollanus: "Minister, nomine Domini invocato, ut +Spiritu Sancto adjutus, possit digna Deo atque salutaria ecclesiae +eloqui recitat textum."</p></div> + +<div class="footnote"><p><a name="Footnote_169_169" id="Footnote_169_169"></a><a href="#FNanchor_169_169"><span class="label">[169]</span></a> The Liturgy of Pollanus appoints sermons to be preached +on the mornings of Tuesday and Thursday. The service is to begin with a +psalm, which being sung, the minister having invoked the Holy Spirit +recites his text and proceeds with his sermon. He concludes with some +shorter prayer "prout animus tulerit."</p></div> + +<div class="footnote"><p><a name="Footnote_170_170" id="Footnote_170_170"></a><a href="#FNanchor_170_170"><span class="label">[170]</span></a> Dunlop's Confessions, ii. 583; Laing's Knox, ii. 238.</p></div> + +<div class="footnote"><p><a name="Footnote_171_171" id="Footnote_171_171"></a><a href="#FNanchor_171_171"><span class="label">[171]</span></a> Dunlop's Confessions, ii. 450; Laing's Knox, iv. 194.</p></div> + +<div class="footnote"><p><a name="Footnote_172_172" id="Footnote_172_172"></a><a href="#FNanchor_172_172"><span class="label">[172]</span></a> In the Order of the General Fast it is stated: "The +exhortation and prayers of everie several exercise we have remitted to +be gathered by the discrete ministers, for time preased us so that we +culd not frame them in such order as wes convenient, nether yit thought +we it so expedient to pen prayers unto men, as to teach them with what +hart and affection and for what causes we shuld pray, in this great +calamitie" (Dunlop's Confessions, ii. 695; Laing's Knox, vi. 421). See +also Dunlop's Confessions, ii. 698; Laing's Knox, vi. 470. Even the +Order of Excommunication might be "enlarged or contracted as the +wisedome of the discreit minister shall thinke expedient" (Dunlop's +Confessions, ii. 746; Laing's Knox, vi. 470).</p></div> + +<div class="footnote"><p><a name="Footnote_173_173" id="Footnote_173_173"></a><a href="#FNanchor_173_173"><span class="label">[173]</span></a> Calderwood's Altare Damascenum, 1623, p. 613. In this and +the preceding pages I have made use of materials contributed by me to a +Report anent Innovations in Public Worship, presented to the General +Assembly in 1864. [Elsewhere, Calderwood says: "None are tyed to the +prayers of that book; but the prayers are set down as samplers" +(Calderwood's History, 1678 ed., p. 25). Principal Baillie's evidence is +to the same effect: "The Warner is here also mistaken in his beliefe +that ever the Church of Scotland had any liturgy; they had and have +still some formes for helpe and direction but no tie ever in any of them +by law or practise" (Review of Bramhall's Faire Warning against the +Scots Discipline, 1649, p. 57).]</p></div> + +<div class="footnote"><p><a name="Footnote_174_174" id="Footnote_174_174"></a><a href="#FNanchor_174_174"><span class="label">[174]</span></a> Row's History, Wodrow Society, pp. 403, 404.</p></div> + +<div class="footnote"><p><a name="Footnote_175_175" id="Footnote_175_175"></a><a href="#FNanchor_175_175"><span class="label">[175]</span></a> Order and Government of the Church of Scotland, 1641: +Address to the reader.</p></div> + +<div class="footnote"><p><a name="Footnote_176_176" id="Footnote_176_176"></a><a href="#FNanchor_176_176"><span class="label">[176]</span></a> Certainly not more consistently than Pollanus in the +following rubric: "Hae sunt precationum in liturgiis certae formulae, +<i>quae tamen sequitur minister</i> <span class="smcap lowercase">SUO ARBITRIO</span> ut tempus fert et res +postulat. Neque enim ullâ praescriptione formularum alligandus est +Spiritus Dei ad eum verborum numerum, cui non liceat subjicere vel +supponere si meliora suggerat.... Hae formulae <i>serviunt tantum +rudioribus. Nullius libertati praescribitur</i>, tantum ne ab eâ ratione +discedatur quam nobis Jesus Christus praescripsit.... Cumque is +(<i>scilicet</i> Spiritus Sanctus) apud tribunalia subministret quae dicenda +sint, non deerit nobis [si] cum vera fide coram Deo nos sistemus sensu +orationis excitati."</p></div> + +<div class="footnote"><p><a name="Footnote_177_177" id="Footnote_177_177"></a><a href="#FNanchor_177_177"><span class="label">[177]</span></a> "Von vorgeschriebenen Kirchengebeten vor und nach der +Predigt finden wir keine Spur, vielmehr das sichere Gegentheil.... Ums +Jahr 1589 finden wir zuerst das sogenannte Lob und Dankopfer und die +daran gehängten Fürbitten für die Obrigkeit, und die übrigen +christlichen Stände.... Erst nach der Mitte des siebzehnten Jahrhunderts +... suchte man auch im Liturgischen die Willkür der einzelnen in engere +Schränken zuruckzuführen" (Geschichte der ersten Basler-konfession, S. +249-251).</p></div> + +<div class="footnote"><p><a name="Footnote_178_178" id="Footnote_178_178"></a><a href="#FNanchor_178_178"><span class="label">[178]</span></a> [The charges are in the alleged causes which led James +VI., immediately after his accession to the English throne, to endeavour +to bring about uniformity in the services of the church throughout the +whole kingdom, and run thus: "That diversitie, nay deformitie, which was +used in Scotland, where no set or publike forme of prayer was used, but +preachers or leaders and ignorant schoolmasters prayed in the church, +sometimes so ignorantly as it was a shame to all religion to have the +Majestie of God so barbarously spoken unto, sometimes so seditiously +that their prayers were plaine libels, girding at soveraigntie and +authoritie; or lyes, being stuffed with all the false reports in the +kingdome" (Large Declaration, 1639, p. 16).]</p></div> + +<div class="footnote"><p><a name="Footnote_179_179" id="Footnote_179_179"></a><a href="#FNanchor_179_179"><span class="label">[179]</span></a> [The committee appointed by the General Assembly to +examine the Large Declaration describe it as dishonourable to God, to +the king, and to the kirk; and as "stuffed full of lies and calumnies." +Concerning this part in particular they say: "To the great dishonour of +this kirk [it] is affirmed in this Declaration that there is a great +deformitie in our service—no forme of publict prayer, but preachers, +readers, and ignorant schoollemasters, praying in the church, sometymes +so ignorantlie," &c. (Peterkin's Records of the Kirk, pp. 265, 266).</p></div> +<div class="footnote"><p><a name="Footnote_180_180" id="Footnote_180_180"></a><a href="#FNanchor_180_180"><span class="label">[180]</span></a> [The six were John Wynram, John Spottiswoode, John +Willock, John Douglas, John Row, and John Knox (<i>supra</i>, p. <a href="#Page_99">99</a>).]</p></div> + +<div class="footnote"><p><a name="Footnote_181_181" id="Footnote_181_181"></a><a href="#FNanchor_181_181"><span class="label">[181]</span></a> Spottiswoode's History, Spot. Soc. ed., i. 371, 372.</p></div> + +<div class="footnote"><p><a name="Footnote_182_182" id="Footnote_182_182"></a><a href="#FNanchor_182_182"><span class="label">[182]</span></a> <i>Supra</i>, pp. <a href="#Page_112">112</a>, <a href="#Page_113">113</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_183_183" id="Footnote_183_183"></a><a href="#FNanchor_183_183"><span class="label">[183]</span></a> The appointment of such an official as chief minister of +the English congregation of Frankfort had, however, been urged by Knox's +opponents there, but was refused by his party (Discourse of Troubles at +Frankfort, pp. xiv, xlvii, cxvii, cxxxv-cxxxviii, cxlvi, cxlvii).</p></div> + +<div class="footnote"><p><a name="Footnote_184_184" id="Footnote_184_184"></a><a href="#FNanchor_184_184"><span class="label">[184]</span></a> Dunlop's Confessions, ii. 409, 410; Laing's Knox, iv. +177.