History of the Reformation of the Church of Scotland, Preface

History of the Reformation of the Church of Scotland · Preface

THE PREFACE.

THe SCOTS, by the most judicious Writers, and by those who have most diligently studied their Antiquities, are acknowledged to be among the first who embraced the Faith of Christ: yea, they are said to be, by some, of the very first-fruits of the Gentiles: For in few yeers after the Ascension of our Saviour Jesus Christ, the Apostles and Disciples being constrained to leave Ierusalem and Iudea, by reason of the Persecutions raised against them by the Jews, according to the dispensation of the All-wise God, went up and down the world; and speaking to every People in their own Language, declared unto them the glad Tydings of Salvation in Christ Jesus.Scoti ex discipulis Joannis Apostoli Christianismum edocti sunt. Buch. Lib. 5. Multi ex Britonibus Christiani saevitiam. Domitiani metuentes in Scotiam commigrarunt, è quib is complures doctrina & vitae integritate clari in eâ. subsisterunt. Buch. Lib. 4. Those who came into our Northern Parts, to wit, into Scotland, and first made known unto our Fathers the Mysteries of Heaven, were of the disciples of Iohn the Apostle.

Some yeers thereafter, to wit, in the second Persecution raised against the Christians, many Britons Provincials of the Empire, professing the Name of Christ, left their own countrey, and went into Scotland, for shelter from the generall Massacre then executed thorowout the whole Empire, by that bloody Butcher Domitian; and to enjoy the freedom of the Gospel, which they knew to be received then in Scotland. Among these fugitive Britons there were sundry learned and pious men, who stayed in Scotland (the Persecution ended) propagating the Faith of Christ there by their Preaching. This we have related unto us by the Historians of best trust. We have not then from the Sea of Rome our first Institution in the Christian Faith; yea, we are so far from it, that, for many yeers together, we hardly had any communication with Rome at all. Palladius was the first, some yeers after the beginning of the fifth Age, who made our acquaintance with Rome; although the generall current of the Romish Writers give out, That the Gospel was first planted amongst us in Scotland by the means of Victor Bishop of Rome: Yet Baronius, that renowned Chronologer, albeit he would fain have the Scots owe this Obligation unto Rome, disclaimeth this opinion of his Party, as untrue, and disagreeing with the best Antiquity.

Tertullian, who lived in the second Age, and wrote Books divers yeers before the end thereof, and so was so neer the planting of the Christian Faith amongst the Nations,E…angelium fuit diffusam in omnes orbis partes, etiam in Britanniam usque, eamque insulae partem, ad quam Romanae vires nunquam penetr…rum. Tert. lib. contra Judaeos. Antoninus Pius Britannos vicit, alio muro c…spicio submotis Barbaris ducto. Jul. Cap. Britanniam, muro per transversam insulam ducto, utrumque ad finem Oceani munivit. Adrianus murum primus ducit, qui Barbaros Romanósque dividit, Aelius Spartianus. Venit & extremis legio praetenta Britannis, Quae Scoto dat froena truci, id est, opposita Scotis, quae eorum furorem a Britannis propelleret in extrem… limite Britanniae & Scotiae, ut explicat Buchan. Lib. 1. that in a manner he may be said to have been an eye-witnesse unto it, in his Book against the Jews, speaking how the Light of the Gospel was spread thorow the whole world, saith thus, The Euangel was diffused into all the parts of the world, yea, into Britanie, and into that part of the Island whereunto the Roman Forces did never pierce. By these last words of Tertullian, are meant the inhabitants of that part of the Island which lieth benorth the walls, first built by Adrian, then by Antoninus Pius, thirdly by Severus; and these were the Scots by name: For the Romans put walls betwixt them and the Scots Bowe-men, as our Poet expresseth it:

Roma sagitti feris praetendit maenia Scotis.

And Claudian, many hundred yeers before this our Poet, speaking of the Legion which then was called from its Garrison on the aforesaid walls, saith thus, The Legion came, which was placed before the utmost Britans, and which bridled the fierce Scot.

Lucius Florus, many yeers before Claudian, who wrote towards the later end of the fourth Age, to wit, in the beginning of the second Age; and Spartianus, who alleadgeth Florus, writ towards the later end of the third Age. Lucius Florus the Poet (is the same with the Historian, who writ the short History of the Romans, as judgeth Salmasius) is brought in by Aelius Spartianus, in the History of the Life of Adrian the Emperor,Ego nolo …aesar esse, …mbulare per Britannos, & Sc…ic… pati pricinas, saying these words, I would not be Caesar, to walk among the Britans, and suffer the Scots morning hoar Frosts. The word pruina, which the Author useth, doth signifie so much; for it is quasi foreign a foreign, morning. What Florus, in these words here alleadged, calleth in his Language Scoticas pruinas: Claudian calleth Caledonias pruinas, Inque Ca…edonis posuit qui castra pruinis,speaking of another Roman, in these words, And he placed his Camp in the middle of the Caledonian morning …oar Frosts. I know that commonly in Spartian, of whom we have these Verses of Florus, it is read, Scythicas, for Scoticas, but wrong, notwithstanding that the great Criticks have not corrected it: For how, I pray you, can Adrian be said to suffer Scythicas pruinas, who never was in the Countrie which then went under the name of Scythia? yea, the Romans had never any War with the Scythes; for albeit the Scythes heard of the Romans Arms,Scythae dudiverunt, sed nunquam senserun… arma Romannorum. yet they never felt them: Besides, what sense had it been in Florus to say unto Adrian, That he would not be Caesar, to walk in Britany, and endure the morning hoary Frosts of Scythia? For although the Romans heard say, That Scythia was a cold Countrey; yet they more perfectly knew Scotland to be cold, having been upon the place. Now it was very easie to those who copied Books of old, and hardly understood what they writ, to change one letter for another, namely, when two letters are so like one to another, as these two Vowels O, O; for O not being Initiall or Capitall, was written formerly without the draught under it, which hath been written for distinction sake, as we see it commonly now, thus foreign, This change of these two Vowels, hath been found elsewhere then in this place of Florus, by the Criticks, in the same words; who seeing the name of the Sea upon the Coast of Scotland written Scythicum, presently mended it, and made it Scoticum. Then Erasmus smelled out the same fault in Ierome his Epistle to Ctesiphon, Britannia & Scoticae gentes Mosem & Prophetas nondum cognoverant.against Palladius, and his disciple Caelestius, in these words, Britannie and the Scots Nations had not then known Moses and the Prophets. Erasmus finding Scythicae, he changed it into Scoticae.

Lucius Seneca, about an hundred yeers before Florus, that is, about fourty yeers after Christ, now 1600 yeers since, in his Satyre upon the death of Claudius, makes mention of the Scots in the composed word Scoto-Brigantes, as thus followeth;Ille Britannos ultra noti littora ponti, & Caeruleos Scoto-Brigantes dare Romuleis colla catenis jussit. He (i. e. Claudius) commanded the Britans beyond the known Seas, and the blue Scoto-Brigantes, to submit their necks to the Roman Chains. This word above named hath puzzled many of the Criticks how to reade it, so that a right meaning or sense might be had of these lines, with the true measure of the Verse, some reading it one way, some another way; till at last, the learned Ioseph Scaliger corrected it as you have it here, giving to the words a plain and easie sense, and keeping the law of the Verses, against which all others did faile: And to this Correction of Scaliger hath submitted many learned men:In quibus Buchan. lib. 2. Et Salmasius in Plinium. Ex coloribus maxime purpureo & Cerulaeo delectautur prisci Scoti. yet some, partly for envie against the Nation of whom is here spoken, partly for vanity, will stand out against the truth, because of the authority of this Correction, at whose great and most rare Learning they are offended, as the former are at any advantage that the Nation whom these words doth concern may have. The Scots are called Cerulaei, or blue, because they used much blue in their Garments; and so doth the old Scots to this day, witnesse their Plaids, whereof the best sort ordinarily hath the ground blue; as also their blue Caps.Mamertinus in Panygyrico ait, Britones habuisse bellae contra Scotos & Pictos, ante Jul. Caes. Buchan. lib. 2. Ejus partes habitatores saepius a Britannis scriptoribus Britones quàm Brit…nni nominatur. Buc. l 2.

Mamertin, in his Panegyrick to Maximinian, tells us, That the Britans had War with the Scots and Picts, before Iulius Caesar entered into the Island. So, by these Testimonies, ye see how injurious they are unto the Scots, that will not have their name known, till many yeers, yea, some hundred yeers after the entry of the Romans into the Island.

The Romans having setled themselves in the Island, they divided the whole into two parts: Their part, or the South part, they called Britannia major and superiour; and their Provincialls went most commonly under the name of Britones, although sometimes under the name of Britanni, but not so oft:Nomen Scotus erat commune omnibus gentibus quae excursionibus loca populi Romanae infestabant. Scal. in Euse. Sic vocat eos Beda modò transmarinos modò peregrinos Quod etiam notat Buch. Scoti dicuntur non solum Brigantes qui ex Hiberu. in Britanniam transmiserunt, sed etiam indigena Britanni veri Picti, Sermone prorsus a Brigantibus discreti. Scal. and they were sub-divided into severall Peoples. The other part of the Island without the Roman Province, that is, the northern part, was called Britannia minor, and inferiour: Now all the inhabitants of this northern part, who were in continuall Bickerings and Warre with the Romans and their Provincialls, were called Scoti, sometime Transmarins, sometime Forreigners; and they did consist of two chief Peoples, to wit, Brigantes, and Picti; which both were sub-divided into severall lesser Peoples, of which we forbear to speak at this time. So the name of Scoti was at first appellative, and given to more then to one People; but in successe of time, appropriated to one. And this is not singular in this name, for the proper names of divers Peoples at first hath been appellative, and thereafter appropriate to one alone: I will instance onelyonly in one, for brevity sake, which is this; The name Franck or French, at first was common to all those that stood out together for Franchise and Liberty against the Romans about the Rhyne, and other parts of Germany; But at length it became peculiar unto one people, as we see it is at this day. Moreover, that the name of Scoti was appellative, and given to more then one people, you may cleerly see by the ordinary expression of ancient Writers in the plurall number, thus, Scotorum gentes, Scoticae gentes; when otherwise all men ordinarily, both by word and writing, have ever used, and to this day use the singular number, speaking of one people; as gens, not gentes; populus, not populi; nation, not nations.

As all the northern people of the main Land, or Continent, both in Europe and Asia, foreign. Strab. lib. 11. foreign.went anciently under the name of Scythae, witnesse Strabo, in these words, The ancients commonly called the northern people Scythes. And in another place he saith, The ancients did call by one name of Scythes all the known places towards the North. He means, in the Continent, or main Land. So the northern people of Britannie, which is another little world, were of old, and to this day are called Scoti. The two names Scytha and Scotus do signifie one and the same thing, to wit, an Archer, or Bow-man; in Latin, Arcuarius; in Greek, foreign. The ancient Writers tell us, That the Scythes were much given to Archery, and to Hunting; so were anciently, and to this day are the old Scots Bow-men; In Hebrew, foreign Keshut, from foreign Keshet, Bow. And so you have the signification of Scytha and Scotus; which are truely one and the same, with little change, more in Latin then in Greek; for the one is written foreign, so at first the other was written foreign, which afterward they turned into foreign. This is the true origine of the name Scotus: It comes neither then from the fabulous Scota, neither from the foolishly-invented foreign, darknesse; For if the days be as long in summer, as the nights are in winter, Why should the Countrey be called Scotia, from foreign, rather then Photia, from foreign, light? Also the Britan Writers use one and and the same word, when they speak of Scyth and Scot, to wit, y Scot; as likewise the Low German calleth them both Schutten: From the Hebrew foreign Keshet, we have the vulgar schut and schot. Now this Etymologie of Scot, as it is true, so it is easie, by the transposition of a letter; to wit, by putting foreign behinde foreign; which is ordinary, not onelyonly in the derivation of words from one Language into another, but also obvious in one and the same Language, in common discourse. Let this one Example satisfie for all, to be short, Is not one and the same word both written and pronounced, according to the writing thirty and thrity, in our vulgar Tongue? As the names of Scyth and Scot do signifie one thing; so the people, in many things, may be said to be like one another; as for Example; The Scythes, in the Continent, generally were of two kindes; to wit, European, and Asiatick: So the Scots in Britanie were of two sorts in generall; to wit, the Brigantes, and Picti. Next, the Scyths did not till the ground,foreign. but feeding cattell and sheep, had a Custome to remove from one place or solitude to another: Of old, so did all the Scots; and to this day, the ancient or prisei Scots do.Strab. lib. 11. Hence they are foreign. The Scythes did live much upon milk, and so do our old Scots. The Scythes, not knowing the use of riches,Scythae ab alieno imperio aut intacts, aut invicti. foreign. Sola manet invicta Britannia Scotis. Gens laboribus & bellis aspera. did not desire them: and so it is with many of our old Scots. The Scythes were never vanquished by Forreigners: so the Scots were never utterly overthrown, although they have suffered very much by their enemies at severall times. The Scythes were hard for toyling and War; so are our Scots, as is known to all, &c.

