KYNGE CHARLES that tyrane terrible,
Withstanding Christ with witt and craft,
As mocking stock most miserable,
Endit at ones ragine and daft.[294]
Then Henrie through evill cumpany,
Thristing the blood of godlie men,
With his awin blood, schedd suddantlie,
Was maid to wait the end ye ken.[295]
Last, Francis, that unhappie child,
His Father's footsteps following plane,
To Christ crying, deafe eares did yeild,
Ane rotten eare then was his baine.
O craftie, deif, and foolische Kyngs,
These fearfull judgments gone befoir you,
Biddeth you be wyser in your reignes,
Or schamefull death will sone devoir you.
[294] The Emperor Charles the Fifth, and King of Spain. After having
abdicated his throne to his son Philip the Second, in October 1555, he
took up his retreat in the convent of St. Just, in the Province of
Estramadura, in Spain. The change from an active life, and his
mortified ambition, led to acts of fantastic devotion, which betrayed
a weakness of understanding. He died 21st September 1558.
[295] Henry the Second, King of France. His death, on the 10th July
1559, is previously mentioned by Knox: see vol. i. p. 371.
The death of this King maid great alteratioun in Fraunce, England, and
Scotland. France was erected in some esperance, that the tyranny of
the Gwysianis should no longar ring above thame, becaus that God at
unwares had brokin the staff whairupoun thei leaned. But, allace, thei
war deceaved: for the simplicitie of some was so abused, that, against
the lawes of the Realme, to the Quene Mother was committed regiment:
which lifted up asweill the Duck of Gwyse, as the cruell Cardinall for
a seassone.
The Quene of England and the Counsall, remitted our Ambassadouris with
answer, "That sche wald nott marye hastelye, and, thairfoir, willed
the Counsall of Scotland, and the Erle of Arrane, foirsaid, nott to
depend upoun any hope thairof."[296] What motives she had, we omitt.
[296] This projected alliance with Elizabeth was the chief object, as
mentioned at page 130, for which the Parliament had sent ambassadors
to the Court of England. This scheme being thus frustrated, the death
of Francis the Second suggested a similar alliance with Queen Mary.
The pryde of the Papists of Scotland begane to be abated, and some
that ever had schawin thame selfis ennemyes unto us, begane to think,
and planelie to speak, (amanges whom the auld Schiref of Ayr[297] was
one,) that thei perceaved God to feght for us. The Erle of Arrane him
self did more patientlie abyd the repulse of the Quene of England,
becaus that he was nott altogitther without hope that the Quene of
Scotland bare unto him some favour. And so he wrait unto her, and send
for credite a ryng, whiche the said Quene our Soverane knew well
yneuch. The letter and ring war baith presented to the Quene, and of
her receaved. Answer was returned to the said Erle, after the whiche
he maid no farther persuyte in that mater: and yitt, not the less, he
bare it heavelie in harte,[298] and more heavelie then many wold have
wissed.
[297] Sir Hugh Campbell of Loudon, heritable Sheriff of the county of
Ayr, had succeeded his father, Sir Hugh, in the year 1508. He survived
till February 1561-2. His son and successor, Sir Matthew Campbell, was
a zealous and decided supporter of the Reformation.
[298] The disappointment that attended his overtures of marriage with
Queen Mary, seems to have preyed on the Earl of Arran's spirits, and
before long to have unfitted him for all public employment.
* * * * *
The certaintie of the death foirsaid was signified unto us both by sea
and land. By sea receaved Johnne Knox (who then had great intelligence
both with the churches,[299] and some of the Courte of France)
letteris, that the King was mortallye seak, and could nott weall
eschap the death. Which letteris receaved, that same day at afternoon,
he passed to the Duckis Grace, to his awin ludging at the Kirk of
Feild,[300] [with] whome he fand the Lord James in conference
togitther, (the Erle of Arrane was in Jedburgh,) to whome he opened
such newis as he had receaved, and willed thame to be of good
conforte; for, said he, the advertissare never hes yitt abused me: it
is the same gentilman that first gave us knawledge of the slauchter of
Hary King of France; and shew unto thame the letter, but wold nott
expresse the manis name. Whill thei war reassonying in diverse
purposes; and he upoun the one parte conforting thame, and thei upoun
the other parte conforting him, (for he was in no small heaviness be
reassone of the late death of his dear bedfellow, Marjorie
Bowis,)[301] whill (we say) thei three war familiarlie commonyng
togetther, thair came a messinger from the Lord Grey,[302] furth of
Berwick, with letteris, assuring him of the death of the King of
France. Which devulgat and noysed abrode, a generall Conventioun of
the haill Nobilitie was appointed to be holdin at Edinburgh the
fyvetene[303] day of Januare following, in the whiche the Booke of
Discipline was perused newlie oure agane, for some pretended
ignorance, be reassone thei had not heard it.