</p></div> + +<div class="footnote"><p><a name="Footnote_185_185" id="Footnote_185_185"></a><a href="#FNanchor_185_185"><span class="label">[185]</span></a> The great services Coverdale had rendered to the cause of +Protestantism by his translation of the Scriptures did not suffice to +blot out from the minds of Elizabeth and her ministers the remembrance +of his connection with Knox and Goodman. He was welcomed at the +consecration of Archbishop Parker, though he came in his black gown, for +they could not well do that without him; but all Grindal's efforts +failed to secure for him a Welsh bishopric, or even to get him left +unmolested in the parochial benefice he conferred on him.</p></div> + +<div class="footnote"><p><a name="Footnote_186_186" id="Footnote_186_186"></a><a href="#FNanchor_186_186"><span class="label">[186]</span></a> Even in St Andrews, with all its equipment of schools and +colleges, the common people are represented in 1547 as welcoming Knox's +offer of a public disputation, because though they could not all read +his papers they could understand what he addressed to them <i>vivâ voce</i> +(Laing's Knox, i. 189).</p></div> + +<div class="footnote"><p><a name="Footnote_187_187" id="Footnote_187_187"></a><a href="#FNanchor_187_187"><span class="label">[187]</span></a> Dunlop's Confessions, ii. 518; Laing's Knox, ii. 185.</p></div> + +<div class="footnote"><p><a name="Footnote_188_188" id="Footnote_188_188"></a><a href="#FNanchor_188_188"><span class="label">[188]</span></a> Dunlop's Confessions, ii. 526; Laing's Knox, ii. 191.</p></div> + +<div class="footnote"><p><a name="Footnote_189_189" id="Footnote_189_189"></a><a href="#FNanchor_189_189"><span class="label">[189]</span></a> Dunlop's Confessions, ii. 530; Laing's Knox, ii. 194.</p></div> + +<div class="footnote"><p><a name="Footnote_190_190" id="Footnote_190_190"></a><a href="#FNanchor_190_190"><span class="label">[190]</span></a> Dunlop's Confessions, ii. 530; Laing's Knox, ii. 194.</p></div> + +<div class="footnote"><p><a name="Footnote_191_191" id="Footnote_191_191"></a><a href="#FNanchor_191_191"><span class="label">[191]</span></a> Dunlop's Confessions, ii. 577; Laing's Knox, ii. 233.</p></div> + +<div class="footnote"><p><a name="Footnote_192_192" id="Footnote_192_192"></a><a href="#FNanchor_192_192"><span class="label">[192]</span></a> Dunlop's Confessions, ii. 578; Laing's Knox, ii. 234, +235.</p></div> + +<div class="footnote"><p><a name="Footnote_193_193" id="Footnote_193_193"></a><a href="#FNanchor_193_193"><span class="label">[193]</span></a> Dunlop's Confessions, ii. 581; Laing's Knox, ii. 236, +237.</p></div> + +<div class="footnote"><p><a name="Footnote_194_194" id="Footnote_194_194"></a><a href="#FNanchor_194_194"><span class="label">[194]</span></a> Dunlop's Confessions, ii. 532; Laing's Knox, ii. 195, +196. [Readers who were able to <i>exhort</i> and explain the Scriptures were +to have their stipends augmented until they attained the honour of a +minister (Dunlop's Confessions, ii. 536, 537; Laing's Knox, ii. 199, +200).]</p></div> + +<div class="footnote"><p><a name="Footnote_195_195" id="Footnote_195_195"></a><a href="#FNanchor_195_195"><span class="label">[195]</span></a> [The readers who had "any gift of interpretation" were to +take part in these meetings (Dunlop's Confessions, ii. 590; Laing's +Knox, ii. 244).]</p></div> + +<div class="footnote"><p><a name="Footnote_196_196" id="Footnote_196_196"></a><a href="#FNanchor_196_196"><span class="label">[196]</span></a> Dunlop's Confessions, ii. 539; Laing's Knox, ii. 202.</p></div> + +<div class="footnote"><p><a name="Footnote_197_197" id="Footnote_197_197"></a><a href="#FNanchor_197_197"><span class="label">[197]</span></a> ["It is evident unto all men, diligently reading Holy +Scripture and ancient authors, that from the apostles' time there hath +been these orders of ministers in Christ's church: bishops, priests, and +deacons" (Liturgies of Edward VI., Parker Society, p. 331).]</p></div> + +<div class="footnote"><p><a name="Footnote_198_198" id="Footnote_198_198"></a><a href="#FNanchor_198_198"><span class="label">[198]</span></a> The jest attributed to Queen Elizabeth that she had +<i>made</i> a bishop but <i>marred</i> a good preacher shows this.</p></div> + +<div class="footnote"><p><a name="Footnote_199_199" id="Footnote_199_199"></a><a href="#FNanchor_199_199"><span class="label">[199]</span></a> In the chief towns, just as in Geneva, there seems from +early times to have been a common or "general session," although there +were several congregations in each, as in Edinburgh, Glasgow, Dundee, +and Perth.</p></div> + +<div class="footnote"><p><a name="Footnote_200_200" id="Footnote_200_200"></a><a href="#FNanchor_200_200"><span class="label">[200]</span></a> Even the Second Book of Discipline does not sharply +distinguish between the lesser and greater eldership or presbytery; and +Gillespie admits they were not distinguished in the primitive church, +though he holds that both were needed in Scotland to do the work which +the one presbytery did in the primitive church (<i>infra</i>, pp. <a href="#Page_230">230</a>-<a href="#Page_233">233</a>).</p></div> + +<div class="footnote"><p><a name="Footnote_201_201" id="Footnote_201_201"></a><a href="#FNanchor_201_201"><span class="label">[201]</span></a> [The Book of Common Order distinguishes between the +weekly meeting of the ministers and elders in their assembly or +consistory, and the weekly meeting of the congregation for the +interpretation of the Scriptures (Dunlop's Confessions, ii. 411-413; +Laing's Knox, iv. 177-179). For the nature and object of the exercise +see <i>infra</i>, pp. <a href="#Page_170">170</a>-<a href="#Page_173">173</a>.]</p></div> + +<div class="footnote"><p><a name="Footnote_202_202" id="Footnote_202_202"></a><a href="#FNanchor_202_202"><span class="label">[202]</span></a> [The bull, which is printed in Concilia Scotiæ, ii. 3, is +dated "xiiij kalendas Junij pontificatus nostri anno nono," <i>i.e.</i>, the +19th of May 1225.]</p></div> + +<div class="footnote"><p><a name="Footnote_203_203" id="Footnote_203_203"></a><a href="#FNanchor_203_203"><span class="label">[203]</span></a> See Schenkel's article, "Kirche," in Herzog's +Real-Encyklopädie.</p></div> + +<div class="footnote"><p><a name="Footnote_204_204" id="Footnote_204_204"></a><a href="#FNanchor_204_204"><span class="label">[204]</span></a> Dunlop's Confessions, ii. 68; Laing's Knox, ii. 110.</p></div> + +<div class="footnote"><p><a name="Footnote_205_205" id="Footnote_205_205"></a><a href="#FNanchor_205_205"><span class="label">[205]</span></a> See Calvin's Institutes, book iv. chap. ii.—"As no city +or village can exist without a magistrate and government, so the Church +of God stands in need of a spiritual polity of its own. This is +altogether distinct from the civil government, and is so far from +hindering or impairing it, that it rather does much to aid and promote +it."</p></div> + +<div class="footnote"><p><a name="Footnote_206_206" id="Footnote_206_206"></a><a href="#FNanchor_206_206"><span class="label">[206]</span></a> Dunlop's Confessions, ii. 413; Laing's Knox, iv. 203.</p></div> + +<div class="footnote"><p><a name="Footnote_207_207" id="Footnote_207_207"></a><a href="#FNanchor_207_207"><span class="label">[207]</span></a> Dunlop's Confessions, ii. 414-417; Laing's Knox, iv. +204-206. If this humanity is not observed in private as well as in +public, there is danger lest instead of discipline we fall into a kind +of Gehenna, and instead of correctors and educators become executioners +of the brethren (Calvin).</p></div> + +<div class="footnote"><p><a name="Footnote_208_208" id="Footnote_208_208"></a><a href="#FNanchor_208_208"><span class="label">[208]</span></a> The form of absolution then appointed to be used was, +with consent of Henderson, modified by the Westminster divines into the +shape in which it appears in their Directory for Church Government and +Excommunication, and as modified was afterwards inserted in our Form of +Process of 1707.</p></div> + +<div class="footnote"><p><a name="Footnote_209_209" id="Footnote_209_209"></a><a href="#FNanchor_209_209"><span class="label">[209]</span></a> La France protestant, deuxième édition, iii. 530.