We have said, That the In-dwellers of the north part of the Island were named Scoti; and that by a generall Division they were of two kindes, Brigantes, and Picti: Now we must enquire who are Brigantes, and who Picti; where they both lived, and from whence they came. And, to begin at Picti, They inhabited the East side of Britannia minor, which is the best: and, for the most part, they were of the ancient native Britons; of whom, sundry of old, before the entry of the Romans into the Island, had drawn themselves Northward, to have more elbow-room for their course of life, which was, To feed Cattell, and to hunt, removing from one place to another, whereunto largenesse of Bounds is required. Then others of the old Britons flying from the Tyranny of the Romans, upon grievance, went from time to time Northward, beyond the Limits of the Empire, to their ancient com-Patriots.

Next came in to these North Britans, at divers times, severall Colonies of Northern people from beyond Sea. Hence it is, that some late Authors have written, That the inhabitants of the East side of Britannia minor came from Scandie. The North Britans having received these men come from beyond Sea, into their Society, and being joyned with them, made up a People, called the Romans and South Britons Picti, because they continued the Custom of painting their bodies, of old in use among many Nations: which custome the South Britons left off, with other Rites, now become Provincialls of the Empire. The whole Island was first called Albion; of which we shall speak anon, God willing.

Then foreign, Britannia, which signifieth a woody Countrey; for of old it was foreign, Sylvis obsita, covered with Woods, as Strabo terms it. And to this day, we see that part of the countrey opposite to the Continent, full of Woods and Inclosures. We finde in ancient Authors, the Peninsule of Italy, foreign. Vide Sal. pag. 321. in Plin.next Sicilie, whereof Rhegium was the Metropolis, called foreign and foreign for the same reason, because it was foreign. So Strabo names it also. The Origine of the word is foreign barat, which signifieth severall kindes of trees, Fir, Ash, Cedar, &c.

The Picti had divers people under them, whereof the chief were Caledonii; by whose name, sometimes all the Picts were named, although Caledonii properly were those of the Picts who dwelt among the lesser hills; of which hills, some are called Ocelli montes, in vulgar language Ochell hills. The countrey of the Caledonii did begin at Forth, and went Northward beyond Tay, where their chief City was Caledon, now Dunkell, by a transposition. In this countrey were the Woods called saltus Caledonius, or sylva Caledonia. The rockie and hillie part of Aetolia in Greece, was called by the same name: and there was there a Town of this name, yea, and a Forrest, so much spoken of by the old Poets. True it is, That the second vowell is now and then changed, which makes no difference; for in words the consonants are mainly regarded. Strabo, Lib. 10. calleth the one and the other countrey foreign, hillie and stonie or rockie: the name cometh from foreign Galeaetan, which is as much as foreign, tumulus asper, a rough little hill.

Benorth the Limits of the Empire in this Island, all people, beside the Picts, were called Brigantes, which importeth as much as In-dwellers of Mountains, or high hills: So you have the Brigantes neer the Lake of Constance, in-dwelling Mountains. On the Alps in Daulphine you have Brigantium Brianson, the highest Town in Europe. The Brigantes of Spain, as those of Ireland, of old did inhabite Mountains; and so did our Brigantes in this Island mainly keep upon the Mountains. The name cometh from Briga, Brica, or Bria, as it is diversly written: It signifieth an high place, or Mountain: Our vulgar hath interpreted it Bray; hence we haply call our Brigantes Bray-men, vvhom vve call othervvise High-landers, or High-land-men. Strabo tells us, That bria, amongst the Thracians, doth signifie a Tovvn, or City. And so the vvord Bria must needs come from the Hebrevv foreign bira, Tovvn or Palace, by the transposition of a letter; vvhichwhich is ordinary in the derivation of vvords, as vve have said a little before. Here, for further proof of the transposition of a letter in a derivative vvord, take this example onelyonly, Dumbarton, for Dumbriton.

Cansabon, Hesychius explicat, foreign, ubi lego foreign, non foreign ut vulgò legitur.in his Notes upon Strabo, tells us, from Hesychius, That bria signifieth a Village or Tovvn upon a hill: So bria signifieth not simply a Tovvn or Village, but such a one as is builded upon a hill. And truely, in the most ancient times, Tovvns or Villages vvere, for the most part, builded upon high places; as any man that hath taken the pains to remark, either by Histories, or by considering the places he may have seen, knovveth. So then Brigantes are men inhabiting the hills, or having their Tovvns, Cities, Villages upon the hills. Yea, in old times, vvhen they had not yet fixed their abode certain, they were wont to remove from hill to hill, as we have said formerly; and to this day some of our Highlanders do, within their own extent and limits.

The Brigantes in the Continent namely, were so given anciently to take away goods from their enemies with a strong hand, that by successe of time, all those that openly did rob and plunder, were called Brigantes: And the French has from hence derived the verb, Brigander, to rob or plunder. Next, there is a kinde of Armour called Brigantine, the use and manner whereof is borrowed from the Brigantes; it is like a Male-Coat. Lastly, there is a kinde of Ship used at the Sea, called Brigantine, of the middle size, as being most proper for War at Sea. Thus much for the name of Brigantes.

The Brigantes of this Island came hither from Ireland, at divers times, and upon divers occasions. The Brigantes in Ireland, by Ptolomie, Vide sis Ptolomaei Tabulam primam Europae; Et Ortelii tertiam: qùas conferas veii… ▪are placed well Southward: But those that are come after Ptolomee, I mean those of neerer Antiquity, have placed them more Northerly by many miles; as ye may see easily by looking upon Ptolomee his Maps; and Ortelius his Maps of Geographie of the Ancients. So ye see that the Brigantes, at their first coming to Ireland from Spain; for thence they came, with many other inhabitants of that Island, dwelt in the South parts, but by degrees drew Northward, for conveniency to their wandring course of life, in keeping cattell, and hunting, and for freedom from the trouble of too neer neighbors: They went, by successe of time, so far North, till at length, having come to the part next unto Britannie, they came hither, and possessed themselves of the little Islands and hills next unto Ireland; and finding themselves firted in this new-found Land for their purpose, according to their minde, they made their abode there, and drew dayly more and more company unto them,Scoto-Brigantes primò ex Hibernia in Aebudas insulas & Montana continentis his proxima venerunt sine certo Imperio: deinde accersiverunt Fergusium cum novis Colonis cum res eorum crevissent, quem in Regem sibi sumpserunt. till at length they made up a great Body of people in Britannie, and by little and little came all along the West side of Britannie, keeping the hills, till they came to the River Belisana, that is, Rhibet, in Lancashire, and from thence went straight Eastward, till they came to the mouth of Abus, now Humber.

The North Britans were glad to give them way, contenting themselves with the East side of Britannia minor (which indeed was, and is the best) and were glad also to have them for a Rampart against their enemies in the South, or in majore Britannia. Ab Hibernia Scotici generis fuere Brigantes qui circa Eboracum habitabant, magna & valido natio, ac totius insulae latitudinem obtinebant. Buch.The Brigantes were great enemies to the Romans, with whom they had divers Bickerings; but at last they were compelled to go Northward, and were hem'd in by the wall built by the Romans, betwixt the fluve Tina, now Tyne on the East side, and Itrina, now Eden in Cumberland, on the West side. Although they left the Countrey besouth this wall, yet the Romans continued there the names of Brigantes; yea, some of the Brigantes, allured by the bounty of the Soyl, did chuse rather to submit to the Roman yoke, then change their abode, although it was with thraldome. Then, after many various encounters with the Romans, they were yet constrained to yeeld more ground unto the Romans, who hedged in both them and the Picts northward with a Wall, betwixt Bodotria, or Forth, and Glotta, or Clyde. At last, the Romans, by cunning, raised jealousies betwixt the Brigantes and Picts, and so not onelyonly withdraws the Picts from the friendship of the Brigantes, but makes them joyn with them, to overthrow the Brigantes; and taking occasion of the Brigantes domestick troubles, fights with them; yea, at length, after a bloody well-fought Battell, defeats them, gives the best of the Lands they possest to the Picts, for their reward. After this the Brigantes were constrained, for the most part, (I mean of the better sort) to retire thence, whereof some went to the next Isles; some returned to Ireland, to their ancient Patrie; and some went to the North Countreys beyond Seas, and so they were for a time distressed, and in exile, till after divers attempts, they were restored again under the conduct of Fergus the second. Here let us remember, That the whole Island Britannie was first named Albion, from Albe, or Alpe, which signifieth hill, or high place. This word Albe, or Alpe, cometh from Albus, white; and this from the Hebrew foreign Laban, per metathesin, Alban, Albus; & foreign in Greek; because the high hills and mountains,Britannia modò nomen totius insulae, modò partis ejus quae Romanis fascibus parebat eā que pars nunc Humbro, nunc vallo ad …inam, nunc vallo ad Fortham finiebatur. Iohannes Forderus, in his 2 Book, 7 ch. of his Scoti-Chronicon, tells us, That Albania, that is, Albion, began for a time at Humber, then at Tyne, then at Forth. yea, in the hot Countries, are frequently covered with Snow, and so appear white; witnesse the high hills betwixt France and Italy, which, by reason of their highnesse above other mountains, are named particularly Alps. The Island, when it had given unto it the name of Britannia, by little and little left off the old name of Albon, which continued in the North part of the Island, benorth the limits of the Empire; and so the whole Countrey beneath the Humber was called; and Albion in this second sense, in following times was called Britannia minor, as we have heard; but as the Romans did gain ground upon the in-dwellers of Albion, or Britannia minor, beating them Northward, they lessened Albion, or Britannia minor, so far, till they brought them to keep North Bodotria, or Forth, and Glotta, or Clyde.

Last of all, the Romans having by their cunning divided the Brigantes and Picts; and having drawn the Picts on their side against the Brigantes, Albion was taken for that part of Britannia minor, beyond Clyde and Forth, which did not belong to the Picts; that is, the Northwest side of that hillie Continent, with the hillie Islands adjacent, where to this day dwelleth our Highlandmen, or Highlanders, who are the remnant of the ancient Brigantes. That the ancient name of a whole great Countrey, as this Island is, should be conserved in one corner, or a little portion thereof, may not seem strange, I have thought fit to tell you, That you have the like in our neighbour Countrey, of old called Gaule, now France; where the ancient name of Gaule, among the vulgar, is onelyonly conserved in a little Countrey lying about Sens, of old, Senones: this little Countrey is called Pays Gaulois, and is divided in Haute, & basse Gaule. So it was judiciously said by the Historiographer, The name of the Isle Albion is derived from Albe, and remains in Scotland, as it were in its Native Soyl.Nomen insulae ab Albo ductum Albion, in Scotia velut in natali solo haeret. Buch.

Of Alpe, or Albe, signifying hill, or high place, you have the in-dwellers thereof sometimes named Albani, as in Asia, Dalmatia, Italy, and North Britannia; and their Countrey Albania, sometimes Albici, Albigois in Languedock, and their Countrey Albium, or Albi, in vulgar language, sometimes Albini, or Alpini, and Albienses, as the in-dwellers of our Albion, who to this day call themselves as they have done of old, &c. which name is one and the same with Brigantes. Here let us remark, That as the Provincialls or In-dwellers of Britannia superiour, subject to the Romans, are ordinarily called by the Writers Britones; so the others, benorth the Empire, have been called by the Writers Britanni, peregrini, & transmarini, strangers, and beyond-Sea-men, as if they had been of another Island. And truely, if it were not for the Strait betwixt the Rivers afore-named, which did serve for Border unto them, they were in another Island. Hence England is said to be inter quatuor maria.

In Albio sunt Brigantes Ptolomae. Tacitus, & Seneca.Ptolomeis, Tacitus, and Seneca tell us, That the Brigantes inhabited Albion, which when they writ, was that part of the Island beyond the Roman Empire. Therefore the Brigantes were then Albini, or Albani.

Brigantes circa Eboracum fuerunt Scotici generis, magna & valida natio. Buch.Moreover, the Brigantes about Eboracum, now Yorke, were of the Scots, who came from Ireland, a great and mighty People.

Iohn Fordon, in his Scoti Chronicon, writes, That the Scots came so far South as Humber, and possessed Lands there. Also the Isle of Man was for a long time under the Crown of Scotland; which Isle is as far South, as the Countrey about Yorke, although it be Westward, and in the Sea. And these were the Brigantes we now have spoken of.Florente tum Imperio Romano Brigantes in Albium trajecerunt. The Brigantes, at their first coming into Albion, came, as we have said, without any certain or setled way of Government: but being grown to a considerable number or Body, they sent into Ireland for Fergus the first, to be their King; whose (with a new Colonie) coming into Albion, is reckoned to be about Alexander the Great his time; that is, about three hundred yeers before the Birth of Christ.

The Brigantes, alias, Albini, for a certain time, by some have been called Dalreudini (although this name did not last long) from the King Reuda, Deind post aliquot aetates domo pulfi in Hiberniam redierunt, unde majore cum numero duce Reuda in Albium reversi sunt. Quinte Caledonios iterum visure Britannos.who brought into Albion the second remarkable Colony from Ireland, after Fergus, about 180 yeers before Christ; that is, about 220 yeers after Fergus, And Dale, which signifieth Countrey and Province, as is known to this day: There is a certain place in the West of Scotland, called to this very day Ridsdale.

We have heard, That the people benorth the Roman Province, upon the East side, were originally Britains, whence they were called Britanni Picti; and somtimes Britanni Caledonii, from one of the chief people; sometimes simply Picti, or Caledonii. Also we have heard, That the people benorth the Province, on the West side, were come from Ireland, and called Brigantes, or Album; yea, for a time Dalreudini. Likewise we have heard, That all the people benorth the Empire, by a generall Appellation, were called Scoti, where they were all spoken of together: but when they were spoken of apart, those of the East were called Scoto-britanni: Those of the West were called Scoto-brigantes, as we have heard out of Seneca.

