1526. The appointment of Andrew Durie to the abbey of Melrose was made in opposition to the will of James V, who had already asked the pope to grant the charge to John Maxwell, brother of Lord Maxwell, but letters of commendation to the pope in favour of Durie were obtained by fraud. Sir Christopher Dacre, in a letter dated 2 Dec. 1526, says that Durie, a monk of Melrose Abbey, will probably hold the place, notwithstanding that the king and the lords in this parliament have enacted that no Scotchman should purchase a benefice at the pope's hand, without license of the king and the lords of council.' James wrote to Cardinal Wolsey on the subject, and requested him to lay the matter before Henry VIII, so that the English king might use his influence with the pope to annul the appointment of Durie. Maxwell's friends obtained from the Scottish parliament a revocation of the letters sent to the pope in Durie's behalf. The Earl of Arran also wrote to Cardinal Wolsey to remind him that he had promised before to obtain the pope's consent to the appointment of his friends to the bishopric of Moray and to the abbey of Melrose, both of which charges were then vacant. The Vatican Papers' contain a letter from Henry VIII to the pope on the subject, dated Hertford, 2 Dec. 1524, in which he recommends John Maxwell of Dundrenan to the abbey of Melrose. All these efforts were of no avail. Maxwell, who had entered on the functions of abbot, had to retire in favour of Durie, who personally had nothing to recommend him as a churchman to any office whatever. He was dissolute and profane. His talk was mixed with terms derived from dice and cards. He had also a vulgar habit of making trivial rhymes. In giving his advice to the queen-regent, Mary of Guise, regarding a concourse of protestant preachers that had assembled in Edinburgh, he is reported to have said: 'Madame, because they are come without order, I rede ye, send them to the border.' On 2 July 1541 he was made an extraordinary lord of session, and was on the following day recommended to the pope for the see of Galloway. The king stipulated that before receiving the bishopric he should resign Melrose, although he might hold the abbey of Tungland. He is, however, spoken of as bishop and abbot of Melrose in 1556. He accompanied the queen-regent on her visit to France in 1550. He was an inveterate enemy to protestantism, and vowed openly that, in despite of God, so long as they that then were prelates lived, that word called the gospel should never be preached within the realm. He died in Sep

DURIE, GEORGE (1496-1561), abbot of Dunfermline and archdeacon of St. Andrews, son of John Durie of Durie in the county of Fife, and brother to Andrew Durie, bishop of Galloway [q. v.], was born in 1496. From 1527 till 1530 he acted as judge and executor of the monastery of Arbroath. During this same period he assumed the title of abbot of Dunfermline, and discharged some of the duties of that office under the direction of his uncle, Archbishop James Beaton [q. v.], the actual titular, on whose death in 1539 he was promoted by James V to the full dignity of the office. His name appears in the chapter-book of the abbey of Dunfermline so early as 1523, but merely as that of a witness. In the judgment pronounced in 1527 by the ecclesiastical court against Patrick Hamilton, one of the earliest martyrs to reformation principles in Scotland, his name is appended as George, abbot of Dunfermline. He was one of the most zealous abettors in all attempts that were made to combat the new doctrines. He went so far as to bring to trial and to condemn to death for heresy his cousin, John Durie, who was, however, liberated from his power by the Earl of Arran. All the bitter prosecutions that took place in Scotland during this stormy period of history were the result of measures devised by succeeding archbishops of St. Andrews and their active and trusted coadjutor the abbot of Dunfermline. Cardinal Beaton, in a letter dated 6 July 1545 addressed to Pope Paul III, informs the latter that his prerogative of cardinal had been rudely assailed by the archbishop of Glasgow (Dunbar), and that he had named Robert, bishop of Orkney, and George, abbot of Dunfermline, to examine witnesses and report to his holiness. When the cardinal was murdered (29 May 1546) at St. Andrews, and his murderers sustained a siege within the castle, the abbot was very active in trying to avenge the murder. When the siege had lasted six months, he proposed that the besieged should be lured into submission by an offer of obtaining absolution from the pope and of being set at liberty on delivering up the castle.

