The History of the Reformation of Religion in Scotland / With Which Are Included Knox's Confession and The Book of Discipline

XI. Concerning the Policy of the Church.

Policy we call an exercise of the Church in such things as may bring the rude and ignorant to knowledge, inflame the learned to greater fervency, or retain the Church in good order. Thereof there be two sorts: the one utterly necessary; as that the Word be truly preached, the Sacraments rightly ministrate, common prayer publicly made, the children and rude persons instructed in the chief points of religion, and offences corrected and punished; these things, we say, be so necessary that, without the same, there is no face of a visible Kirk. The other is profitable, but not of mere necessity; as that the Psalms should be sung, that certain places of the Scriptures should be read when there is no sermon, that this day or that day, few or many in the week, the Church should assemble. Of these and such others we cannot see how a certain order can be established. In some churches the Psalms may be conveniently sung; in others, perchance, they cannot. Some churches may convene every day; some thrice or twice in the week; some, perchance, but once. In these and suchlike matters must every particular church, by their own consent, appoint their own policy.

In great towns we think it expedient that every day there be either sermon, or else common prayers, with some exercise of reading the Scriptures. We can neither require nor greatly approve that the Common Prayers be publicly used on the day of the public sermon, lest we shall either foster superstition in the people, who come to the Prayers as they come to the Mass, or else give them occasion to think that those be no prayers which are made before and after sermon.

We require that, in every notable town, one day besides the Sunday be appointed to the sermon and prayers. This day, during the time of sermon, must be kept free from all exercise of labour, as well of the master as of the servants. In smaller towns, as we have said, the common consent of the church must put order. But the Sunday must straitly be kept, both before and after noon, in all towns. Before noon the Word must be preached and Sacraments be administered, as also marriage solemnised, if occasion offer. After noon the young children must be publicly examined in their catechism in audience of the people, and in doing this the minister must take great diligence, to cause the people to understand the questions proponed, as well as the answers, and the doctrine that may be collected thereof. The order, and how much is appointed for every Sunday, are already distinct in our Book of Common Order; the most perfect Catechism that ever yet was used in the Church. After noon, also, baptism may be ministered, when great travail before noon offers occasion. It is also to be observed that prayers be used after noon upon the Sunday, when there is neither preaching nor catechism.

It appertaineth to the policy of the Church to appoint the times when the Sacraments shall be administered. Baptism may be ministrate whensoever the Word is preached; but we think it more expedient, that it be ministered upon the Sunday, or upon the day of prayers only, after the sermon; partly, to remove the gross error by which many deceived persons think that children be damned if they die without baptism; and, partly, to make the people assist the administration of that Sacrament with greater reverence than they do. For we do see the people begin already to wax weary by reason of the frequent repetition of those promises.

Four times in the year we think sufficient for the administration of the Lord's Table. These we desire to be distinct, that the superstition of times may be avoided so far as may be. Your honours are not ignorant how superstitiously the people run to that action at Easter, even as if the time gave virtue to the Sacrament; and how the rest of the whole year they are careless and negligent, as if it appertaineth not unto them but at that time only. We think therefore most expedient that the first Sunday of March be appointed for one time; the first Sunday of June for another; the first Sunday of September for the third; and the first Sunday of December for the fourth. We do not deny that any several church, for reasonable causes, may change the time, and may administer oftener; but we study to suppress superstition. All ministers must be admonished to be more careful to instruct the ignorant than to satisfy their appetites, and more sharp in examination than indulgent, in admitting to that great mystery such as be ignorant of the use and virtue of the same. We think, therefore, that the administration of the Table ought never to be without previous examination, especially of those whose knowledge is suspect. We think that none are fit to be admitted to that mystery who cannot formally say the Lord's Prayer, recite the Articles of the Belief, and declare the sum of the Law.

Farther, we think it a thing most expedient and necessary that every church have a Bible in English, and that the people be commanded to convene to hear the plain reading or interpretation of the Scriptures, as the Church shall appoint; so that, by frequent reading, this gross ignorance, which in the cursed Papistry hath overflown all, may partly be removed. We think it most expedient that the Scriptures be read in order, that is, that some one book of the Old and the New Testament be begun and orderly read to the end. And the same we judge of preaching, where the minister for the most part remaineth in one place. For this skipping and divagation from place to place of the Scripture, be it in reading or be it in preaching, we judge not so profitable to edify the Church, as the continual following of a text.

