A sentence of excommunication was, in those days, so ruinous, that Montgomery was struck with terror at the prospect before him. To avoid the consequences, he appeared before the Assembly, and solemnly promised that he would make no further attempt to possess himself of the archbishopric.159 By doing this, he probably saved his life; for the people, siding with their clergy, were ripe for mischief, and were determined, at all hazards, to maintain what they considered to be the rights of the Church, in opposition to the encroachments of the State.

The government, on the other hand, was equally resolute.160 The Privy Council called several of the ministers before them; and Dury, one of the most active, they banished from Edinburgh.ii Measures still more violent were about to be taken, when they were interrupted by one of those singular events which not unfrequently occurred in Scotland, and which strikingly evince the inherent weakness of the Crown, notwithstanding the inordinate pretensions it commonly assumed.

This was the Raid of Ruthven, which happened in 1582, and in consequence of which the person of James VI. was held in durance for ten months.162 The clergy,

mat be every particular minister, at his awin particular kirk, solemnelie in the first sermoun to be made be them, after thair returning." Acts of the General Assemblies of the Kirk, vol. ii. p. 562.

159 Ibid., vol. ii. p. 565. Calderwood (History of the Kirk, vol. iii. p. 604) says, "After long reluctatioun, at lenth he condescended."

160 M'Crie (Life of Melville, vol. i. p. 274) says, "In all these contendings, the ministers had no countenance or support from any of the nobility." It would have been strange if they had, seeing that the whole movement was essentially democratic.

181 Melville's Autobiography, p. 129. Calderwood's History of the Kirk, vol. iii. p. 620. M'Crie's Life of Melville, vol. i. p. 270.

162 He was seized in August 1582, and was let loose again in June 1583. Tytler's History of Scotland, vol. vi. pp. 321, 360. It is a pity that this valuable, and really able, work should be so superficial in regard to the ecclesiastical affairs of Scotland. Mr. Tytler appears not to have studied at all the proceedings of the presbyteries, or even of the General Assemblies; neither does he display any acquaintance with the theological literature of his country. And yet, from the year 1560 to about 1700, these sources disclose more of the genuine history of the Scotch people than all other sources put together.

164

true to the policy which now governed them, loudly approved of the captivity of the king, and pronounced it to be a godly act 16 Dury, who had been driven from his pulpit, was brought back to the capital in triumph;' and the General Assembly, meeting at Edinburgh, ordered that the imprisonment of James should be justified by every minister to his own congregation.16

In 1583, the king recovered his liberty, and the struggle became more deadly than ever; the passions of both parties being exasperated by the injuries each had inflicted on the other. The Ruthven conspiracy, having been declared treason, as it undoubtedly was, Dury preached in its favour, and openly defended it; and although, under the influence of momentary fear, he afterwards withdrew what he had said,166 166 it was evident, from other circumstances, that his feelings were shared by his brethren.167 A number of them being summoned before the king for their seditious language, bad him

163 "The pulpit resounded with applauses of the godly deed." Arnot's History of Edinburgh, p. 37.

164 "As he is comming from Leith to Edinburgh, upon Tuisday the 4th of September, there mett him at the Gallow Greene two hundreth men of the inhabitants of Edinburgh. Their number still increased, till he came within the Neather Bow. There they beganne to sing the 124 Psalme, 'Now may Israel say,' &c., and sang in foure parts, knowne to the most part of the people. They came up the street till they came to the Great Kirk, singing thus all the way, to the number of two thowsand. They were muche moved themselves, and so were all the beholders. The duke was astonished, and more affrayed at that sight than at anie thing that ever he had seene before in Scotland, and rave his beard for anger.' Calderwood's History of the Kirk, vol. iii. pp. 646, 647.

165 Acts of the General Assemblies, vol. ii. pp. 595, 596. This was ordered by the General Assembly which met at Edinburgh on the 9th of October 1582, p. 585. See also Watson's Historicall Collections of Ecclesiastick Affairs in Scotland, p. 192, "requiring the ministers in all their churches to comnend it unto the people."

