Protestant Exiles from France/Book First - Chapter 4
Chapter IV.
THE EARLIEST REFUGEES IN SCOTLAND.
Pierre de Marsilliers is the earliest name of a French Protestant in Scotland, probably an exile. He was Master in the Greek school of Montrose, founded by John Erskine of Dun, and had Andrew Melville as his scholar in 1557 and 1558.
No account of the reception of refugees from the St. Bartholomew massacre can be found. There is a blank in the extant Minutes of the Town Council of Edinburgh from 4th June 1571 to 13th November 1573, and in the City Treasurer’s Accounts from 1567 to 1579. The Town Council had an interview on 13th November 1579 with John de la Mothe, Frenchman. The Minute indicates that some Huguenots in “the Rochelle” had been in Scotland as refugees, and that while there, a Scotch-man had borrowed money from them and had not yet paid them; there was a lawsuit on this matter in the Scotch Courts against Paytrik Tournett, the debtor, and Peter Tournett, burgess of Edinburgh, his father, as the son’s surety. De la Mothe, as the creditors’ procurator, asked and obtained the needful arrestments.
The baptismal register of Aberdeen begins in 1563, and when we come to the year 1572, we find evidence of the interest taken by Scottish Protestants in the Huguenots of France. In that year Mr John Craig was minister, and Mr Walter Cullen was reader, in the kirk of Aberdeen. The latter acted as registrar, and on hearing the news of the massacre on St. Bartholomew’s Day, he wrote the following entry, with the rubric, “cullen admerall of france” in the register-book:—
“The twenty-fourth of Awgvvst, the zeir of God 1572 zeiris, Jaispart of Culleyne, gryt admerall of france, was crwelly murdrest in paris ondr colluir of frendschip at the kyng of Nawenn’s brydell and onder nycht, be the mosit cursitt kyng of France, mansuir his bond, and be the dewyse of the paip, cardinalls, bischoipis, aboitts, priowris, moynks, freires, chaunwnis, prestis, nwnnis, and haill rabell of yt deweillige switt of papists dewysset at the counsall of treyntt, quhas crwel murder we pray god to rewenge.So be it.”
The drift of this manifesto is not hard to be understood. As to some of the words, Jamieson’s Dictionary has Mansweir, to perjure; he has Sotter, a swarm of insects, and refers to the Icelandic noun Siot, a multitude; so that the registrar, if now alive, would perhaps say, “the whole rabble of that devilish swarm.”
A Scotch gentleman, Sir James Kirkcaldy, happened to be in Paris, and a letter from him to his distinguished brother in Edinburgh, dated August 22 and 25, 1572 (according to the Calendar of the Scottish Series of State Papers), contained the startling news: “Marriage of the King of Navarre and Madame Margaret. Assassination of the Admiral. Particulars of the massacre of them of the religion by the French king, by his brother the Duke of Guise, and by other princes.” Queen Elizabeth sent Killigrew as her ambassador in Scotland in order that the lesson of the St. Bartholomew massacre might be impressed on Scottish statesmen, namely, to beware of Queen Mary’s faction, and to cultivate friendship and amity with Protestant England. One of the instructions to Killigrew was, “To request the nobles and others to take warning by the strange accident in France, in which the Admiral and a great number of the noblemen of the Reformed Religion have been murdered — to think what efforts are being made to eradicate and destroy all such as shall make profession of the true religion; and among these efforts may not there be a design, by the offer of pensions and by other fair promises, to cut off the nobility of Scotland?” Killigrew seems to have been well pleased with the state of public feeling in Scotland regarding “the late most horrible and detestable murder committed in France;” and wrote from Edinburgh, 13th June 1573: “The ministers are still as earnest in their sermons against the French king as though the news of the Admiral’s death had come but yesterday.”