</p></div> + +<div class="footnote"><p><a name="Footnote_210_210" id="Footnote_210_210"></a><a href="#FNanchor_210_210"><span class="label">[210]</span></a> Book of Common Order, in Dunlop's Confessions, ii. 412; +Laing's Knox, iv. 179.</p></div> + +<div class="footnote"><p><a name="Footnote_211_211" id="Footnote_211_211"></a><a href="#FNanchor_211_211"><span class="label">[211]</span></a> Dunlop's Confessions, ii. 587-589; Laing's Knox, ii. 242, +243.</p></div> + +<div class="footnote"><p><a name="Footnote_212_212" id="Footnote_212_212"></a><a href="#FNanchor_212_212"><span class="label">[212]</span></a> Dunlop's Confessions, ii. 590, 591; Laing's Knox, ii. +244, 245.</p></div> + +<div class="footnote"><p><a name="Footnote_213_213" id="Footnote_213_213"></a><a href="#FNanchor_213_213"><span class="label">[213]</span></a> Dunlop's Confessions, ii. 547; Laing's Knox, ii. 209.</p></div> + +<div class="footnote"><p><a name="Footnote_214_214" id="Footnote_214_214"></a><a href="#FNanchor_214_214"><span class="label">[214]</span></a> Dunlop's Confessions, ii. 548-550; Laing's Knox, ii. +209-211.</p></div> + +<div class="footnote"><p><a name="Footnote_215_215" id="Footnote_215_215"></a><a href="#FNanchor_215_215"><span class="label">[215]</span></a> Dunlop's Confessions, ii. 561; Laing's Knox, ii. 220, +221.</p></div> + +<div class="footnote"><p><a name="Footnote_216_216" id="Footnote_216_216"></a><a href="#FNanchor_216_216"><span class="label">[216]</span></a> [Dr Mitchell seems to have thought that <i>handlings</i> +should be read <i>haldings</i>.]</p></div> + +<div class="footnote"><p><a name="Footnote_217_217" id="Footnote_217_217"></a><a href="#FNanchor_217_217"><span class="label">[217]</span></a> Dunlop's Confessions, ii. 562, 563. [The words which in +this quotation are enclosed in parentheses are not in the copy of the +Book of Discipline preserved by Knox (Laing's Knox, ii. 221, 222). +Instead of the words, "if <i>we</i> permit cruelty to be used," that copy +reads, "if <i>you</i> permit suche creualtie to be used"; and after the +words, "comfort and relaxation," is the clause, "Concludit be the +Lordis."]</p></div> + +<div class="footnote"><p><a name="Footnote_218_218" id="Footnote_218_218"></a><a href="#FNanchor_218_218"><span class="label">[218]</span></a> The pauper comes on the stage with the words— +</p> +<div class="poem"><div class="stanza"> +<span class="i0">"Of your almis, gude folks, for God's luife of heavin,<br /></span> +<span class="i0">For I have motherles bairns either sax or seavin;"<br /></span> +</div></div> +<p> +and proceeds in piteous strain— +</p> +<div class="poem"><div class="stanza"> +<span class="i0">"Gude man, will ye gif me of your charitie,<br /></span> +<span class="i0">And I sall declair yow the black veritie.<br /></span> +<span class="i0">My father was ane auld man, and a hoir,<br /></span> +<span class="i0">And was of age four scoir of yeirs and moir.<br /></span> +<span class="i0">And Mald, my mother, was four scoir and fyfteine,<br /></span> +<span class="i0">And with my labour I did thame baith susteine.<br /></span> +<span class="i0">Wee had are meir, that caryit salt and coill,<br /></span> +<span class="i0">And everie ilk yeir scho brocht us hame ane foill.<br /></span> +<span class="i0">Wee had thrie ky, that was baith fat and fair,<br /></span> +<span class="i0">Nane tydier into the toun of Air.<br /></span> +<span class="i0">My father was sa waik of blude, and bane,<br /></span> +<span class="i0">That he deit, quhairfoir my mother maid gret maine:<br /></span> +<span class="i0">Then scho deit, within ane day or two;<br /></span> +<span class="i0">And thair began my povertie and wo.<br /></span> +<span class="i0">Our gude gray meir was baittand on the feild,<br /></span> +<span class="i0">And our Land's laird tuik hir for his hyreild,<br /></span> +<span class="i0">The vickar tuik the best cow be the heid,<br /></span> +<span class="i0">Incontinent, quhen my father was deid.<br /></span> +<span class="i0">And quhen the vickar hard tel how that my mother<br /></span> +<span class="i0">Was deid, fra hand he tuke to him ane uther:<br /></span> +<span class="i0">Then Meg, my wife, did murne baith evin and morow,<br /></span> +<span class="i0">Till at the last scho deit for verie sorow:<br /></span> +<span class="i0">And quhen the vickar hard tell my wyfe was dead,<br /></span> +<span class="i0">The thrid cow he cleikit be the heid.<br /></span> +<span class="i0">Thair umest clayis, that was of rapploch gray,<br /></span> +<span class="i0">The vickar gart his clark bear them away.<br /></span> +<span class="i0">Quhen all was gane, I micht mak na debeat,<br /></span> +<span class="i0">Bot with my bairns past for till beg my meat.<br /></span> +<span class="i4">Now, haif I tald yow the blak veritie,<br /></span> +<span class="i4">How I am brocht into this miserie."<br /></span> +</div></div> +<p style="margin-left: 8em;"> +—Laing's Lindsay's Poetical Works, 1879, ii. 99, 102, 103.<br /> +</p> +</div> + +<div class="footnote"><p><a name="Footnote_219_219" id="Footnote_219_219"></a><a href="#FNanchor_219_219"><span class="label">[219]</span></a> [In the Articles addressed by some of the temporal lords +and barons to the queen regent, and sent by her to the Provincial +Council convened in Edinburgh a few weeks before the Reformation burst +like a tempest upon the country, it was requested that "the corps +presentes, kow, and [um]est claith, and the silvir commonlie callit the +kirk richts, and Pasch offrands quhilk is takin at Pasch fra men and +women for distribution of the sacrament of the blessit body and blood of +Jesus Christ," should no longer be extorted under pain of +excommunication or debarring from the sacraments, but left to the free +will of the givers (Concilia Scotiæ, ii. 148, 149). The Council met this +demand for reformation by enacting that in future the poor should be +freed from mortuary dues, while those not quite so poor were only to pay +them in a modified form; and the small tithes and oblations were to be +taken up before Lent so as to avoid the appearance of selling the +sacrament (Ibid., ii. 167, 168, 174). When, on the 27th of May 1560, the +reforming vicar of Lintrathin raised a summons against his parishioners +for payment of his teinds, "the cors present and umest clayth of all +yeris and termes bigane restand unpayit" were specially excepted from +his claim (Spalding Miscellany, iv. 121).</p></div> + +<div class="footnote"><p><a name="Footnote_220_220" id="Footnote_220_220"></a><a href="#FNanchor_220_220"><span class="label">[220]</span></a> Dr Lorimer in British and Foreign Evangelical Review for +1872, p. 758.</p></div> + +<div class="footnote"><p><a name="Footnote_221_221" id="Footnote_221_221"></a><a href="#FNanchor_221_221"><span class="label">[221]</span></a> [The Good Regent was assassinated on the 23rd of January +1569-70.]</p></div> + +<div class="footnote"><p><a name="Footnote_222_222" id="Footnote_222_222"></a><a href="#FNanchor_222_222"><span class="label">[222]</span></a> [1570.]</p></div> + +<div class="footnote"><p><a name="Footnote_223_223" id="Footnote_223_223"></a><a href="#FNanchor_223_223"><span class="label">[223]</span></a> Bannatyne's Memoriales, Ban. Club, p. 118.</p></div> + +<div class="footnote"><p><a name="Footnote_224_224" id="Footnote_224_224"></a><a href="#FNanchor_224_224"><span class="label">[224]</span></a> See Laing's Knox, vi. 651.</p></div> + +<div class="footnote"><p><a name="Footnote_225_225" id="Footnote_225_225"></a><a href="#FNanchor_225_225"><span class="label">[225]</span></a> M'Crie's Knox, 1855, p. 459; Rogers' Three Scottish +Reformers, p. 97.</p></div> + +<div class="footnote"><p><a name="Footnote_226_226" id="Footnote_226_226"></a><a href="#FNanchor_226_226"><span class="label">[226]</span></a> [Archbishop Hamilton was hanged at the market cross of +Stirling on the 7th of April 1571.]</p></div> + +<div class="footnote"><p><a name="Footnote_227_227" id="Footnote_227_227"></a><a href="#FNanchor_227_227"><span class="label">[227]</span></a> Bannatyne's Memoriales, Ban. Club, p. 255.