166 Spottiswoode's History of the Church of Scotland, vol. ii. p. 308.

167 James, after his escape, "convocat all his peaceabill Prelatis and Nobles, and thair he notefeit unto thayme the greif that he consavit of his unlaughfull detentioun the yeir bygayne, and tharefore desyrit thame to acknawlege the same; and thay be thair generall voittis decernit the rayd of Ruthven to be manifest treasoun. The Ministers on the uther part, perswadit the people that it was a godly fact, and that whasoever wald not allow thareof in his hart, was not worthie to be estemit a Christien." The Historie of King James the Sext, p. 202, published by the Bannatyne Club, Edinburgh, 1825, 4to.

take heed what he was about, and reminded him that no occupant of the throne had ever prospered after the ministers had begun to threaten him.169 Melville, who exercised immense influence over both clergy and people, bearded the king to his face, refused to account for what he had delivered in the pulpit, and told James that he perverted the laws both of God and of man. Simpson likened him to Cain, and warned him to beware of the wrath of God.170 Indeed, the spirit now displayed by the Church was so implacable, that it seemed to delight in venting itself in the most repulsive manner. 1585, a clergyman, named Gibson, in a sermon which he preached in Edinburgh, denounced against the king the curse of Jeroboam, that he should die childless, and that his race should end with him." The year after

In

And

168 "Disregard not our threatening; for there was never one yet in this realm, in the place where your grace is, who prospered after the ministers began to threaten him." Tytler's History of Scotland, vol. vi. p. 364. See also, in Calderwood's History of the Kirk, vol. v. pp. 540, 541, a letter from one of the clergy in Fife, addressed to the king, in 1597. "And now, Sir, lett me be free with you in writting other men's reports, and that of the wisest politicians. They say, our bygane historeis report, and experience teacheth, that raro et fere nunquam has a king and a prince continued long together in this realme; for Filius ante diem patrios inquirit in annos. they say, Sir, farther, that whatsoever they were of your Majestie's predecessors in governement that oppouned themselves directlie or indirectlie to God's ordinance in his Kirk, it has beene their wracke and subversioun in the end. I might herein be more particular; but I leave it to your Majestie's owne grave and modest consideratioun, for it concerneth you most neere.' Saying, 'He perverted the laws both of God and man. Spott iswoode's History of the Church of Scotland, vol. ii. p. 309. Also Tytler's History of Scotland, vol. vi. p. 371.

169

170"Mr. Patrick Simson, preaching before the king upon Gen. iv. 9, "The Lord said to Cain, Where is Abel, thy brother?' said to the king, before the congregation, Sir, I assure you, in God's name, the Lord will ask at you where is the Earl of Moray, your brother?' The king replyed, before all the congregation, Mr. Patrik, my chalmer doore wes never steeked upon you: ye might have told me anything ye thought in secret.' He replyed, Sir, the scandall is publict."" Row's History of the Kirk, p. 144. Having occasion, anno 1593, to preach before the king, he publicly exhorted him to beware that he drew not the wrath of God upon himself in patronizing a manifest breach of divine laws." Howie's Biographia Scoticana, p. 120.

171 "Saying, "That Captain James, with his lady Jesabel, and William Stewart (meaning the colonel), were taken to be the persecutors of the Church; but that now it was seen to be the king himself, against whom he denounced the curse that fell on Jeroboam-that he would die childless, and be the last of his race." Spottiswoode's History of the Church of Scotland, vol. ii. p. 335.

this happened, James, finding that Elizabeth was evidently determined to take his mother's life, bethought him of what was valued in that age as an unfailing resource, and desired the clergy to offer up prayers on behalf of Mary. This, they almost unanimously refused.172 And not only did they abstain from supplication themselves, but they resolved that no one else should do what they had declined. The archbishop of Saint Andrews being about to officiate before the king, they induced a certain John Cowper to station himself in the pulpit beforehand, so as to exclude the prelate. Nor was it until the captain of the guard threatened to pull Cowper from the place he had usurped, that the service could go on, and the king be allowed to hear his own mother prayed for, in this sad crisis of her fate, when it was still uncertain whether she would be publicly executed, or whether, as was more generally believed, she would be secretly poisoned.173

172 "The king, perceiving by all these letters, that the death of his mother was determined, called back his ambassadors, and at home gave order to the ministers to remember her in their public prayers, which they denied to do." . . Upon their denial, charges were directed to command all bishops, ministers, and other office-bearers in the Church to make mention of her distress in their public prayers, and commend her to God in the form appointed. But of all the number only Mr. David Lindsay at Leith and the king's own ministers gave obedience." Spottiswoode's History of the Church, vol. ii. pp. 355, 356. "They, with only one exception, refused to comply." Russell's History of the Church in Scotland, vol. ii. p. 23. Compare Watson's Historicall Collections of Ecclesiastick Affairs in Scotland, p. 208; and Historie of James the Sext, p. 225.