[299] In MS. G, "the Kyrk."
[300] The Kirk of Field was the name usually given to the Collegiate
Church of St. Mary in the Fields, Edinburgh. It stood on the site of
the College; and was the scene, as related in Book Fifth, of Darnley's
Murder in 1566.
[301] In MS. G, she is erroneously named "Marie Bowes;" her death took
place towards the end of December 1560.
[302] Lord Grey de Wilton: see _supra_, p. 65.
[303] In MS. G, "the fyft day." The 5th was a Sunday; the 15th
Wednesday.
[Sidenote: AND AFTER WAS MADE BYSCHOPE OF ROSS.]
In that assemblie was Maister Alexander Andersone, sub-principall of
Abirdene,[304] a man more subtill and craftye then ather learned or
godlie, called, who refused to dispute in his fayth, abusing a place
of Tertulliane to cloik his ignorance. It was ansuered unto him, That
Tertulliane should nott prejudge the authoritie of the Holy Ghost,
who, by the mouth of Peter, commandis us to geve reassone for our
faith to everie one that requires the same of us. It was farther
answered, That we neather required him neather yitt any man to dispute
in any pointe concernyng our fayth, whiche was grounded upoun Godis
word, and fully expressed within his holy Scriptures; for all that we
belevit without contraversie. But we required of him, as of the rest
of Papistis, that thei wald suffer thair doctrin, constitutionis, and
ceremonies to come to tryall; and principallie, that the Messe, and
the opinioun thairof by thame taught unto the people, mycht be laid to
the squair-reull of Goddis worde, and unto the rycht institutioun of
Jesus Christ, that thei mycht understand whither that thair Preacheris
offended or nott, in that, that thei affirmed, "The actioun of the
Messe to be expressedlye repugnyng unto the last Supper of the Lord
Jesus; the sayar of it to committ horrible blasphemye, in usurping
upoun him the office of Christ; the hearars to committ damnable
idolatrie, and the opinioun of it conceaved to be derogatioun, and as
it war, disanulling of Christis death." Whill that the said Maister
Alexander denyed that the preast took upoun him Christis office, to
offer for syne, as was alledged, a Messe book was produced, and in
the begyning of the Canon war these wordis redd: _Suscipe, Sancta
Trinitas, hanc oblationem, quam ego indignus peccator offero tibi vivo
Deo et vero, pro peccatis meis, pro peccatis totius Ecclesiæ vivorum
et mortuorum, &c._[305] "Now, (said the reasonare,) yf to offer for
the synnes of the haill Kirk was nott the office of Christ Jesus, yea,
that office that to him onlie mycht, and may apparteane, lett the
Scripture judge. And yf a vyle knave, whome ye call the preast,
proudlie tackis the same upoun him, lett your awin hook witnesse." The
said Maister Alexander ansuered, "Christ offered the propitiatorie,
and that could nane do but he; but we offer the remembrance." Whairto
it was ansuered, "We praise God, that ye have denyed a sacrifice
propitiatorie to be in the Masse; and yet we offer to prove, that in
mo then a hundreth places of your Papisticall Doctouris, this
propositioun is affirmed, 'The Messe is a sacrifice propitiatorie.'
