Chapter XXIX: Appendix: No. I (4)

Adam Wallace, alias Feane, thou art openly delated and accused for preaching, saying, and teaching of the blasphemies and abominable heresies vnderwritten. In the first, thou hast sayd and taught, that the bread and wyne on the altar, after the wordes of consecration, are not the body and bloud of Jesu Christ. He turned to the Lord Gouernour, and Lords aforesayd, saying: I sayd neuer nor taught nothyng, but that I found in this booke and writte (hauyng there a Bible at his belte, in French, Dutch, and English) which is the worde of God, and if you will be content that the Lord God and his worde be Judge to me and this his holy writ, here it is, and where I haue sayd wrong, I shall take what punishment you will put to me: for I neuer said nothyng concerning this that I am accused of, but that which I found in this writte.

What diddest thou say, sayd the Accuser? I sayd (quoth he) that after our Lord Jesus Christ had eaten the Pascall Lambe in hys latter Supper wyth his Apostles, and fulfilled the ceremonies of the olde law, he instituted a new Sacrament in remembrance of his death then to come. He tooke bread, he blessed, and brake it, and gaue it to hys Disciples, and sayde: "Take ye, eate ye, thys is my bodye, which shall be broken and geuen for you: And lykewise the cuppe, blessed, and badde them drinke all therof, for that was the cup of the new testament, which shoulde be shedde for the forgeuing of many. How oft ye do thys, do it in my remembraunce." (Matth. 26.)

Then sayd the Bishop of S. Andrewes, and the Officiall of Lowthaine, with the Deane of Glasgue, and many other Prelates: We know this well enough. The earle of Huntly sayd: Thou aunswerest not to that which is laide to thee: say either yea or nay therto. He aunswered, If ye wyll admitte God and his word spoken by the mouth of hys blessed sonne Jesus Christ our Lord and Sauiour, ye wyll admit that I haue sayd: for I haue sayd or taught nothing, but that the word, which is the triall and touchstone, sayth, whiche ought to be Judge to me, and to all the world.

Why (quoth the Earle of Huntly) hast thou not a Judge good enough; and trowest thou that we know not God and his worde; Aunswere to that is spoken to thee: and then they made the accuser speake the same thyng ouer agayne. Thou saydest (quoth the accuser) and hast taught, that the bread and wyne in the Sacrament of the aultar, after the wordes of the consecration, are not ye body and bloud of our Sauiour Jesus Christ.

He aunswered: I sayd neuer more then the write sayth, nor yet more then I haue sayd before. For I know well by S. Paule when he sayth: Whosoeuer eateth this bread, and drinketh of this cup vnworthely, receaueth to himselfe damnation. (1 Cor. xi.) And therfore when I taught (which was but seldome, and to them onely which required and desired me) I sayd, that if the Sacrament of the aultar were truly ministred, and vsed as the sonne of the liuyng God did institute it, where that was done, there was God himselfe by his divine power, by the which he is ouer all.

The Byshop of Orkney asked him: Beleuest thou not (sayd he) that the bread and wyne in the Sacrament of the aultar, after the wordes of the consecration, is the very body of God, flesh, bloud, and bone?

He aunswered: I wot not what that word consecration meaneth. I haue not much Latin, but I beleue that the sonne of God was conceaued of the holy Ghost, and borne of the virgine Mary, and hath a naturall body with handes, feete, and other members, and in the same body hee walked vp and downe in the world, preached, and taught, he suffered death vnder Pontius Pilate, was crucified, dead, and buried, and that by his godly power hee raysed that same body agayne the thyrd day: and the same body ascended into heauen, and sitteth on the right hand of the Father, whiche shall come agayne to iudge both the quicke and the dead. And that this body is a naturall body with handes and feete, and can not be in two places at once, hee sheweth well him selfe: For the whiche euerlastyng thankes be to hym that maketh this matter cleare. When the woman brake the oyntment on hym, aunsweryng to some of his Disciples whiche grudged thereat, hee sayd: The poore shall you haue alwayes with you, but me shall you not haue alwayes, (Math. 26.) meanyng of his naturall body. And likewise at his Ascension sayd he to the same Disciples that were fleshly, and would euer haue had him remainyng with them corporally: It is needefull for you that I passe away, for if I passe not away, the comforter the holy Ghost shall not come to you (John 16.) (meanyng that his naturall body behoued to be taken away from them): But be stoute and of good cheare, for I am with you vnto the worldes end. (Math. 28. John 16.) And that the eatyng of his very flesh profiteth not, may well be knowen by his wordes whiche he spake in the vj. of John, where after that he had sayd: Except ye eate my flesh and drinke my bloud, ye shal not haue life in you: they murmuryng thereat, he reproued them for their grosse & fleshly takyng of his wordes, and sayd: What will ye thinke when ye see the sonne of man ascend to the place that it came fro? It is the spirite that quickneth, the flesh profiteth nothyng, (John. 6,) to be eaten as they tooke it, and euen so take ye it.

It is an horrible heresie, sayd the Byshop of Orknay. When he began to speake agayne, and the Lord Gouernour iudge if hee had right by the write, the Accuser cryed: Ad Secundam. Nunc ad Secundam, aunswered the Archbyshop of S. Andrewes.

Then was he bidden to heare the Accuser, who propounded the second Article, and sayd: Thou saydedst lykewise, and openly byddest teach, that the Masse is very Idolatry, and abhominable in the sight of God.