Every master of household must be commanded either to instruct, or else cause to be instructed, his children, servants, and family, in the principles of the Christian religion; and without the knowledge of them none ought to be admitted to the Table of the Lord Jesus. For such as be so dull and so ignorant that they can neither try themselves nor know the dignity and mystery of that action cannot eat and drink of that Table worthily. We therefore judge it necessary that, every year at least, public examination be had by the ministers and elders of the knowledge of every person within the Church; to wit, that every master and mistress of household come themselves, and so many of their family as be come to maturity, before the ministers and elders, to give confession of their faith, and to answer to such chief points of religion as the ministers shall demand. Such as be ignorant in the Articles of their Faith; understand not, nor cannot rehearse the commandments of God; know not how to pray, nor wherein their righteousness consists, ought not to be admitted to the Lord's Table. If these stubbornly continue, and suffer their children and servants to continue in wilful ignorance, the discipline of the Church must proceed against them unto excommunication; and then must the matter be referred to the Civil Magistrate. For, seeing that the just liveth by his own faith, and that Christ Jesus justifieth by knowledge of Himself, we judge it insufferable that men shall be permitted to live and continue in ignorance as members of the Church of God.

Moreover, men, women, and children would be exhorted to exercise themselves in the Psalms, that when the church conveneth and doth sing, they may be the more able, with common heart and voice, to praise God.

We think it expedient that, in private houses, the most grave and discreet person use the Common Prayers at morn and at night, for the comfort and instruction of others. For, seeing that we behold and see the hand of God now presently striking us with divers plagues, we think it a contempt of His judgments, or a provocation of His anger more to be kindled against us, if we be not moved to repentance of our former unthankfulness and to earnest invocation of His name. Only His power may, and great mercy will, if we unfeignedly convert unto Him, remove from us these terrible plagues which now for our iniquities hang over our heads. "Convert us, O Lord, and we shall be converted."

XII. For Preaching and Interpretation of Scriptures, etc.

To the end that the Church of God may have a trial of men's knowledge, judgments, graces, and utterances, and that such as somewhat have profited in God's Word may from time to time grow to more full perfection to serve the Church, as necessity shall require, it is most expedient that, in every town where schools and repair of learned men are, there be a certain day every week appointed to that exercise which Saint Paul calleth prophesying. The order thereof is expressed by him in these words: "Let two or three prophets speak; and let the rest judge. But if anything be revealed to him that sitteth by, let the former keep silence. For ye may, one by one, all prophesy, that all may learn, and all may receive consolation. And the spirits, that is, the judgments, of the prophets, are subject to the prophets." From these words of the Apostle, it is evident that in Corinth, when the Church assembled for that purpose, some place of Scripture was read. Upon this, first one gave his judgment to the instruction and consolation of the auditors, and after him did another either confirm what the former had said, or add what he had omitted, or gently correct or explain more properly where the whole truth was not revealed to the former. And, in case some things were hid from the one and from the other, liberty was given to a third to speak his judgment, for edification of the Church. Above the number of three, as appeareth, they passed not, for avoiding of confusion.

These exercises, we say, are things most necessary for the Church of God this day in Scotland; for thereby, as we have said, shall the Church have judgment and knowledge of the graces, gifts, and utterances of every man within their own body; and the simple, and such as have somewhat profited, shall be encouraged daily to study and proceed in knowledge. And, too, the Church shall be edified; for this exercise must be patent to such as list to hear and learn, and every man shall have liberty to utter and declare his mind and knowledge to the comfort and edification of the Church.

But curious, peregrine,[267] and unprofitable questions are to be avoided, lest of a profitable exercise there might arise debate and strife. All interpretation disagreeing from the principles of our faith, repugnant to charity, or standing in plain contradiction to any other manifest place of Scripture, is to be rejected. The interpreter, in that exercise, may not take to himself the liberty of a public preacher, yea, although he be a minister appointed. He must bind himself to his text, and not enter on digression in explaining common places. He may use no invective in that exercise, unless it be, with sobriety, in confuting heresies. In exhortations or admonitions he must be short, that the time may be spent in opening of the mind of the Holy Ghost in that place, in following the file[268] and dependence of the text, and in observing such notes as may instruct and edify the auditor. That contention may be avoided, neither may the interpreter nor yet any of the assembly move any question in open audience, unless he himself is content to give resolution without reasoning with any other; but every man ought to speak his own judgment to the edification of the Church.