</p></div> + +<div class="footnote"><p><a name="Footnote_228_228" id="Footnote_228_228"></a><a href="#FNanchor_228_228"><span class="label">[228]</span></a> Melville's Diary, Wodrow Society, p. 26.</p></div> + +<div class="footnote"><p><a name="Footnote_229_229" id="Footnote_229_229"></a><a href="#FNanchor_229_229"><span class="label">[229]</span></a> [Archibald Hamilton's letter or protestation is in +Bannatyne's Memoriales, pp. 262, 263.]</p></div> + +<div class="footnote"><p><a name="Footnote_230_230" id="Footnote_230_230"></a><a href="#FNanchor_230_230"><span class="label">[230]</span></a> [According to Martine, it was built, not for the +reception of Mary of Guise, but when James V. was married to Magdalene, +the fair daughter of Francis I., in 1537, the tradition being that the +physicians chose this place as peculiarly suitable for such a delicate +creature; and that "so many artificers were conveened and employed, and +the materials so quicklie prepared, that the house was begun and +finished in a month" (Reliquiæ Divi Andreæ, p. 190). There is better +evidence to show that Mary of Guise spent her honeymoon within its +substantial walls in the summer of 1538 (Lesley's History, pp. 155, 156; +Pitscottie's History, 1778, pp. 250, 251).]</p></div> + +<div class="footnote"><p><a name="Footnote_231_231" id="Footnote_231_231"></a><a href="#FNanchor_231_231"><span class="label">[231]</span></a> Melville's Diary, p. 26.</p></div> + +<div class="footnote"><p><a name="Footnote_232_232" id="Footnote_232_232"></a><a href="#FNanchor_232_232"><span class="label">[232]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_233_233" id="Footnote_233_233"></a><a href="#FNanchor_233_233"><span class="label">[233]</span></a> Bannatyne's Memoriales, p. 256.</p></div> + +<div class="footnote"><p><a name="Footnote_234_234" id="Footnote_234_234"></a><a href="#FNanchor_234_234"><span class="label">[234]</span></a> Melville's Diary, p. 32.</p></div> + +<div class="footnote"><p><a name="Footnote_235_235" id="Footnote_235_235"></a><a href="#FNanchor_235_235"><span class="label">[235]</span></a> [In the rather scurrilous Legend of the Bischop of St +Androis, it is said:— +</p> +<div class="poem"><div class="stanza"> +<span class="i0">"Ane baxters sone, are beggar borne,<br /></span> +<span class="i0">That twyse his surnaime hes mensworne;<br /></span> +<span class="i0">To be called Constene he thocht shame,<br /></span> +<span class="i0">He tuke up Constantine to name.<br /></span> +<span class="i4"> . . . . . . . . . .</span> +<span class="i0">Thinking that poore professione vaine,<br /></span> +<span class="i0">He changed his surname ower agane;<br /></span> +<span class="i0">Now Doctor Adamsone at last,<br /></span> +<span class="i0">Whairthrow he ower to Paris past."<br /></span> +</div></div> +<p style="margin-left: 8em;">—Dalyell's Scotish Poems, 1801, ii. 309, 310.<br /> +</p> +<p> +He inherited both names from his ancestors, who were called Constantine +or Adamson (M'Crie's Melville, 1856, p. 461).]</p></div> + +<div class="footnote"><p><a name="Footnote_236_236" id="Footnote_236_236"></a><a href="#FNanchor_236_236"><span class="label">[236]</span></a> Melville's Diary, p. 32.</p></div> + +<div class="footnote"><p><a name="Footnote_237_237" id="Footnote_237_237"></a><a href="#FNanchor_237_237"><span class="label">[237]</span></a> Laing's Knox, vi. 481, 482.</p></div> + +<div class="footnote"><p><a name="Footnote_238_238" id="Footnote_238_238"></a><a href="#FNanchor_238_238"><span class="label">[238]</span></a> [This Assembly met on the 6th of March 1571-72.]</p></div> + +<div class="footnote"><p><a name="Footnote_239_239" id="Footnote_239_239"></a><a href="#FNanchor_239_239"><span class="label">[239]</span></a> Melville's Diary, p. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_240_240" id="Footnote_240_240"></a><a href="#FNanchor_240_240"><span class="label">[240]</span></a> [This convention was held in January 1571-72. See Booke +of the Universall Kirk, i. 203-236; Calderwood's History, iii. +168-196.]</p></div> + +<div class="footnote"><p><a name="Footnote_241_241" id="Footnote_241_241"></a><a href="#FNanchor_241_241"><span class="label">[241]</span></a> Bannatyne's Memorials, p. 223.</p></div> + +<div class="footnote"><p><a name="Footnote_242_242" id="Footnote_242_242"></a><a href="#FNanchor_242_242"><span class="label">[242]</span></a> Calderwood's History, iii. 206.</p></div> + +<div class="footnote"><p><a name="Footnote_243_243" id="Footnote_243_243"></a><a href="#FNanchor_243_243"><span class="label">[243]</span></a> [Dr Laing has not only indicated that there has long been +much uncertainty and speculation as to the parentage and social status +of John Douglas, but has stated that he "was descended from the +Douglasses of Pettendreich" (Laing's Knox, i. 286 n.) Principal Lee has +said: "All the accounts of Douglas which I have ever seen in modern +books abound with errors. He is represented as having been an obscure +Carmelite friar whom the Earl of Argyle chose to employ as his chaplain, +and for whom the Archbishop of St Andrews expressed the strongest +aversion. He was quite a different man—a man of family undoubtedly, and +most probably related to James Douglas the Earl of Morton, son of Sir +George Douglas of Pinky, and, like him, a branch of the great family of +Angus" (Lee's Lectures, ii. 3). When working in the Register House, I +found unimpeachable evidence concerning his parentage. On the 2nd of +January 1563-64, letters of legitimation were granted in favour of Mr +John Douglas, Rector of the University of St Andrews, bastard son +natural of quondam Robert Douglas in Langnewtoune (Register of Privy +Seal, xxxii. 23).]</p></div> + +<div class="footnote"><p><a name="Footnote_244_244" id="Footnote_244_244"></a><a href="#FNanchor_244_244"><span class="label">[244]</span></a> Melville's Diary, p. 32; Calderwood's History, iii. 206.</p></div> + +<div class="footnote"><p><a name="Footnote_245_245" id="Footnote_245_245"></a><a href="#FNanchor_245_245"><span class="label">[245]</span></a> These honest men earnestly implored their pastor to +return also to Edinburgh, if he could do so without serious injury to +his health.</p></div> + +<div class="footnote"><p><a name="Footnote_246_246" id="Footnote_246_246"></a><a href="#FNanchor_246_246"><span class="label">[246]</span></a> Melville's Diary, p. 33.</p></div> + +<div class="footnote"><p><a name="Footnote_247_247" id="Footnote_247_247"></a><a href="#FNanchor_247_247"><span class="label">[247]</span></a> [Dr Cameron Lees says that the Tolbooth, in which Knox +preached for some little time and where he delivered his last sermon, +was "the portion of St Giles which had been cut off the western part of +the nave, and was used for meetings of the Council" (St Giles', 1889, p. +157).]</p></div> + +<div class="footnote"><p><a name="Footnote_248_248" id="Footnote_248_248"></a><a href="#FNanchor_248_248"><span class="label">[248]</span></a> M'Crie's Knox, 1855, p. 269.</p></div> + +<div class="footnote"><p><a name="Footnote_249_249" id="Footnote_249_249"></a><a href="#FNanchor_249_249"><span class="label">[249]</span></a> Melville's Diary, p. 33.</p></div> + +<div class="footnote"><p><a name="Footnote_250_250" id="Footnote_250_250"></a><a href="#FNanchor_250_250"><span class="label">[250]</span></a> [In the opinion of Dr David Laing, Lawson was the author +of the Vera Historia extremae vitae et obitus eximii viri Joannis +Knoxii, appended to Smeton's Responsio ad Hamiltonii Dialogum, in 1579 +(Laing's Knox, vi. 646).]</p></div> + +<div class="footnote"><p><a name="Footnote_251_251" id="Footnote_251_251"></a><a href="#FNanchor_251_251"><span class="label">[251]</span></a> Walsingham's abuse of Wycliffe. [Thomae Walsingham, +Historia Anglicana, ii. 119, 120; and Ypodigma Neustriae a Thoma +Walsingham, p. 340; Rolls series. Translations will be found in +Vaughan's John de Wycliffe, 1853, pp. 468, 469; and in Lechler's +Wycliffe, Relig. Tract Soc., p. 423.]