His defence of Predestination, the only theological treatise of any extent which was published by him, is rare, and has been seen by few. It is written with perspicuity, and discovers his controversial acuteness, with becoming caution, in handling thatdelicate question. A catalogue of his publications, as complete as I have been able to draw up, will be found in the notes.[351]
I have thus attempted to give an account of our national Reformer, of the principal events of his life, his sentiments, writings, and exertions in the cause of religion and liberty. If what I have done shall contribute to set his character in a more just light than that in which it has been generally represented, and to correct the erroneous views of it which have long been prevalent; or if it shall tend to elucidate the ecclesiastical history of the eventful period in which he lived, and be the means of illustrating the superintendence of a wise and merciful Providence, in the accomplishment of a revolution of all others the most interesting and beneficial to this country, I shall not think any labour which I have bestowed on the subject to have been thrown away, or unrewarded.
NOTES
TO
VOLUME SECOND.
I shall, in this note, add some particulars respecting the early practice of the reformed church of Scotland, under the following heads:
Of Doctors.—The doctrine of the church of Scotland, and indeed of other reformed churches, on this head, has not been very uniform and decided. The first Book of Discipline does not mention doctors, but it seems to take for granted what has been stated respecting them in the Book of Common Order, where they are declared to be “a fourth kind of ministers left to the church of Christ,” although the English church at Geneva could not attain them. Knox’s Liturgy, p. 14. Dunlop’s Confessions, ii. 409, 410. In the second Book of Discipline, the office of doctor is expressly mentioned as “ane of the twa ordinar and perpetual functions that travel in the world,” and “different from the pastor, not only in name, but in diversity of gifts.” The doctor is to “assist the pastor in the government of the kirk, and concur with the elders his brethren in all assemblies,” but not “to minister the sacraments or celebrate marriage.” Dunlop, ii. 773, 774. The Book of Common Order and second Book of Discipline agree in comprehending, under the name and office of a doctor, “the order in schooles, colledges, and universities.” Ibid. The fact seems to be, that there never were any doctors in the church of Scotland, except the teachers of divinity in the universities. “Quamvis ecclesia nostra,” says Calderwood, “post primam reformationem, quatuor agnoscat ministrorum genera, pastorum, doctorum, presbyterorum, et diaconorum, tamen doctores alios nondum habuit quam scholarchas.” De Regimine Ecclesiæ Scoticanæ Brevis Relatio,p. 1, 2. Anno, 1618. Some writers have asserted, that it was as doctors that Buchanan and Andrew Melville sat, and sometimes presided, in the church courts. The episcopalians having objected, that the church of Scotland admitted persons to act as moderators in her assemblies who were in no ecclesiastical office, and having appealed to the instances of the two persons above mentioned, Mr Baillie gives this answer: “Mr Melvil was a doctor of divinity, and so long as episcopal persecution permitted, did sit with great renowne in the prime chair we had of that faculty: George Buchanan had sometimes, as I have heard, been a preacher at St Andrews: after his long travells he was employed by our church and state to be a teacher to king James and his family: of his faithfulnesse in this charge he left, I believe, to the world good and satisfactory tokens: the eminency of this person was so great, that no society of men need be ashamed to have been moderated by his wisdome.” Historical Vindication, p. 21, 22. The report which Mr Baillie had heard of Buchanan having been a preacher, probably originated from the divinity lectures which Calderwood informs us he read with great applause in the university of St Andrews. “Buchanan and Mr Melvill were doctors of divinity,” says Rutherford, in his Lex Rex, pref. p. 5. Lond. 1644.
Of Readers.—Those employed as readers appear to have often transgressed the bounds prescribed to them, and to have both solemnized marriage, and administered the sacraments. Different acts of Assembly were made to restrain these excesses. The General Assembly, in October 1576, prohibited all readers from ministering “the holie sacrament of the Lord, except such as hes the word of exhortation.” The Assembly which met in July 1579 inhibited them from celebrating marriage, unless they were found meet by “the commission, or synodal assembly.” At length, in April 1581, the order was suppressed. “Anent readers: Forsamekle as in assemblies preceding, the office thereof was concludit to be no ordinar office in the kirk of God, and the admission of them suspendit to the present assemblie, the kirk in ane voyce hes votit and concludit farder, that in na tymes coming any reider be admitted to the office of reider, be any having power within the kirk.” Buik of the Universall Kirk, in loc.