He aunswered and sayd: I haue read the Bible and word of God in three tounges, and haue vnderstand them so farre as God gaue me grace, and yet read I neuer that word Masse in it all: but I found (sayd he) that the thyng that was hyghest and most in estimation amongest men, and not in the word of God, was Idolatry, and abhominable in the sight of God. And I say the Masse is holden greatly in estimation, and hygh amongest men, and is not founded in the word, therefore I sayd it was Idolatry and abhominable in the sight of God. But if any man will finde it in the Scripture, and proue it by Gods word, I will graunt myne errour, and that I haue fayled: otherwise not, and in that case I will submit me to all lawfull correction and punishment. Ad Tertiam, sayd the Archbyshop.

Then sayd the Accuser: Thou hast sayd and openly taught that the GOD which we worshyp, is but bread, sowen of corne, growyng of the earth, baked of mens handes, and nothyng els.

He aunswered, I worshyp the Father, the Sonne, and the Holy Ghost, three persons in one Godhead, whiche made and fashioned the heauen and earth, and all that is therein of naught, but I know not which God you worship: and if you will shewe me whom you worship, I shall shewe you, what he is, as I can by my iudgemene.

Beleuest thou not (sayd the Accuser) that the sacrament of the alter, after the wordes of the consecration betwixt the Priestes handes, is the very body and bloud of the sonne of God, & God hymself? What the body of God is, sayd he, & what kynde of body he hath, I haue shewed you, so farre as I haue found in scripture.

Then sayd the Accuser: Thou hast preached, sayd, and openly taught diuers and sundry other great errours and abhominable heresies agaynst all the vij. sacraments, which for shortnes of tyme I pretermit and ouer pass. Whether doest thou graunt thy foresayd Articles that thou art accused of, or no, and thou shalt heare them shortly? and then repeted the accuser the iij. Articles aforesayde shortly ouer, and asked him whether he graunted or denied them.

He aunswered that before he had said of his aunsweres, and that he sayd nothyng, but agreeing to the holy word as he vnderstoode, so God iudge him, and his owne conscience accuse hym, and thereby woulde he abide vnto the tyme he were better instructed by scripture, and the contrary proued, euen to the death: and said to the Lord Gouernour and other Lordes: if you condemne me for holding by Gods word, my innocent bloud shalbe required at your handes, when ye shalbe brought before the iudgement seat of Christ, who is mightie to defend my innocent cause, before whome ye shall not denye it, nor yet be able to resiste hys wrath: to whom I referre the vengeaunce, as it is written: "Vengeaunce is myne, and I will rewarde." (Heb. 10.)

Then gaue they forth sentence, and condemned him by the lawes, and so left him to the secular power, in the handes of Syr John Campbell Justice deputie, who deliuered hym to the Prouost of Edenbrough to be burnt on the Castlehill; who incontinent made hym to be put in the vppermost house in the towne wyth irons about his legges and necke, and gaue charge to Syr Hew Terrye to keepe the key of the sayde house, an ignoraunt minister and impe of Sathan, and of the Byshops; who by direction, sent to the poore man two Gray Friers to instructe hym, wyth whom he woulde enter into no commoning. Soone after that was sent in two blacke Friers, an Englishe Frier & an other subtile sophister called Arbircromy, with the which Englishe Frier he would haue reasoned and declared hys fayth by the scriptures. Who aunswered, he had no commission to enter in disputation with hym, and so departed and left him.

Then was sent to hym a worldly wise man, and not vngodly in the vnderstanding of the truth, the Deane of Roscalrige,[1074] who gaue hym Christian consolation, amongest the which he exhorted him to beleue the realtie of the sacrament after the consecration. But he would consent to nothing that had not euidence in the holy scripture, and so passed ouer that night in singing, and lauding God to the eares of diuers hearers, hauing learned the Psalter of Dauid without booke, to his consolation: For before they had spoyled hym of hys Bible, which alwaies til after he was condemned, was with him where euer he went. After that, Syr Hew knew that he had certaine bookes to read and comfort his spirit, who came in a rage & tooke the same from him, leauing him desolate (to his power) of all consolation, and gaue diuers vngodly & injurious prouocations by his deuilishe venome, to haue peruerted him a poore innocent, from the patience & hope he had in Christ hys Sauiour: but God suffered him not to be moued therewith, as plainely appeared to the hearers and seers for the tyme.

So all the next morning abode this poore man in yrons, and prouision was commaunded to be made for his burnyng agaynst the next day. Which day the Lord Gouernour, and all the principall both spirituall and temporall Lords departed from Edenbrough to their other busines.

After they were departed, came the Deane of Roscalrige to him againe & reasoned with him after his wit. Who aunswered as before, he would say nothing concerning his faith, but as the scripture testifieth, yea though an Aungell came from heauen to perswade him to the same: sauing that he confessed himselfe to haue receaued good consolation of the said Deane in other behalfes, as becommeth a Christian.

Then after came in the said Terry again & examined him after his old maner, and said he would garre deuils to come forth of him ere euen. To whom he aunswered: you should be a godly man to geue me rather consolation in my case. When I knewe you were come, I prayed God I myght resiste your temptations, which I thanke him, he hath made me able to doe: therefore I pray you let me alone in peace. Then he asked of one of the Officers that stoode by, Is your fire makyng ready? Who tolde hym it was. He aunswered, as it pleaseth God: I am ready soone or late, as it shall please him: and then he spake to one faythfull in that company, & bad him commend him to all the faythfull, beyng sure to meete together with them in heauen. From that tyme to his forth commyng to the fire, spake no man with him.

At his forth commyng, the Prouost with great manasing wordes forbad him to speake to any man or any to him, as belyke he had commaundement of his superiours. Commyng from the towne to the Castle hill, the common people sayd, God haue mercy vpon him. And on you to (sayd he). Beyng beside the fire he lifted vp his eyn to heauen twise or thrise, and sayd to the people: Let it not offend you, that I suffer the death this day, for the truthes sake, for the Disciple is not aboue his Master. Then was the Prouost angry that he spake. Then looked he to heauen agayne, and sayd: They will not let me speake. The corde beyng about hys necke, the fire was lighted, and so departed he to God constauntly, and with good countenaunce to our sightes. _Ex testimonijs & literis e petitis, an. 1550._"

No. XIII.