Moreover, by progresse of time, the Irish came to go under the name of Scots, with those of Britannia minor, or Albion, who from them had help,Hiberniam nominatam Scotiam a mediae aetatis scriptoribus observaevit Ortelius in Geographia. supply, and recruites, in their War against the Romans and Britans Provincialls. Thus naming the Irish by the name of Scots, began some hundred yeers after Christ; that is, towards the middle Ages. And about that time Ireland was called by the name of Scotia, as Abrahamus Ortelius hath remarked, in these words; I have observed Ireland to be named Scotia, by the Writers of the middle Age. And so it hath been observed by the learned, That ancient Authors did never name Ireland Scotia; as you may see by those who have exactly reckoned up the old names of Ireland, Videsis Hermolaum Barbarum in Plinium, & Vadianum, in Solinum.out of the ancient and Classick Authors. So it was not said much amisse by one, That this naming of Ireland by the name of Scotland, was first about Beda his time, who lived in the beginning of the eighth Age. Scaliger tells us, That the word Scot is no Irish word, but British; that is not used in Ireland, Scotus non est nomen Hibernicum, sed Britannicum.but in Britannia: what is the origine and signification of the word, we have heard before.

As the Irish began to be called Scots, so the Picts left off to be so named; now withdrawing themselves from the Brigantes, or Albini, and striking in with their enemies the Irish, by the Writers were called Scoti Hibernienses, and the Albins were called Scoti Albienses: And Ireland was called Scotia major, because Albania or Albion in those dayes, which they called Scotia minor, was of lesse extent. But this name of Scots was not for any long time given to the Irish; So that at length the name of Scots became peculiar to the Albins or Brigantes alone.

Lastly, the Albins having subdued the Picts, and made them no more a People, communicated into the Countrey, newly conquered by them, the name of Scotia, as one Countrey with Albinia; and so all the in-dwellers there, were called Scots, with the Albins, as one people with them, and so they are to this day.

Now the Albins or Brigantes being the onelyonly Masters of Britannia minor, came to be called Scoto-Britanni; as the Picts had been of old, and are upon occasion called so to this day, to distinguish them from the South Britons, of whom, some are called Cambro-britanni, the rest, Anglo-britanni.

Although the ancient Brigantes were called by forreigners Scoti, namely, by the Britons Provincialls, and the Romans, yet they did never name themselves so, by this name Scoti; neither do the High-landers to this day, in their own language call themselves Scots, but Albins. So Scaliger had just reason to say, That Scoti was not an Irish name. As the Hellenes did never name themselves Greeks, although they were so commonly called by the forreigners: And the Misraims did not call themselves Egyptians, although forreigners named them so.

The Scots now adayes are divided in Highland-men, and Lowland-men: The Highlanders are the true Progenie of the ancient Brigantes, or Albins, for the most part, I say, because some are come in later times from other Countreys. And to this day our Highlanders, as the Brigantes of old, makes main use of their Bowes and Arrows, in their war, namely, when they are among the hills; so when they praise one for a Military man, they say, He is a good Bowe-man, and Bray-man; which two Epithites were expressed by the ancients in one composed word, Scoto-Brigantes.

The Lowland-men are made up of divers Nations; for a few of them are a little remnant of the ancient Picts; other few are descended from the ancient Albins: who leaving the hills, after the defeat of the Picts, did betake themselves to the Low Countrey. Divers from the South parts of Britannie, had fled thither from the Tyranny of the Saxons, Danes, and Normans, as they did of old from the Tyranny of the Romans. Then the English, being so oft in Scotland with their Armies, have left divers in the Countrey. Also Marriages, and other private occasions, have drawn sundry men from England into Scotland. Lastly, sundry of the Low-Countrie people are come from beyond Seas, as from France, Germany, Hungary, Flanders, Ireland, &c. of late dayes: So all being reckoned, they are but few in the Low Countrey come of the old Albins, Brigantes, or old Picts.

The Low-Countrey men calls the High-landers Irish, not so much for their ancient descent, as for their language, onelyonly differing from the Irish by dialect; and for their wayes of living not much unlike: yet one main difference is to be seen in the activity of the Scots, and the lazinesse of the Irish. On the other side, the Highlanders calls the Low-Countrey men Saxons, not so much for their descent (although many of them are come from the Southern people, as we have said, who are a Progenie of the Saxons) as for the language, which differeth onelyonly by dialect from the language of the South, which acknowledgeth the Saxon language for its mother Tongue, and for the way of living not so different, save that the Scots are harder bred, and consequently, more fitted for toyling at War namely, then the English are; for we see the English to have pain to toyle, and endure Wars, at the first going to the Field, by reason of their tender and soft breeding. The language of the South-Britons of old, was not much different from that of the Gauls, from whence they came into Albion; witnesse Tacitus, in Agricola his Life: The Gauls then did speak a corrupt Greek,In no Language are the Greek Authors so well turned, as in French. for they are come of the Greeks. Besides, many words of the old Gaulois, the phrase and construction, are to this day in the French language kept; which doth signifie, that of old the Greek was spoken in Gaule, although corrupt grosly by ignorant men without learning, who neither could reade nor write. Yet in the South parts of Gaule, neer the Mediterranean Sea, wherein the Greek Islands are, the Greeke was spoken and taught, at Marseilles namely. The ancient language of the Britons suffred a great change by the Romans, and other forreigners, who brought in amongst them their terms of Law, of divine Service, of War, and of Policie, with the names of divers Commodities, and the names of divers Trades.

When the Saxons and Danes came into the Land, they confined the remnant of the ancient Britons unto the West Countrey, with their language, such as it was left unto them by the Romans, and other forreigners of old, and with themselves planted the language which is spoken in all England now adays, with some alteration and change. The first notable change happened by the Normans, in whose language the Law hath been administred, &c. The next change is from the Latin, in which language divine Service hath been for many yeers Officiated. Then the English language hath borrowed from all neighbour Nations many words, without any great change; so that the English language is said to be the quintessence of all neighbour Languages: From it the Scotish Tongue differs but in dialect, as we have said. The Highlanders Language, as hath been said likewise, is Irish, which of old was a corrupt Greek also; for the Irish came into Ireland from the North parts of Spain, who spake a corrupt Greek, as those of Gaule did; for the ancient in-dwellers of the North parts of Spain came also from the Greek Islands. So that of old, the Language of the ancient Britons was not altogether strange unto the Brigantes, or Alpins; yea, in this time wherein we live, notwithstanding the great changes that both the Languages have sustained by time, and Commerce of forreign Nations, they have many words which are one and the same, signifying the same thing.

Thus much I have written of the beginning, names, way of living, and Languages of Scotland, to make known to all, how unjust and injurious unto us are some modern Antiquaries of our neighbour Countreys; who first think they cannot prove their own people to be sufficiently ancient, except they take from their neighbour their just right of good Antiquity. Next, they conceive they cannot set forth fully enough the greatnesse of their own Countrey, except they make their neighbours no people at all, or at least, hardly considerable. Thirdly, they imagine, That they cannot extoll and magnifie the glory of their Countrey highly enough, unlesse they not onelyonly depresse and extenuate their neighbours name, but also attribute unto themselves the advantages of their neighbours. But if these Antiquaries had considered with the eyes of men, That there is enough to be said for the credit of their own Countrey, without wronging others, they had not so stuffed their Books with mistaken and mis-applied Allegations of good ancient Authors, nor with Collection of fabulous and lying Monks tales, wherein some of them do fansie Learning mainly to consist. But of this enough.

For this place, I will only adde this: As the Scots, although they be not of the greatest people, yet they are truely one of the most ancient People in Europe; So I dare be bold to say, That God (to whose praise be it spoken) in his goodnesse towards them hath raised up of them, and amongst them, so many excellent and vertuous men, in Church and State, in Piety and Learning, in Policy and War, at home and abroad, of old and of late, that few Nations, ancient or moderne, although of greater bounds, can compare with them; fewer equall them, and hardly any at all go beyond them in this; for which we praise God, who of the best things hath given us the best measure; and say with the Historian,Terra virorum f…rtium quam frugum feracior That the Land is more fertile of good men, then of good fruits.

But now, since all former walls of separation and division, both ancient and moderne, Civill and Ecclesiasticall, are in a great measure taken away by Gods blessing: and since in so many respects the Scots and English are so neer one unto another, as we have said: But above all, since they both are members of the true Church and pure Spouse of Christ Jesus, to the upholding of whose Truth, and purging of it from uncleannesse they have newly bound themselves together as one People, yea, as one man, Let them then, in Gods Name, laying aside all excuses, envies, jealousies, and by-ends, as feeling members of one and the same Body, concur unanimously, with their mutuall and best endeavours, to settle the true Worship of God in all true purity, and quiet all things speedily with wisedom, to the good of the people, with due obedience to our lawfull Sovereign under God, as we are taught by the Law of God, the Law of Nature, the Law of Nations, and the Municipall Laws of our severall Countreys. But to return to the Church.

The Scots, although they received amongst them the light of the Gospel with the very first of the Gentiles, as we have said, yet had they not the Evangel so universally professed thorow the whole Countrey, till towards the first yeers of the third Age; that is, till Donald the first; who not onelyonly professed the Faith of Christ himself, with his Family, but did his best to cast out Idolatry wholly from his Dominions, and to settle the Ministery of the Gospel in every corner thereof: But this religious King could not bring to passe this his good Designe fully, being diverted by continuall Wars against the Romans the whole course of his life.

After the death of Donald, till toward the later end of the third age; that is, to the Reign of Crathilinth, this work of totally putting down Idolatry, and setling the Gospel every where in the Countrey, by the negligence of the following Princes, was at a stay. In this King Crathilinth his dayes fell out the ninth persecution under Aurelius, and the tenth under Dioclesian, which gave occasion to many Christians from divers parts of the Empire, but namely from the South parts of Britanie, now another time to flie into Scotland for refuge, as they had done before under Domitian. Among those fugitives who did then repair into Scotland for shelter from the generall massacre, were many excellent men in Piety and Learning, whom the King Crathilinth not onelyonly kindely received, but also employed to ayd and help him and his Councell in the further setling of Christs Truth in his Kingdom, and in the totall extirpation of Idolatry out of it; which was so much the harder work, because of the Druides, the principall false Prophets, and Idolatrous Priests in those dayes; who not onelyonly by their subtill hypocrisie, and sense-pleasing Divine Service, but also by a cunning forecast, having drawn into their hands the hearing and determining of Civill affairs, had so gained upon the spirits of the poor and simple people, that they could not imagine how to be without them, and live. The resolute care and diligence of King Crathilinth and his Councell, with the help of those pious and learned men, surpasseth all difficulties; and having put quite down the Groves and Altars under the Oaks, and, in a word, all Idoll Service, established the pure Worship of the true God in every place of his Dominions, and filled up the rooms of those false Prophets, with godly and learned Teachers of the people; which was done every where thorow the Kingdom, but particularly in the Islands, which those pious men chose for their principall abode, as being most fit for a retired life; and namely, in the Isle of Man the King Crathilinth caused to build a Church to the honour of our Saviour, which in following times, by corruptions, was called Fanum Sodorense, for Soterense, the word originall is, foreign. Hence the Town neer the Church was called Sodora, as Minster in our vulgar language, and Moustier in French, signifying a Town, in a secondary signification, neer a Church. Those godly men being setled as aforesaid, and having withdrawn themselves from the sollicitude of worldly affairs, did wholly give themselves to divine Service, that is, To instruct the ignorant, comfort the weak, administer the Sacraments to the people, and to train up Novices and Disciples, to do the same service in their due time. These men, for their single and retired life, were called foreign, or Monks, by abbreviation; and for their travelling altogether in Gods Worship and Service, were called Colidei, or Culdees.

Culdei vitam solitariam tanta sanctitatis opinione apud omnes vixerunt, ut vitâ functorum Cellae in Templa quum mutarentur; & inde consuetudo apud posteros mansit, ut prisci Scoti Templa Cellas vocent. Buch.These Culdees were so given to the exercise of devotion, by the meditating the Mysteries of the Kingdom of Heaven, and by Prayers, that the very Cells whereinto they had inclosed and separated themselves from the world, after their death were reputed so many Temples or Chappels set aside for Divine Service; hence to this day Cella is taken for a Church among the ancient Scots, as you may see in these composed names, Kelmarnoc, Marnoc his Church, Celpatric, Patrick his Church.