But, to the secound parte, whair ye allege that ye offer Christ in
remembrance, we ask, first, Unto whome do ye offer him? and nixt, By
what authoritie are ye assured of weall-doing? In God the Father,
thair fallis no oblivioun: and yf ye will yitt schift and say, That ye
offer it nott as God war forgetfull, but as willing to apply Christis
merittis to his Churche; we demand of you, What power and commandiment
ye have so to do? We know that our Maister, Christ Jesus, commanded
his Apostles to do that whiche he did 'in remembrance of him;' but
plane it is, that Christ took bread, gave thankis, braik bread, and
gave it to his disciples, saying, 'Tak ye, eat ye; this is my body
whiche is broken for you. Do this in remembrance of me,' &c. Here we
fynd a commandiment to tak, to eat, to tak and to drink; but to offer
Christis body eather for remembrance or applicatioun, we fynd not: and
thairfoir, we say, to tack upoun you ane office which is nott gevin
unto you, is injust usurpatioun, and no lauchfull power." The said
Maister Alexander being more then astonished, wold have schifted; but
then the Lordis willed him to ansuer directlie. Whairto he ansured,
"That he was better seane in philosophie, then in theologie." Then was
commanded Maister Johne Leslie, (who then was Parsone of Une, and now
Lord Abbote of Londoris,)[306] to ansuer to the formare argument: and
he with grait gravitie begane to answer, "Yf our Maister have nothing
to say to it, I have nothing; for I knaw nothing but the Cannoun Law:
and the greatest reassone that ever I could fynd thair, is _Nolumus_
and _Volumus_." And yitt we understand that now he is the onlie
patrone of the Messe. But it is no mervall, for he understoode that he
is a Preastis gett; and thairfoir we should nott wonder albeit that
the auld trowane verse be trew, _Patrem sequitur sua proles_. The
Nobilitie hearing that neather the one nor the other wold ansure
directlie, said, "We have bene miserable deceaved heirtofoir; for yf
the Messe may not obteane remissioun of synnes to the quick and to the
dead, whairfoir war all the Abacyes so richelie doted with oure
temporall landis?"
[304] Mr. Alexander Anderson, parson of Methlik, and vicar of Kinkell,
was appointed Principal of King's College, Aberdeen, in the year 1530.
The General Assembly having appointed a visitation of the College in
1568, Anderson, with the Sub-Principal, and three of the Regents or
Professors, were summoned "as very obstinate Papists," and having
refused to subscribe the Confession of Faith, and the Acts 1560, and
1567, they were deposed by order of the Lord Regent and Council, the
sentence being pronounced by John Erskine of Dun, Superintendent of
Angus and Mearns, 30th June 1569. (Calderwood's Hist. vol. ii. p. 491;
Booke of the Kirk, vol. i. pp. 141-143.)
Bishop Lesley, who was personally concerned in the disputation
mentioned by Knox, says, the Lords of the Congregation, (in the winter
of 1560,) "Causit summone sindrie of the best learnit men out of all
the partes of the Realme to cum to Edinburgh, to gif reasone of thair
faith and professione of thair religeoune. Amangis the quhilkis thair
was causit to compeir furth of the Universitie of Aberdene, Mr. John
Leslye, Official of Aberdene, licentiat in boith the lawis, Mr.
Alexander Anderson Principal of the College, Professor of Theologie,
and sindrie utheris." He adds, that after "very sharpe and hard
disputations," with Knox, Willock, and Goodman, "nothing was
concludit, for everie ane of thame remanit constant in thair awin
professione." (Hist. p. 293.)
[305] That is, "Holy Trinity, accept this oblation, which I, an
unworthy sinner, present to thee the living and true God for my own
sins, and for the sins of the whole Church of the quick and the dead,"
&c.
[306] A short notice of Lesley, Bishop of Ross, will be given in the
Appendix, under the head of Abbots of Lundores. But here it may be
mentioned, that the words in the margin, "AND AFTER WAS MADE BYSCHOPE
OF ROSS," are written in a different hand, (most likely by Knox
himself,) and clearly posterior to the rest of the page. By attending
therefore to the dates of Lesley's successive appointments, this
serves to fix the period when this portion of the History was written
to the earlier part of the year 1566.
[Sidenote: THE LYEING DEANE OF RESTALRIG CALLED SYNCLARE.][307]
[307] This marginal note occurs in no other copy; and the words "now
to affirme," were evidently written during Sinclair's life; and along
with the similar mention of the Dean of Restalrig, in the Author's
emphatic terms, "as a perfect hypocrite," (vol. i. p. 265,) it
corroborates the supposition that the greater portion of this MS. must
have been written in the year 1566. It will be seen from the footnotes
on the passage referred to, that Mr. John Sinclair, Dean of Restalrig,
was promoted to the See of Brechin in 1563, and became President of
the Court of Session, 13th November 1565. He died at Edinburgh, 9th
April 1566.