WALTER MYLN.

The trial and condemnation of this venerable priest has been noticed by all our ecclesiastical historians--including George Buchanan, and Lindesay of Pitscottie. See Knox, supra, p. 308; Calderwood, vol. i. p. 337; Spottiswood, p. 95; Howie's Scots Worthies, &c. The account preserved by Foxe, is however the most minute and interesting.

In his earlier years Myln had travelled in Germany, and afterwards became priest of the church of Lunan, in Angus. Information having been laid against him for refusing to say Mass in the time of Cardinal Beaton, he abandoned his cure; but after many years had elapsed, he was taken in the town of Dysart, in Fife, and carried to St. Andrews, where after the trial, as recorded in the following extracts, he was condemned to the flames, on the 28th April 1558. Buchanan, who calls him "a priest of no great learning," erroneously places his death in April 1559. All the authorities concur in describing him as a decrepit old man of eighty-two years of age; but no notice is taken of the circumstance that during the later period of his life, probably while in retirement, he had married; and that his widow survived him many years. This appears from a payment in the Accounts of the Collector General of Thirds of Benefices, 1573, when there was paid "To the relict of umquhile Walter Myln, according to the allowance of the old comptis, £6, 13s. 4d."

"THE MARTYRDOME OF THE BLESSED SERUAUNT OF GOD, WALTER MILLE.

"Among the rest of the Martyrs of Scotland, the marueilous constancie of Walter Mille is not to be passed ouer with silence. Out of whose ashes sprang thousandes of his opinion and religion in Scotland, who altogether chose rather to dye, then to be any longer ouertroden by the tyranny of the foresayd, cruell, ignoraunt, and beastly Byshops, Abbots, Monkes, and Friers, and so began the congregation of Scotland to debate the True Religion of Christ agaynst the Frenchmen and Papistes, who sought alwayes to depresse and keepe downe the same: for it began soon after the Martyrdome of Walter Mille, of the which the forme hereafter followeth.

In the yeare of our Lord, 1558, in the tyme of Mary Duches of Longawayll Queene Regent of Scotland, and the sayd John Hamelton beyng Byshop of S. Andrewes, and Primate of Scotland, this Walter Mille (who in his youth had bene a papist) after that he had bene in Almaine, & had heard the doctrine of the Gospell, he returned agayne into Scotland, and setting aside all Papistry and compelled chastitie, maryed a wife, whiche thyng made him vnto the Byshops of Scotland to be suspected of heresie: and after long watchyng of hym hee was taken by two Popishe Priestes, one called sir George Straqwhen, and the other sir Hew Turry,[1075] seruauntes to the sayd Byshop for the tyme, within the town of Dysart in Fiffe, and brought to S. Andrewes and imprisoned in the Castle thereof. He beyng in prison, the Papistes earnestly trauailed and laboured to haue seduced him, and threatned him with death and corporall tormentes, to the entent they would cause him to recant and forsake the truth. But seyng they could profit nothyng thereby, and that he remained still firme and constaunt, they laboured to perswade him by fayre promises, and offere vnto hym a Monkes portion for all the dayes of his lyfe, in the Abbaye of Dunfermelyng, so that hee would denye the thynges he had taught, and graunt that they were heresie: but he continuyng in the truth euen vnto the end, despised their threatnynges and fayre promises.

Then assembled together the byshops of S. Andrewes, Murray, Brechin, Caitnes, and Atheins, the Abbots of Dunfermelyng, Landors, Balindrinot, and Cowper, with Doctours of Theologie of S. Andrewes, as John Greson Blacke Frier, and Dane John Uynrame Suppriour of S. Andrewes, William Cranston Provost of the old Colledge, with diuers others, as sondry Friers black & gray. These being assembled and hauyng consulted together, he was taken out of prison and brought to the Metropolitane church where he was put in a Pulpit before the Bishops to be accused, the 20. day of Aprill. Beyng brought vnto the church and climyng vp to the Pulpit, they seyng him so weake and feeble of person, partly by age and trauaile, & partly by euill intreatment, that without helpe he could not clime vp, they were in dispayre not to haue heard him for weakenesse of voyce. But when he began to speake, he made the Churche to ryng and sounde agayne, with so great courage & stoutnes, that the Christians which were present, were no lesse rejoyced, then the aduersaries were confounded and ashamed. He beyng in the Pulpit, and on his knees at Prayer, sir Andrew Oliphant one of the Byshops Priestes, commanded hym to arise and to aunswere to his Articles, saying on this manner: sir Walter Mille, arise and aunswere to the Articles, for you hold my Lord here ouer long. To whom Walter after he had finished his prayer, aunswered saying: we ought to obey God more then men, I serue one more mighty, euen the omnipotent Lord: and where you call me Sir Walter, they call me Walter, and not Sir Walter, I haue bene ouer long one of the Pope's Knightes. Now say what thou hast to say.

THESE WERE THE ARTICLES WHEREOF HE WAS ACCUSED, WITH HIS
AUNSWERS VNTO THE SAME.

OLIPHANT. What thincke you of Priestes mariage.

MILLE. I hold it a blessed band, for Christ himselfe maintained it, and approued the same, and also made it free to all men: but ye thinke it not free to you: ye abhorre it, and in the meane tyme take other mens wiues and daughters, & will not keepe the bande that God hath made. Ye vow chastitie, & breake the same. S. Paule had rather marry than burne: the whiche I haue done, for God forbad neuer mariage to any man, of what state or degree so euer he were.

OLIPH. Thou sayest there is not vij. sacramentes.