If any be noted with curiosity, or for bringing in any strange doctrine, he must be admonished by the moderators, the ministers and elders, immediately after the interpretation is ended. The whole members and number of them that are of the assembly ought to convene together, and then examination should be had as to how the person that did interpret did handle and convey the matter, the interpreter being removed until every man have given his censure. After this, the person being called, the faults, if any notable be found, are noted, and the person shall be gently admonished. In that last assembly, all questions and doubts, if any arise, should be resolved, without contention.

The ministers of the parish churches to landward, adjacent to every chief town, and the readers (if they have any gift of interpretation) within six miles, must assist and concur with those that prophesy within the towns; to the end that they themselves may either learn, or that others may learn from them. And, moreover, men in whom any gifts are supposed to be, which might edify the Church, if they were well applied, must be charged by the ministers and elders to join themselves with that session and company of interpreters, to the end that the Church may judge whether they be able to serve to God's glory, and to the profit of the Church in the vocation of ministers or not. If any be found disobedient, and not willing to communicate the gifts and spiritual graces of God with their brethren, after sufficient admonition, discipline must proceed against them; provided that the Civil Magistrate concurs with the judgment and election of the Church. For no man may be permitted to live as best pleaseth himself within the Church of God; but every man must be constrained, by fraternal admonition and correction, to bestow his labours, to the edification of others, when of the Church they are required.

What day in the week is most convenient for that exercise and what books of the Scriptures shall be most profitable to be read, we refer to the judgment of every particular church; we mean, to the wisdom of the ministers and elders.

XIII. Of Marriage.

Because marriage, the blessed ordinance of God, hath partly been contemned in this cursed Papistry; and partly hath been so infirmed, that the persons conjoined could never be assured of continuance, if the Bishops and Prelates should list to dissolve the same; we have thought good to show our judgments how such confusion in times coming may be best avoided.

First, public inhibition must be made that no persons under the power and obedience of others, such as sons and daughters and these that be under curators, neither men nor women, contract marriage privily and without knowledge of their parents, tutors, or curators, under whose power they are for the time. If they do this, the censure and discipline of the Church shall proceed against them. If the parties have their hearts touched with desire of marriage, they are bound to give honour to the parents and open unto them their affection, asking of them counsel and assistance, as to how that motion, which they judge to be of God, may be performed. If father, friend, or master gainstand their request, and have no other cause than the common sort of men have (to wit, lack of goods, or because they are not so high-born as they require); yet must not the parties whose hearts are touched make any covenant until farther declaration be made unto the Church of God. And, therefore, after they have opened their minds to their parents, or such others as have charge over them, they must declare it also to the ministry or to the Civil Magistrate, requiring them to travail with their parents for their consent, which to do they are bound. If they, to wit, the Magistrate or ministers, find no just cause why the marriage required may not be fulfilled, then, after sufficient admonition to the father, friend, master, or superior, that none of them resist the work of God, the ministry or Magistrate may enter into the place of the parent and, by consenting to their just requests, may admit them to marriage; for the work of God ought not to be hindered by the corrupt affections of worldly men. We call it the work of God when two hearts, without filthiness before committed, are so joined, that both require and are content to live together in the holy bond of matrimony.

If any man commit fornication with the woman whom he required in marriage, then do both lose this foresaid benefit as well of the Church as of the Magistrate; for neither ought to be intercessors or advocates for filthy fornicators. But the father, or nearest friend whose daughter, being a virgin, is deflowered, hath power by the law of God to compel the man that did that injury to marry his daughter; or, if the father will not accept him by reason of his offence, then may he require the dot[269] of his daughter. If the offender be not able to pay this, then ought the Civil Magistrate to punish his body by some other punishment.

Because fornication, whoredom, and adultery are sins most common in this realm, we require of your honours, in the name of the Eternal God, that severe punishment, according as God hath commanded, be executed against such wicked offenders; for we doubt not but that such enormous crimes, openly committed, provoke the wrath of God, as the Apostle speaketh, not only upon the offenders, but also upon the places where, without punishment, they are committed.