Thus much we thocht good to insert here, becaus that some Papistis ar
nott eschamed now to affirme, That thei with thair reassonis could
never be hearde; but that all that we did, we did by fyn force; when
that the haill Realme knawis, that we ever requyred thame to speak
thair judgmentis freelie, not onlie promissing unto thame protectioun
and defense, but also that we should subscrive with thame, yf thei by
Goddis Scriptures could confute us, and by the same word establisse
thair assertionis. "But who can correct the leasingis of such as in
all thingis schaw thame selves the sones of the Father of all lyes.
Preserve us, Lord, from that perverst and malitious generatioun.
AMEN."
* * * * *
AT this same Assemblie was the Lord James appoynted to go to France to
the Quene oure Soverane;[308] and a Parliament was appointed to begyn
the twenty of Maij nixt following; for at that tyme was the returne of
the said Lord James looked for. And so was that Conventioun dissolved
without any other thing of importance concluded. The said Lord James
prepared him for his jornay; (for albeit he past in the publict
effairis, he susteaned the charge of his awin expensses; and yit thair
never past fra this Realme in the cumpanye of one man so many, and so
honest, throwght England to France.) Befoir he departed, he was
foirwarned asweill of the danger in France, as of the Quenis craft,
(not that we then suspected her nature, but that we understoode the
malice of hir freindis:) he was planelie premonisshed, that yf ever he
condiscended that sche should have Messe publictlie or privatlie
within the Realme of Scotland, that then betrayed he the caus of God,
and exponed the religioun evin to the uttermoist danger that he could
do. That sche should have Messe publictlie, he affirmed that he should
never consent: but to have it secreatlie in hir chalmer, who could
stopp hir? The danger was schawin; and so he departed.
[308] Lord James Stewart was appointed to repair to Queen Mary, by the
Convention, 15th January 1560-1. Chalmers is undoubtedly correct when
he says, he had no authority, to persuade the Queen to return to
Scotland. (Life of Queen Mary, vol. iii. p. 141.) But Lord James, as
we are informed by Randolph, was in no hurry to depart "till he see
what will be done at the ensuing Parliament." (Ib.) In a letter to
Cecil, 7th February 1560-1, he desires a passport, "being ordered by
the Nobility and Council, to our Sovereign, for declaration of our
duty and devotion to her Highness." (Ib.) He left Edinburgh, on his
way to France, 18th March, passing through England, where he was well
entertained, and reached the town of Diziers, where Queen Mary was
residing, on the 15th April 1561. (Bishop Lesley's History, p. 294.)
* * * * *
The Electioun of the Superintendentis heirefter followed in this
maner:[309]--
[309] In the MS. 1566, of Knox's History, several blank pages occur
after these words; but the deficiency, consisting of the "Forme and
Order of the Election of Superintendents," &c., (ending at page 150 of
the present volume,) has been supplied from the Glasgow MS., collated
with a copy annexed to "The Ordour of Excommunication," &c., subjoined
to an edition of the Psalms and Prayers, printed at Edinburgh, by
Robert Charteris, 1596. It is also included in the "Collection of
Confessions of Faith," &c., vol. ii. p. 625, Edinb. 1722. The Editor
says, he has printed it according to an edition by Robert Lekprevik
1569; and that "it differs little from the ordinary copies that are
printed with the old Psalms, but in the manner of spelling of words."
The Editor of the Collection of Confessions, thus mentions the Order
of Election of Elders and Deacons: "It is uncertain when this was
written; but it is in the Manuscript copy of Knox's History, which is
in the College Library of Glasgow, and is printed at Edinburgh, with
other publick papers, by Robert Lekprevik, Anno 1569, according to
which this edition is printed. It is approved by the General Assembly,
April 1582, Sess. 12, in these words,--'Concerning ane General Ordor
of Admission to the Office of Eldaris, referris it to the Ordor usit
at Edinburgh, quhilk we approve.'"
The Admonition or prayer at the end, (see page 154,) in its reference
to the King and Regent, apparently fixes the date to the year 1568.
. . . . . .
THE FORME AND ORDOUR OF THE ELECTIOUN OF THE SUPERINTENDENTS, QUHILK
MAY SERVE ALSO IN ELECTIOUN OF ALL UTHER MINISTERS. AT EDINBURGHE THE
9TH OF MERCHE 1560[310] YEIRIS, JOHNE KNOX BEING MINISTER.[311]
[310] That is, 9th March 1560-1.