</p></div> + +<div class="footnote"><p><a name="Footnote_252_252" id="Footnote_252_252"></a><a href="#FNanchor_252_252"><span class="label">[252]</span></a> [For the substance of Archibald Hamilton's account, see +M'Crie's Knox, 1855, p. 405. Bannatyne's account is in both editions of +his work (Journal of Transactions, 1806, and Memoriales of Transactions, +1836). It is likewise in Laing's Knox, vi. 634-645; and there (pp. +649-660) is also given a translation of Smeton's (or Lawson's) account. +The accounts of Bannatyne and Smeton do not always agree as to the exact +day on which certain events happened.]</p></div> + +<div class="footnote"><p><a name="Footnote_253_253" id="Footnote_253_253"></a><a href="#FNanchor_253_253"><span class="label">[253]</span></a> [Morton was elected regent on the 24th of November 1572, +the day on which Knox died (Acts of Parliament, iii. 78; Bannatyne's +Memoriales, p. 280). Bannatyne places Morton's visit on the 19th; Smeton +leaves the day uncertain.]</p></div> + +<div class="footnote"><p><a name="Footnote_254_254" id="Footnote_254_254"></a><a href="#FNanchor_254_254"><span class="label">[254]</span></a> For a defence of Kirkaldy see Barbé's Kirkaldy of Grange, +Famous Scots Series, pp. 108-124.</p></div> + +<div class="footnote"><p><a name="Footnote_255_255" id="Footnote_255_255"></a><a href="#FNanchor_255_255"><span class="label">[255]</span></a> For a different interpretation see Taylor Innes's John +Knox, Famous Scots Series, pp. 30, 31.</p></div> + +<div class="footnote"><p><a name="Footnote_256_256" id="Footnote_256_256"></a><a href="#FNanchor_256_256"><span class="label">[256]</span></a> [Morton's testimony to Knox, as recorded by Melville, +was: "That he nather fearit nor flatterit anie fleche" (Diary, p. 60). +As recorded by Calderwood: "Here lyeth a man who in his life never +feared the face of man; who hath beene often threatned with dag and +dager, but yitt hath ended his dayes in peace and honour. For he had +God's providence watching over him in a speciall maner, when his verie +life was sought" (History, iii. 242).]</p></div> + +<div class="footnote"><p><a name="Footnote_257_257" id="Footnote_257_257"></a><a href="#FNanchor_257_257"><span class="label">[257]</span></a> Cunningham's Church History of Scotland, 1859, i. 444.</p></div> + +<div class="footnote"><p><a name="Footnote_258_258" id="Footnote_258_258"></a><a href="#FNanchor_258_258"><span class="label">[258]</span></a> Ibid., i. 445.</p></div> + +<div class="footnote"><p><a name="Footnote_259_259" id="Footnote_259_259"></a><a href="#FNanchor_259_259"><span class="label">[259]</span></a> Hill Burton's History of Scotland, 1876, v. 203.</p></div> + +<div class="footnote"><p><a name="Footnote_260_260" id="Footnote_260_260"></a><a href="#FNanchor_260_260"><span class="label">[260]</span></a> Confession of 1560, in Dunlop's Confessions, ii. 92, 93. +[In Laing's Knox, ii. 118, it is <i>reformatioun and purgatioun</i> instead +of <i>conservation and purgation</i>.]</p></div> + +<div class="footnote"><p><a name="Footnote_261_261" id="Footnote_261_261"></a><a href="#FNanchor_261_261"><span class="label">[261]</span></a> Dunlop's Confessions, ii. 788, 789. [The Second Book of +Discipline has been frequently printed. It is in Calderwood's History, +Wodrow Society ed., iii. 529-555; Spottiswoode's History, 1655, pp. +289-302; Spottiswoode Society ed., ii. 233-256; Booke of the Universall +Kirk, Bannatyne Club ed., ii. 488-512; Peterkin's ed., pp. 537-563; +Dunlop's Confessions, ii. 757-805. The quotations in the text are from +Dunlop.]</p></div> + +<div class="footnote"><p><a name="Footnote_262_262" id="Footnote_262_262"></a><a href="#FNanchor_262_262"><span class="label">[262]</span></a> Ibid., ii. 764. Melville afterwards more pithily +expressed the same principle in his sovereign's presence: "Thair is twa +kings and twa kingdomes in Scotland. Thair is Chryst Jesus the King, and +His kingdome the kirk, whase subject King James the Saxt is, and of +whase kingdome nocht a king, nor a lord, nor a heid, bot a member! And +they whome Chryst hes callit and commandit to watch over His kirk, and +governe His spirituall kingdome, hes sufficient powar of Him and +authoritie sa to do, bathe togidder and severalie; the quhilk na +Christian king nor prince sould controll and discharge, but fortifie and +assist, utherwayes nocht fathfull subjects nor members of Chryst" +(Melville's Diary, p. 370).</p></div> + +<div class="footnote"><p><a name="Footnote_263_263" id="Footnote_263_263"></a><a href="#FNanchor_263_263"><span class="label">[263]</span></a> Hill Burton's History of Scotland, v. 203.</p></div> + +<div class="footnote"><p><a name="Footnote_264_264" id="Footnote_264_264"></a><a href="#FNanchor_264_264"><span class="label">[264]</span></a> Dunlop's Confessions, ii. 763.</p></div> + +<div class="footnote"><p><a name="Footnote_265_265" id="Footnote_265_265"></a><a href="#FNanchor_265_265"><span class="label">[265]</span></a> Dunlop's Confessions, ii. 762.</p></div> + +<div class="footnote"><p><a name="Footnote_266_266" id="Footnote_266_266"></a><a href="#FNanchor_266_266"><span class="label">[266]</span></a> Rutherfurd's Divine Right of Church Government, 1646, pp. +596, 597. [1 John iii. 1 is a misprint in the original for 1 John iv. +1.]</p></div> + +<div class="footnote"><p><a name="Footnote_267_267" id="Footnote_267_267"></a><a href="#FNanchor_267_267"><span class="label">[267]</span></a> Aaron's Rod Blossoming, 1646, p. 177.</p></div> + +<div class="footnote"><p><a name="Footnote_268_268" id="Footnote_268_268"></a><a href="#FNanchor_268_268"><span class="label">[268]</span></a> Ibid., pp. 180, 181.</p></div> + +<div class="footnote"><p><a name="Footnote_269_269" id="Footnote_269_269"></a><a href="#FNanchor_269_269"><span class="label">[269]</span></a> [Dr Mitchell may have found such a claim elsewhere in +Gillespie's works; but it is not distinctly made in that chapter of +'Aaron's Rod Blossoming' from which the quotations in this paragraph are +taken, although perhaps it may be held to be implied in the words: "By +which it appeareth that their [<i>i.e.</i>, the Independents'] way will not +suffer them to be so far moulded into an uniformity, or bounded within +certain particular rules (I say not with others, but even among +themselves) as the Presbyterian way will admit of" (Aaron's Rod +Blossoming, p. 181).]</p></div> + +<div class="footnote"><p><a name="Footnote_270_270" id="Footnote_270_270"></a><a href="#FNanchor_270_270"><span class="label">[270]</span></a> Aaron's Rod Blossoming, p, 182.</p></div> + +<div class="footnote"><p><a name="Footnote_271_271" id="Footnote_271_271"></a><a href="#FNanchor_271_271"><span class="label">[271]</span></a> Aaron's Rod Blossoming, p. 183.</p></div> + +<div class="footnote"><p><a name="Footnote_272_272" id="Footnote_272_272"></a><a href="#FNanchor_272_272"><span class="label">[272]</span></a> Peterkin's Booke of the Universall Kirk, 1839, p. 549 n. +[The late Bishop Russell, after examining the four MS. copies of +Spottiswoode's History, came to the conclusion that the one in the +Advocates' Library is only the first and incompleted draft of the work, +and that the one in Trinity College, Dublin, is the one which +Spottiswoode himself prepared for the press. Bishop Russell accordingly +followed the Dublin MS. in his edition of the History printed for the +Spottiswoode Society, and that edition (as well as the old folio +edition) contains the notes of agreement and disagreement. Peterkin has +printed the Second Book of Discipline, from an attested copy publicly +read on the 29th of September 1591 "in the elderschip of Haddingtoun," +and "subscryvit be the brethren thairof." Of the ten subscribers, nine +write <i>minister</i> after their names; the other simply signs, "Mr L. Hay, +Bass."]</p></div> + +<div class="footnote"><p><a name="Footnote_273_273" id="Footnote_273_273"></a><a href="#FNanchor_273_273"><span class="label">[273]</span></a> Dunlop's Confessions, ii. 759, 760.