To return to our former purpose: Marriage ought not to be contracted amongst persons that have no election for lack of understanding; and therefore we affirm that bairns and infants cannot lawfully be married in their minor age, to wit, the man within fourteen years of age, and the woman within twelve years, at the least. If it chance that any have been so married and have kept their bodies always separate, we cannot judge them bound to adhere as man and wife, by reason of a promise which in God's presence was no promise at all. But if, in the years of judgment, they have embraced the one the other, then, by reason of their last consent, they have ratified that which others did promise for them in their youth.

In a Reformed Church, marriage ought not to be secretly used, but in open face and public audience of the Church. For avoidance of dangers, it is expedient that the banns be publicly proclaimed on three Sundays, unless the persons be so known that no suspicion of danger may arise, when the banns may be shortened at the discretion of the ministry. But in nowise can we admit marriage to be used secretly, however honourable the persons be. The Sunday before sermon we think most convenient for marriage, and that it be used on no other day, without the consent of the whole ministry.

Unless adultery be committed, marriage, once lawfully contracted, may not be dissolved at man's pleasure, as our master Christ Jesus doth witness. If adultery be sufficiently proven in presence of the Civil Magistrate, the innocent, upon request, ought to be pronounced free, and the offender ought to suffer death, as God hath commanded. If the civil sword foolishly spare the life of the offender, yet may not the Church be negligent in their office. This is to excommunicate the wicked, to repute them as dead members, and to pronounce the innocent party to be at freedom, be the offender never so honourable before the world. If the life be spared to the offenders, as it ought not to be, if the fruits of repentance of long time appear in them, and if they earnestly desire to be reconciled with the Church, we judge that they may be received to participation of the Sacraments, and of the other benefits of the Church, for we would not that the Church should hold those excommunicate whom God has absolved, that is, the penitent.

If any demand whether the offender, after reconciliation with the Church, may marry again, we answer, that, if they cannot live continent, and if the necessity be such as that they fear farther offence of God, we cannot forbid them to use the remedy ordained of God. If the party offended may be reconciled to the offender, then we judge that in nowise it shall be lawful to the offender to marry any other than the party that hath been offended. The solemnization of the latter marriage must be in the open face of the Church, like the former, but without proclamation of banns.

This we do offer as the best counsel that God giveth unto us in so doubtsome a case. But the most perfect reformation were, if your honours would give to God His honour and glory, that ye would prefer His express commandment to your own corrupt judgments, especially in punishing of those crimes which He commandeth to be punished with death. For so should ye declare yourselves God's true and obedient officers, and your commonwealth should be rid of innumerable troubles.

We mean not that sins committed in our former blindness, and almost buried in oblivion, shall be called again to examination and judgment. But we require that the law may now and hereafter be so established and executed that this ungodly impunity of sin have no place within this realm. For, in the fear of God, we signify unto your honours that whosoever persuadeth you that ye may pardon where God commandeth death deceiveth your souls, and provoketh you to offend God's Majesty.

XIV. Of Burial.

Burial in all ages hath been holden in estimation, to signify the faith that the same body that was committed to the earth would not utterly perish, but would rise again. And we would have the same kept within this realm, provided that superstition, idolatry, and whatsoever hath proceeded of a false opinion and for advantage's sake, be avoided. Singing of Mass, placebo, and dirge, and all other prayers over or for the dead, are not only superfluous and vain, but are idolatry, and are repugnant to the plain Scriptures of God. Plain it is that every one that dieth departeth either in the faith of Christ Jesus, or else departeth in incredulity. Plain it is that they that depart in the true faith of Christ Jesus rest from their labours, and from death do go to life everlasting, as by our Master and by His Apostle we are taught. But whosoever shall depart in unbelief or in incredulity shall never see life, but the wrath of God abideth upon him. And so we say that prayers for the dead are not only superfluous and vain, but are expressly repugnant to the manifest Scriptures and truth thereof.