Among the refugees in London in 1571, my readers have already seen in my chapter i., the names of Nicolas Langlois and his wife and children. I now copy them from the original census verbatim:—
| The Warde of Faringdon wthin Blacke-Fryers. 10 Nov. 1571. |
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| French IV. |
Nicholas Inglishe, Frenchman, scoolemr, howsholder, Marye, his wife, and David, his sonne, and Yester, his daughter, came into this realme about two yeares past for religion. | French Church. | |
This is the family immortalized in antiquarian society by David Laing, LL.D., who introduces us to them in Edinburgh, in the year 1574, and to whom I am mainly indebted for my information regarding them (though it now appears that they fled from France before the date of the St. Bartholomew massacre). Whatever may have been the date of their arrival in Scotland, the family was kindly received on their landing at Leith. Marie Presot, wife of Nicolas Langlois, was an adept in calligraphy, which she turned to good account. On the anniversary of St. Bartholomew in 1574, “9 Calend. Septemb. 1574 quo die multa Christianorum millia, duos abhinc annos in Galliis trucidatione perfidiosâ, e vivis fuerunt sublata,” Nicolas Langlois wrote a Latin letter to Mr David Lyndsay, Minister of Leith, acknowledging his obligations. The letter is followed by a copy of some sets of verses, in which his wife exhibits her beautiful writing in various styles of penmanship. This artistic portion of the still-existing manuscript is introduced by the announcement, “Uxor mea vario caracteris genere ilia pro viribus in sequente paginâ, me suasore, descripsit;” and it is signed thus:— Marie Presot Francoise escrivoit à Edimbourg le 24 d’ Aoust, 1574.”
The son, David, probably died in early life. In an ancient scrap-book, now the property of the Marquis of Lothian, some Latin verses are written, signed, “David, cognomento Anglus, natione Gallus, et educatione Scotus.”
Ester was born in London in 1571 (the Threadneedle Register of that period is non-existent). Thanks partly to her mother’s example and instruction, she became a wonderful calligraphist, and is still well known as such. Mr. Laing’s Paper in the Proceedings of the Society of Antiquaries of Scotland, 1866-67, is entitled, “Notes relating to Mrs Esther (Langlois, or) Inglis, the celebrated calligraphist, with an enumeration of Manuscript Volumes written by her between the years 1586 and 1624.” Besides Ester, there was another daughter Marie, who died between 1611 and 1614, as appears by the father’s will and relative documents. Perhaps there w as also a son, Jaques; at any rate in the year 1614, “Jaques Inglis, wax-maker in Edinburgh,” was cautioner for Nicolas Langlois’ widow as her husband’s executrix.
The City Treasurer’s Accounts bear evidence of the kindness shown to this refugee family:—
| 1578-9, March. | ||
| Item to Nicholas Langloys Francheman, and Marie Prisott, his spous, for thair help and relief of sum debt contractit be thame in the zeir of God 1578, | £70 0 0 | |
| 1580, July. | ||
| Item to Nicholas Langloys Francheman, and Marie Prisott, his spouse, | 80 0 0 | |
| Item to Nicholas Langloys Francheman, Master of the French schole, conforme to his Maties precept, | £80 0 0 | |
| He alsso received his pension of Fifty Pounds Scots at Whitsunday term in the years 1582, 1583, 1584, and 1585. | ||
The first and only notice of the “Franche scole” in the Town Council Minutes is on 20th June 1578. The payment of £10 annually as the “maill” or rent of this school is curiously mixed up in the accounts with the interest of money borrowed in order to build a house [luging, i.e., lodging] for an Edinburgh minister (Scotch, and not French), — the two payments amounting to £43, 6s. 8d. No schoolmaster’s name is mentioned in the Treasurer’s Accounts till 1581, when Nicholas Langloys is named, as quoted above. He had most probably been a schoolmaster in France; and it seems certain that he exercised that honourable profession as a refugee in London, where sympathy for his condition as an exile for the Protestant Reformed religion would lead to his being employed by English people to give lessons in the French language. The same commiseration and the same thoughtfulness pervaded the inha- bitants of Edinburgh (or Lislebourg, as he sometimes called it). His fame as a private teacher of French would suggest the idea of a French public school, with a subvention from the city funds. He was known in the Scottish metropolis as the Master of the French school for at least thirty years.
