men, who ether excluded by tyme, or els lacking bookes, muste giue credite to good authorities, but in this man who will seme to be an other Anacharses inter sordidos Scythas, it is intollerable, who is sequestrate frome the common societie of men, and trauell in the common wealth, hauing not els to do, but that he hath inioyned to him self, that is to ly by a pleasing bray, and cast in stones to trouble the faire and cleare rinning watter.” Fol. 18, b. 19, a. Lepreuik, in an advertisement to the reader, apologizes for his want of Greek characters, which he was forced to have supplied by manuscript. Herbert’s edit. of Ames, p. 1487. This fact illustrates what I have mentioned in vol. i. 347. Herbert questions Ames’s statement, that they had no Hebrew or Greek types in Scotland in 1579, and he appeals to a book printed ‘at Edinburgh, be Leighe Mannenby, anno Domini 1578,’ in which Greek characters {316} are found. Ibid. p. 1499, 1500. But this cannot overthrow Ames’s statement, which is correct; for the imprint of that book is undoubtedly fictitious, as no such Scottish printer as “Leighe Mannenby” seems to have ever existed. Note O, Footnote 95. _Ordination of reformed Ministers._――In the prologue to the “Reasoning betwixt Jo. Knox and the abbot of Crossraguell,” Knox adverts to the cavils of the papists against the validity of the call of the reformed ministers, and intimates his intention of returning an answer to the questions on this head which had been proposed to him by Ninian Winget, the “_Procutour for the Papists_.” There are some general remarks on this subject in his answer to Tyrie’s Letter, but I do not think that he ever published any thing professedly on the point. There is a ridiculous tale told by a popish writer concerning a pretended convention held by the reformed ministers in Scotland to determine in what manner they should proceed in the admission of ministers. Willock proposed as a weighty difficulty, that if they used imposition of hands, or any other ceremony commonly practised in the church, they would be asked to show, that they themselves had been admitted by the same ceremonies, and thus the lawfulness of their vocation would be called in question. “Johann kmnox ansuerit maist resolutlie, ‘Buf, buf, man, we ar anes entered, let se quha dar put us out agane;’ meaning that thair was not sa monie gunnis and pistollis in the countrie to put him out as was to intrud him with violence. Sua Johann kmnox, to his awin confusion, entered not in the kirk be ordinar vocatione or imposition of handis, but be imposition of ‘bullatis and pouldir in culringis and lang gunnis;’ sua ye mister not to trubill you farder in seiking out of Johann kmnox vocatione.”――This story “I understude,” says the author, “of ane nobil and honourable man, quha can yit beir witnes gif I lea or not.” He took care, however, not to give the name of the nobleman. Nicol Burne’s Disputation, p. 129. Parise, 1581.