The abbot sat in parliaments held in 1540,

1542, 1543, and 1554. During the latter year, in which Mary of Guise assumed the title of queen-regent, he was keeper of the privy seal. He was appointed an extraordinary lord in 1541, and was frequently chosen one of the lords of the articles. He was present at a convention of lords spiritual and temporal held at Stirling, 18 June 1545, in which both the contending factions in the state were represented, when, by mutual concessions, a basis of agreement was formed. The regent Arran was to have a privy council of twenty members, four of whom were to act in rotation for a month. The abbot was appointed to act during the second month of this new arrangement. He was again in office as a privy councillor two years later, in September 1547, at the critical juncture of affairs which led to the battle of Pinkie. Much obloquy has been attached to his name for the part he took in the negotiations prior to the battle. The members of the privy council deceived the Scotch army as to the conciliatory demands of the English, which they gave out to be insulting. They have been thought to have acted thus, less from patriotic feeling than from religious rancour. A large number of the clergy had been enrolled in the Scottish army, among whom a similar feeling prevailed. William Patten, the English chronicler of the Expedition into Scotland,' and an eye-witness of the battle, gives a very minute description of a banner found on the field after the fight, which was said to be that of the abbot of Dunfermline, and under which the kirkmen' had fought.

When the popular tide had run so far in Scotland that many of the queen-regent's most influential advisers had deserted her, the abbot showed no sign of defection. When her prospects were the darkest, he approved of her withdrawal to Leith, whither he accompanied her with others of the catholic clergy. The defence was entrusted almost entirely to French troops, to obtain help against whom the Scottish protestant party applied to England. The catholics, in their turn, sent the abbot to France to represent to King Francis and Queen Mary how they were situated. Although then sixty-seven years of age, he seems to have been quite as resolute as before. He embarked at Dunbar for France on 29 Jan. 1560. In August following the Scottish parliament voted the abolition of the Romish church and hierarchy in Scotland, and sent Sir James Sandilands to France to obtain the ratification of this measure by the queen. His untoward reception was attributed in Scotland partly to the influence of Durie, who was then at the French court.

In December Francis II died. Deputa

tions were sent to France by both the protestant and catholic parties to invite Queen Mary to return. The abbot had the advantage of being with the queen previous to the deaths of her mother and her husband. He was also with her when she went to pay her visits of leave-taking among her relatives in Rheims and Joinville, where she remained six months. Holinshed says: The queen, being desirous to have peaceful landing in Scotland, would not for the present meddle with religion, although Durie, abbot of Dunfermline, and John Sinclaire, lately appointed bishop of Brechin, did vehemently persuade and labour her to the contrary. The abbot died shortly afterwards, 27 Jan. 1561. Nicholas Sanders, in his De Visibili Monarchia Ecclesiæ," chap. viii., has included him in the list he gives of the catholic clergy in Great Britain who had been deprived of their benefices on account of their attachment to their faith. Two years after his death he was beatified by the Roman catholic church. Dempster and other writers of the same period call him a saint and a martyr. He left a numerous family in Scotland. His two elder sons, Peter and Henry, were legitimated by an act passed under the great seal, dated 30 Sept. 1543. They appear to have acted as guardians to two younger ones, George and John, who were sent when young to the Scotch college at Paris, and subsequently to the college at Louvain. Several of their letters, dated from Louvain 1571, addressed to their brothers in Scotland, have been preserved in state papers relating to Scotland in the Record Office. John Durie [q. v.] became a jesuit.

[Dunfermline Charters; Calderwood; Spotiswood; Holinshed; Patten's Expedition into Scotland; State Papers relating to Scotland in Record Office; Registrum Magni Sigilli Regni Scotorum; Dempster's Historia Ecclesiastica; Thins's J. G. F. Continuation of Holinshed.]

DURIE, JOHN (d. 1587), a Scotch jesuit, was the son before he was abbat of the abbat of Dunfermling, brother to the lord of Duries' (THYNNE, Catalog of the Writers of Scotland, p. 463). He was born at Dunfermline, and educated at Paris and Louvain. He became a professed father of the Society of Jesus, and in 1582 he was residing at Clermont College in Paris, being then presbyter et theologus.' Father Anthony Possevin highly commends him for his learning and eloquence. Durie died in Germany in 1587. His only published work is entitled: 'Confutatio Responsionis Gulielmi Whitakeri . . . ad Rationes decem, quibus fretus Edmundus Campianus... certamen Anglicanæ Ecclesime Ministris obtulit in Caussa Fidei,' Paris, 1582, 8vo; Ingoldstadt, 1585, 8vo.