MILLE. Geue me the Lordes supper and Baptisme, and take you the rest, & part them among you: For if there be vij. why haue you omitted one of them, to wit, mariage, & geue your selues to sclaunderous and ungodly whoredome.

OLIPH. Thou art agaynst the blessed sacrament of the aultar, and sayest, that the Masse is wrong, and is Idolatry.

MILLE. A Lord or a Kyng sendeth & calleth many to a dyner, and when the dyner is in readynesse, he causeth to ryng a bell, and the men come to the hall, and sit downe to be partakers of the dyner, but the Lord turnyng his backe vnto them eateth all himselfe, and mocked them: so do ye.

OLIPH. Thou denyest the sacrament of the aultar to be the very body of Christ really in flesh and bloud.

MILLE. The very scripture of God is not to be taken carnally but spiritually, and standeth in fayth onely: & as for the Masse, it is wrong, for Christ was once offered on the Crosse for mans trespasse, and will neuer be offered agayne, for then he ended all sacrifice.

OLIPH. Thou denyest the office of a Byshop.

MILLE. I affirme that they whom ye call Byshops, do no Byshops workes, nor vse the offices of bishops, (as Paul byddeth writyng to Timothy,) but lyue after their owne sensuall pleasure and take no care of the flocke, nor yet regarde they the word of God, but desire to be honored and called, my Lordes.

OLIPH. Thou speakest agaynst pilgrimage, and callest it a pilgrimage to whoredome.

MILLE. I affirm that, and say that it is not commanded in the scripture, and that there is no greater whoredome in no places, then at your pilgrimages, except it be in common brothells.

OLIPH. Thou preachest quietly and priuatly in houses and openly in the fieldes.

MILLE. Yea man, and on the sea also sailyng in shyp.

OLIPH. Wilt thou not recant thyne erroneous opinions, and if thou wilt not, I will pronounce sentence agaynst thee.

MILLE. I am accused of my lyfe: I know I must dye once, & therfore as Christ said to Judas: _Quod facis, fac citíus_. Ye shall know that I wil not recant the truth, for I am corne, I am no chaffe, I wil not be blowen away with the winde nor burst with the flaile, but I will abyde both.

* * * * *

These thynges rehearsed they of purpose, with other light trifles, to augment their finall accusation, and then Sir Andrew Oliphant pronounced sentence agaynst him that he should be deliuered to the temporall judge, and punished as an hereticke, which was to be burnt. Notwithstandyng his boldnes and constauncie moued so the hartes of many, that the Byshop's Stuard of his regalitie, Prouest of the towne called Patrike Learmond, refused to be his temporall judge: to whom it appertained if the cause had been just. Also the Byshop's Chamberlaine beyng therewith charged, would in no wise take vppon hym so vngodly an office. Yea the whole Towne was so offended with his unjust condemnation, that the Byshop's seruauntes could not get for their money so much as one cord to tye him to the stake, or a tarre barrell to burne him, but were constrained to cut the cordes of their maistors owne pauillon to serue their turne.

Neuerthelesse one seruaunt of the Byshop's more ignoraunt and cruell then the rest, called Alexander Symmerwyll, enterprising the office of a temporall judge in that part, conueyed him to the fire, where agaynst all naturall reason of man, his boldnes and hardynes did more & more increase: so that the spirite of GOD workyng miraculously in hym, made it manifest to the people that his cause and Articles were just and he innocently put downe.

Now when all thynges were ready for his death and he conueyed with armed men to the fire, Oliphant bad hym passe to the stake: and he sayd, nay, but wilt thou put me vp with thy hand and take part of my death, thou shalt see me passe vp gladly, for by the law of God I am forbydden to put handes vpon my selfe. Then Oliphant put him vp with his hand, and he ascended gladly, saying; _Introibo ad altare Dei_, and desired that he might haue place to speake to the people, the which Oliphant and other of the burners denyed, saying that he had spoken ouer much, for the Bishops were altogether offended that the matter was so long continued. Then some of the young men committed both the burners, & the Byshops their maisters to the deuill, saying that they beleued that they should lament that day, and desired the sayd Walter to speake what he pleased.

And so after he had made his humble supplication to God on his knees, he arose, and standyng vpon the coales sayd on this wise. Deare frendes, the cause why I suffer this day is not for any crime layed to my charge (albeit I be a miserable sinner before God) but onely for the defence of the fayth of Jesus Christ, set forth in the new and old Testament vnto vs, for which the as the faythful Martyrs haue offered them selues gladly before, beyng assured after the death of their bodyes of eternall felicitie, so this day I prayse God that he hath called me of his mercy among the rest of his seruaunts, to seale vp his truth with my life: which as I haue receaued it of hym, so willingly I offer it to his glory. Therfore as you will escape the eternall death, be no more seduced with the lyes of Priestes, Monkes, Friers, Priours, Abbots, Byshops, and the rest of the sect of Antichrist, but depend onely vpon Jesus Christ and his mercy, that ye may be deliuered from condemnation. All that while there was great mournyng and lamentation of the multitude, for they perceiuyng his patience, stoutnes, and boldnes, constancie, and hardynes, were not onely moued and styrred vp, but their hartes also were so inflamed, that hee was the last Martyr that dyed in Scotland for the Religion.

After his prayer, he was hoysed vp on the stake, and beyng in the fire, he sayd: Lord haue mercy on me: Pray people while there is tyme, and so constauntly departed.

EPITAPHIUM.

Non nostra impietas aut actæ crimina vitæ
Armarunt hostes in mea fata truces.
Sola fides Christi sacris signata libellis,
Quæ vitæ causa est, est mihi causa necis.