</p></div> + +<div class="footnote"><p><a name="Footnote_274_274" id="Footnote_274_274"></a><a href="#FNanchor_274_274"><span class="label">[274]</span></a> Dunlop's Confessions, ii. 769.</p></div> + +<div class="footnote"><p><a name="Footnote_275_275" id="Footnote_275_275"></a><a href="#FNanchor_275_275"><span class="label">[275]</span></a> <i>Supra</i>, pp. <a href="#Page_170">170</a>-<a href="#Page_173">173</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_276_276" id="Footnote_276_276"></a><a href="#FNanchor_276_276"><span class="label">[276]</span></a> ["Some reproachfully and others ignorantly call them <i>lay +elders</i>. But the distinction of the clergie and laity is popish and +anti-christian; and they who have narrowly considered the records of +ancient times have noted this distinction as one of the grounds whence +the mystery of iniquity had the beginning of it. The name of <i>clergie</i> +appropriate to ministers is full of pride and vaine-glory, and hath made +the holy people of God to be despised, as if they were prophane and +uncleane in comparison of their ministers" (Gillespie's Assertion of the +Government, 1641, p. 3).]</p></div> + +<div class="footnote"><p><a name="Footnote_277_277" id="Footnote_277_277"></a><a href="#FNanchor_277_277"><span class="label">[277]</span></a> Dunlop's Confessions, ii. 779, 780.</p></div> + +<div class="footnote"><p><a name="Footnote_278_278" id="Footnote_278_278"></a><a href="#FNanchor_278_278"><span class="label">[278]</span></a> Acts of the Parliaments of Scotland, iii. 542.</p></div> + +<div class="footnote"><p><a name="Footnote_279_279" id="Footnote_279_279"></a><a href="#FNanchor_279_279"><span class="label">[279]</span></a> [In some editions of the Genevan version the word +"eldership" is thus explained in the margin: "Under this name he +containeth the whole ministerie of the church which was at Ephesus."]</p></div> + +<div class="footnote"><p><a name="Footnote_280_280" id="Footnote_280_280"></a><a href="#FNanchor_280_280"><span class="label">[280]</span></a> Assertion of the Government of the Church of Scotland, +1641, pp. 128-130, 136-147.</p></div> + +<div class="footnote"><p><a name="Footnote_281_281" id="Footnote_281_281"></a><a href="#FNanchor_281_281"><span class="label">[281]</span></a> [It is not quite clear which conference Dr Mitchell is +here referring to. In the conference held at Stirling in December 1578, +the Second Book of Discipline was discussed section by section. The +results are preserved not only by Spottiswoode, as mentioned above (p. +<a href="#Footnote_272_272">227 n</a>.), but also by Calderwood (iii. 433-442), neither of whom, +however, says that these results were then noted as having been +expressly approved by the king. The heads agreed upon at the Holyrood +conference on 17th February 1585-86 do not include anything which can be +regarded as the draft of the clause of the Act of 1592 concerning the +power and jurisdiction of "particulare kirkis" (Calderwood's History, +iv. 491-494). The articles defining the jurisdiction of provincial +assemblies, presbyteries, and particular kirks, agreed on by the king in +conference with some of the brethren sent to him by the General Assembly +in May 1586, are transferred almost <i>verbatim</i> to the Act of Parliament +of 1592 (Booke of the Universall Kirk, Bannatyne Club edit., ii. 665, +666; Calderwood's History, iv. 567, 568; Acts of Parliament, iii. 541, +542).]</p></div> + +<div class="footnote"><p><a name="Footnote_282_282" id="Footnote_282_282"></a><a href="#FNanchor_282_282"><span class="label">[282]</span></a> The Government and Order of the Church of Scotland, 1641, +pp. 60, 64, 65.</p></div> + +<div class="footnote"><p><a name="Footnote_283_283" id="Footnote_283_283"></a><a href="#FNanchor_283_283"><span class="label">[283]</span></a> [Alesius thus proceeds: "Et in mari inter tempestates et +18 diebus subtus terram in teterrimo specu inter bufones et serpentes +custodivit (oportet enim me haec alicubi commemorare pro gratitudine +erga Deum). Hic igitur Salvator omnium, maxime fidelium, perficiet id +quod per me facere instituit" (In Alteram ad Timotheum expositio. Autore +Alexandro Alesio. D. Lipsiae, 1551, sign. <span class="smcap lowercase">A</span> 2).]</p></div> + +<div class="footnote"><p><a name="Footnote_284_284" id="Footnote_284_284"></a><a href="#FNanchor_284_284"><span class="label">[284]</span></a> D'Aubigné's Reformation in the Time of Calvin, vi. 13, +14. [D'Aubigné is here following, or rather embellishing, the account +which Alesius thus gives in another of his works: "Pueri, me adhuc +puero, quasdam sententias excerptas ex Joanne, scriptas in membrana, ut +illam, in principio erat verbum, Ecce agnus Dei, &c., Sic Deus dilexit +mundum, Ego sum resurrectio et vita, &c., ac similes, vel auro et +argento inclusas circa collum gestabant, non tam ornamenti causa, quàm +quod magnam vim et virtutem in his collocarent contra incantationes et +pericula, in quae diabolus saepe pueros incautos solet conjicere. Memini +frequenter, et quoties reminiscor, toto corpore cohorresco, me in +praerupto altissimi montis manibus et pedibus reptantem, ac proximum +praecipitio, subito translatum nescio à quo aut quomodo, in alium locum: +et alia vice ex eminentiori deambulacro aedium patris cadentem inter +acervum lapidum poliendorum ad aedificium, servatum esse divinitus. +</p><p> +"Non tribuo hanc salutem sententiis ex Joanne, quas forsan aliorum +puerorum more circumferebam: sed fidei parentum, qui harum sententiam +mente circumferebant, et pro me orabant. Sed tamen, ut mihi videtur, +magis deceret nobilitatem Christianam, has et similes sententias in auro +et lapidibus preciosis insculptas à collo dependentes circumferre, quàm +ethnicorum Regum ac Caesarum imagines" (Commentarius in Evangelium +Joannis. Basileae, 1553. Epistola Dedicatoria, pp. 14-16).]</p></div> + +<div class="footnote"><p><a name="Footnote_285_285" id="Footnote_285_285"></a><a href="#FNanchor_285_285"><span class="label">[285]</span></a> [In a list of names without a heading, he appears as +"Alexr. Allane na. Lau.," which shows that of the nations into which the +members of the university were then classified, he belonged to Lothian. +In the list of determinants he appears as "Allexr. Alan." Opposite his +name and the names of his class-fellows is the word "pauperes," which +shows that they paid no fees.]</p></div> + +<div class="footnote"><p><a name="Footnote_286_286" id="Footnote_286_286"></a><a href="#FNanchor_286_286"><span class="label">[286]</span></a> He himself at a later period ingenuously acknowledges +that his arguments in great part were borrowed from the treatise of an +English bishop, namely Fisher, Bishop of Rochester, who at the request +of Henry VIII. had replied to Luther's attack on that monarch.</p></div> + +<div class="footnote"><p><a name="Footnote_287_287" id="Footnote_287_287"></a><a href="#FNanchor_287_287"><span class="label">[287]</span></a> D'Aubigné's Reformation in the Time of Calvin, vi. 59, +60.</p></div> + +<div class="footnote"><p><a name="Footnote_288_288" id="Footnote_288_288"></a><a href="#FNanchor_288_288"><span class="label">[288]</span></a> Laing's Knox, i. 40, 41.</p></div> + +<div class="footnote"><p><a name="Footnote_289_289" id="Footnote_289_289"></a><a href="#FNanchor_289_289"><span class="label">[289]</span></a> [See it so described in the passage quoted, <i>supra</i>, p. +<a href="#Footnote_283_283">240 n</a>.]</p></div> + +<div class="footnote"><p><a name="Footnote_290_290" id="Footnote_290_290"></a><a href="#FNanchor_290_290"><span class="label">[290]</span></a> [He calls it a <i>latrinâ</i> in his 'Responsio ad Cochlei +Calumnias,' sign. <span class="smcap lowercase">A</span> v.]</p></div> + +<div class="footnote"><p><a name="Footnote_291_291" id="Footnote_291_291"></a><a href="#FNanchor_291_291"><span class="label">[291]</span></a> [Now known as Bishop's Hall.]</p></div> + +<div class="footnote"><p><a name="Footnote_292_292" id="Footnote_292_292"></a><a href="#FNanchor_292_292"><span class="label">[292]</span></a> Responsio ad Cochlei Calumnias, sign. <span class="smcap lowercase">A</span> vj.