To avoid all inconveniences, we judge it best that there be neither singing nor reading at the burial. Albeit things sung and read may admonish some of the living to prepare themselves for death, yet shall some superstitious and ignorant persons ever think that the singing or reading of the living does and may profit the dead. For this reason we think it most expedient that the dead be convoyed to the place of burial by some honest company of the Church, without either singing or reading; yea, without all kind of ceremony heretofore used, other than that the dead be committed to the grave, with gravity and sobriety, so that those that be present may seem to fear the judgments of God, and to hate sin, which is the cause of death.[270]

We are not ignorant that some require a sermon at the burial, or else that some places of Scriptures be read, to put the living in mind that they are mortal, and that likewise they must die. But let those men understand that the sermons which are daily made serve for that use. If men despise these, the preaching of funeral sermons shall nourish superstition and a false opinion, as we have said, rather than bring such persons to any godly consideration of their own estate. Besides, either shall the ministers for the most part be occupied in preaching funeral sermons or else they shall have respect to persons, preaching at the burial of the rich and honourable, but keeping silence when the poor or despised departeth; and this the ministers cannot do with safe conscience. For, seeing that before God there is in respect of persons, and that their ministry appertaineth to all alike, whatsoever they do to the rich, in respect of their ministry, the same they are bound to do to the poorest under their charge.

In respect of divers inconveniences, we think it unseemly that the church appointed to preaching and ministration of the Sacraments shall be made a place of burial. Some other secret and convenient place, lying in the most free air, should be appointed for that use; and this ought to be well walled and fenced about, and kept for that use only.

XV. For Reparation of Churches.

Lest the Word of God, and ministration of the Sacraments, come into contempt by unseemliness of the place, churches and places where the people publicly convene should, with expedition, be repaired in doors, windows, thatch, and provided within with such preparations as appertain to the majesty of the Word of God as well as unto the ease and commodity of the people. We know the slothfulness of men in this behalf, and in all other which may not redound to their private commodity, and strait charge and commandment must be given that before a certain day the reparations must be begun, and that before another day, to be affixed by your honours, they be finished. Penalties and sums of money must be enjoined, and then without pardon taken from the contemners.

The reparation would be according to the possibility and number of the church. Every church must have doors, close windows of glass, thatch or slate able to withhold rain, a bell to convocate the people together, a pulpit, a basin for baptism, and tables for the ministration of the Lord's Supper. In greater churches, and where the congregation is great in number, provision must be made within the church for the quiet and commodious receiving of the people. The expenses shall be lifted partly from the people, and partly from the teinds, at the discretion of the ministry.

XVI. For Punishment of those that Profane the Sacraments and do contemn the Word of God, and dare presume to minister them, not being thereto lawfully called.

Satan hath never ceased from the beginning to draw mankind into one of two extremities. He hath sought that men should be so ravished with gazing upon the visible creatures that, forgetting why these were ordained, they should attribute unto them a virtue and power which God hath not granted unto them. Or else he hath sought that men should so contemn and despise God's blessed ordinance and holy institutions, as if neither in the right use of them were there any profit, nor yet in their profanation were there any danger. As, in this wise, Satan hath blinded the most part of mankind from the beginning; so we doubt not but that he will strive to continue in his malice even to the end. Our eyes have seen and presently do see the experience of the one and of the other. What was the opinion of the most part of men, of the Sacrament of Christ's body and blood, during the darkness of superstition, is not unknown; how it was gazed upon, kneeled unto, borne in procession, and finally worshipped and honoured as Christ Jesus Himself.

So long as Satan might retain man in that damnable idolatry, he was quiet, as one that possessed his kingdom of darkness peaceably. But since it hath pleased the mercies of God to reveal unto the unthankful world the light of His Word, and the right use and administration of His Sacraments, he essays man upon the contrary part. Where, not long ago, men stood in such admiration of that idol in the Mass that none durst presume to have said the Mass, but the foresworn shaven sort (the beasts marked men); some dare now be so bold as, without all convocation, to minister, as they suppose, the true Sacraments in open assemblies. Some idiots, also, yet more wickedly and more imprudently, dare counterfeit in their houses that which the true ministers do in the open congregation; they presume, we say, to do it in houses without reverence, without Word preached, and without minister, other than of companion to companion. This contempt proceedeth, no doubt, from the malice and craft of that serpent who first deceived man, of purpose to deface the glory of Christ's Evangel, and to bring His blessed Sacraments into a perpetual contempt.

Farther, your honours may clearly see how proudly and stubbornly the most part despise the Evangel of Christ Jesus offered unto you. Unless ye resist sharply and stoutly the manifest despiser as well as the profaner of the Sacraments, ye shall find them pernicious enemies before long. Therefore, in the name of the Eternal God and of His Son, Christ Jesus, we require of your honours that, without delay, strait laws be made against the one and the other.