After this, by the just judgement of God, in the same place where Walter Mille was burnt, the Images of the great Church of the Abbey, which passed both in number and costlynes, were burnt in tyme of reformation. _Ex fideli testimonio è Scotia misso._

And thus much concerning such matters as happened, and such Martyrs as suffered in the Realme of Scotland for the faith of Christ Jesus, and testimony of his truth."

The Epitaph, quoted in the above extracts from Foxe, was written by Patrick Adamson, who became Archbishop of St. Andrews.

No. XIV.

ON THE TITLE OF SIR, APPLIED TO PRIESTS.

At this period, in England as well as in Scotland, the title of SIR was usually applied to Priests, obviously derived from the Latin _Dominus_. But the origin of this application, or rather the peculiar class of the Priesthood to whom it was applicable, has not been well defined. It was to distinguish them from persons of civil or military knighthood that they were popularly called Pope's Knights, and not as some writers have supposed, because the title was conferred on the secular clergy by the Bishop of Rome. In the account of the trial of Walter Myln, who was burnt for heresy in 1558, (see this Appendix, No. XIII.) it is related, that when his accusers addressed him as "Sir Walter Myln," he answered, "And where you call me Sir Walter, they call me Walter, and not Sir Walter: _I have been ouer long one of the Pope's Knightes._" Sir David Lyndesay says,--

"The pure Priest thinkis he gets na richt
Be he nocht stylit like ane Knicht,
And callit _Schir_ befoir his name,
As Schir Thomas and Schir Williame."

Dr. Jamieson, in his Dictionary, (v. _Pope's Knights_,) has collected much curious information on this head, but says, he could assign no reason why this designation, "is more frequently given to one called a Chapellan than to any other; sometimes to the exclusion of a parson or parish priest, who is mentioned at the same time as Maister."

The reason for this, perhaps, may be accounted for without much difficulty, if the suggestion should be correct, (as I apprehend it is,) that it denoted the academical rank or degree which had been taken; and was not intended to designate an inferior order of the priesthood. This title of Sir was never applied to laymen, and appears to have been given both to the regular and secular clergy, or persons in Priests orders who had taken their Bachelor's degree; but it was not an academical title in itself. Those priests who received the appointment of chaplains, were chiefly persons who, either from want of means or influence, had not been able to prosecute their studies the full time at a University, to obtain the higher rank as Master of Arts; and therefore the title of Sir was given them, but simply to mark the absence of that academical rank, which was long held in great respect, and led to the practice, both among the clergy and laity, until the close of the 17th century, of signing Master before their names.

Thus, in the present volume, we have _Sir_ George Clapperton, who was Sub-Dean of the Chapel Royal, (p. 45,) _Sir_ Duncan Symsoun, (p. 62,) and _Sir_ William Layng, as Chaplains, (p. 75,) and many others, besides _Sir_ John Knox, (p. xiv.); and I believe it cannot be shown that any of the persons alluded to had taken the degree of Master of Arts. On the other hand, ecclesiastics of all ranks, from Archbishops and Abbots, to Friars and Vicars, who are known to have done so, are never styled _Sir_, but have always _Master_ prefixed to their baptismal names, in addition to the titles of their respective offices. For instance, we have Maister James Beton, who became Primate, (p. 13,) Maister Patrick Hepburn, Prior of St. Andrews, (p. 38,) Maister James Beton, Archbishop of Glasgow, (p. 252,) Maister David Panter, Secretary and Bishop of Ross, (p. 262,) and a hundred others, who held different ecclesiastical appointments. In one instance, (see page 549,) we find "Sir _alias_ Mr. John Macbrair," from an uncertainty as to his proper designation. On the institution of the College of Justice, one half of the Judges belonged to the spiritual side; and at the first Sederunt, 27th May 1532, when their names and titles are specified, the churchmen have, with one exception, _Magister_ prefixed to their names,--the exception being _Dominus_ Joannes Dingwell, Provost of Trinity College, near Edinburgh. It cannot be said he was so styled from holding any situation in the Church inferior to the Rectors of Eskirk, and Finevin, or the Provost of Dunglass, three of his brethren who then took their seats on the bench as Judges. (See note 86.)

The Sederunt of the Provincial Council held at Edinburgh, 27th November 1549, as published by Wilkins, vol. iv. p. 46, exhibits the usual designations and the order of precedency among the dignitaries of the church. They are, after giving Archbishop Hamilton his titles, ranked under the following heads:--"Episcopi.--Vicarii Generales sedium vacantium.--Abbates, Priores, et Commendatarii.--Doctores in Theologia, Licentiati et Bacalaurei.--Ordines Praedicatorum.--Ordines Conventualium: Ordines S. Augustini: Ordines Sanctissimae Trinitatis de redemptione captivorum: Ordines Carmeletarum." In this list the higher clergy are styled simply William Bishop of, &c., Quintin Abbot of, &c., Alexander Prior of, &c., William Commendator of, &c. Among those who had taken degrees in Theology, as Doctors, Licentiates, or Bachelors, there are seven with the title of Master, and three with F. or _Frater_ prefixed to their names. Of the Preaching Friars, there were four, all designed F. or _Frater_. The Conventual and other Orders, included Provosts of Collegiate churches, Deans, Archdeacons, Subdeacons, Rectors, Canons, and Subpriors; of whom there are fifteen with the title of M. or _Magister_, and only six with D. or _Dominus_, so usual was it to find that a regular academical course of study was requisite for obtaining promotion in the Church, even when the weight of family interest might have been supposed sufficient otherwise to have secured it.