A little MS. in the British Museum entitled, “Livret contenant diverses sortes de lettres escrit à Lislebourg, par Esther Langlois, Franchise, 1586,” is probably little Esther’s advanced exercise-book under her mother’s tuition. Esther was married in 1596 to Bartholomew Kello; but in her manuscripts she continued to call herself by her maiden name. These manuscripts, beautifully illuminated, and sometimes further adorned with her own portrait, entirely with her own hand, were executed for presentation to her patrons and patronesses, some of whom were exalted personages, and from whom she received gratuities in return. A French Psalter, dated 27 Mars 1599, and presented to Queen Elizabeth, bears her signature as Esther Anglois. In 1600 she adopts the signature Esther Inglis. Her husband and herself lived in Edinburgh for several years after their marriage. He had received a learned education, and was honoured by the notice of King James, who employed him as a messenger to the Netherlands in January 1600. There is an unsigned grant from the King to Barthilmo Kello, clerk, appointing him clerk of all passports, testimonials, and letters of commendation from our sovereign Lord to foreign Princes, &c, to be written by the maist exquisit and perfyte wreater within this realme. He probably followed his royal patron to London. There are extant signatures of himself and spouse, dated “at London, 8th August 1604,” and one of her manuscripts is dated “London, this first day of January 1608,” but before this date he had taken holy orders: the Rev. Bartholomew Kello was collated to the rectory of Willingale Spain, near Chelmsford, 21st December 1607, the King being patron. The manuscript just alluded to is written in imitation of print, and contains the following brochure: “A treatise of Preparation to the Holy Supper of our only Saviour and Redeemer Jesus Christ. Proper for all those who would worthily approach to the Holy Table of our Lord. Moreover, a Dialogue contenand the Principal poynts which they who wold communicat should knowe and understand. Translated out of French in Inglishe for the benefite of all who truely love the Lord Jesus. By Bartholomew Kello, Parson of Willingale Spayne in the Countye of Essex.” This MS., as well as many others, was in Mr. Laing’s possession; it is No. 16 of the Twenty-Eight manuscripts described in his Paper. Her father died on the 10th August 1611 at Edinburgh; her mother was alive in July 1614.
In 1612, Esther is styled by an admirer of her talent: “L’unique et souveraine Dame de la plume.” Her husband and herself seem to have returned to Edinburgh in 1615; a MS. of that year on La Vanité et Inconstance du Monde was in the possession of the late James Douglas, Esq., of Cavers (No. 23 in Mr. Laing’s list). Their only surviving son, Samuel Kello, comes to view as an Edinburgh student in 1617, and he took the degree of MA. in 1618. A letter from his mother to “the most mightie monarche,” petitioning for his admission to an English university, is preserved in the Register Office, and is reproduced in facsimile in “The National MSS. of Scotland” (Part iii. No. 93); it is dated Edenbrugh, 20 June 1620. He was admitted to Christ Church, Oxford, and became (it is said) minister of Speakshall, or Spexall, in Suffolk. “Mrs. Esther Inglis, spouse of Barthilmo Kello, indweller in Leith,” died on 30th August 1624, aged 53. The admirable Scottish divine, Robert Boyd of Trochrig, alludes to her in his diary thus: “Ce moys de Juillet 1625, estant a Edin., j’ appris la mort d’ Esther Angloys, femme de Bart, de Kello; damoyselle doné de pleusieurs beaux dons; et, entre autres, excellent escrivain par dessus toutes les femmes de son siecle, dont j’ay quelques beaux monuments de sa main et son amitié enverse ma femme et moy.” Her husband survived until 15th March 1638; at the time of his death he was styled “Barthilmo Kello, minister of God’s word, and indweller in Edinburgh." Besides her son, two daughters, Elizabeth and Marie, also survived her. Her portrait, painted in 1595, was in Mr. Laing’s possession, and having been engraved under his superintendence, it adorns vol. vi. of the Proceedings of the Society of Antiquaries of Scotland. (I find the baptisms of two children in the Register of the City of Edinburgh — Jeane in 1599, and Joseph in 1601.)