We dare not prescribe unto you what penalties shall be required of such. But this we fear not to affirm, that the one and the other deserve death. If he which doth falsify the seal, subscription, or coinage of a king is adjudged worthy of death; what shall we think of him who plainly doth falsify the seals of Christ Jesus, Prince of the kings of the earth? If Darius pronounced upon the man that durst attempt to hinder the re-edification of the material temple, the sentence that a bauk[271] should be taken from his house, and he himself be hanged upon it; what shall we say of those that contemptuously blaspheme God and manifestly hinder the spiritual temple of God, the souls and bodies of the elect—from being purged, by the true preaching of Christ Jesus, from the superstition and damnable idolatry in which they have been of long plunged and holden captive? If ye, as God forbid, declare yourselves careless over the true religion, God will not suffer your negligence to go unpunished. Therefore, the more earnestly require we that strait laws may be made against the stubborn contemners of Christ Jesus, and against such as dare presume to administer His Sacraments, without orderly call to that office; lest, while there be none found to gainstand impiety, the wrath of God be kindled against the whole.

The papistical priests have neither power nor authority to administer the Sacraments of Christ Jesus; because in their mouth is not the sermon of exhortation. To them, therefore, must strait inhibition be made, notwithstanding any usurpation which they have had in that behalf in the time of blindness. It is neither the clipping of their crowns, the crossing of their fingers, the blowing of the dumb dogs, called the bishops, nor yet the laying on of their hands that maketh them the true ministers of Christ Jesus. The Spirit of God inwardly moving hearts to seek Christ's glory and the profit of His Church, and thereafter the nomination of the people, the examination of the learned, and public admission, as before we have said, makes men lawful ministers of the Word and Sacraments. We speak of an ordinary vocation, where Churches are reformed, or at least tend to reformation; and not of that which is extraordinary, when God by Himself, and by His only power, raiseth up to the ministry such as best please His wisdom.

The Conclusion.

Thus have we, in these few heads, offered unto your honours our judgments, according as we were commanded, touching the reformation of things which heretofore have altogether been abused in this cursed Papistry. We doubt not but some of our petitions shall appear strange unto you at the first sight. But if your wisdoms deeply consider that we must answer not only unto men, but also before the throne of the Eternal God and of His Son, Christ Jesus, for the counsel which we give in this so grave matter, your honours shall easily consider that it is much safer for us to fall into the displeasure of all men on earth, than to offend the Majesty of God, whose justice cannot sutler flatterers and deceitful counsellors to go unpunished.

That we require the Church to be set at such liberty, that she neither be compelled to feed idle bellies, nor to sustain the tyranny which heretofore by violence hath been maintained, we know will offend many. But if we should keep silence, we are most certain to offend the just and righteous God, who by the mouth of His Apostle hath pronounced this sentence: "He that laboureth not, let him not eat." If we, in this behalf or in any other, require to ask anything, other than by God's expressed commandment, by equity and by good conscience ye are bound to grant, let it be noted, and after repudiated; but if we require nothing which God requireth not also, let your honours take heed how ye gainstand the charge of Him whose hand and punishment ye cannot escape.

If blind affection leads you to have respect to the sustentation of those carnal friends of yours, who tyrannously have empired above the poor flock of Christ Jesus, rather than the zeal of God's glory provoke and move you to set His oppressed Church at freedom and liberty, we fear sharp and sudden punishment for you, and that the glory and honour of this enterprise will be reserved unto others.

Yet shall this our judgment abide to the generations following for a monument, and witness how lovingly God called you and this realm to repentance, what counsellors God sent unto you, and how ye have used the same. If obediently ye hear God now calling, we doubt not but He shall hear you in your greatest necessity. But if, following your own corrupt judgments, ye contemn His voice and vocation, we are assured that your former iniquity, and present ingratitude, shall together crave just punishment from God, who cannot long delay to execute His most just judgments, when, after many offences and long blindness, grace and mercy offered is contemptuously refused.

God the Father of our Lord Jesus Christ, by the power of His Holy Spirit, so illuminate your hearts, that ye may clearly see what is pleasing and acceptable in His presence; so bow the same to His obedience, that ye may prefer His revealed will to your own affections; and so strengthen you by the spirit of fortitude, that boldly ye may punish vice, and maintain virtue within this realm, to the praise and glory of His holy name, to the comfort and assurance of your own consciences, and to the consolation and good example of the posterities following. Amen. So be it.