[Dempster's Historia Ecclesiastica (1829), i. 237; Tauner's Bibl. Brit. p. 242; Mackenzie's Scottish Writers, ii. 470; Southwell's Bibl. Scriptorum Soc. Jesu, p. 440; De Backer's Bibl. des Ecrivains de la Compagnie de Jésus (1869), i. 1693; Dodd's Church Hist. ii. 141; Holinshed's Chronicles (1587), p. 463; Catholic Mis cellany, ix. 33; Foley's Records, vi. 217. vii. pt. i. p. 217; Gordon's Catholic Mission in Scotland, p. 543; Oliver's Jesuit Collections, p. 20; Cat. of Printed Books in Brit. Mus.] T. C.

DURIE, JOHN (1537-1600), presbyterian minister, was born at Mauchline in Ayrshire in 1537, and educated at Ayr. He became one of the monks of Dunfermline, but being suspected of heresy was ordered to be shut up till death. At the time of the Reformation, through the influence of the Earl of Arran, he made his escape, and became an exhorter between 1563 and 1567, and then a minister, at Leith or Restalrig. He was extremely devoted to John Knox, and a most ardent supporter of his views. Becoming a minister of Edinburgh about 1573, he was conspicuous in the conflicts between the church and the king, and in many ways suffered for his outspokenness. In 1575 he expressed himself strongly in the general assembly against prelacy, and was supported by Andrew Melville. For inveighing against the court Durie and Walter Balcanquhal (1548-1616) [q.v.] were imprisoned in the castle of Edinburgh until they produced in writing the passage objected to. For reflecting on the Duke of Lennox and others in a sermon preached 23 May 1582, he was called before the privy council and ordered to leave Edinburgh. Soon, however, he got leave to return, and on his arrival at Leith on 4 Sept. the people of Edinburgh met him at the Gallow Green and marched with him up to Edinburgh and along the High Street singing the 124th psalm in four parts, showing not only their attachment to their minister but their skill in psalmody. In November, however, he was again banished from Edinburgh, but allowed to exercise his ministry at Montrose. He was a member of the assembly in 1586, and on 7 Aug. 1590 was granted by the king a pension of 1407., in respect of the greit chargis and expenses maid by him mony zeirs [years] in avancing the publict effayres of the kirk and the greit houshold and famelie of barnis quhairwith he is burdynit.' James Melville, who was his son-in-law, says of him that though he had not much learning, he was a man of singular force of character, mighty in word and deed. Preaching and athletics went together, for the gown was no sooner off and the Bible out of hand in the kirk, when on went the corselet and up fangit [snatched up] was

the hagbut, and to the fields.' But he speaks of him as a man of singular devoutness, who prayed and communed with God in so remarkable a manner that he counted it one of the privileges of his life that he had come in the last night of February 1600, amid great contact with him. His death took place on serenity of mind. In many ways he bore a great resemblance to his master, John Knox. Andrew Melville composed no fewer than eight Latin epitaphs in his honour, chiefly celebrating the courage with which he resisted the court.

Duræus, ore tonans, Edenâ pastor in urbe, Arcuit a stabulis quos dedit aula lupos. Celurcâ in cælum migravit nunc, quia non quit Arcere a stabulis quos dedit aula lupos. (Celurca' is the Latin for Montrose.)

Durie married Marion, daughter of Sir John her husband's pension continued to her by act Majoribanks, provost of Edinburgh, and had of parliament 11 July 1606. He had six children-three sons (Joshua, Robert [q. v.], and Simon), all in the presbyterian ministry, and three daughters.

[Scott's Fasti, 1. 5, 103, 147, vi. 843; Melville's

Diary; Calderwood's Hist.; Knox's Life of Melville.]