[311] In some copies, "Moderator."
FIRST was made a Sermone, in the quhilk thir Heids war intreated.
First, The necessity of Ministers and Superintendents. 2. The crymes
and vyces that micht unable thame [of the ministrie]. 3. The vertues
required in thame. And last, Quhidder sick as by publict consent of
the Kyrk wer callit to sick Office, micht refuis the same.
The Sermone finisched, it was declared be the same Minister, (maker
thareof,) that the Lords of Secrete Councell had given charge and
power to the Kirkis of Lauthiane, to chuse MR. JOHNE SPOTTISWODE[312]
Superintendent; and that sufficient warning was made be publict edict
to the Kirks of Edinburghe, Linlythgow, Striveling, Tranent,
Hadingtoun, and Dunbar; as also to Earles, Lords, Barones, Gentilmen,
and uthers, having, or quho micht clame to have voite in Electioun, to
be present that day, at that same hour; And, tharefore, inquisitioun
was made, Quho wer present, and quho wer absent.
[312] Mr. John Spottiswood was born about the year 1510, and was
educated at Glasgow. His name occurs in the University records, as
incorporated in 1534, being designed "Servus domini Rectoris." In 1536
he had taken his degree as Master of Arts. He is said to have been in
England from 1538 to 1543, and to have returned with the Earl of
Glencairn. In 1548 he was presented to the Vicarage of Calder. Having
early joined the Reformers, he was nominated as Superintendent of
Lothian in July 1560, and was admitted, agreeably to the above form,
9th March 1561, without resigning his charge as minister of Calder.
(Wodrow Miscellany, vol. i. p. 367.) He may, with much more truth, be
said to have "continued in this holy function, with the approbation of
all good men, till his death," than to "have exercised fully the
power, and discharged faithfully the office of a Bishop, though under
another style;" (Life prefixed to Spottiswood's History, Lond. 1655,
folio.) The office of Superintendent was merely temporary; and he
himself displayed no assumption of authority over his brethren in the
ministry, nor aspired after Episcopal dignity. He died 5th December
1585. His eldest son, who became his successor as Minister of Calder,
was ultimately Archbishop of St. Andrews, and Lord Chancellor of
Scotland.
Efter was called the said Mr. Johne, quho answering; the Minister
demanded, Gif ony man knew ony cryme or offence to the said Mr. Johne,
that mycht unabill him to be called to that office? And this he
demanded thryis. Secundlie, Questioun was moved to the haill
multitude, If thair was ony uther quhome they wald put in Electioun
with the said Mr. Johne. The pepill wer asked, If they wald have the
said Mr. Johne Superintendent? If they wald honour and obey him as
Christis Minister? and comfort and assist him in every thing
perteining to his Charge? They Answerit.--We will; and we do promeis
unto him sick obedience as becumethe the scheip to give unto thair
Pastour, sa lang as he remains faythfull in his office.
The Answers of the Pepill, and thair consents receaved, thir
Questiouns wer proponit unto him that was to be elected.
Questioun.--Seing that ye hear the thrist and desyre of this people,
do ye not think yourself bound in conscience befoir God to support
thame that so earnestly call for your comfort, and for the fruit of
your labours?
Answer.--If anie thing wer in me abill to satisfie thair desyir, I
acknowledge myself bound to obey God calling by thame.
Questioun.--Do ye seik to be promoted to this Office and charge, for
ony respect of warldly commoditie, riches or glory?
Answer.--God knawes the contrarie.
Questioun.--Beleve ye not that the doctrine of the Propheits and
Apostles, conteined in the buiks of the Auld and New Testaments, is
the onely trew and most absolute foundatioun of the universall Kirk of
Christ Jesus, insamekill that in the same Scriptures ar conteined all
things necessary to be beleved for the salvatioun of Mankind?
Answer.--I verely beleve the same, and do abhorre and utterly refuis
all Doctrine alleged necessary to Salvatioun, that is not expressedly
conteined in the same.
Questioun.--Is not Christ Jesus Man of Man, according to the flesche,
to wit, the Sone of David, the Seid of Abrahame, conceaved by the Holy
Ghost, borne of the Virgin Marie his mother, the onely Head and
Mediatour of his Kirk?