By your Honours'
Most humble servitors, etc.

From Edinburgh, The twentieth of May 1560.

Act of Secret Council, xxvii January,
Anno &c., 1560.[272]

We, who have subscribed these presents, having advised with the Articles herein specified, as is above mentioned from the beginning of this book, think the same good, and in conformity with God's Word in all points, subject to the notes and additions thereto eked; and we promise to set the same forward to the uttermost of our powers. Providing that the Bishops, Abbots, Priors, and other Prelates and beneficed men, who already have joined themselves to us, bruik the revenues of their benefices during their lifetimes, they sustaining and upholding the ministry and ministers, as is herein specified, for preaching of the Word, and administering of the Sacraments of God.

GLOSSARY

OF OBSOLETE AND SCOTS WORDS AND PHRASES.

Affray, terror; fright: (v.) to frighten.
Aggravate, to emphasise an enormity.
Aggreage, to aggravate.
Appointment, terms; agreement; truce or treaty.
Arguesyn, lieutenant (naut.).
Assedations, leases.
Assurance, truce; agreement for truce.


Bauk, beam.
Bear, barley.
Bide, to abide; biaden, abode.
Bill, letter; petition.
Birse, bristle; beard.
Block-house, tower; fort.
Boss, a worthless character.
Bourding, jesting.
Brook, to soil.
Bruik, to enjoy; to possess.
Bruit, common talk; rumours; repute.
Buds, gifts; bribes.
Buist (for browst), brewing.
Buist, box; chest.
Burgess, inhabitant of a burgh who has full municipal rights.
Burn, brook.
Burn his bill, make recantation.


Camp-volant, expeditionary force.
Cass, to annul.
Censement, judgment.
Chalder, a grain measure of about 90 bushels.
Chamber-child, valet-de-chambre.
Chanters, laics endowed with ecclesiastical benefices.
Chap, to strike; to knock.
Cheek-mate, familiar.
Chimley, chimney; fire-basket.
Clawback, sycophant.
Clerk-play, a dramatic entertainment founded on a passage of Scripture; a "mystery."
Cognition, evidence.
Comfort, strength; godly confidence.
Commend, an ecclesiastical benefice committed to a temporary holder.
Commendator, the holder of a commend.
Commodity, advantage.
Compear, to present oneself in response to a summons.
Compone, to agree.
Consequently, in sequence.
Consistory, Church Court.
Cordelier friar, Franciscan.
Cowp, to tilt.
Craig, neck.

Credit, mandate; written instructions.
Crown of the sun, a French crown having as mint mark an emblem of the sun: gold coin worth 18s.
Cuid, chrisom.
Culverin, the largest cannon used in the 16th century.
Cummer, entanglement; broil; brawl.
Cunyie, mint, coinage; to mint, to coin.


Dad, to knock; to thump.
Dag, to shoot.
Deambulator, promenade.
Delate, to accuse.
Delation, accusation.
Delatour, procrastination.
Dictament, phraseology.
Ding, to knock violently; to dash (p. dang, p.p. dung).
Ditement, what is written.
Divagation, wandering from the straight course.
Divers, sundry.
Doctrine, act of teaching.
Document, warning; evidence.
Dolour, grief; distress.
Dontibour, courtesan.
Dortour, hangings; decorative draperies.
Dot, dowry.
Doted, endowed.
Down-thring, overthrow.
Dule-weed, apparel of mourning.
Dyke, wall.
Dyttament, dictation; guidance.


Effray, to frighten.
Eke, to increase.
Eke, eik, an addition.
Eme, uncle; kinsman.
Ensenyes, companies (milit.).
Exercition, bodily exercise; military exercise.—Jamieson.


Factors, stewards.
Factory, Scots equivalent of a power of attorney.
Fard, ardour; violence.
Fash, to trouble.
Fashery, trouble.
Fashious, troublesome.
Fertour, coffer.
File, thread; sequence.
Fillocks, giddy young women.
Fley, to scare; to frighten.
Flyrt and flyre, to mock and deride.
Forethink, to repent.
Fornent, over against.
Frack, active; ready; make frack, make bustling preparation.
Fray, fright.
Fremmed, strange; unfriendly.