</p></div> + +<div class="footnote"><p><a name="Footnote_293_293" id="Footnote_293_293"></a><a href="#FNanchor_293_293"><span class="label">[293]</span></a> Responsio ad Cochlei Calumnias, sign. <span class="smcap lowercase">A</span> vj.</p></div> + +<div class="footnote"><p><a name="Footnote_294_294" id="Footnote_294_294"></a><a href="#FNanchor_294_294"><span class="label">[294]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_295_295" id="Footnote_295_295"></a><a href="#FNanchor_295_295"><span class="label">[295]</span></a> No doubt James Wedderburn, merchant at the West Kirk +Style of Dundee, who carried on a large trade with the Continent, and +was known to be friendly to those holding the reformed opinions. One of +his sons was then studying at St Andrews, and probably had been the +means of communication between the canons and Dundee to secure +beforehand a speedy departure for their fugitive friend. [For many +interesting details concerning the sons of this Dundee merchant, see Dr +Mitchell's Wedderburns and their Work, 1867; and also his edition of The +Gude and Godlie Ballatis, 1897, pp. xvii-xxxii, lxxxiii-civ.]</p></div> + +<div class="footnote"><p><a name="Footnote_296_296" id="Footnote_296_296"></a><a href="#FNanchor_296_296"><span class="label">[296]</span></a> [In his Introduction (pp. xviii-xx) to Gau's 'Richt Vay +to the Kingdom of Heuine,' Dr Mitchell says: "The treatise 'De +Apostolicis Traditionibus,' in which he [<i>i.e.</i>, Alesius] has given an +account of his visit, and of the manner in which he was received by his +countrymen and the reforming preachers of Malmö, is one of the rarest of +his minor treatises, and is not to be found in any of our Scottish +libraries, nor in the British Museum, nor even in the library of the +University of Leipsic, in which he was so long an honoured professor.... +Neither the name of Gau nor that of any other of his countrymen then in +the city is given by Alesius.... Principal Lorimer has ingeniously +conjectured that Gau may have come out to act as chaplain to his +countrymen at Malmö. And I am inclined to accept the conjecture to a +modified extent.... At any rate, we find that before the close of 1533 +he was in Denmark, and had got such an accurate knowledge of the Danish +language that he had translated and published a treatise of considerable +length from Danish into his native Scotch." In the Appendix to the same +Introduction (p. xlv) Dr Mitchell explains that "modern Danish scholars +express doubts whether, in the early part of the 16th century, any +nation, save the German as represented by the Hanseatic League, was +organised as a distinct community at Malmö."]</p></div> + +<div class="footnote"><p><a name="Footnote_297_297" id="Footnote_297_297"></a><a href="#FNanchor_297_297"><span class="label">[297]</span></a> [This sentence is interlined, and the word which seems to +be <i>first</i> is rather indistinct.]</p></div> + +<div class="footnote"><p><a name="Footnote_298_298" id="Footnote_298_298"></a><a href="#FNanchor_298_298"><span class="label">[298]</span></a> In the preceding narrative I have availed myself of the +details which Alesius has given us of his labours and sufferings in his +commentaries and lesser treatises, and especially in two of the smallest +of them, both published in 1533, the one bearing the title—"Alexandri +Alesii Epistola contra decretum quoddam Episcoporū in Scotia, quod +prohibet legere Noui Testamenti libros lingua vernacula"; the other +"Alexandri Alesii Scotti Responsio ad Cochlei Calvmnias."</p></div> + +<div class="footnote"><p><a name="Footnote_299_299" id="Footnote_299_299"></a><a href="#FNanchor_299_299"><span class="label">[299]</span></a> [The nature of the arguments used by Alesius in this +epistle may be learned from the lengthy extracts quoted in Christopher +Anderson's Annals of the English Bible, 1845, ii. 430-437.]</p></div> + +<div class="footnote"><p><a name="Footnote_300_300" id="Footnote_300_300"></a><a href="#FNanchor_300_300"><span class="label">[300]</span></a> [This reply by Cochlaeus, which is dated 6th June 1533, +is entitled: "An Expediat Laicis, legere Noui Testamenti libros lingua +Vernacula? Ad Serenissimvm Scotiæ Regem Iacobum V. Disputatio inter +Alexandrum Alesium Scotum, & Iohannem Cochlæum Germanum. Anno dn̄i <span class="smcap lowercase">M.D. +XXXIII.</span>" A beautiful copy of this very rare work was secured at the +Laing sale for the library of the Church of Scotland. There is also a +copy in the Signet Library. A few extracts may be found in Anderson's +Annals, ii. 439-441.]</p></div> + +<div class="footnote"><p><a name="Footnote_301_301" id="Footnote_301_301"></a><a href="#FNanchor_301_301"><span class="label">[301]</span></a> [A beautiful copy of this excessively rare tract was also +secured for the Church library at the Laing sale.]</p></div> + +<div class="footnote"><p><a name="Footnote_302_302" id="Footnote_302_302"></a><a href="#FNanchor_302_302"><span class="label">[302]</span></a> [For a translation by Dr Mitchell of that part of the +Responsio which relates to the opinions of Alesius, see Appendix <a href="#APPENDIX_E_p_260">E</a>.]</p></div> + +<div class="footnote"><p><a name="Footnote_303_303" id="Footnote_303_303"></a><a href="#FNanchor_303_303"><span class="label">[303]</span></a> [Dr Mitchell possessed copies of several of the other +tracts of Cochlaeus, as well as of this: "Pro Scotiae Regno Apologia +Iohannis Cochlei, adversvs personatum Alexandrum Alesium Scotum. Ad +Sereniss. Scotorū regē. <span class="smcap lowercase">M.D.XXXIIII.</span>" It ends: "Excusum Lipsiae apud +Michaelem Blum."] +</p></div> + +<div class="footnote"><p><a name="Footnote_304_304" id="Footnote_304_304"></a><a href="#FNanchor_304_304"><span class="label">[304]</span></a> [Alesius says: "I was at Antwerp whan a contryman of +myne, whose name was John Foster, did send a somme of mony unto Cochleus +by a marchant from the Bisshop of S. Andrews, which geveth him yerely so +long as he liveth a certen stipend. And it chanced by the goodnes of +God, wherby He discloseth the wickednes of these hipocytes (<i>sic</i>), that +a pistle of Cochleus which he sent unto a certen bisshop of Pole came +unto my handes, wherin he complayneth that he hath gret losse and evel +fortune in setting forth of bokes, for as moch as no man wil wetesaue to +rede his bokes. And he beggeth a yerely stipend of the bisshops of Pole, +saing that he hath bene nobly rewarded of the King of Scottys and of the +Archbisshop of S. Andrews and of the Bisshop of Glasguo" ('Of the +Auctorite of the Word of God').]</p></div> + +<div class="footnote"><p><a name="Footnote_305_305" id="Footnote_305_305"></a><a href="#FNanchor_305_305"><span class="label">[305]</span></a> [From the Treasurer's Accounts, as quoted by M'Crie, it +appears that the servant who brought over his book received £10 +(M'Crie's Knox, 1855, p. 321 n.).]</p></div> + +<div class="footnote"><p><a name="Footnote_306_306" id="Footnote_306_306"></a><a href="#FNanchor_306_306"><span class="label">[306]</span></a> [15th March 1542-43 (Acts of Parliament, ii. 415).]</p></div> + +<div class="footnote"><p><a name="Footnote_307_307" id="Footnote_307_307"></a><a href="#FNanchor_307_307"><span class="label">[307]</span></a> [The title is: "De Avthoritate Verbi Dei Liber Alexandri +Alesij, contra Episcopum Lundensem. An. <span class="smcap lowercase">M.D.XLII.</span>" The preface is dated: +"Francfordiae ad Oderam. Calend. Maijs. an. Domini <span class="smcap lowercase">M.D.XL.</span>" The colophon +is: "Argentorati apvd Cratonem Mylivm an. <span class="smcap lowercase">M.D.XLII.</span> mense Septembri." +The translation, which is in black-letter, bears no date, place, or +printer's name. For a copy of its title, see <i>infra</i>, p. <a href="#Footnote_311_311">268 n</a>.]</p></div> + +<div class="footnote"><p><a name="Footnote_308_308" id="Footnote_308_308"></a><a href="#FNanchor_308_308"><span class="label">[308]</span></a> [Alesius says that he was the bearer of the Loci +Theologici, which he had persuaded Melanchthon to dedicate to Henry +VIII. (Foreign Calendar, Elizabeth, i. 525).]