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Scots Worthies 1560-1688. Thirty-Five Sketches

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Scots Worthies 1560-1688. Thirty-Five Sketches a National Library of Scotland iiiiii ii ii nun 111 111 ii *B000098410* IBUfS>^ SCOTS WORTHIES 1560-1688 Digitized by the Internet Archive in 2011 with funding from National Library of Scotland http://www.archive.org/details/scotsworthies1561894crav y SCOTS WORTHIES i56o-i688 THIRTY-FIVE SKETCHES Rev. J. B. CRAVEN RECTOR OF ST. OLAF'S CHURCH, KIRKWALL 'Nee aliud Episcoporum genus sitmus quam qui ab incunabulis Christians Religionis, Ecclesia Scoticana prcefuerunt, veterrimorum Prcesulum legitimi successores" John Spottiswoode, Archbis)u>p of St. Andrews, 1620 EDINBURGH : ST. GILES' PRINTING COMPANY RAEBURN* HOUSE, 32 YORK PLACE 1894 C*»A i Contents. HISTORICAL PREFACE Vll JOHN SPOTTISWOODE, ARCHBISHOP OF ST. ANDREWS I JAMES LAW, ARCHBISHOP OF GLASGOW 6 DAVID LINDSAY, PARSON OF LEITH AND BISHOP OF ROSS ii THE FOUR BOYDS .... 14 CHANCELLOR SETON 18 WILLIAM COWPER, BISHOP OF GALLOWAY 22 PETER BLAKBURNE, BISHOP OF ABERDEEN . 25 THE STRACHANS OF ST. MARTIN'S 28 GEORGE, EARL OF DUNBAR . 3i ROBERT STEWART, PARSON OF HOLM 36 THE FOUR GORDONS 40 DAVID LINDSAY, BISHOP OF EDINBURGH 45 DAVID, LORD MADERTIE 49 PATRICK FORBES, BISHOP OF ABERDEEN 53 WILLIAM FORBES, BISHOP OF EDINBURGH 57 THE ABERDEEN DOCTORS 63 JOHN CRICHTON, PARSON OF PAISLEY 68 MAXWELL AND CORBET 7i JAMES WEDDERBURNE, BISHOP OF DUNBLANE 76 JAMES, MARQUIS OF MONTROSE VI Contents. KING CHARLES I. WILLIAM LAUDER, CHANTOR OF ROSS 90 THOMAS SYDSERFF, BISHOP OF GALLOWAY AND ORKNEY 93 JAMES SHARP, ARCHBISHOP OF ST. ANDREWS ROBERT LEIGHTON, BISHOP OF DUNBLANE, COMMENDATOR OF GLASGOW .... 100 GEORGE WISHART, BISHOP OF EDINBURGH . 107 THE GUTHRYS in THE ANNANDS 115 PATERSON AND RAMSAY 119 THE SCOUGALS 123 THE HONYMANS 127 COLIN FALCONAR, BISHOP OF MORAY J3 1 ALEXANDER MONRO, PRINCIPAL OF EDINBURGH UNIVERSITY J 34 SIR GEORGE MACKENZIE OF ROSEHAUGH 138 JOHN, VISCOUNT DUNDEE . 142 INTRODUCTION. IN 1558 the reforming party in Scotland declared them- selves content "not only that the precepts and rules of the new testament, but also that the writings of the ancient fathers, and the godly-approved laws of Justinian the emperor," should "decide the contest between us and them" —that is, the supporters of Roman faith. The answer to this request was given by the "last provincial council of 1559—of being put to the stake or of submitting to the decrees of Trent." This alternative " gave birth to the con- fession of faith and book of discipline," and " reached its consummation in the first meeting of the general assembly held at Edinburgh on the 20th of December 1560." What, then, was the internal state of the church of Scot- land ? I shall reply in the words of Roman writers alone. " The church was completely under the sway of the king and nobles. During a considerable period the posts of highest dignity had, with few exceptions, been held by either the illegitimate or younger sons of the most power- ful families — men who, without learning or morality them- selves, paid little deference to the learning or morality of their inferiors." f Ninian Winzet (an eye-witness) put the tale more broadly. Addressing " the bischopis and utheris pastores," he speaks of " your godly and circumspect dis- tribution of benefices to your babeis ignorantis and filthy anis, all, Ethnick, Turk, and Jew may lauch at it, that being the special ground of all impietie and division this day within ye, O Scotland." J The whole passage is worthy of close attention. It is a terrible " dittay " that * Bishop Wordsworth, Discourses on Scottish Reformatio7i, vi. and 17. t Forbes Leith, Narratives of Scottish Catholics, pp. 7, 8. X Exhortation to Quene and Bischopis — Tractates, p. 5. viii Scots Worthies, 1560-1688. Winzet brings forward. The church, when the overthrow came, naturally- looked to the bishops for assistance. They were wanting, and by the pope's legate, De Gouda, are described as " in truth for the most part destitute of all personal qualifications requisite for taking any lead in such stormy times."* But Knox's influence has been greatly overrated. It barely extended beyond the district between Dundee and Edinburgh on the east, and the county of Ayr on the west of Scotland. In distinct contradiction to Brady, in his " Annals of the Catholic Hierarchy," De Gouda tells us that two of the Scottish bishops " are heretics." j- These were Gordon, archbishop of Athens and bishop of the Isles, and Bothwell, bishop of Orkney.