Among the young men of rank residing in Stirling Castle, and educated along with King James VI., under the tutorship of the great George Buchanan, was a French Protestant youth, Jerome Groslot, Sieur de l’Isle. His father, Jerome Groslot, Bailli of Orleans, was killed in that city during the St. Bartholomew massacre. He had, during his lifetime, shown hospitality to Buchanan; and young Jerome, who fled to Scotland after the massacre, was requited by the sage’s affection and generosity. When he returned to France, the Sieur de l’Isle was not forgotten by the king, who employed him in a private negotiation with Henry IV. He sat in the Synod of Privas in 1612. Although not an author, he was esteemed as one of the literati of his day. The following is a certificate which George Buchanan addressed to Theodore Beza:—
“Jerome Groslot, a young man of Orleans, who is the bearer of this, although born in a distinguished city, of most distinguished parents, is, however, best known in consequence of his calamities. In that universal tumult and universal phrensy which prevailed in France, he lost his father and his patrimony, and was himself exposed to jeopardy. As he could not remain at home in safety, he chose to fix his residence in Scotland till the violence of that storm should a little subside. As the state of national affairs is now somewhat more tranquil, and his domestic concerns require his return, he is determined to travel through England, that, like Ulysses, he may become acquainted with the manners and cities of many men; and, as far as the shortness of his time will permit, may familiarize himself with a branch of civil knowledge which is of no trivial importance. This journey, I trust, he will not perform with- out receiving some benefit, such as he has derived from his late peregrination. During his residence in Scotland, he has not lived like a stranger in a foreign land, but like a citizen among his fellows. The study of letters he has prosecuted so successfully, as not only to be able to soothe by their suavity the sorrows incident to his disastrous condition, but also to have provided for himself and his family a resource against the future contingencies of life. Here it is not necessary for me to persuade, or even to admonish you to treat this excellent youth with kindness; for that is what the uniform course of your life, and the bond of the same faith, demand of you, nay, even compel you to do, for the sake of maintaining your own character.
G. Buchanan.”[1]
“Edinburgh, July the fifteenth, 1581.”
From Melchior Adam’s Lives of German Philosophers, it appears that “Groslot visited the English universities in the company of Paulus Melissus Schedius, and sailed with that philosopher to France, in the spring of 1583.” Dr. Irving (in his Life of Buchanan) informs us that “several philological epistles of Groslot may be found in the collections of Goldastus and Burman. In the latter collection occur his annotations on Tacitus. Casaubon calls him nobilissimus doctissimusque vir.” Melchior Adam names and describes him as “Hieronymus Groslotius Lislaeus, nobilis Gallus, cujus majores ex Francia Germaniae oriundi erant, qui cum adolescentulo Jacobo VI. Scotiae rege sub Georgio Buchanano educatus fuerat.”
No formal reception of Huguenot refugees in Scotland seems to have taken place until the year 1586. The troubles in France at that period may here be summarized. On 10th June 1584, the Duke of Anjou, best known as the suitor of our Queen Elizabeth, had died at the early age of 30, and by his death King Henri of Navarre became the heir-presumptive to the French throne. This circumstance had led to the revival of the League, whose real aim was to dethrone King Henri III. in favour of the Duke of Guise, but which now raised a cry in favour of Charles, Cardinal of Bourbon, the next heir after the Royal Navarre heretic. On 7th July 1585, Henri III. made a treaty with the League, in which he bound himself to extirpate the Reformed Religion, and which resulted in a declaration of war against the Huguenots. And this civil war was desolating France in 1586.
In 1586 King James gave his royal licence to French Protestants and their ministers to live in Scotland; and the General Assembly of the Scottish Church of that year instructed Andrew Melville to write a letter in their name, assuring the refugees that every effort would be made to render their situation agreeable. One of the first who came over was Joachim Du Moulin, Pasteur of Orleans. The Town Council of Edinburgh voted stipends to the ministers of the refugees (11th May 1586), and allowed them to meet for public worship in the common hall of the College. A general collection was made throughout the parish churches in 1587. Dr. Lorimer[2] gives an interesting extract, from the Minute Book of the General Kirk-Session of Glasgow, May 23, 1588, “the which day the session ordains Mr. Patrick Sharp, Principal of the College of Glasgow, and Mr. John Cowper, one of the ministers there, to go to the [Town] Council on Saturday next, and to propound to them the necessities of the poor brethren of France banished to England for religion’s cause, and to crave of them their support to the said poor brethren.” The Presbytery of Haddington took a special interest in Monsieur Du Moulin himself, on October 18, 1589, when they had before them “the warrant from the Synodal for the ingadering of the support to Mr. Mwling banest out of France.”