Veteres Scotorum Episcopie monasteriis electi, cum adhuc non honoris & …ncri, sed sanctitatis & doctrinae inter cos certamen esset, sine invilia & aemulatione partium ubicunque obvenerat occasio suum munus obibant, nullis adhuc regionibus desinit…, cum nondum finctio muneris ecclesiastici esset questuaria. Buch.The Culdees thus setled, as we have seen, did chose out of themselves some eminent men, in piety, knowledge, and wisedom, to oversee the rest, and to keep them to the discharge of their duty towards the People, and towards the Disciples, with an orderly and discreet carriage of each one towards another, in their severall societies, and in their private. These Overseers or Superintendents chosen of themselves, and by themselves, did discharge the Duties of their Function, indifferently every where, thorowout the whole Kingdom, without restraining themselves to any certain place, or Lording over their Brethren, or any part of the Flock of Jesus Christ, not attributing unto themselves any particular distinct holy order from the rest, belonging onelyonly to them, and to be onelyonly conferred by them. This way of instructing the People, and governing the Church by Culdees, did continue for many yeers, under Gods mercy; the Ministery of Gods Church, as yet, not being become a businesse of gain, and of worldly pomp and pride; So these Culdees and Overseers of others, had no other emulation, but of weldoing, nor striving, but to advance true Pietie and godly Learning. The Overseers of Superintendents of the Culdees, were commonly called by the Writers who writ of those dayes, Scotorum Episcopi, without any definition of place, or preeminence of one above another. But to return to Crathilinth, who till his dying day, which was about the 312. yeer, did constantly continue to advance the Kingdom of Christ, as likewise his successor Fincormac; under whose dayes the Gospel did flourish in Puritie and in Peace; he died about the yeer 358. After the death of Fincormac, both the Church and State of Scotland fell in great disorder and troubles, by domestick dissensions and factions for some yeers. The Roman Lievtenant Maximus, seeing the intestine troubles of Scotland, began to lay hold upon the occasion. First, he foments their divisions within them▪ next, not onelyonly he withdraws under fair promises from the Scots their ancient Allies, the Picts, but also obtains help of the Picts to make Warre against the Scots, and so to defeat them, which he did effectuate indeed in a battell fought with much bloodshed on both sides, at the Water of Dun, in Carrick, wherein the King Ewen was killed (this defeat fell out about 380. in the yeer of Christ) the most part of the Nobilitie, and numbers of People of those that escaped, some fled into the West Isles, some into Ireland, and others to the Northern parts of Germany or Scandia; some submitted themselves to the will and discretion of the Conquerour, with the poor people that had not taken arms. Among those that fled away, was Ethod the Kings Brother, who went with sundry of the Nobilitie unto Scandia, where he and they stayed divers yeers, and from whence now and then they made secret attempts upon Scotland, with the help of their Brethren, retired into the Islands and Ireland, but to small effect.

Now as the face of the politique State of the Countrey was quite altered and undone, so the condition of the Church also was much disordered, and the Culdees were constrained to withdraw, and seek shelter up and down, where they could finde any; namely, they returned into the Isles, and into Ireland: At last the Picts perceiving by severall attempts made by the exiled Scots, to return home, and re-establish their State (although with little successe, as we have said) that the Scots were fully resolved to bestirre themselves continually, till they were restored, and reestablished in their ancient Inheritances; the Picts themselves being moved with the groaning miseries of their neighbour poor people of Scotland, now under the Roman yoak, chiefly by their means; and taking to their consideration, how foolishly they had suffered themselves be so farre circumvented and deluded by the Romans, as to contribute to the ruine of their old friends; by whom, mainly in former times, they had withstood the common enemy, did not onelyonly comfort the poor oppressed remainers of the Scots at home, but also did invite these that were in exile to return, promising unto them the Lands which they had of theirs, and to help them with all their strength and counsell, in the recovery of their whole State from the Roman Tyrants. The exiled Scots under the conduct of Fergus the second, son to Ethod, beyond Sea, gathered all they could, both of their own people, and of their friends, from the places of their exile, namely, from Scandie, and from Ireland likewise, and came into Scotland, from whence they chased away the Romans, by strong hand, with the help of the Picts, who made good their promise unto them, both in assisting them in the action of Warre, and in restoring unto them the Land that they had been possessed with by the Romans. The Auxiliaries from Ireland stayed still in Scotland, and had allowed unto them the Countrey of Galloway for their reward; and because they were of the ancient Brigants of Ireland, some of the late Writers have said, That the Brigantes of Albion had their abode in Galloway. No sooner is Fergus Crowned in the fatall Chair, and setled in his Kingdom, but he takes to his first care to restore the puritie of Divine Service, which had been eclipsed in these bounds for severall yeers; and to this effect, he calls some of the dispersed Culdees of his Country, whom he settles in their ancient abodes; namely, in the Isle of Iona, where he furnished them with a Library of Books which he had gathered beyond Sea, as the Story tells us.

This return of Fergus into Scotland, son of Ethod, Brother to late Ewen, fell out about the yeer 420. The regaining by the Scots of their native Countrey, under the command of Fergus the second, will not seem strange unto them who have read what they did under the commands of William Wallace, and how under the conduct of Robert Bruce, they recovered their liberty from the thraldom wherewith they were then oppressed.

Ewen, son to Fergus the second, by the counsell and ayd of his Grand-father by his Mother Grame; did not onelyonly keep his Fathers ancient Kingdom, but also did enlarge the Limits thereof, having passed the next Wall of the Romans, which by Grame was pulled down in many places, hence it is called Grames Dyke; and he possessed himself, and the Picts with all the Lands lying an hundred miles Southward, that is, unto Tyne, and kept them till the entry of the Saxons into the Island. Next, he took unto his care not onelyonly to seek out the Culdees fugitives, which had not yet returned, under his Father, but also he sent for others into the neighbour Countrey of Britaine, and assigned unto them convenient places for their abode, with a moderate competency of means for their maintenance, that they should be in no wayes burdensome to the people, now looking to have some respite from their pressures and grievances. And such was the happinesse of these dayes, that a very small proportion did content the Church-men, setting wholly their mindes to the conscionable discharge of their calling, which they did, Preaching Gods Word carefully, truely, and simply, instructing the people in the fear of God, and so gaining their souls to their Maker and Redeemer.Scotiae tunc temporis sanctissimorum fertilis virorum. By this their carriage, they gained very much respect among the people, who honoured them, as Fathers, Instructers, and Guiders to Heaven, under God; the vertuous civill Magistrate was the secondary cause of this good behaviour of Church-men, who by his authority kept them in order, and by his own example taught them to discharge their duty faithfully, and live discretly; But so soon as the civill Magistrate left them to themselves, then they neglecting their calling, set their minde upon ambition and avarice, and consequently upon all evill, thinking of nothing lesse, then of that they were called to.

Here we are to observe, That as the Scots did constantly withstand the ancient Romans, and kept themselves so free of their yoak, that they neither acknowledged their Authority, nor received any Law from them, although it was not without great struggling and hazard, yea, almost to their utter ruine, as it fell out under Ewen the first; but after some few yeers, the Scots under the conduct of Fergus the second, and Ewen the second, not onelyonly regained what they had lost by the Romans and Picts, but also conquered a great deal of ground beyond their last Limits, as we have newly said. So the Scots in Church affairs, for many yeers together, had nothing to do with the Bishop of Rome, neither made they acknowledgement unto him in any way, neither did they receive any Laws from him; for as they had the Gospel planted among them, without his help, to wit, by the Disciples of Saint Iohn the Apostle, so they kept themselves unto the Constitutions and Canons, setled by the same first Planters of the Gospel amongst them; but by successe of time, they became to be infected by their neighbour Nations, with the poyson of the Pelagian Heresie. Celestine then Bishop of Rome, take… occasion to send unto the Britons, a learned man called Palladius, to help the Orthodox Britons to convince the Heresie of Pelagius, then spreading it self amongst them, which was done accordingly.

Ewen the second, King of Scots, hearing how the Britons, by the help of Palladius, had repressed the Pelagianisme, being most desirous to purge the Church of his Kingdom also, where this Pelagian errour had crept in; sends for Palladius; who with small difficulty assisted the Orthodox, to disabuse those who had been carryed away by Pelagianisme, and thereafter in a very short time, by subtill in…inuations, gained so far upon the well-meaning Scots, that they consented to take new Governours of their Church, who were to have a Degree and Pre-eminence above their brethren, to wit, the Prelat-Bishops. Hitherto the Church of Scotland had been governed by Monks and Priests, without any such dignity or pomp. I call their new Governours, Prelat-Bishops, to distinguish them from their former Overseers and Superintendents of the Culdees, who are sometime by Writers called Bishops, as they were indeed; but they had no Pre-eminence or rank of Dignity above the rest; neither were they of any distinct Order from the rest of their Brethren. That at this time by Palladius was brought into Scotland these new kinde of Bishops, it appears by the relations of the Authors following, thus.

Palladius is thought to be the first who made Bishops (that is,Buc. l. 3. In Eugen. r Ceditur Palladius primos Episcopos in Scotia creasse, nam ad id usque tempus Ecclesiae absque Episcopis per Monachos regebantur; minore quidem cum fastu & externa pompa, sed majore simplicitate & sanctimonia. of this new order) in Scotland; for till then the Churches were without Bishops, governed by Monks; with lesse vanity truely and outward pomp, but with greater simplicity and holinesse.

Before him,Lib. 7. Cap. 128. Erat Palladius primus omnium qui sacrum inter Scotos egere Magistratum, a summo Pontifice Episcopus creatus, quum antea populi suffragiis ex Monachis elegerentur. saith Hector Boece, Palladius was the first of all that did bear the holy Magistrature among the Scots, being made Bishop by the great Pontif or Bishop; for till then, by the suffrage of the people, the Bishops were made of the Monks and Culdees.

Iohn Mair speaks thus,Lib. 2. cap. 2. Ante Palladium per Sacerdotes & Monachos, sine Episcopis▪ Scoti in fid… crudiebantur. Before Palladius, by Priests and Monks, without Bishops, the Scots were instructed in the faith.

Lib. 4. in Eugenio 2. Apud nos non nisi Monachorum suffragiis Episcopi designabantur.Iohn Lesley saith this, Among us (Scots) the Bishops were onelyonly designed by the suffrage of Monks.

Lib. 3. Cap. 8. Ante Palladii adventum habebant Scoti fidei doctores, as Sacramentorum administratores presbyteros solummodo, vel Monachos, ritus sequentes Ecclesiae primitivae.Iohn of Fordon, in his Scots Chronicle, saith, Before the in-coming of Palladius, the Scots had for Teachers of the Faith, and Ministers of the Sacraments, Presbyters onelyonly, or Monks, following the Rites or Customs of the Primitive Church. Mark the later words; for according to this saying goes the judgment of the best Divines, who write the truth without any respect.In glossa De…eti, Distinct. 93. Cap. Legimas. In prima primitiva Ecclesia commune erat Episcoporum & Sacerdotum officium, & nomina erant communia, & officia communia: sed in secunda primitiva Ecclesia caeperunt distingui & nomina & officia. Whose minde Iohn Semeca declareth thus, In the first Primitive Church the Office of Bishops and Priests was common to the one and the other; and both the names were common, and the Office common, to one and the other: But in the second Primitive Church, the names and the Offices began to be distinguished.

Centur. 14. Cap. 6. Ante Palladium Scoti habebant fuos piscoposac Ministros ex Verbi divini Ministerio plebiū suffragio electos, juxta morem Asianorum: sed haec Romanis Asianorum osoribus non placebant.Baleus of the Briton writers, Before Palladius the Scots had their Bishops and Ministers, according to the Ministerie of the sacred Word, chosen by the suffrage of the people, after the custom of those of Asia: But those things did not please the Romans, who hated the Asiaticks.

Ad annum 424. Scoti primum Episcopum a Celestino acceperunt.Baronius in his Annalls saith this, The Scots gat their first Bishop from Celestine Pontif Roman.

Ad annum 436. Ad Scotos Pontifex Celestinus Palladium mi…it Episcopum.Prosper in his Chronic. The Pontif Celestine sendeth unto the Scots Palladius to be their Bishop.

Ad Scotos in Christum credentes ordinatur a Papa Celestino Palladius, & primus Episcopus mittitur.Item, VntoUnto the Scots then believing in Christ Palladius is ordained by Pope Celestine, and sent thither the first Bishop.

Lib. 1. Palladius ad Scotos in Christum credentes a Pontifice Romanae Ecclesiae Celestino primus mittitur Episcopus.Beda, in the History of England, Palladius was sent first Bishop unto the Scots, by Celestine, Pontif of the Roman Church.

By these Authorities we see, That the Scots, before Palladius, had no Bishops at all; or at least, their Bishops were not of any distinct Order from other Priests and Culdees, by whom they were ordained, and of whom they were chosen, as we have touched before: and so they were not as those Bishops have been with us, in these later times.

Next, let us observe, That the Scots Bishops, since Palladius, must acknowledge themselves clients of the Roman Antichrist, seeing of him they have their beginning and dependance: although in words, yea, in some part of Doctrine, they seem to disclaim him, yet in many parts they shew themselves to be of his Family, namely, in Government; for they, with him, Lord over the Inheritance of Christ, and, forsooth, take unto themselves the name of Lords Spirituall, as if they were Lords of the Spirits of men, contrary to Gods Word, wherein we are taught, That the Father and Maker of Spirits, is the onelyonly Lord over them: or at least, Lords of Spirituall things, against the expresse words of the Apostles, who acknowledge themselves to be onelyonly Ministers of the Spirit, and spirituall things, reputing it the greatest honour in the world to be so. And Peter, who after he had stiled himself no more then co-Presbyter with the rest of the Presbyters, he forbids them to Lord over the sort of Christ. Then, since in the first Primitive Church the Functions of Bishop, and Pastor, and Presbyter were undistinguished, and any one of the names indifferently denoted the Office, it must be confessed, That the change of Government which hath entred into the Church is not immediately from Christ and his Apostles, neither by Precept nor Example, but contrary to Christs Will and Intention, declared in his Word; and according to the inventions of men, serving to the exorbitant affections of avarice, ambition, and lust; to the satisfaction of which, they have domineered over the Flock of Christ, like tyrants, devoured the substance thereof, like ravening Wolves: yea, what is worse, they have not onelyonly been negligent and carelesse to distribute unto the people the Word of God, but also with their might and power have hindered and stopped others to make known unto Gods people the pure light of his Gospel, the ordinary means of salvation; and consequently, so farre as in them lieth, by thus starving the people of this heavenly Food, send them to hell. Such were these Spirituall Lords; who,See the Breviate of the Prelats by Huntley. 1637. as they have encroached upon the Spirituall Lordship of Christ Jesus over his Flock, and usurped his Authority; yea, and opposed it flatly, under the name of Spirituall Authority and Jurisdiction; so have they boldly and cunningly invaded the Prerogative of civill Magistrates, by their Courts and Regalities within the Dominions of Princes where they live: Yea, in sundry places they usurp the full Authority of Princes, and in others they flatly oppose it. And all this hath been done, not onelyonly of old, by those who were called Romish Bishops, but also in our dayes by Bishops; who in some things make a shew that they disclaim their Father the Pontif Roman, whom in their heart they love and respect, as their actions do witnesse.