^ The whole storm reminds one of St. Paul's shipwreck. " The centurion . commanded that they which could swim should cast themselves first into the sea, and get to land ; and the rest, some on boards and some on broken pieces of the ship; and so it came to pass that they escaped all safe to land." The surging waves threw up many worthy men. They had indeed to leave their ecclesiastical ornaments behind them. It was a case of life or death. The ship had to be reconstructed, the broken pieces and the boards had to be repaired and joined together, and many long years had to pass before the structure could be said to be seaworthy. A strong feeling against the reformers existed in many places. For years the whole of the north was in heart with the older forms. Even in Fife, under the very eyes of Knox, one woman exclaimed when she saw the " reformed " pastor in the pulpit of Crail, " It is a schame to you that ar gentellmen that ye pull hym nocht out of the pulpit be the luggis." § This was conservatism with a * Forbes Leith, Narratives, p. 75. t Ibid. p. 71. J Scott says (Fasti, ii. p. 775) that Gordon was consecrated to the Isles on 26th November, 1553; Bothwell, from charters in Orkney, was consecrated also, apparently about Whitsunday, 1559, possibly at the time of the meeting of the provincial council. § Preface to St. Andrews Session Records, xxx. Introduction. ix vengeance. But it could not be otherwise. Winzet asks with amazement, " I conferrit with meself, how that micht be, that Christiane men professing, techeing, and preching Christe and his word sa mony zeirs, in ane monethis space or thairby, said be changeit. sa proudly in sa mony heich materis in ye plat contrair men. .At pasche and certaine soundays efter, thay teichet with, grete appering zele, and ministrate ye sacramentes til us on ye catholik maner ; and be witsonday thay change their standart in our plane con- trare."* It is strange how very small were the attempts made to withstand the flood. The truth is, the reformers were zealous, and believed in their cause. I do not deny the same opinion to the Roman party ; but they were not zealous. The archbishop of St. Andrews and the bishop of Ross stand forth. Yet the archbishop dared not defend his religion in the reforming parliament. True, he was threatened it life or for Willock and ; but was death Knox also. It is a great mistake to read over the scanty minutes of the earlier general assemblies and to judge of the state of matters from these. Only those firm in the reformed faith were allowed to appear there. Even Willock, who was in holy orders, afterwards accepted a living in the church of England. This fact was long concealed by the writers who fan the Knoxian cult. Laing first kills him off in 1574, and not till the last volume of his "Works of Knox " does he admit his ministry at Loughborough. \ If further inquiries had been made it would have been found, from the parish records of Loughborough (still preserved), that Willock kept festival and fast there, and that clean- ing and repair of church ornaments took place when he was rector. His "latten byble and booke of concells" he left to his patron. How, then, did the reformers succeed in procuring the adhesion of so many of the old bishops, abbots, doctors, and priests in Scotland ? Perhaps some of my readers will start with surprise to know that any * Booke of Four-Scoir-Thre Questions, p. 54. t. Knox, Works, vi. p. 572, note. Scots Worthies, 7360-7 such continued to " officiate in holy offices " under the new system. The history of the reformation in Scotland from the conservative side has yet to be written. The writer has already collected the names of about two hundred of the pre-reformation clergy who, in one form or another—perchance, not quite straightforwardly—remained in benefices as superintendents, ministers, exhorters, and readers. On this point the " Registers of the Session of St. Andrews," recently issued under the able editorship of Mr. Hay Fleming, are more than valuable. It is much to be desired that similar registers of other parishes were published. Let the reader quietly examine the " Rectan- tatioun of friere Gresoune, priour provintiall generall of all the freris predicatouris in Scotland," with other " rec- tantiounes," and he will soon perceive that Wynram was not of the same mind with Knox, and that at the very earliest dawn of " reformation " in Scotland there were two parties. Both worked together for a time, but eventually the stronger and more radical party prevailed. In Gresoune's " Rectantatioun " the pope is not " that lecherous swyne," but merely " renunced " as " head of the kirk." Prayer to " sanctes that are departet " is merelv said to " haif na com- mand of God," " and sicklyke I grant that we haif na command to pray for them that are departet." " I deny all transubstantiation in the sacrament of the body and blude of our Salviour, Christe Jesu ; and that auriculare confessioun is necessar for the salvatioun of man." These terms are not Knoxian. We need not at all feel surprised, then, that in the general assembly of 1563 it was reported that Robert Ramsay " affirmed that there was a mid way between papistrie and our religion." Ramsay was pro- bably one of the conforming clergy.
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