I compiled the above paragraph for my previous edition, and out of reverence to history and historians I do not alter it. But according to my information, it was about a hundred years afterwards that a French refugee congregation assembled in the Edinburgh College Hall; and as to the Town Council Minute, its tone was as cordial as could be desired, but no definite grants were made. The rubric describes it as being “Anent the fraynche kirk to cum to yis burh.” I have the Minute Book open before me, but as the minute has been printed, I take it for my readers’ use from the printed copy,[3] and give them a version of it in modern spelling in a parallel column:—
| 11 May 1586. Anent the heids and articles givin in before thame for the pairt of the ministeris of the Fraynche Kirk that is to cum heir at the kingis majesties desyre, als weill for thame selffis, as for sic utheris of that natioun, that will follow thame, off the quhilk the tenour followis: First, thay desyre of the guid towne ane tempill sufficientlie to be provydet and put in decent ordour. Secundlie, ane ludgein for the ministeris provydet frelie with fyve chalmeris, als neir the kirk as it may be gottin, and helpit with sum movebills after the guid townis discretioun. Thirdlie, that the said Fraynche strayngeris may haif ane testimoniall of my lord provest, bailyeis, counsall and deykins to be welcum and uset freyndlie to do thair honest besynes, and exerceis thair particulare craftis without impediment, as thair awin frie burgessis. Last, gif any uther thing be thocht necessar or expedient, that sall nocht be prejudiciall to the towne, that may serve the said strayngeris without the quhilk thai can nocht be commodet, that of the townis guid will thai may be helpit—
With the quhilks the said provest, bailyeis, counsall and deykins of craftis, being ryplie avyset, after thai had considerit the Christiane dewtie quhilk thai aucht to schaw unto thair brether, afflictet for the trewth and sinceritie of the Evangell professit with thame, as als howpping that the saidis brether, be thair godlie and honest conversatioun, sall be ane exampill of guid lyfe and maneris unto all the inhabitants |
11 May 1586. Anent the heads and articles given in before them on the part of the ministers of the French Kirk, that is to come here at the King’s Majesty’s desire, as well for themselves as for such others of that nation that will follow them, of which the tenor follows: First, they desire of the good town a temple to be sufficiently provided and put in decent order. Secondly, a lodging for the ministers provided freely with five chambers, as near the kirk as may be gotten, and helped with some movables according to the good town’s discretion. Thirdly, that the said French strangers may have a testimonial from my Lord Provost, Bailies, Council and Deacons to be welcome and used friendly to do their honest business, and exercise their particular crafts without impediment, just as their own free burgesses. Lastly, if any other thing be thought necessary or expedient, which shall not be prejudicial to the town [and] which may serve the said strangers [as a thing] without which they cannot be commoded, that of the town’s good will they may be helped. As to which [heads and articles] the said Provost, Bailies, Council, and Deacons of crafts, being ripely advised, after they had considered the Christian duty which they ought to show unto their brethren, afflicted for the truth and purity of the Evangell professed along with them, as also hoping that the said brethren, by their godly and honest conversation shall be an example of good life of this burgh, and that, be thair honest Industrie and experience in thair craftis, with tyme, thai sall be ane gritter furtherance and avantage to the commoun weill than the tred and commoditie quhilk may fall in thair hands may be hurtfull to any particulare persoune; thairfore, thai willinglie accordet and agreit to the saids articles as followes:— Anent the first, it is universally accordet that the saidis ministeris and bretherein sall haif deput and assignet unto thame ane sufficient tempill. Anent the secund, Ike said ministeris sail haif ane sufficient lugeing with the chalmeris efferand thairto frelie. Anent the thrid, it is lykewayes agreit thairto, with provisioun that, quhen it sall pleis God to bring the estaitt of France to ane resonabill quyetnes as concerning the materis of relligioun, gif any of the said brether sall still remayne within the libertie of this burgh, thay to be oblist to mak thame selffis frie with the towne and with thair craftis as uther inhabitants of the burgh hes done of before, Fynallie, anent the last heid the samin wes fullie agreit upoun in all poynts. |