W. G. B.

DURIE, JOHN (1596-1680), protestant divine, fourth son of Robert Durie [q.v.], was born at Edinburgh in 1596. He was educated for the ministry at Sedan under his cousin Andrew Melville, and at Leyden, where his father had settled. In 1624 he came to Oxford. In 1628 he was minister to the English Company of Merchants at Elbing, West Prussia, then in the hands of Gustavus Adolphus. In 1630, the factory failing, he returned to England on the advice of the English ambassador, Sir Thomas Roe, who had met him at Elbing, and who favoured his plan of negotiation with the reformed and Lutheran churches. He obtained some support from Archbishop Abbot, and Bishops Bedell and Hall. With letters from them he visited Gustavus Adolphus. Gustavus showed sympathy, and promised him letters to the protestant princes of Germany. He attended the courts and churches, the state assemblies and synods of Hesse, Hanau, the Wetteran, and Leipzig in 1631, and of Heilebron (where an evangelical league was formed), Frankfort, and Holland in 1632. Gustavus fell at Lutzen, and Oxenstiern refused 'formal' sanction to Durie's scheme for a general assembly of the evangelical churches.

At the end of 1633, being heavily in debt (Cal. State Papers, Dom. Ser. 1633–4), he returned to England, and in 1634 was ordained priest with a license of non-residence.

He was made one of the king's chaplains, and preferred to a small living in Lincolnshire, which cost him more for a curate than he received. The same year he attended the great Frankfort assembly. The Transylvanian States sent him council and advice, and having the credentials of Archbishops Laud and Ussher, Bishops Hall, Morton, and Davenant, and twenty English doctors of divinity, he published his Declarations of English Divines,' along with his Latin treatise, Sententiæ de Pacis rationibus Evangelicis.' Though he was supported at Frankfort by Roe, he obtained only a general acknowledgment of his services, and the defeat of the Swedes at Nordlingen put an end to the meeting. After a short sojourn in England he started in July 1635 for the continent, and laboured for a year in the Netherlands. In June 1636 he went to Sweden, whither he had been invited by Matthia, chaplain to Gustavus Adolphus, and propounded his views to the Lutherans at Stockholm and Upsala. For two years he carried on a voluminous correspondence with Hamburg and the Free Cities. His Swedish negotiations failed. Queen Christina ordered him out of the kingdom in February 1637-8. Although ill in bed, he vowed never to slacken his efforts for religious unity. In 1639 he visited Denmark without success, and afterwards went to Brunswick, Hildersheim, and Zelle, where the reigning dukes countenanced his views, and a treaty of alliance between all the Brunswick and Luneburg churches was planned, with the aid of Calixtus. Early in 1640 he held meetings at Oldenburg and Hainault, and again at Hamburg and the Free Cities, but the joint views of himself and Calixtus were strongly opposed. He now passed through North and South Holland, sent memorials and letters throughout France and Switzerland, and at length arrived in England in 1640-1.

Durie attached himself to the royalists, and accepted office at the Hague as chaplain and tutor to Mary, princess of Orange. In 1642-3 he resigned this uncomfortable position,' and became minister to the Merchant Adventurers at Rotterdam. He was summoned to attend the assembly of divines, and after two years' delay he returned to London, arriving in November 1645. He was one of those who drew up the Westminster Confession and Catechisms.

He remained in England till 1654, continuing his negotiations throughout Europe for christian unity. In 1645 he preached before parliament Israel's Call to march out of Babylon,' published in 1646. The parliament granted him a sum of money equivalent

to the value of his offices, but he declares he never received a penny. He was married about April 1645 to an Irish lady, an aunt of Lady Ranelagh, who had taken great interest in his christian work. This lady's extate was worth 4007. a year; no rents for a long time were forthcoming, yet she provided a garrison for parliament against the rebels' in Ireland. În 1650 Durie was appointed library-keeper, under Whitelocke, of the books, medals, and manuscripts of St. James's, and had lodgings there.

To carry out his second plan of negotiations, Durie left England in April 1654. He now had the approbation of Cromwell and the assistance of the English universities. Labouring through the Low Countries and part of High Germany he reached Switzerland, and presented Cromwell's letters to the assembled divines at Aargau, and his scheme was well entertained. He then visited the churches of the reformed cantons, passed on to Frankfort-on-the-Maine, Weimar, Gotha, Brunswick, Hesse, Hanau, Nassau, Hainault, and the Netherlands, and was favourably received at synods and meetings in all these states from 1654 to 1656-7. He made Amsterdam his headquarters until the latter year. His acceptance of the new ecclesiastical system in England under the Commonwealth brought on him many reproaches. He now limited his ground to unity of opinion on the Apostles' Creed, Ten Commandments, and the Lord's Prayer, but being neglected, and acrimoniously attacked, chiefly by Lutherans, he was compelled to seek rest in England, whither he returned early in 1656-7. At the Restoration (1660) he endeavoured to renew his work through Lord-chancellor Hyde and the Duke of Manchester. His letter to the king in vindication of his action under the Commonwealth was unanswered, and Bishop Juxon declined an interview.