Gaird, guard; civil establishment.
Gait, way; route; upon the gait, on the move.
Gar, to cause; gart, caused.
Gear, goods; stuff.
Girn, to grind or gnash the teeth.
Girnell, granary.
Glaise, a scorching.
Glister, lustre.
Glondours, a state of ill-humour.
Good-daughter, daughter-in-law.
Goodsire, maternal grandfather.
Greet, to weep; grat, wept.
Griping, extortionate.
Gukstoun Glaikstour, apparently a nickname. "A contemptuous designation, expressive of the combination of folly and vainglory."—Jamieson.


Hackbut, harquebus: species of hand firearm used in 15th and 16th centuries.
Hamesucken, the crime of beating or assaulting a person within his own house.
Harberous, hospitable.
Hardess, harshness.
Herschip, plundering.
Horn, public intimation of outlawry.
Horning, outlawry; process of outlawry.
How, hollow; underground.
Hurl, to wheel.


Improve, to disprove.
Inable, to disqualify.
Incontinently, forthwith.
Indifference, impartiality.
Indifferent, impartial.
Induration, hardening of heart.
Indure, to remain of firm purpose.
Ingyne, ingenuity; genius.
Institute, to place in authority.
Irons, coining dies.
Ish, to come out; to sally forth.


Jack, a coat of mail.
Jackman, armed follower.
Jefwellis, jailbirds.
Jow, to toll.


Kep, to intercept; to catch.
Kindness, fealty of retainers.
Knap, to strike.
Knapscall, head-piece.
Kythe, to show; to practise.


Lair, to stick in the mire.
Lavachre, washing.
Lesing, lying.
Let, hindrance.
Letters, writs under the royal signet; summonses.
Lippen, to trust.


Manrent, vassalage.
Mansworn, perjured.
Marrow, match; equal.
Mell, to meddle.
Menyie, crowd of followers.
Mint, threat.
Modify, adjust.
Mows, jest.
Myster, skill; mastery.


Napkin, pocket-handkerchief.
Navy, fleet.
Neifeling, fisticuffs.
Neifs, fists.
Noisome, annoying; troublesome.


Pare, to diminish.
Partaker, ally.
Patron, skipper.
Penult, second last (day).
Peregrine, foreign; irrelevant.
Placebo, the opening antiphon of vespers for the dead, in the Romish service; from opening words of Psalm xvi.
Placeboes, parasites; flatterers.
Plack, a small copper coin.
Platt, to place close.
Platt on his knees, threw himself on his knees.
Pock, bag; case.
Poise, secret hoard of money.
Pottinger, apothecary.
Power, forces.
Practise, to intrigue.
Prevent, anticipate.
Propine, to present gifts.
Purchase, to sue out; to procure.
Purpose, conversation.


Rays, yards (naut.).
Reduce, to bring back.
Reek, smoke.
Regiment, rule; control.
Reif, robbery.
Retreat, to repudiate; to withdraw.
Rowping, crying hoarsely.
Ruse, boast.


Sark, shirt.
Scaill, scaling-ladder.
Schybald, mean fellow.
Scrimple, to shrivel.
Scrip, to mock.
Seinyiè, synod; consistory.
Skaill, to disperse; to spill.
Slanting, range of fire.
Slogan, battle-cry.
Sloken, to quench.
Snappers, stumbles.
Sned, to clip, as with shears.
Sparse, to spread abroad.
Speir, to inquire.
Splent, armour for the legs.
Spunk, spark.
Spurtle, porridge stick.
Stammer, to stagger.
Stark, strong.
Stay, impediment.
Stock, crop from which teind was drawn.
Stog, to stab.
Stog-sword, long small-sword.
Stool, pulpit.
Stoop, support.
Stout, staunch.
Stowth, theft.
Sturr, to make disturbance or trouble.
Suppostis, supporters.
Sweir, unwilling.


Tabernacle, a shrine for host consecrated at mass.
Targetting of tails, bordering of gowns with tassels.
Teind, tenth-part; tithe.
Tine, to lose; tint, lost.
Tinsel, loss.
To-look, prospect.
Tor, arm (of a chair).


Umquhile, late; deceased.
Upaland, at a distance from the sea; in the country.
Upfall, matter cast up; incident.


Vassalage, feats of valour.
Vilipended, slighted; undervalued.


Warsel, wrestle.
Whinger, hanger (kind of sword).
Wiss, to imagine.
Wodness, fury; madness.
Wolter, overturn.
Wyte, blame.


Yett, gate.

INDEX.