* * * * *

This opportunity may be taken to add a few explanatory words on the Academical designations which so frequently occur in the footnotes to this volume. There is likewise considerable difficulty in defining such titles; and the following explanations may require to be modified. The three Universities in Scotland founded during the course of the 15th century, were formed on the model of those of Paris and Bologna. The general name applied to students of all ranks was _Supposita_, or _Supposts_; implying that they wore subject to the Provost and Masters in the University. The _Incorporati_ were persons who upon entering the College had taken the oaths, and were matriculated in the registers; but this was not confined to students who first entered upon their studies at College, as it might include persons of advanced life, who had been educated and obtained their degrees at some other University. The usual course extended over four years, and was devoted to the study of philosophy, including rhetoric, dialectics, ethics, and physics. In the middle of the third year, students were allowed to propose themselves as candidates for the degree of Bachelor of Arts; and for this purpose, those who had completed or _determined_ their course of study, during the _trivium_ or period of three years, obtained the name of _Determinantes_; and such as acquitted themselves were confirmed _Bachelors_ by the Dean of Faculty. The _Intrantes_ or Licentiates were a class farther advanced, and denoted that they were prepared to enter or take their _Master's_ degree. For obtaining this a more extended examination took place before they were _laureated_, or received the title of Master of Arts, which qualified them to lecture or teach the seven liberal arts.--See article Universities, in the last edit, of the Encyclopædia Britannica, vol. xxi.; Statuta Universitatis Oxoniensis; M'Crie's Life of Melville, 2d edit. vol. ii. p. 336, _et seq._; and Principal Lee's Introduction to the Edinburgh Academic Annual for 1840.

No. XV.

ON THE TUMULT IN EDINBURGH, AT THE PROCESSION ON ST. GILES'S DAY, 1558.

It has not been ascertained in what way ST. ÆGIDIUS or ST. GILES became the tutelar Saint of our Metropolis. Regarding the Saint himself, as there prevails less diversity of opinion than usual, we may assume that St. Giles flourished about the end of the Seventh Century. According to Butler, and other authorities,--"This Saint, whose name has been held in great veneration for several ages in France and England, is said to have been an Athenian by birth, and of noble extraction. His extraordinary piety and learning, (it is added,) drew the admiration of the world upon him in such a manner, that it was impossible for him to enjoy, in his own country, that obscurity and retirement which was the chief object of his desires on earth." Having sailed for France, he spent many years in the wild deserts near the mouth of the Rhone, and afterwards in a forest in the diocese of Nismes. The Bollandists have shewn that this district belonged to the French, towards the beginning of the Eighth Century when St. Giles died; and that his body remained there till the 13th Century: "when, (as we are informed by the anonymous author of 'Lives of Saints,' printed at London 1739, 4 vols. 4to.,) "the Albigenses being very troublesome in that country, it was thought proper to remove it to Toulouse, where it is still kept in St. Saturnin's Church.... His name occurs on the first of September in the Calendars of the English Church before the Reformation; that, and two antient churches in London, are a sufficient proof of his being known and honoured by our devout ancestors."--(Lives, &c. vol. iv. p. 314.)

Maitland, the historian of Edinburgh, has collected much curious matter connected with the Metropolitan Church of St. Giles; and observes, it is beyond dispute that St. Giles's was the first Parish Church in the city, although he was unable to determine at what time or by whom it was founded. Notices of _a Parish Church_, distinct from the more ancient Church of St. Cuthbert's, may be traced back to the 11th or 12th Century; and there exists a Charter of David II., under the Great Seal, 15th December 1359, granting the Lands of Upper Merchiston to the Chaplain officiating at the Altar of St. Katherine's chapel in _the Parish Church_ of St. Giles, Edinburgh. It is so designed in subsequent deeds, in the years 1380 and 1387; the latter being an Indenture for building some additional chapels and vaults in the Church. In the following Century a great many separate altarages were endowed; and in the year 1466, it was erected by James the Third, into a Collegiate Church, consisting of a provost, a curate, sixteen prebendaries, a sacristan, a minister of the choir, and four choristers. (Maitland's Hist. p. 272.)

We may easily suppose that the possession of an undoubted relic of the Patron Saint, would, in those days, be regarded as an inestimable treasure. An obligation granted by the Provost and Council of Edinburgh, to William Preston of Gortoun, on the 11th June 1454, is still preserved, and records the fact, that "the Arme bane of Saint Gele, the quhilk bane he left to our Mother Kirk of Saint Gele of Edinburgh," had been obtained, after long entreaty and considerable expense, through the assistance of the King of France.

Another historian of our city in referring to this donation, says--"The Magistrates of the City, in gratitude for the donation made to their Church, granted a charter in favour of the heirs of Preston of Gortoun, (whose descendants, he adds, are to this hour proprietors of that estate in the county of Edinburgh,) entitling the nearest heir of the donor, being of the name of Preston, to carry this sacred relique in all processions. The Magistrates at the same time, obliged themselves to found in this church an altar, and to appoint a chaplain for celebrating an annual mass of requiem for the soul of the donor; and that a tablet, displaying his arms, and describing his pious donation, should be put up in the chapel. The relique, embossed in silver, was kept among the treasure of the Church till the Reformation."--(Arnot's Hist. of Edinb. p. 268.)

It was customary on the 1st of September, the festival day of the Patron Saint, to have a solemn procession through the streets of Edinburgh. A figure of St. Giles, carved in wood, the size of life, had hitherto formed a conspicuous object in this procession. In the year 1558, notwithstanding the progress which the Reformed opinions had made, it was resolved to celebrate this festival with more than ordinary solemnity; and several persons accused of heresy, instead of being sent to the flames on the Castlehill, were reserved to form part of the procession, and to abjure their opinions, while the Queen Regent was to countenance it with her presence. On such occasions it had been customary to deck the image of the Saint. Thus in September 1554, the Dean of Guild paid 10s. "for paynting of Sanct Geill;" in 1555, the charge paid to Walter Bynning for doing this was 6s. In the accounts of 1556, 6s. was paid by the Dean of Guild "for paynting of Sanct Geill;" and 6d. for "beiring of him to the painter, and fra;" and, at the same time, "for mending and polishing Sanct Gelis arme, 12d.;" and also a sum "to Alexander Robesoun tailzeour, for mending of Sanct Gelis capis."