Although by Palladius Prelacy was brought in the Church of Scotland, and by that means the Government was changed; and thereafter immediately by degrees other alterations crept into the Church, yet those times after Palladius, till the sixth Age, I mean, till Augustine the Monk, may be said to be golden times, and pure, in regard of the following dayes, wherein Church-men, without any restraint, abandoned themselves to ambition, avarice, and lust, neglecting altogether their Function; for in these fourth and fifth Ages they were many godly and learned men, who were diligent in discharging the true Duty of a Pastor, as Colombe, Libthac, Ethernan, &c. Then Knitogerne, who by nickname was called Mongo; because his Master Servian speaking unto him, used ordinarily this expression, Mon ga, which in corrupt French is as much to say, as My boy.

Palladius having brought into the Church of Scotland Hierarchie, as we have said, takes to his next care to provide for the maintenance of this new Degree and Order; which was obtained without great difficulty, both of Prince and people, under pretext of Piety; but with bad successe, as by the wofull experience of following times we have found.

These new Bishop-Prelats, having pretty well setled their own condition for maintenance, which although it did exceed much the allowance of former Ages to Churchmen, yet it was very moderate in regard of the following times: Next, they obtained great Lands and Revenues from Prince and People, for other Presbyters and Ministers, who formerly had been very little burdensome to the people; for by their own industry and work of their hands, did provide for themselves, necessaries for the most part; by this means, the Prelats tie the other Presbyters and Ministers to them, and secondarily bring in, by little and little, idlenesse, and slacknesse in discharging their calling, from whence are risen all the evills we have seen since in the Church.

After the beginning of the fifth Age, to wit, 521. yeers, in this Island began (the old Saturnalia of Rome, which was first kept in honour of Saturne; but by the Successors of Iulius Caesar, it was ordained to be kept, to the memory of him, and was called Iulia) to be celebrated unto the honour of Christs Birth, in the later end of December. The occasion was this, Arthur that renowned Prince wintering at York (whereof, he newly had made himself Master) with his Nobles, bethought himself with them, to passe some dayes in the dead of winter in good chear and mirth, which was done forth with, as it is given out for devotion to Christ, although, that then true Devotion was very little regarded; for as these men did exceed the Romans during this Feast in Ryot and Licentiousnesse; So they continued the Feast double the time that the Ethnick Romans were wont to kept it; for the Romans kept it onelyonly five dayes, but these kept it ten dayes with their new devotion; yea, those of the richer sort in time following have kept it fifteene dayes. Thus was the beginning of the prophane idlenesse and ryot of Christmas, now kept twelve dayes with foolish excesse and ryot. As these Christmas keepers did mistake the way of honouring Christs Birth, by this kinde of solemnity; so did they mistake the time of his Birth; for the most exact Chronologers tells us, that Christ was born in October, and not in December.

The Scots retain still the old name Iulia, of this preposterous-holy-Feast, for they call it corruptly Iul: Although they never kept it of old, not being subject to the Romans.

The French and Italians, in this, are nothing behinde with us;Nunc in opprobrium Christianorum haec festa celebrantur. for beside, That they share with us in these Saturnalia, Iulia, or Christmas; They go beyond us in ryot and fooleries in their Bacchanalia, which they call Carnaval or Mardigras before Lent; which in old time was kept to the honour of Bacchus.

But the corruptions that were brought in our Church from Rome in the fourth and fifth Age, were nothing to what was brought in in the sixth and seventh Age, for then was Religion turned upside down, and so changed into Superstitious Ceremonies, and Idolatry, authorized by false miracles, that there was hardly left any trace of true Religion among men in these dayes. Palladius was the first that acquainted us with Rome, as we have said, and that brought in Prelacy amongst us, a little after the beginning of the fourth Age, which he and his Successors by degrees brought unto a great height, both in worldly pomp and means (for the times) by the inconsiderate, debonnarty of the Prince, and simplicitie of the people, but not without struggling and resistance, by pious and wise men, for many yeers; it was the work of Church-men, set a foot by Palladius so till the sixth Age, that is, upon the matter, two hundred yeers, to raise themselves to Power, and Authority, and Means, whereunto they came insensibly, so much the rather, because they were sparing for these dayes, to invert the main Doctrine of the true Religion. The People and Magistrate seeing their Religion remaining in its maine, were, without great difficulty, drawn over to give way unto the greatnesse of the Church-men; But when these gallant fellows had wrought their own ends, they did shew plainly what was within their hearts; for then they declared themselves to be enemies both to God and to Man, by their vitious lives, contrary to the Laws of God and man; Their false Doctrine, contrary to Gods Word; their Tyrannicall domineering over the people; and withdrawing themselves from due obedience, unto the lawfull Magistrate. In a word, by directly opposing God, abusing men to their utter ruine of soul and body, and setting up their own inventions for the Laws of God, and men, they were a bringing this height of iniquitie to passe, about the matter of two hundred yeers likewise, to wit, the sixth and seventh Age, although the workers of iniquity did at last bring their mischievous designe to an end, by the permission of God, irritated against men for their sins, who not adhearing unto him, were abandoned so, that they became a prey unto Satan and his instruments, to follow all iniquity; yet, such was the mercy of God towards men in these most corrupt times, that the devill and his instruments went not so cleerly on with their wicked businesse, but they had now and then, from time to time, remoraes and lets in it, by those whom God raised up to bear witnesse to his Trueth; and in these dayes, sundry of the Scots Divines were very stout in the keeping of the ancient Tenets and Rites (which they had received from their first Apostles, Disciples to Saint Iohn, according to the Church of the East; Witnesse the great strugling they had about the keeping of Pasche, or Easter-day; for till then, the Scots had kept the day of Pasche, upon the fourteen day of the Moon, whatsoever day of the week it fell out on; the Romanists called those that kept so this day, quartadecimani, and condemned them as Hereticks, and they kept the day constantly upon the next Sunday following, and not upon a working day; at last the Scots were constrained to yeeld in this,Colmannus & complures alii, qui maluerunt optione data loco ceders, quam ritus Romanae ecclesiae recipere. as in other Rites, unto Rome. Culman, and divers others Scotish men, did so stoutely oppose the Romanists in the point of Easter-day, and in other Tenets, that they chose, it being given to their choice, either to submit unto Rome, or to quit the setlings they had in the North of England, rather to lose their Benefices, then to yeild. So standing fast to the Customes of the Scots Church, wherein they had been born and bred, they returned home to Scotland.

About the end of the seventh Age; men from Scotland, given to ambition and avarice, went frequently to Rome for preferment in the Church; and seeing it lay much that way then, they did their best to advance the designe of the Romish Party, wherein all the skill of worldly men was employed, both in Rome, & among the Scots of that Party; many men went to and fro, between Rome and Scotland, to bring the Scots to a full obedience unto Rome, and conformitie; by name there was one Boniface sent from Rome to Scotland, a main Agent for Rome in these affairs; but he was opposed openly, by severall of the Scots Culdees, or Divines; namely, by Clemens, and Samson, who told him freely, That he, and those of his Party, studied to bring men to the subjection of the Pope, and slavery of Rome, withdrawing them from obedience to Christ; and so in plain termes, they reproached to him, and to his assistants; That they were corrupters of Christs Doctrine, establishing a Sovereignty in the Bishop of Rome, as the onelyonly successour of the Apostles, excluding other Bishops; That they used and commanded Clericall tonsure; That they forbad Priests Marriage, extolling Celibat; That they caused Prayers to be made for the dead, and erected Images in the Churches; to be short, That they had introduced in the Church many Tenets, Rites and Ceremonies, unknown to the ancient and pure times, yea, contrary to them. For the which, and the like, the said Clemens, and those that were constant to the Truth, with him were excommunicated at Rome as Hereticks, as you have in the third Volume of the Concels: although the true reasons of their excommunication be not there set down.

In the eighth Age, the poor people were so blindly inslaved and intoxicat with the Cup of Rome, that they thought it a truely holy Martyrdome to suffer for the interest of Rome; yet, although most men had left God, to worship the Beast, in these dayes God raised up sundry great Lights in our Church, as Alcuin, Rabanus Maurus his Disciple, Iohn Scot, and Claudius Clemens. In this we shall remarke the constant goodnesse of God towards his people, who made his Light shine in some measure thorow the greatest and thickest darknesse, by raising up these men, who did bear witnesse to the Truth, both by word and writing; so that God did not altogether leave off his people. The Bishop of Rome caused to declare Alcuin (for his Book of the Eucharist) many yeers after his death an Heretike. So Rome persecutes the Saints of God, even after their death.

In the ninth Age, both Prince and People, by dolefull experience, did finde the idlenesse, pride, ambition, avarice and ryot of Church-men, occasioned by the indulgence of Prince and People; wherefore, at Scone under King Constantine the second, there was had a convention of States for reforming the disorders in the Church. In this Assembly it was ordained, That Church-men should reside upon their charge; have no medling with secular affairs; that they should instruct the people diligently, and be good examples in their conversations; that they should not keep Hawks, Hounds, and Horses, for their pleasure; that they should carry no Weapons, nor be pleaders of civill Causes, but live contented with their own provisions: in case of failing in the observance of these points; For the 1, time, they were to pay a pecuniary mulct or fine; for the 2, they were to be deprived from Officio and Beneficio. Thus you see, in these most blinde and confused times, That resolute Princes and People did oppose manifestly the Popes omnipotency, and highest Sovereignty. In the later part of the same Age, King Gregory was most indulgent to Church-men; he was so farre from curbing and keeping them under, that he granted them many things they had not had before. Then in a convention of States holden at Forsane, it was ordained, That all Church-men should be free of paying Taxes and Impost; from keeping watch, and going to warfare. Item, They should be exempt from all Temporall judicature. Item, All Matrimoniall Causes were given over to be judgement of Church-men; as also Testaments, Legative Actions, and all things depending upon simple faith and promise. Likewise, the right of Tithes, with liberty to make Lawes, Canons, and Constitutions; to try without the assistance of the temporall Judge, Heretikes, Blasphemers, Perjured Persons, Magicians, &c. Lastly, it was ordained, That all Kings following, at their Coronation, should swear, to maintain Church-men in these their Liberties and Priviledges.

In these dayes lived a Learned man, called Iohn Scot, sirnamed Aerigiena, because he was born in the Town of Aire; he published a Treatise, De corpore & sanguine Domini in Sacramento, wherein he maintained the opinion and doctrine of Bertram; whereby he offended highly the Sea of Rome.

In the tenth Age things grew worse and worse, The Church-men did so blinde the King Constantine the third, That they perswaded him to quit the Royall Crown, and take the Clericall Tonsure of a Monk, which he did at Saint Andrews; There were some Priests in these dayes, who did strive to have liberty to take lawfull Wives, but in vain. A little thereafter, there were new disputes for Priests marriage; one Bernet a Scots Bishop, stood much for that cause in a nationall Councell. In this Age, although that avarice and ambition, had corrupted, and perverted Religion generally, yet there were constantly some godly men, who albeit they could not openly stop and oppose the torrent of these times, given to Idolatry and Superstition, did instruct and teach the people, That Christ was the onelyonly propitiation for sin, and that Christs blood onelyonly did wash us from the guilt of sin.

In the eleventh Age, Malcome gave away a part of the Crown Lands among his Nobles, for their good service against the Danes; the Nobles in recompence thereof, did grant unto the Crown the ward of these Lands, with the benefit that was to arise by the marriage of the Heir. Untill the later part of this Age, the Bishops of Scotland, although they had raised their Order unto a great power and riches, yet they were not distinguished in Diocesses, so till then indifferently, wheresoever they came, they did Ministrate their Function, without lording over one particular place, or calling themselves Lords of any place. The Diocesses wherein Scotland was divided at first, were these, Saint Andrews, Glasgo, Murray, Catnes, Murthlac, or Aberdene. The Bishops of Rome taking upon them in these dayes to be above Kings, and to conferre in matters of Honour, upon Kings, how, and where they pleased; and so by this means, to put a farther tye of Vassalage and subjection upon Princes. To this effect, in the yeer 1098. ordained King Edgar to be anointed with externall Oyl by the Bishop of Saint Andrews, a rite, which till that day, had not been in use among our Kings: yet they were as much the anointed of the Lord before, as they have been since, and as any other Princes, who before them had this externall anointing from the Sea of Rome; although the Romish Writers do make a greater esteem of these Kings anointed by them, then of others, because they conceive them to be more their own. Here note by the way, That all Princes whatsoever in Scripture-Language, are said to be the Anointed of the Lord; and so Cyrus was named, although he was never anointed with externall Oyl. Next, although the first Kings of Israel were anointed, as Saul, David, and Solomon, with some of the following Kings; namely, where there was any opposition feared of setling them in the Royall Throne; for further Confirmation were anointed. Read diligently the History of the Kings, and you shall not finde that each one, or every one of them was anoynted externally, although they were all the Anoynted of the Lord. Next, you shall note, That the Oyl wherewith Samuel anoynted Saul and David (and so the Oyl wherewith other Kings were anoynted) was not an Oyl consecrated, as that wherewith the High-Priest, &c. was anoynted, but common Oyl.