and manners unto all the inhabitants of this burgh, and that, by their honest industry and experience in their crafts, in time, they shall be a greater furtherance and advantage to the common weal than the trade and commodity which may fall into their hands may be hurtful to any particular person, therefore, they willingly accorded and agreed to the said articles as follows:—
Anent the first, it is universally accorded that the said ministers and brethren shall have, deputed and assigned unto them, a sufficient temple. Anent the second, the said ministers shall have a sufficient lodging with the chambers effeiring thereto freely. Anent the third, it is likewise agreed thereto, with provision that, when it shall please God to bring the state of France to a reasonable quietness as concerning matters of religion, if any of the said brethren shall still remain within the Liberty of this Burgh, they be obliged to make themselves free of the town and with their crafts, just as other inhabitants of the burgh have done before. Finally, anent the last head, the same was fully agreed to in all points. |
There seems to have been a large influx of refugees into England at this time, which taxed the resources of the French churches there beyond their powers. The Edinburgh Town Council agreed to help them through a public collection:—
“27th Sept. 1587. — Upon the report of John Edzeir of the misterful estaitt of the Fraynche kirk in Ingland — Grantis that ane voluntare contribution be maid throw this burgh for thair support, and that the avyse of the kirk be tayne heirinto that ordour may be tayne thairwith on Fryday nist.” [The Scottish adjective misterful, or mistirful, means necessitous: tayne means ta’en, i.e., taken.]
Very little additional information is given in the Books of the Commissariot of Edinburgh. The Commissary, Mr. John Preston, on 1st June 1591, confirmed “Stevin Peiris,” Frenchman, in the Canongate, as executor, being the nearest kinsman of Peir [Pierre?] Dolerance, Frenchman, servitour to my Lord Seytoun, who had died intestate on 21st May, having in his possession forty pounds Scots.
We find also “The Inventar of ye guids, geir, sowmes of money, and debtis perteining to umqll Nicolas Inglis frenchman mr of y{{sup|e]] frenche schole in Edr the tyme of his deceis Quha deceist upon ye tent day of August ye zeir of God 1611 yeris ffaithfullie maid and geven up be Mary Preset his relict spous and only execx in lyfe nominat be ye defunct in his lr Will underwrytine as ye samin of ye twelff day of May ye zeir of God foresaid.”
This inventory was laid before Mr. John Arthur, Commissary of Edinburgh, on 23d July 1614. The reason why the widow is described as the only executrix in life is, that a daughter Marie Inglis, whom her father had made joint-executrix, had died in the interval between 1611 and 1614. The inventory detailed 1 silver piece and 4 silver spoons, weighing in all 11 oz., value £3 per oz. — £33; library, value £20; ready gold and purse-pennies, value 20 merks; 2 little gold rings, “price of baith, ten merkis;” utensils, domicils, and abulzements of his body, value 200 merks. Due by Thomas Foulis, £2154. Due by Bartilmo Kello, £480. Total of inventory and debts, £2840, 6s. 8d. Scots money. [Apparently the debtors had paid the annual interest regularly, as the debts represent what they owed to the testator.]
The following was Nicolas Langlois’, alias Nicholas Inglis’, will:—
Au nom de Dieu. — Je Nicolas Langlois, Francois, Maistre de L’ecole francoise en ceste ville de Lislebourg, me sentant sain d’entendement et malade de corps Jay bien vouleu ordonner mon testament et dernier volunte comme sensuit Je Recommende et laisse à Dieu nion ame Et quant au corps Je desire que apres mon decez il soit enseveli à la facon accomtumée en attendant le jour de la Resurrection bien heureuse. J’ordonne ma femme Marie Presot et ma fille Marie Langlois elles deux mes seules execeteures et entremeteures avec mes biens quelconques. En Tesmoinge de ce Jay signé ce present testament et ma dernière volunté de ma main Le douzieme de may M D C sixcentes onze En presence de Henry Oliphan ct Jaques Broun tesmoings. Sic subr Nicolas Langlois. H. Oliphant tesmoin Ja. Broun testes.