But previously to the day of procession in 1558, Knox states, that "the images were stollen away in all parts of the countrey; and _in Edinburgh was that great idoll called Sanct Geyle_, first drowned in the North Loch, after burnt, which raised _no small trouble_ in the Town." Sir James Balfour in his Annals, says, this image "was a grate log of wood or idoll, which the priests called Sant Geilles." The trouble referred to was no doubt the injunction of the Archbishop of St. Andrews, to have this image replaced; and various payments by the City Treasurer, in 1557-8, refer to the appellation by the Town of Edinburgh against the sentence of Archbishop Hamilton, obliging the Town to have the image of St. Giles replaced. From this we may infer that the image had been stolen in the year 1557.

Knox's account of the tumult that ensued is by far the most minute and amusing: see pages 258-261. Bishop Lesley is much more concise. After mentioning the circumstance that several persons had been accused of heresy at a Convocation or Provincial Council of the whole Prelates and Clergy assembled at Edinburgh, at the end of July, he adds--"bot nane was executed or punished in thair bodeis, bot ordanit to abjure thair errouris at the Mercatt Croce of Edinburgh, apoun Sainct Gelis day, the first of September; bot thair was so gret a tumult rased that day on the Hie Street of Edinburgh, that thay quha was appointed to do open pennance war suddantlie careid away, and the haill processioun of the Clergie disperced; the image of Sanct Geill being borne in processione, was taikin perforce fra the beraris thairof, brokin and distroyed; quhairwith the Quene Regent was heichlie offendit; and for stanchinge of the lyk trouble in tyme cuming, she appointed the Lorde Setoun to be provest of the Toun of Edinburgh, quha keped the same in resonable guid ordour quhill the nixt symmer thaireftir."--(History, p. 266.)

Saint Geill, however, never recovered from his degradation on that day: and in June 1562, the Magistrates directed the portraiture of the Saint, which had served as their emblem, to be cut out of the city standard, _as an idol_, and a Thistle to be inserted, "emblematical (as a recent writer remarks) of rude reform, but leaving the Hind which accompanied St. Giles, as one of the heraldic supporters of the city arms."--(Caledonia, vol. ii. p. 773.)

The jewels, silver-work, vestments, and other articles belonging to the Church of St. Giles, were sold by authority of the Magistrates, in 1562, as will be taken notice of in a subsequent volume.

No. XVI.

PROVINCIAL COUNCILS IN SCOTLAND, IN 1549-1559.

Respecting the Meetings of the Provincial Councils in Scotland before the Reformation, it may be sufficient in this place to refer to the well known tract by Sir David Dalrymple, Lord Hailes, entitled "Historical Memorials concerning the Provincial Councils of the Scottish Clergy, from the earliest accounts to the area of the Reformation." Edinb. 1769, 4to. It is reprinted in the 3d edition of his Annals of Scotland, vol. iii. pp. 221-271, Edinb. 1819, 3 vols. 8vo. The reader may also consult with advantage, Dr. M'Crie's Life of Knox, vol. i. pp. 163, 166, 416, &c.; and Bishop Keith's History, vol. i. p. 149, &c.

No. XVII.

LETTER OF MARY QUEEN OF SCOTS TO LORD JAMES PRIOR OF THE
MONASTERY OF ST. ANDREWS. JULY 1559.

Calderwood, when noticing the arrival of the Sieur de Bethancourt in Scotland, speaks of his bringing "forged letters" to Lord James Stewart; but the whole of his account (vol. i. p. 498,) was evidently derived from Knox, but whose words are, "with letteris, as was allegit:" see supra, page 384. Spottiswood, on the other hand, throws no doubt on their genuineness, but says the bearer was Monsieur Crock; and he inserts (Hist. p. 130,) a different version of that of Francis the Second, from the one which Knox has given, and also the following letter, of which Knox, at page 386, only makes mention to quote the concluding phrase. "The letter (says Spottiswood) sent by the Queen, was of the tenor following:--

"MARY, QUEEN OF SCOTLAND AND FRANCE, TO JAMES PRIOR OF THE
MONASTERIE OF S. ANDREWES.

"I cannot, my Cousin, wonder enough, how you that are nighest us in
bloud, and greatly benefitted by our liberality, as yourself
knoweth, should be so presumptuous and wickedly disposed, as by one
and the same fact to violate the Majesty of God and the authority
belonging to me and my husband; for to me it is a wonder that you,
who being with me did complain of the Duke of Chattellerault, and
divers others for dismissing my authority, should now be the leader
of a faction in matters of greatest weight, wherein not only the
honour of God is touched, but my authority all utterly taken away:
which I would have more easily believed of any other of my subjects
than of you, for I had a speciall hope of your fidelity, and am not
a little grieved that you should have deceived me; Though yet I
can scarse be perswaded, that you are gone so far from truth and
reason, as to be carried away with such blinde errours which I wish
were not, as any in the world else, beseeching God to illuminate
you with his light, that returning into the right way you may shew
your self (by doing things contrary to that you have already
performed) a good man, and obedient to our lawes; whereof by these
letters I thought good to admonish you, and withall earnestly to
intreat you to amend your by-gone faults, with better deeds in time
coming; that the anger which I and my husband have conceived
against you, may by that means be mitigated. Otherwise I would have
you understand, that we will take such punishment of you, that you
shall ever remember us, which shall be to me a most grievous thing.
God I beseech to keep you from all danger.

_Paris the 24. of July, 1559._"

No. XVIII.

DAVID FORREST, GENERAL OF THE MINT.