The reason of the Scripture-phrase whereby all Princes are said to be anoynted, is this: Anoynting, in first and most ancient times, was a signe of setting apart of a man for the Office of a King. Hence, by progresse of time, any man that was set aside by Gods providence to execute the Office of a King, whether he came thereunto by Succession, or by choice, or by Conquest, was called the Anoynted of the Lord, because they had the thing signified by Gods appointment, notwithstanding they wanted the signe, to wit, the Oyntment.

Further we shall observe here, That not onelyonly those whom God hath set aside to be Kings, be called the Anoynted of the Lord; but also the people whom he hath set aside or apart for a peculiar end: So the Prophet, speaking of the People of Israel in Gods Name, useth this expression, Touch not mine Anoynted: For their sake I have reproved Kings.

Moreover note, That as the people set aside by God are said to be his Anoynted, so they are also called, A Royall Priesthood, Kings and Priests. Not that every one of the people is a King or a Priest, these being particular Callings, no more then they were anoynted; but because they are set aside by God as Priests, to offer daily unto him the Sacrifice of Righteousnesse, &c. And as Kings were anoynted with Oyl, to signifie their setting aside for their peculiar Office; so every one of us, being anoynted in Baptisme by the holy Spirit, is set aside to do justice, &c. as a King, in our severall station.

Thus much have I, in few words, spoken of Kings anoynting, and how the people are said to be anoynted, or to be Priests and Kings, because in the beginning of the fifteenth Age, sundry were condemned as hereticks, for saying, That every man is a Priest in some kinde; and that the anoynting of Kings is now needlesse, being an invention of Rome, to subject Princes unto it.

Some yeers after the beginning of the twelfth Age, King David, beside the Bishopricks formerly erected, did erect the Bishoprick of Rosse, Breachen, Dunkel, and Dumblane. This debonaire Prince was so profuse towards Church-men, that he gave them a good part of the ancient Patrimony of the Crown: So he and his Successors were necessitated to lay Taxes and Impost upon the people, more then formerly, to the harm of the Common-wealth. In this also he wronged the Church: for the Clergie being rich and powerfull, left their Function, and gave themselves over to all riot and idlenesse. Till riches made Church-men lazie, this distinction in discharging the Duty of a Pastor, or of the souls per se, aut per alium, was unknown. While riches did not so abound in the Church, Church-men kept more conscience in the discharging of their places.

In this twelfth Age, the Scots, although they had Bishops ever since Palladius, who for a long time did discharge the Function indifferently in every place where they came to: And although they had of later times distinguished the limits of the bounds wherein they were to execute their Calling, by Diocesses; yet in that Age, I say, they were not come to that height, to have Primates, Metropolitans, and Arch-bishops. Wherefore their neighbour, the Arch-bishop of Yorke, having gained the consent of the Pope, bestirred himself very earnestly, by the assistance of his King, to have the Scotish Bishops acknowledge him for the Metropolitane; whereunto the stoutest of the Scotish Clergie would not consent; but they would depend immediately upon the Pope: and to this effect, Legats were sent from Rome to Scotland; who being come hither, and seeing the resolution of the Scotish Bishops not to submit to the Archbishop of Yorke; and finding their own benefit thereby, they did exempt and free the Scots Clergie, from the trouble of the Arch-bishop of Yorke. There was one Gilbert Bishop of Catnes a great strugler for this businesse.

About the later end of this Age, sundry Priests were put from their Office, because they had taken Orders upon Sunday. In that time there was a Synod in Perth of Divines, such as they were, who decreed, That Sunday should be kept holy from all work, from Saturday at mid-day, or twelve of the clock, till Munday morning.

In the thirteenth Age, few yeers after the beginning thereof, divers kindes of Monks came into Scotland, formerly unknown to the Land; as Dominicans, Franciscans, Iacobins, and sundry other of that sort of Locusts. In this Age these Vermine of Monks did so multiply every where, that at a Councell at Lyons it was decreed, That no more new Orders of Monks should be admitted or tolerated. But how the Decree hath been kept, we see in our dayes.

Next, the Monks of severall kindes gave themselves so to Begging, that the people were much eaten up by them, and the poor his portion was withdrawn; which occasioned a great murmure among the Commons. Upon this, there was a Decree made then, That onelyonly the Minorites, Praedicants, Carmelites, and Hermits of S. Augustine, should have liberty to beg: Whence they are called, The four Mendicants; Les quatre Mendiants.

Towards the end of this thirteenth Age fell out that great desolation of the State of Scotland, occasioned by the Controversie for the Succession of the Crown, betwixt Baliol and Bruce; Baliol being constrained by the States of Scotland to break the promise he had made to Edward of England, To subject the Crown of Scotland unto him, for judging the cause on his side. After much trouble and misery of War, the State of Scotland receives Robert Bruce, come of the second Branch, for King, recalling all the subjection and Allegiance that they had given to Baliol, because of his unworthinesse to Reign: who, beside unfitnesse to bear rule over a Military People, had basely condescended to enslave that Nation, to whom their Liberty hath been so dear to this day, that for it, and the purity of true Religion, which both, by Gods mercy, they now enjoy, they have willingly and cheerfully undergone all hazard of life and means; judging, That if they suffered these two twins, Liberty and Religion, either to be infringed, or taken from them, they had nothing left them, whereby they might be called men.

The remarkable History of King Iames the first of Scotland, fitteth this purpose very well. The Passage is this: King Iames the first going into France, was taken by the English, and kept prisoner by them for many yeers. In that time the King of England goes to France, to make Warre; and at his arrivall there, he findes an Army of Scots ready to fight for the Alliay of Scotland, the French King, against the English. Upon this, the King of England moves King Iames, whom he had taken along with him, to write unto the Scots, and to charge them, upon their Allegiance, not to draw their Sword against the party where he their King was in person. The Scots answered, That they were sent into France to assist their Alliays against the common enemy. As for him who writ unto them, since he was a prisoner, and not a free man, they neither owed him Allegiance, nor would they give him any, so long as he was in prison; but if he were set at liberty, and were living among them, they would obey him according to the Laws of the Countrey; since the Crown was setled upon him by the consent of the States, and so they did; for these Kingdoms were governed in his name, without any communication with him, during the time of his imprisonment, which was very long; but when he went home, he was received and obeyed as King. From this Princes may learn, that although people do submit themselves to their Government; the resignation is not so full as to devest themselves of all power in such a way, That the Prince may dispose of them as he thinks right or wrong, he ordinarily being misled and kept captive, by those that are about him; who for the most part, have no regard to the publike good, nor to the credit and esteem of him, to whom in shew they professe themselves so addicted; the people have constantly reserved even unto themselves by the consent of all men, yea, of the greatest Court-parasites and Sycophants of Princes, that the Prince cannot, nor ought not to enslave or subject the people to any Forreign Power; and where Princes by Pusillanimitie and ill counsell, have essayed or attempted such a thing, they have smarted for it, witnesse Baliol, who not onelyonly was excluded himself from the Crown, but also his Posterity; and it was setled upon the next Branch, to wit, Robert Bruce, with his descendents, where it continues to this day by Gods providence. Then since the people have reserved this power in themselves, to stop the Prince, to put them under any Forreign yoak or slavery; is it possible, That they have not reserved a power to right themselves from domestick, and intestine slavery, and misery, slavery being ever one and the same? For what is it to me by whom I suffer evil of one and the same kinde and degree, whether it be by a neighbour, or a stranger, a forreigner, or a con-citizen? yea, when I suffer by him who should be my friend, and stand for the same Freedom with me, my suffering is the greater.

To this purpose you have a memorable Passage of William the Norman; who, although he had invaded England with the Sword, and by it had defeated him who did oppose him for the Crown, with all his adherents and party, and in consequencie of this Victory, had committed many out-rages with a strong hand; yet the same William could never assure himself nor his Posterity of the Allegeance of the People, till he had sworn solemnly (according to the Rite of the times) for himself and his, To govern according to the good and approved Laws of the Land, as the best Kings before him had done.

Then the County of Kent, in its own name, and in the name of the whole Kingdom, declared, That neither Kent, nor any other of the Kingdom, was conquered, but in a peaceable way did submit to William the Norman, upon Condition, and with Proviso, That all their Liberties, and free Customs in use and practice, should be kept. If this was not accomplished afterwards, it was sillinesse of the People that suffered themselves to be abused, and the fault of misled Princes, that did not keep their promise whereunto they were tyed: And sundry, for the breach of this promise, have had occasion to repent, when it hath been too late.

We shall adde one example more, which is, of Henry the eighth; who, anno 1525, the seventeenth yeer of his Reign, by the advice of his Councell, put a Tax upon the people; which the people did not onelyonly refuse to pay, but declared, That the thing was unjust and unlawfull. Withall, wherever they met those whom the King had employed for the gathering the money, they used them so kindely, that they did never come twice to one place for the payment of the Tax. The King seeing this, he disclaims the Imposition of the Tax, and so do the Nobles that convened at London, by his Command, for that purpose, and layes all the fault upon ill counsell, namely, upon Wolsey. This was Henry constrained to do, notwithstanding his resolutenesse against all forreign enemy, chiefly the Pope, with his shavelings. By this instance, Henry acknowledged his power to be limited, and no wayes arbitrary: Against the doctrine of our now Cout-parasites.

Now if the People have this much power in them, as to stand for their Temporall Liberty, both against forreign and domestick slavery; far more may they, and ought they, to defend the Spirituall Freedom, which Christ, having purchased with his Blood, hath left them, as Members of his Church. But all this defence of Liberty and Religion ought to be made so, that it be without by-ends, sinistrous respects, of hatred, malice, ambition, &c. The onelyonly scope and main drift being, To have Gods glory, in the Light of his Gospel, setled and maintained, The People at quiet, The Prince obeyed, in God, and for God (i. e.) according to the Law of God, Nature, Nations, and the Countrey or Kingdom, so far as possibly can be. This being lookt to carefully, there is no gap opened to Rebellion; which is a fighting against Gods Ordinance, and not the just and necessary opposing of the abuse and corrupting of the good Ordinance of God.

But here a Court-slave will say, If things be so, there is no absolutenesse in Monarchs and Princes?

To answer this, we must know what is to be meant by absolute, or absolutenes; whereof I finde two main significations. First, absolute signifieth perfect, and absolutenesse, perfection: Hence we have in Latin this expression, Perfectum est omnibus, numeris absolutum. And in our vulgar Language we say, A thing is absolutely good, when it is perfectly good. Next, absolute signifieth free from tye or bond; which in Greek is foreign. Now, say I, if you take absolute for perfect, that Prince or Magistrate is most absolute, that is most perfect, who governs most absolutely, or most perfectly. The absolutenesse or perfection of Government consists in its conformity to the perfect Rule which is written in the Law of God, printed in the heart of man, received generally of all wise People, and in practice by all particular well-polished Common-wealths. Next, I say, if you take absolute for free from tye or bond, That no Prince nor Magistrate is free; for every Magistrate or Prince, as well as the private man, is bound to keep the Law of God, of Nature, &c. not onelyonly in particular things, for his own singular carriage, but also in publike businesses, for the good and society of men, or of the people: for God hath given his Law, and Nature her Dictates to all, to the observance of which all men are tyed. Yea, farther, they are not onelyonly bound in their severall Conditions, and tyed to the performance thereof in their own persons; but also are bound to further it with all their might, and take away all things that may lett and stop this performance, or deterre and withdraw men from it. Read Levit. 19.17. where every man is commanded to rebuke his neighbour, and stop him from sinning. Read Deut. 17.19, 20. where the King is commanded to have continually the Copie of the Law before him for his Rule and Guide. What is in 1 Sam. 8.10. is what a King is likely to do, and not what he ought or should do. This is cleer; for in the place now named, in Deuteronomy, the King is told what he ought to do; but that he is said to do in Samuel, is contrary to the Ordinance of God. Confer the places, and you will easily see this truth. Next, a Prince is said to be absolute, that is, not in any kinde subaltern to another, and whose subjects acknowledge (under God) no other but him. Hence you may see, That the Popish Kings and Princes are not absolute; for, beside the great number of people within their Dominions who are immediate sworn vassalls to the Pope, I mean, the Shavelings; The Prince himself takes Oath, at his Reception, To uphold the over-ruling Government of the Pope, under the masked name of Spirituality; and the simple abused Prince shall have for a reward, to make up all, a little holy Oyl to anoynt him, and bear the Title of most Christian or Catholike Princes. Farther, I say, That the Prince, who although in some things hath cast off the yoke of this god upon earth (for so is the Pope now and then called) but keeps up a part of his tyranny in the Church of God over his people, wants and loses so much of his absolutenesse, for this tye upon him from a forreign Prince, the Pope. But here the Pope sheweth the height of his cunning; for he seeing that Princes are told frequently, That they are either absolute, or ought to be such, bethinks himself to keep up his super-eminency above Princes, as his vassalls, and yet make the Princes finde an absolutenesse; which he acts by his Emissaries, and their inferiour instruments, for their own private ends, whom he makes inculcate in the ears of Princes, That their absolutenesse consisteth in doing with the Life, Liberty and Fortunes of the People, as seems good in their eyes, without any regard to the good of humane Society, which is the true End of all Government: But with this Proviso, That those who have relation to him immediately, be exempted: and these are not onelyonly his shavelings, who are openly obedient to his commands and orders, &c. but also those, yea, in Kingdoms where his name is in a kinde rejected, who keep up his tyrannicall Laws and Ordinances, as we have felt of late, namely, in these Dominions wherein we live, to our wofull experience; for they, to uphold and encrease their power, have cast both Prince and People into great troubles, making the Prince believe, That without them he hath no being.