173"They stirred up Mr. John Cowper, a young man not entered as yet in the function, to take the pulpit before the time, and exclude the bishop. The king coming at the hour appointed, and seeing him in the place, called to him from his seat, and said, Mr. John, that place is destined for another; yet since you are there, if you will obey the charge that is given, and remember my mother in your prayers, you shall go on.' He replying, 'that he would do as the Spirit of God should direct him,' was commanded to leave the place and making as though he would stay, the captain of the guard went to pull him out; whereupon he burst forth in these speeches: This day shall be a witness against the king in the great day of the Lord:' and then denouncing a wo to the inhabitants of Edinburgh, he went down, and the bishop of St. Andrews entering the pulpit did perform the duty required." Spottiswoode's History of the Church of Scotland, vol. ii. p. 356. The Kingis Majestie, to testifie his earnest and naturall affection to his mother, causit pray for hir oppinly efter him selff; quhairvpone arrose a great dissensioun betuix sum of the ministrie and his Majestie, namely the

In 1594, John Ross stated in the pulpit, that the advisers of the king were all traitors, and that the king himself was likewise a traitor. He was also a rebel and a reprobate. That such should be the case, was not surprising, considering the parentage of James. For, his mother was a Guise, and a persecutor of the saints. He avoided open persecution, and spoke them fair; but his deeds did not correspond to his words; and, so great was his dissimulation, that he was the most arrant hypocrite then living in Scotland.174

In 1596, David Black, one of the most influential of the Protestant ministers, delivered a sermon, which made much noise. He said, in his discourse, that all kings were children of the devil; but that in Scotland the head of the court was Satan himself. The members of the council, he added, were cormorants, and the lords of the session miscreants. The nobility had degenerated : they were godless; they were dissemblers; they were the enemies of the Church. As to the queen of England, she was nothing but an atheist. And as to the queen of Scotland, all he would say was, that they might pray for

ministrie of Edinburgh. Quhairvpone the king appoynted Patrik, archbischop of St. Androis to teache, bot he wes preuented be Mr. John Covpar minister, quho come befoir and filled the pulpit. And as the said Mr. John wes beginnand the prayer, the Kingis Majestie commandit him to stay: so as Mr. John raschit michtely vpone the pulpit, saying, 'This day sall bear witnes aganis yow in the day of the lord: woe be to ye Edinburgh, for the last of xi plaiges salbe the worst." Moysie's Memoirs, p. 59.

174 See The Historie of King James the Sext, pp. 316-318, from "a just copie of his sermon" supplied by Ross himself. "His text was upon the 6 chapter of the Prophet Jeremias, verse 28. Brethren, we have manie, and almaist innumerable enormiteis in this cuntrie to be lamentit, as the misgovernement of our king be sinistrous counsall of sum particular men. They ar all rebellious traitors, evin the king the maist singular person, and particularlie everie estait of the land.'. 'Our king in sindrie poyntis hes bene rebellious aganis the Majestie of God.' .. To this howre, we gat never gude of the Guysien blude, for Queyne Marie his mother was an oppin persecutor of the sanctis of God, and althoght the king be not an oppin persecutor, we have had many of his fayre wordis, wharein he is myghtie aneugh, bot for his gude deiddis, I commend me to thayme.' 'Admit, that our king be a Christien king, yit but amen dement, he is a reprobat king. Of all the men in this nation, the king himself is the maist fynest, and maist dissembling hypocreit.'" A very short notice of this sermon is given by Calderwood (History of the Kirk, vol. v. p. 299), who probably had not seen the original notes.