David Forrest, General of the Mint, was probably a native of East-Lothian. His name first occurs in 1546, as entertaining George Wishart, in his house in the town of Haddington. Knox speaks of him, when mentioning this circumstance, as "ane man that long hes professed the truth," (p. 137.) He had retired to England soon afterwards, as Sir Ralph Sadler, when noticing that Forrest had come to England, along with William Maitland of Lethington, and Mr. Henry Balnaves, in November 1559, he adds,--"who departed out of England in the beginning of the reign of Queen Mary for cause of religion, and now retuurneth agayn because of these troubles in Scotland, as he sayeth."--(Letters, vol. i. p. 585.)

After the Reformation, when the want of qualified persons for the ministry was deeply felt, Forrest was one of several laymen, who, from having previously given proofs of their sincere zeal and piety, were nominated at the first General Assembly, in December 1560, as "thought apt and able to minister." On the 3d July 1562, David Forrest was specially requested by the Assembly "to tak on the ministerie." On the next day, his answer to that request "was referred to the Superintendent of Lothian and Kirk of Edinburgh." Again, on the 29th December 1562, "David Forrest, notwithstanding he objected his owne inabilitie, was charged by the whole Assemblie, as he would avoide disobedience to their voices, without farther delay, to addresse himself to enter in the ministerie, where he salbe appointed, seeing it was knowen sufficientlie that he was able for that function."--(Booke of the Universall Kirk, vol. i. pp. 4, 18, 28.)

Although Forrest did not comply with this injunction, he continued to be a member of Assembly for several years, and was named on committees "for the decision of questions," and for other matters. His promotion as General of the Mint may possibly have had its influence in his refusing to take upon himself the office of the ministry. He appears to have long been connected with the Mint. In the Treasurer's Accounts, 15 June 1554-5, David Forres is styled "Magister Cone;" but he must have been superseded, as the office of "Maister Cunzeour," was filled by John Achesoun, from at least 1559 to 1563. But Forrest again appears in 1564-5; and for several years, (between 1565 and 1572,) we find monthly payments in the Treasurer's Accounts to the principal Officers of the Mint, viz., to David Forrest, General of the Cunzie-house, £12, 10s. Andrew Henderson, Wardane, £4, 3s. 4d. Maister John Balfour, Comptar Wardane, £3, 6s. 8d., (who, in October 1570, was succeeded by David Adamesoun, with the same monthly fee or salary of £3, 6s. 8d.) James Mosman, Assayer, (succeeded in April 1572, by Thomas Achesoun,) £3, 6s. 8d. And James Gray, Sinckar of the Irnis, £5, with an additional sum, "for brisseling, grynding, neilling, and tempering the Irnis," of £3, 6s. 8d. In the Treasurer's Accounts 1572, we also find that different sums were allowed us "feis extraordinar" to most of these officials, for services rendered "in the tyme of troubill."

FOOTNOTES

[1] That Lord Torphichen's picture at Calder House is a portrait of Knox, cannot be doubted, and it may have been copied from an older painting; but at best it is a harsh and disagreeable likeness, painted at least a century after Knox's death. It was engraved for Dr. M'Crie's work; and, on a large scale, there is a most careful engraving of it, by a very ingenious and modest artist, Mr. William Penny of Mid-Calder.

[2] The ornamented border in the original is very rudely cut: here it is given only in outline. A French translation of Beza's volume appeared in 1581, with several additional portraits; but it is somewhat remarkable that a totally different portrait should have been substituted in place of that of Knox. This, I think, may be explained, from the circumstance of the original cut having been either injured or lost; and not from the other exhibiting a more correct likeness of the Scotish Reformer. From its marked resemblance, I am convinced, that the portrait substituted was intended for William Tyndale.--When the engraved pseudo-portraits of Knox are brought together, it is quite ludicrous to compare the diversity of character which they exhibit. Besides the ordinary likeness, with the long flowing beard, copied from bad engravings to worse, we have the Holyrood one, not unworthy of Holbein, of a mathematician, with a pair of compasses; the head at Hamilton Palace, which might serve for the Hermit of Copmanhurst; and others that would be no unsuitable illustrations to any account of the fools and jesters entertained at the Scotish Court.

[3] I state this from having lent him Verheiden's work, for the purpose of his copying Knox's portrait. Perhaps the fine arts sustained by the death of this eminent Painter, no greater loss than in his leaving unfinished the most exquisite design of "Knox dispensing the Sacrament," which, in its half-finished state, has fortunately been secured by the Royal Scotish Academy. His previous painting of "Knox preaching to the Lords of the Congregation," is sadly disfigured by the extravagant action and expression of the Reformer.

[4] This MS. when rebound, at some early time, was unfortunately too much cut in the edges. Its present ragged state suggested a minute examination, which shows that the volume consists of seventeen sets or quires, each of them, with two exceptions, having twenty-two or twenty-four leaves. Six of those quires, judging from the hand-writing and the colour of the ink, were apparently written somewhat later than the rest:--viz., the 7th set, fol. 137-158; the 9th and 10th, fol. 181-228; the 12th, fol. 253-272; the 14th, fol. 295-309; and the last set, fol. 359 to the end. What renders this the more evident is, that while the first page of each set runs on continuously from the previous page, as if there was no interruption, the catchword on the last page of these rewritten sets or quires, often stops in the middle of the page, or the beginning of a line, leaving the rest blank, owing to the style of writing, or the matter contained in these sets having varied from those which they had replaced.

[5] The following is the title of a work on the Harmony of the Gospels, with a fac-simile of the signature referred to: "In nomine dnj. Nostrj Jesu Chrj Anno Salutis humanæ 1581. Contextus historiæ Euangelicæ Secundum tres Euangelistas Mat. Mar. et Lucam.--Septembris 4."