But to shew thee that Princes may use the people committed to their Charge like beasts, and yet neverthelesse are not absolute, cast thy eyes in the neighbour Countreys onelyonly upon the Duke of Savoy, and the Duke of Florence; who, although they be Sovereigns in a kinde over the people, and deal most hardly with them, taking their Lives and Fortunes away at their pleasure, yet they are not acknowledged to be absolute Princes; for they are vassalls of the Empire, and their chief titles are to be Officers thereof: So the Duke of Savoy is qualified Vicar of the Empire, &c.

If you consider the Prince, and people committed to his Charge, as having relation one to another, I say, they are both bound one to another by Duty; the Prince first bound to rule and govern according to the Law of God, of Nature, of Nations, and Municipall Laws of the Countrey and the People is bound to obey him accordingly: but if the Prince command any thing against these, his commands are not to be obeyed, God being onelyonly he, to whose commands Obedience is simply due, and to be given; but to men, onelyonly obedience with limitation, and in externall things, according to the Laws so oft above named, at the least not against them, or opposite to them. The Chimaera, or rather Solaecisme in reason of passive Obedience, is not to be thought on among rationall men, it being the invention of Court-parasites, a meer nothing, or non ens, for Obedience consisteth in action, as all other vertues do, and not is suffering. Farther, whosoever, for not obeying a wicked command of a Superiour, suffereth, if he can stop it, or shun it, is an enemy to his own being, wherein he offends against nature; for you see every naturall thing striveth to conserve it self against what annoyeth it; then he sins against the Order of God, who in vain hath ordained us so many lawfull Means for the preservation of our Being, if we suffer it to be destroyed, having power to help it. But then it will be demanded; What, is there no absolutenesse in humane Authority? I answer, simple absolutenesse there is none under God; For all humane Authority is limited by the Laws aforesaid, and extends to farther then externall things; yet comparatively humane Authority is said to be absolute,Read a Treatise, written in Laetine, 1546. and dedicated to the King by Iohn Dickinson, De Supremo & absoluto Principis Imperio. Read William Wraghton his Treatise, called the Romish Fox, written in English, and dedicated to King Henry, 1543. when it is free from any Forreigne Superiour Power. So when Henry the eighth, having cast off the Romish yoak, and putting down the vassallage of these his Dominions unto the Pope, caused divers Books to be written of the absolute Empire or Authority of the Prince; although, after the freeing himself from the Pope, he had not, nor did not pretend to have any more absolute power over the people, then he had before; but albeit this Prince did much for the regaining the absolute Authority to the Crown again, in chasing away the Romish Pontiff, yet, he did it not fully, in so farre as he kept still the Romish Rites, and the Hierarchy, or Prelacy, wherein the Romish Fox lurking, hath kept himself in these Countreys unto this day; and now having acted the Fox long enough, he is acting the Woolf by dedestroying the people of God; if the Successors of King Henry had not kept in the Romish Superstitious Rites and Hierarchy, they, and we all had had better times, then we have all tasted of. Although King Henry for his Vices, be blame worthy to all posterity, yet I must say, in all humane appearance, That if the Prelat-Bishops, to whom he trusted the reforming of the abuses of the Church, had been as forward, as he was willing, there had been a better Reformation then was in his time, witnesse this instance, The People desired freedome to read the Scripture, the then Bishops refused this unto the People. Whereupon the King was petitioned in the name of the People, the King grants their Petition; the Bishops hearing of the Kings grant, thus limit it, not daring to deny it flatly, That all Gentlemen should have liberty to read the Scripture, since it was the Kings pleasure; but for others, the permission was stopped: As if Yeomen and Tradesmen, had not as much interest in Gods Word, as Gentlemen. Then remarke all those that were put to death for the testimony of the Truth in Henry the eighth his dayes, were persecuted by the Bishops of the time, although the blame lieth upon the Prince; for albeit they had in compliance to the King renounced the Pope by word of mouth, yet in effect they kept up his tyranny, by his doctrine (with small alteration changed) his Rites and Ceremonies, Canons and Laws, Prelacie or Hierarchie maintained: And seeing the King so opposite to the Pope, they condescended that the King should bear the blasphemous Title of the Pope, Head of the Church, although with reluctancy: and so it proved; for notwithstanding all the Statutes that were made in favour of this Title taken from the Pope, and attributed to the King, the Bishops with cunning and subtill proceedings, kept a foot the power of the Pope; and so soon as they saw the occasion of Queen Marie her Reigne, they freely and easily brought all back again to Rome, without Maske or Limitation: and ever since, their successors, although by the course of affairs (they) have been obliged to disclaim the Pope his authority, yea, and his doctrine in some measure; yet they, ever since, to this day, have expressed their inclinations, and done their endeavours to return thither again, as we all know by dolefull experience. But here it may be demanded, What drift or policie can it be in the Bishops, to desire to be subject to Rome, rather then to their Prince, and Laws of the Countrey? The answer is, The propensitie of us all, to follow evill rather then good, is known, namely, When the evill hath the mask of worldly dignitie, pomp, power, and pleasure, which hinders it to be seen in its own colours. Now the Bishops and all the rabble of that corrupt Clergy, are given to Temporall, howsoever unlawfull advantages, as their ambition, avarice, and lust, from the very beginning hath shewn; which exorbitant passions lead men headlong, without measure, when once way is given unto them, unlesse they meet with some lett or stop, which is both lesser and slower, when it is a farre off, namely, when it cometh from one who is possessed with the same distempers, and himself of the same order of men with the Delinquent; and so the Bishops of this Island, had rather have to do with the Pope, then with the Prince.

First, Because of mutuall infirmity the Pope proveth more indulgent then any Prince.

Next, The Prince is too neer them, and so it is best for them to be so free of the Prince his Jurisdiction, that they may be able not onelyonly to neglect him, but also to oppose him.Read Matthew Paris in Henry the third. For all, let that example of the Canterbury-prelat serve; who made the King for the time to hold the Stirrup when he gat up upon his horse. The Story is known.

I called a little before the Title of Head of the Church, used by the Pope, and then given to Henry, blasphemous. To lay aside all other things that may be alleadged against this Title, I shall onelyonly say this; The Church is the Spouse of Christ: No Spouse can be said to have any other Head, but him whose Spouse she is. Now if the Church should acknowledge her self to be the Spouse of any other but of Christ, she were a professed Whore and Adulteresse. By no means then a Prince is to be called, The Head of the Church: For although the civill Magistrate is obliged, according to his rank and place, to see the Ministers of the Church do the work of the Lord, truely, diligently, and carefully, and to make them do it according to the Will of God declared in his Word; yet for all this, he is nothing but a servant, overseer, or grass, and not the Head, which is a Title belonging onelyonly to Christ; wherefore, Princes or Magistrates, that by slavish flatterers had this Title given unto them at the first, had done well to reject it, as their Successors, who have followed, had done well likewise, (according to God his Will) if they had not suffered this Title to have been continued unto them, namely, in the publike prayers, where the time-serving inconsiderate Minister prayeth, in the name of the Church, for her Head; if the Head of the Church needs to be prayed for, then the influences of the Head, upon the Church, will be but poor and weak, &c. But of this enough for this place.

Moreover, The flattering Preachers, unrequired in the publike prayers in the name of the Church, call the Prince forsooth, The Breath of our Nostrils, taking for his ground, the words of Ieremy, in his Lamentations, Chap. 4. vers. 20. Which words, by the Current of the Ancients, and Septuagint, are to be understood of Christ Jesus; True it is, The Rabbins have interpreted the words of one of the Kings of Iudah, to wit, Iosias, or Zedekias; and hence some of the later Expositors have explained these words, That first and literally they may be applyed to one of the Kings of Judah, who were all figures of Christ to come, but principally, and mainly the words are to be understood of Christ Iesus, by the consent of all; So to attribute these words to any Prince earthly, cannot be without offense to Christ; For who can be said properly, and well, To be the Breath of our Nostrils, but he, who inspireth into us life, that is God. In like manner, the inconsiderate Ministers of the Gospel, abusing the Text of the eightieth Psalm, which, by the consent of all, is understood of Christ truely, and of David, as a figure of Christ to come, call the King, The man of thy right hand, this in no wayes, without Blasphemie, can be attributed unto any earthly Prince; for none is to be said a figure of Christ, as David, and his Successors were by a particular dispensation. But if misapplying, and mistaking of Texts of Scripture will do businesse,Domino Deo qui nostri. since Magistrates are said to be gods, you may as well call the Prince god, as the Roman Emperour was of old by some so called, and now the Pope, by his Court-parasites: which Titile of god, no Prince will suffer to be given unto him; Surely, as it is a very great crime, not to give due respect, reverence, and obedience unto him, whom God hath set over us for our good, according to his wise Ordinance; so on the other side, it is a huge sin to Idolize the Prince, making him a god, when he is but a weak, and infirme man, servant of God. This second fault is committed chiefly by the Sycophants and Parasites, who have no other Church, nor Chappell, but the Court, and make Petition to none, but to the King, whom to please, they wholly study, that they may catch somewhat to satisfie their inordinate desires. And the first is committed, namely, by their prelaticall Clergy, who withdraw from the Prince a great part of his due, when they study to exempt themselves from his Obedience, and take from him any inspection upon them, namely, concerning the discharge of their calling, although by Gods Ordinance it be a main part of his Office, to see God served, and worshipped, according to his Will revealed in his sacred Word.

We have a little above seen, how that by the flattery of some Court-preachers, the custome is brought into the Church, to give unto the Prince, not onelyonly swelling, but blasphemous Titles in the publike Prayer, that is made by the Minister in the name of the Chruch; but although, this be too great an evill, and requireth Reformation, yet the flattery of some Preachers hath not stayed here; for they, according to their custome, having addicted themselves to any one, whom they conceive may help them to preferment, stick not in the pulpit, where all relation should be laid aside, save that of a Minister of Gods Word, to publish themselves, yea, in their Prayers, to be varlets to this man, or that man; and, what is worse yet, in the Prayer they call their Masters and Lords Vertuous, Pious, and Religious, when it is known to all, That for the most part they have little Vertue, lesse Piety, and no Religion at all. To have pointed at these things, shall suffice for this place. If any man will be contentious for these practices, I answer him, That the wel-Reformed Churches have no such Customs; for among the other abuses whereof they have been purged, by the care and diligence of the faithfull Vine-dressers, under Gods blessing, they have been pruned of this rotten Bud of slavish flattery, as a corruption much opposite and contrary to the dignity and power of the Gospel. But let us return, after this long Digression.

In these dayes (that is, in the thirteenth Age) lived Michael Scot, renowned for his Learning in Physick, Astronomy, &c. He is remembred by Picus Mirandula, and Cornelius Agrippa, very honourably. Also then lived Thomas Lermouth, commonly called, The Rythmer; whose Predictions are extant to this day: But no wise man can make any thing of them, more then of Merlin his Prophesies, who lived long before him; although sundry have pleased their fansies with idle Expositions of these two mens dreams.

Towards the end of this thirteenth Age, the good Roman Pontif Boniface the eight, making use of the havie moans and complaints that some of Scotland, namely, of the Bishops and other Clergie-men,You may see Pope Boniface his Letter to King Edward, and to the Bishop of Canterbury for the time, in Iohn Fordon his Scoti-Chronicon. with their clients, made against King Edward of England, who then did cruelly afflict the Countrey, claims a right unto the Crown of Scotland, as re…igned unto him by the States: And upon this he writes an insulting Letter, and full of threatnings, unto Edward, that he was so malapert as to do any wrong to his vassalls and subjects, where he had none, truely, save the Bishops, and Shavelings, with their clients. Whether the Clergie did make this offer of subjection unto the Pope, or whether he did falsly invent this lye, we cannot tell, but it is betwixt the Pope and his shaved creatures; such master, such men. Let this teach us, how the Popes are, and have been, and will be ever constantly ready watching at all occasions, to draw all things to their Crosse. But this owning of the Scots by the Pope for his peculiar people did not last long; for in a very short time thereafter, notwithstanding the great ignorance of these dayes, the Scots shewed themselves refractaries to his holy Orders; and he, in revenge, did thunder the fire-bolts of his Excommunication against these rude fellows, putting them to the Interdict, all to small purpose; for by these Bolts they were but very little dashed.