Answer.--He is, and without him thair is nouther salvatioun to man,
nor lyfe to angell.
Questioun.--Is not the same Lord Jesus, [the] onely trew God, the
Eternall Sone of the Eternall Father, in quhome all that sall be saved
wer elected befoir the foundatioun of the world was layd?
Answer.--I confes and acknawlege him in the unitie of his Godheid, to
be God above all thingis, blessit for evir.
Questioun.--Sall not they quhome God in his eternall councell hes
electit, be callit to the knawlege of his Sone, our Lord Jesus? And
sall not they, quho of purpoise are elected in this lyfe, be
justified? And is not justificatioun and free remissioun of sinnes
obtained in this lyfe by free grace? Sall not this glorie of the
sonnes of God follow in the generall resurrectioun, quhen the Sone of
God sall appeir in his glorious majesty?
Answer.--I acknawlege this to be the doctrine of the Apostles, and the
most singular comfort of God's childrein.
Questioun.--Will ye not contein yourself in all doctrine within the
boundes of this foundatioun? Will ye not study to promote the same,
alsweill by your lyfe as by your doctrine? Will ye not, according to
the graces and utterance that God sall grant unto yow, profes,
instructe, and mantene the purity of the doctrine, conteined in the
sacred Word of God? And, to the uttermost of your power, will ye not
ganestand and convince the gaynsayers and teichers of mennis
inventiouns?
Answer.--That I do promeis in the presence of God, and of his
congregatioun heir assembled.
Questioun.--Knaw ye not, that the excellency of this office, to the
quhilk God hes called yow, requires that your conversatioun and
behaviour be sick, as that ye may be irreprehensible; yea, even in the
eyis of the ungodly?
Answer.--I unfaynedly acknawlege, and humilly desyre the Kirk of God
to pray with me, that my lyfe be not scandalous to the glorious
Evangell of Jesus Christ.
Questioun.--Becaus ye are a man compassed with infirmities, will ye
not charitably, and with lawlines of spirit, receave admonitioun of
your Brethrein? And if ye sall happin to slyde, or offend in ony
point, will ye not be subject to the Discipline of the Kirk, as the
rest of your Brethrein?
The Answer of the Superintendent, or Minister to be elected.--I
acknawlege myself to be a man subject to infirmity, and ane that hes
neid of correctioun and admonitioun; and tharefoir I maist willingly
submit and subject my self to the hailsume disciplin of the Kirk; yea,
to the discipline of the same Kirk by the quhilk I ame now called to
this office and chairge; and heir in God's presens and youris do
promeis obedience to all admonitiones, secretly or publickly gevin;
unto the quhilk, if I be found inobedient, I confes myself most
worthie to be ejected not onely from this honour, bot also frome the
society of the Faythfull, in cais of my stubburnnes: For the vocatioun
of God to bear charge within his Kirk, makethe not men tyrantes, nor
lordis, but appoynteth thame Servandis, Watchemen, and Pastoris of the
Flock.
This ended, Questioun man be asked agane of the Multitude.
Questioun.--Require ye ony farther of this your Superintendent?
If no man answer, let the Minister proceid. Will ye not acknawlege
this your Brother, for the Minister of Christ Jesus? Will ye not
reverence the word of God that proceids fra his mouthe? Will ye not
receave of him the sermone of exhortatioun with patience, not
refuising the hailsome medicine of your saules, althocht it be bitter
and unpleising to the flesche? Will ye not finally, mantene and
comforte him in his ministry, against all sick as wickedly wald rebell
against God and his holy ordinance?
The Peple answereth.--We will, as we will answer to the Lord Jesus,
quho hes commandit his Ministeris to be had in reverence, as his
ambassadours, and as men that cairfully watche for the salvatioun of
our saullis.
Let the Nobility also be urged with this.--Ye have heard the dewty and
professioun of this your Brother, by your consentis appointit to this
charge; as also the dewty and obedience, quhilk God requireth of us
towards him heir in his ministry: Bot becaus that neyther of bothe are
abill to performe ony thing without the especiall grace of our God in
Christ Jesus, quho hes promeised to be with us present, even to the
consummatioun of the world; with unfayned hairtis, let us crave of him
his benedictioun and assistance in this work begun to his glory, and
for the comfort of his Kirk.