</p></div> + +<div class="footnote"><p><a name="Footnote_309_309" id="Footnote_309_309"></a><a href="#FNanchor_309_309"><span class="label">[309]</span></a> [He was in London during the time of the trial and +execution of Anne Boleyn. He sent Elizabeth an account of a dream or +vision which he then had. See Appendix <a href="#APPENDIX_F_p_267">F</a>.]</p></div> + +<div class="footnote"><p><a name="Footnote_310_310" id="Footnote_310_310"></a><a href="#FNanchor_310_310"><span class="label">[310]</span></a> [There is "great uncertainty" as to whether this meeting +took place in 1536 or 1537 (Hardwick's Reformation, 1883, p. 182 n.). +The year 1537 is given by Alesius in his 'De Avthoritate Verbi Dei' (p. +18), and is repeated in the translation. In the latter it is said: +"Contrary to all my expectacion I chanced to fall agayn into such a +disputacyon as I was in before, and in maner with like adversarys.... +Unto this disputacion I came sodenly unprepared, for as I did mete bi +chance in the streate the right excellent Lord Crumwel going unto the +Parlament Howse in the yeare 1537, he whan he sawe me called me unto +him, and toke me with him to the Parlament House to Westmyster (<i>sic</i>), +where we fownd all the bisshops gathered together."]</p></div> + +<div class="footnote"><p><a name="Footnote_311_311" id="Footnote_311_311"></a><a href="#FNanchor_311_311"><span class="label">[311]</span></a> Cattley's Foxe, v. 381-384. [The whole of this account, +as Cattley points out, is taken by Foxe almost <i>verbatim</i> from a +statement made by Alesius himself in his rare tract entitled, <i>Of the +Auctorite of the Word of God agaynst the Bisshop of London, wherein are +conteyned certen disputacyons had in the Parlament Howse betwene the +Bisshops, abowt the nomber of the Sacraments, and other things very +necessary to be known: made by Alexander Alane Scot and sent to the Duke +of Saxon</i>. Christopher Anderson says that this translation of the tract +De Authoritate Verbi Dei Liber was made by Edmund <i>Allen</i>. So completely +had the original name of Alesius dropped out of knowledge that Anderson +actually charges the printer with committing "a strange blunder in the +title." Believing that <i>Ales</i> was the real name of Alesius, he thought +that the printer had divided the name of the author between the author +and the translator ('Annals of the English Bible,' ii. 479 n.).]</p></div> + +<div class="footnote"><p><a name="Footnote_312_312" id="Footnote_312_312"></a><a href="#FNanchor_312_312"><span class="label">[312]</span></a> [For the circumstances of his departure, see Appendix +<a href="#APPENDIX_G_p_269">G</a>.]</p></div> + +<div class="footnote"><p><a name="Footnote_313_313" id="Footnote_313_313"></a><a href="#FNanchor_313_313"><span class="label">[313]</span></a> [For M'Alpine, see Gau's Richt Vay, Introd., p. xii.]</p></div> + +<div class="footnote"><p><a name="Footnote_314_314" id="Footnote_314_314"></a><a href="#FNanchor_314_314"><span class="label">[314]</span></a> "I owe much," he says, "to your father, who received me +most hospitably at my first coming hither, and, in name of Duke Maurice +(now Elector of Saxony), invited me to give my services to this famous +university, and retained me here some years after, when I was called +elsewhere" (<i>i.e.</i>, probably Königsberg), "promising me the favour and +grace of the most illustrious prince elector. Finally, after the war, he +encouraged me, then hesitating, to write to the elector to beg the +restitution of my books and other effects, which I had lost at the time +of the siege of this city, kindly offering his best services in +rendering my supplicatory letter to the prince, by which, however, he +only succeeded in securing that the elector, when departing from his own +dominions to attend the imperial diet, should give instructions on the +matter to his counsellors whom he had left at home, and should deliver +to be sent on to me a letter full of kindness through Damianus +Sybothendorff, secretary to his highness."</p></div> + +<div class="footnote"><p><a name="Footnote_315_315" id="Footnote_315_315"></a><a href="#FNanchor_315_315"><span class="label">[315]</span></a> On the former of which occasions he inscribed the +following paragraph in the matriculation book of the university: "Anno +<span class="smcap lowercase">MDLV</span>, die 23 Aprilis, qui Divo Georgio sacer est, et quo existimo me +natum esse, supputatis retro <span class="smcap lowercase">LV</span> annis, ego Alexander Alesius, gente +Scotus, Patriâ Edinburgensis, atavis consulibus, qui duobus regibus, +Jacobo Quinto, et Henrico Octavo, et quatuor electoribus, Johanni +Friderico, Mauricio et Augusto, Ducibus Saxoniae, et Joachimo Electori +Brandeburgensi inservivi, invitus suscepi officium rectoris +universitatis scholae in inclytâ urbe Lipsiâ."</p></div> + +<div class="footnote"><p><a name="Footnote_316_316" id="Footnote_316_316"></a><a href="#FNanchor_316_316"><span class="label">[316]</span></a> Lorimer's Scottish Reformation, 1860, pp. 112, 113. [The +Perth martyrs are noticed above, pp. <a href="#Page_53">53</a>, <a href="#Page_54">54</a>. See also Laing's Knox, i. +117, 118, 523-526.]</p></div> + +<div class="footnote"><p><a name="Footnote_317_317" id="Footnote_317_317"></a><a href="#FNanchor_317_317"><span class="label">[317]</span></a> Lorimer's Scottish Reformation, 1860, pp. 115, 116. [The +quotations from the Cohortatio which follow agree substantially with +those given by Dr Lorimer, but many of the variations in the phraseology +show that Dr Mitchell had the original as well as Lorimer's translation +before him when he wrote.]</p></div> + +<div class="footnote"><p><a name="Footnote_318_318" id="Footnote_318_318"></a><a href="#FNanchor_318_318"><span class="label">[318]</span></a> See Appendix <a href="#APPENDIX_H_p_281">H</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_319_319" id="Footnote_319_319"></a><a href="#FNanchor_319_319"><span class="label">[319]</span></a> M'Crie's Knox, 1855, p. 462.</p></div> + +<div class="footnote"><p><a name="Footnote_320_320" id="Footnote_320_320"></a><a href="#FNanchor_320_320"><span class="label">[320]</span></a> Anderson's Annals of the English Bible, 1845, ii. 485. +For a list of the published writings of Alesius see Appendix <a href="#APPENDIX_I_p_283">I</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_321_321" id="Footnote_321_321"></a><a href="#FNanchor_321_321"><span class="label">[321]</span></a> [This is taken from a paper on "St Mary's College," +contributed by Dr Mitchell to the "Student's Handbook to the University +of St Andrews," 1895, pp. 12-15.]</p></div> + +<div class="footnote"><p><a name="Footnote_322_322" id="Footnote_322_322"></a><a href="#FNanchor_322_322"><span class="label">[322]</span></a> [In Crumwell's accounts there are payments of £5 to +Alesius on each of the following dates: 4th January 1536-37, 28th March, +28th May, and 24th October 1537; of 10 merks, on 19th February 1537-38; +and of £5, on 13th October 1538, to Ric. Morison, which he gave "by my +lord's command" to Alesius (Letters and State Papers, Henry VIII., vol. +xiv. part ii. 328-338).]</p></div> + +<div class="footnote"><p><a name="Footnote_323_323" id="Footnote_323_323"></a><a href="#FNanchor_323_323"><span class="label">[323]</span></a> [Alesius arrived at Wittenberg on the 9th of July 1539, +and from thence informed Crumwell that he was encouraged to hope that he +would receive a post in the University there (Letters and State Papers, +Henry VIII., vol. xiv. part i. 583, 584). Melanchthon wrote to the +Elector's chancellor, on the 1st of December 1539, recommending him for +the University of Frankfort (Corpus Reformatorum, iii. 842-844).]</p></div> +</div> + + + + + + + + +<pre> + + + + + +End of Project Gutenberg's The Scottish Reformation, by Alexander F. 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