We have heard how that in former times the Church of Scotland was served by Culdees, and they ruled by their Presbyteries or Elders, having a Moderator, or Prefect of themselves, and of their own chusing: This was for many yeers. When Palladius brought in Prelacie, a new holy Order, into the Church of Scotland, unknown to the preceding Ages, it was with this Restraint, That Bishops should be chosen by the Culdees, and of them: But when Bishops had once gotten certain Diocesses and Limits alotted unto them, they set up a new Presbytery of their own, or Councell of Canons or Regulars, which they called Chapters; by whom they intended to be chosen in following times. The Culdees seeing this, did oppose it with their main strength, namely, under King David, who did take up the businesse thus (being carried away by the Prelats) That so many of the Culdees as would be Canons, should have hand in the chusing of the Bishops. But the Bishops, to elude this Ordinance of the Prince, obtained a Mandate from the Pope, That no Culdee should be received in the Convent of Canons, but by the consent of the Prior, and most part of the Canons. By these means the Culdees were kept out, and deprived of their voyce in chusing of the Bishop. In the time of the troubles of Baliol and Bruce, one William Cumin, Prefect of the Culdees, thinks it fit for to bestir himself, to trie what he could regain upon the Canons; and so he opposeth the Election by the Canons of one William Lamberton to the Sea of S. Andrews: The businesse being come to a great height, by Appeal was drawn to Rome, where, after much debate pro forma, time and moneys employed, the holy Father Boniface the eight pronounces sentence, in favour of his dear Clients the Canons; and so Lamberton is made Bishop, and consecrated by the Pope Boniface. This fact turned so to the disgrace of the Culdees, that after that time we reade no more of them; so the Name and Order by little and little came to be quite extinguished, about the beginning of the thirteenth age.

In the beginning of the fourteenth age, the Order of the Templers was put down, whether for their just demerits, or for private ends and hatred, we leave it to the Histories of these times, Pope Clement the fift by his Bull did cashier them, the Bull beginning thus, Quanquam de jure non possumus, tamen pro plenitudine potestatis dictum Ordinem reprobamus, &c. After which all Christian Princes did cause them to be apprehended in their severall Dominions, and put them from their estates, which was then given to Hospitallers and Knights of Saint Iohn, after they had stood about two hundred yeers, instituted by Baldonin King of Ierusalem, for defence of that Citie and Temple, and the safe conveying of all such as did travell thither: They are also called Red friers, because their Gownes were Red. In this fourteenth age did flourish the great Scholastick Iohannes, called Scotus from his Nation, and Duns from the place of his Birth, for he was born in the Town of Duns in the Mers; he was a great Opposer of Thomas of Aquin his Doctrine; his Sectaries were called Scotists, his Epitaph was thus:

Scotia me genuit, Anglia suscepit,

Gallia edocuit, Germania tenet.

In the beginning of the fifteenth age there was a great Schisme in the Romish Church, Pope against Pope; yea, sometimes there were three Popes at one time fighting one against another, and excommunicating one another; this Schisme lasted about thirty yeers, and by the Councell of Constance Martin the fift was made Pope, and the rest defeated: There was one Iohn Fogo, a Monke of Milros, who in Scotland defended the Election of Martin by the Councell, against Benedict, alias, Peter de Lune.

During this forenamed Schisme, many (taking occasion of the opennesse of the times) began boldly and freely to speak against the bad Doctrine, Government and Lives of the Church-men, and that not only in private discourse, but they also preached it publikely, as Iohn Wickliffe in England, Iohn Hus and Ierome of Prague in Bohemia, who spoke before the people freely of the Tyrannie of the Government of the Clergie, the corruption of their Doctrine, and wickednesse of their lives. In those dayes also there were some in Scotland, who feared not to make known to the people the Truth of God, as namely Iames Resby and Paul Craw (among others) who suffered Martyrdom for the Truth. About this time the Carthusians were brought from England into Scotland, and had built unto them a Monasterie at Perth. In this Age the Universitie of Saint Andrews was set up, chiefly by the means of Henry Wardlaw Bishop of the place, that in some kinde the Schools of Learning might not bee altogether wanting, which formerly had flourished for so long a time among the Culdees, and of later yeers had quite decayed; this good did Wardlaw: As his Predecessor William Trail had built the Castle of the same City; So his Successour Iames Kenedy built the old Colledge likewise, called Saint Salvator his Colledge; Patrick Grahame, that came after him, was the man that brought into Scotland the Title of Primate, Metropolitane, and Archbishop, by Bull of Sextus quartus. From the first Preaching of the Gospel, till Palladius, the Church of Scotland was happy without Bishops. From Palladius to King Malcolme his days the Bishops had no distinct Diocesses or Parishes from King Malcolme: till Patricke Grahame they were without Archbishops; this Title and higher rank of Authoritie did not succeed well with Grahame, for the other Bishops could suffer no Superiour under the Pope, namely so neer them, hitherto having rejected all the pretentions of the Archbishop of York; The inferior Clergie also were afraid of the increase of the Authority of the Man whom they conceived austere and rigid, and so by the Faction of the corrupt Court and disordered Clergy, poor Grahame lost the Title he had procured, with the Benefice, and one Shevez got his spoyl; and what a sweet Bird Shevez was, the Stories of that time doe sufficiently manifest.

Robert Blacater seeing the Bishop of Saint Andrews now a Metropolitane and Archbishop, obtains from Alexander the sixt a Bull, whereby he is made Archbishop also, and hee had under him the Bishops of Galloway, Argyle and Isles; which new dignitie angred the Archbishop of Saint Andrews, above the losse of his Vassals; for to have a Companion in equall dignity set up beside him was hard; but he must digest the Pill, since the Pope will have it so.

Lastly, David Beaton brought in the Title of Cardinall into Scotland, who hath beene the onelyonly man that hath born that Title in this Countrey, and how it did speed with him, the following Historie will tell you.

As in the beginning of the fifteenth age the Schisme for the Papacie opened thorow Christendom many mens mouthes, and busied their Pennes to set forth the corruption of the Church, and the Vices of the Clergie; even so in the beginning of the sixteenth age, those that fought for the Bishoprick of Saint Andrews, by their dissention gave occasion to many in Scotland to speak in publike and private of the corruption of Church-mens Lives, Government and Doctrine in Scotland; which coming to the Popes ears, presently he sent unto the King, Iames the fourth, a Sword, with the Title of Protector of the Faith; as if all Christian Princes were not in dutie bound to protect the Faith in Christ; but the Faith whi…h the Pope would have the King to protect, was his erroneous Doctrine, and Tyrannicall Authoritie.

Some few yeers after this, Henry the eighth was declared by the Pope, Defender of the Faith, and had the Sword likewise. Iames the 4 of Scotland being dead, now by the corrupt Courtiers the yong inconsiderate King Iames was made beleeve, That the conferring of this new Title by the Pope, did bring unto him a great preheminence; yea, the Court Sycophants did not stick to call it, A new Royaltie, when in effect it was nothing else but a new note of his Vas…allage to Rome; and by the accepting of the Sword he did engage himself to make warre for Rome; and so he did indeed, for sundry men after this, during his short Reign, were persecuted, and suffered death for the Truth of Christ. This is the second remarkable Badge of slavery put upon our Princes by the Pope; the former was their Anointing by him, as wee have seen before.

Here be pleased with me to remark, That of all the Bishops of Scotland before the Reformation, namely, since they were made Lords of certain places, and had particular Diocesses, you cannot finde one who had any care of the true Charge of Pastor; for their whole studie was, to raise their power, and to encrease their means for the upholding of their power: and, to effectuate this more easily and fully, they kept both Prince and people in dark ignorance of Gods Will and Word. But because they must seem to do somwhat for the name sake of Bishops, they caused to build walls of Temples and Chappels, set up images and pictures richly dressed, to content the eyes, and brought into the Church Instruments of Musick, and artificiall Singing with great skill, to content the ear; Also they brought in sweet perfume and incense for the smell; so the most subtill senses were thus satisfied. And, to make a shew to keep under the senses which are more grosse, there must be some kinde of Fasting enjoyned to the people, and chastenesse to the Church-men. But how, and to what purpose these two last have been kept, all men know. But kept or not, all is one, all these Ordinances which the Bishops set up for Religion, have been discovered by Gods mercy, to be not onelyonly without Warant in Gods Word, but plainly contrary to the same. Of all the Bishops of Scotland in time of Reformation, there was onelyonly one or two who embraced the Truth, all the rest were either professed persecutors of Gods Children, and open enemies of the Truth, or else they were given altogether so to satisfie their bellies and lusts, that they had no care of Religion; witnesse George Creichton (in the name of all the rest) Bishop of Dunkell, who confessed truly, That he had lived a long time Bishop, and never knew any thing of the Old or New Testament.

Impietie, Ignorance and Wickednesse came to such height among the Church-men of all ranks, degrees and professions, that God being, after so long patience, in a manner vexed with them, did stirre up the people to chase them from the service of his House, and to put others in their places, as you will see in this following Historie, whereunto I referre you. And I shall close up this discourse with one or two passages, worthy to be known; whereby you may see the learning of the Church-Doctors in those dayes, and how they did imploy the knowledge they had to abuse the poor people. The first Passage is this: One Richard Marshall Prior of the Blackefriers at Newcastle in England, preached in Saint Andrews, That the Pater-noster should be said to God onelyonly, and not to the Saints: The Doctors of Saint Andrews offended at it, made a Gray frier, called Tottis, preach against Marshall his Tenet; which hee did thus, (taking his Text out of the fift of Saint Matthew, Blessed are the poore in spirit) Seeing we say, Good day, Father, to any old man in the Street, we may call a Saint, Pater, who is older then any alive; And seeing they are in Heaven, we may say to any of them, Our Father which art in heaven: And seeing they are holy, we may say to any of them, Hallowed be thy name: And since they are in the Kingdom of Heaven, we may say, Thy kingdom come: And seeing their will is Gods Will, we may say to any of them, Thy will be done. But when the Gray Fryer preaching came to the fourth Petition, Give us this day our dayly bread, he was hissed at, and so was constrained not onelyonly to leave off Preaching, but also to leave the City for shame. Yet among the Doctors then assembled, the Dispute continued about the Pater; for some would have it said to God formaliter, and to the Saints materialiter; others, to God principaliter, to the Saints minus principaliter; others, primariò to God, secundariò to the Saints; others would have it said to God taking it strictè, and to the Saints taking it latè: Notwithstanding all these Distinctions, the Doctors could not agree upon the businesse. A fellow, called Tom, servant to the Sub-Prior of Saint Andrews, one day perceiving his Master much troubled with some businesse, and as he conceived weighty, said to him, Sir, what is the matter of this your trouble? The Master answered, We cannot agree about the saying of the Pater. The fellow replied, To whom should it be said, but to God alone? The Master answers again, What shall we do then with the Saints? The fellow duplies, Give them Ave's and Credo's enough, that may suffice them, and too well too. If this was good Divinity, God knows. The second passage likewise is very well worth the knowing, and to this purpose very fit, which fell out about the same time with the former, that is, about the first beginning of the Reformation. A little before the death of George Wischard, there came home from Rome a fellow charged with very many holy Reliques, and new things of great vertue, as he gave out; but the things were not to be had, nor any benefit by the sight or touching of them, without moneys. Now upon a holy day, in a village neer Hadington, this Romish Pedler did open his pack, to try if he could vent any of his Wares among the Countrey people. Among other commodities, the good Merchant did shew unto the people there was a Bell of much value, by reason of its great vertue; which he gave out to be this, That if any two parties had any difference, which could not be otherwise decided but by Oath, the truth of the Oath was to be made known by this Bell: for (said he) when any one sweareth, laying his hand on this Bell, if he swear true, he shall after the Oath sworn remove his hand easily from from the Bell, without any change to the Bell: But if he that sweareth having his hand upon the Bell sweareth falsly, his hand will stick to the Bell, and the Bell will rive asunder. Now we must tell you, That already there was a rift in the Bell, which this Romipete did affirm had happened by a false Oath of one that had sworn having his hand upon the Bell. At this tale the poor simple people were astonished, and fell in admiration. But among them was one Fermer, who had some light of the Truth of God; he drawing neer the Romish Merchant, desired to have the Bell in his hand, to see it neerly. This desire was granted unto him. Then he takes the Bell, and looks on it, expressing great admiration at first; but immediately thereafter, he asked at the Romipete, if he would suffer him to swear in presence of the company, having his hand upon the Bell, for he had minde to take an Oath upon a weighty businesse. The man could not refuse him. Then said the Farmer to the company, Friends, before I swear, you see the rift that is already in the Bell, and how big it is, and that I have nothing upon my fingers to make them stick to the Bell. With this he sheweth them his hand open: then laying his hand upon the Bell, he did swear this; I swear, in the presence of the living God, and before these good people, That the Pope of Rome is Antichrist, and that all the rabble of his Clergie, Cardinalls, Archbishops, Bishops, Priests, Monks, with the rest of the crew, are Locusts, come from hell, to delude the people, and to withdraw them from God: Moreover, I promise, They will return to hell. Incontinent he lifted up his hand from the Bell before them all, and said, See, friends, that I have lifted up my hand freely from the Bell, and look unto the rift in the Bell, it is one and the same, without change; this sheweth, according to the saying of this Merchant, That I have sworn truth. Then this poor fellow went away, and never was more seen in Scotland, nor any other of his kinde, who brought Reliques, or other like toyes from Rome.

Many more of this kinde might be alleadged, but let these suffice, to demonstrate the miserable ignorance from which God in his mercy hath delivered us; To whom be praise and glory, for this and all other benefits.

With this I end the Preface, that you may come to the History it self.