The degree in which the population of Edinburgh was affected by the immigration of French refugees in 1586, can be conjectured from some entries in the surviving registers of baptisms and marriages, in which the earliest date is 1595. The result of these and similar searches may appear in a future chapter.
NOTE.
If (as tradition has long reported) the Howies were Albigenses who fled from the ancient and horrible persecution of their Bible-loving and inoffensive community, they may be truly called the very earliest French evangelical refugees in Scotland. Their surname, as a Scotch one, would be pronounced Houie, not unlike the celebrated French name Huet. Their tradition is that three brothers, bearing the surname of Howie, fled from persecution in France more than six hundred years ago: one settled in Mearns parish, another in Craigie parish, and the third in the parish of Fenwick, and the secluded farmhouse of Lochgoin. Many generations of the refugee’s descendants have occupied that farm, and its farmhouse, which has become celebrated through the courage and piety of its inmates. The tenant in 1684 was James Howie, a godly and persecuted Covenanter. The preface to the first edition of “The Scots Worthies” (that prized book of good Presbyterian memoirs) was dated at Lochgoin, July 21, 1775; the conscientious and patriotic author was John Howie (born 1736, died 1793). The eldest son of that excellent writer died a few days before him; another son, Thomas Howie, died in Lochgoin in 1863, aged eighty-six. To the same stock belonged the Rev. Thomas Howie (born 1678, died 1753). There is a tombstone in Annan Old Churchyard (a horizontal slab on supports) which commemorates him and some of his house:—
Here lyes the corps of the Revrd. Mr. Thomas Howie
late Minister of the Gospel at Annan,
where he exercised his office upwards of 50 yrs., during all which time he was faithful and diligent in his Lord and Master’s service, and his principal care was to seek to save his own soul and those of oyrs, and in hopes of having the approbation of Well done, good and faithful servt., enter into the joy of thy Lord. He departed this life May 23d 1753, aged 75.
Here lyes the corps of Elizabeth Davidson
late spouse to Mr. Tho. Howie Minr of the Gospel at Annan.
She was a pious and resigned Christian, and affectionat wife and indulgent moyr, and in hopes of a blessed resurrection departed this life Septr 23d 1751, aged 80.
Here lye Margaret and Christiana Howies, daughters to Mr. Thomas Howy minister of the Gospel at Annan and Elizabeth Davidson his spouse, who both departed this life in May 1722. Marg. aged 9 years and a half, Christiana, three.
Isa. LXV. 20 The child shall die an hundred years old.
Dear children, ye were most sprightly and fair,
Of grace, love, and smartnes instances rare;
But in health these deaths thou Peggie foretold.
And Heaven much longd for who then coud withhold?
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Here lies Thomas Johnstone, Esq. of Gutterbraes, late Provost of Annan, Grandson of the late Rev. Thomas Howie, who died 2d Sept. 1815, aged 85.
The venerable divine seems to have had no son, but his daughter Elizabeth was married to John Johnston of Gutterbraes, and was the mother of the above-named Provost (born 1730), and of an eminent Scotchman, Rev. Bryce Johnston, D.D., minister of Holywood, in the county of Dumfries (born 1747, ordained 1771, died 1805). The Rev. Mr Howie is the author of a little work entitled “The present state of most professors, with a seasonable warning to them and others. Opened in some sermons on Matt. xxv. 5 and Eph. v. 14. By Mr. Thomas Howy, Minister of the Gospel at Annan. Drumfries, printed by Robert Rae, at his printing-house in the Kirkgate. 1715.”
*⁎* The following Frenchmen took the degree of M.A. in the University of Edinburgh in the sixteenth and seventeenth centuries:— Daniel Plataeus and Gabriel Bonnerin (1592). Thomas Mazerius, afterwards pastor of Lusignan (1595). Joannes Olivarius, minister, and J. Baldoynus (1597). Joannes Argerius (a most excellent youth, who was accidentally drowned immediately after his return to France), Petrus Baldoynus, Honorius Argerius, and Stephanus Baldoynus (1598). Joachimus Dubouchet, Theodorus du Bouchet, and Joannes Bardin of Xaintonge (1600). Jacobus Robertus (1638).