In 1661-2 he proceeded to Cassel, where the landgrave of Hesse favoured his plans. The landgrave's widow, after her husband's death in 1663, continued to favour Durie and assigned him comfortable quarters at Cassel. From 1663 to 1668 Durie disputed in South Germany, Switzerland, and Alsace. In the latter year the Great Elector rejected all his plans; and although he continued to travel from his home at Cassel to all parts of Germany and back until 1674, his labour was in vain. The only fruit,' he says, 'which I have reaped by all my toils is that I see the miserable condition of christianity, and that I have no other comfort than the testimony of my conscience.'

His life was an incessant round of journeyings, colloquies, correspondence, and pub

lications. He died at Cassel 26 Sept. 1680. His only child, a daughter, married to Henry Oldenburg [q. v.], succeeded to an estate of her father's in the marshes of Kent, valued at 607. a year.

Baxter, Mede, Bishop Hall, and Robert Boyle attest Durie's learning, benevolence, perseverance, and moral worth.

Durie's works are: 1. Petition to Gustavus Adolphus in 1628. 2. Hypomnemata de studio pacis ecclesiastica, 1636. 3. A Briefe Relation,' 1641. 4. Motives to induce Protestant Princes,' 1641. 5. Letter (on Confession of Faith) to Lord Forbes, 1641. 6. Consultatio theologica.. pacis ecclesiasticæ,' 1641. 7. A Summary Discourse on Peace Ecclesiasticall,' 1641. 8. 'A Memoriall concerning Peace,' 1641. 9. A brief Declaration [on Reformed Churches abroad,' 1641. 10. Motion tending to the Publick good,' 1642. 11. Petition to the House of Commons (on True Religion), 1642. 12. Certain Considerations,' 1642. 13. Epistolary Discourse [on Toleration],' 1644. 14. Of Presbytery and Independents,' 1646. 15. A Demonstration [on] Gospel Government,' 1646, 1654. 16. Model of Church Government, 1647. 17. A Peacemaker without Partiality and Hypocrisie,' 1648. 18. 'Peace makes the Gospel Way,' 1648. 19. 'Seasonable Discourse [on] Reformation,' 1649. 20. Epistolary Discourse [on Israelitish Origin, 1649. 21. A Case of Conscience,' 1650. 22. Objections... answered,' 1650. 23. Considerations since the Present Engagement, 1650. 21. 'Just Re-proposals to Humble Proposals,' 1650. 25. A Pack of Old Puritans,' 1650. 26. A Disingag'd Survey,' 1650. 27. Epistolary Discourse [on Americans being Israelites], 1650. 28. Letters to the Lady Ranelagh concerning his marriage, 1650. 29. The Reformed School,' 1650. 30. The Reformed Library Keeper, 1650. 31. The unchang'd, constant, and single-hearted Peacemaker,' 1650 (written in reply to Prynne's satire, 'The time-serving Proteus and ambidexter Divine uncased to the World'). 32. Conscience eased,' 1651. 33. Earnest Plea for Gospel Communion, 1654. 34. A Summary Platform of Practical Divinity,' 1654. 35. A Demonstration [on] Gospel Government,' 1654. 36. Earnest Plea for Gospel Communion,' 1654, 37. A Summary Account [of] former and latter Negotiation,' 1657. 38. Capita de Pace Evangelica,' 1657. 39. The Earnest Breathings of Foreign Protestants,' 1658. 40. A Declaration of John Durie,' 1660. 41. The Plain Way of Peace and Unity,' 1660. 42. Irenicorum Tractatuum Prodromus,' 1662. 43. Consultationum Ireni

carum IIpodiopowσis,' 1664. 44. Axiomata Communia,' 1671. 45. De Veris Fundamentalibus,' 1672. 46. Le Véritable Chrétien,' 1676. 47. On Christian Union,' 1676. In 1658 he printed his 'Letters to Du Moulin on the State of all the Churches in England, Scotland, and Ireland;' and in 1674 he published his extraordinary work on the Book of Revelation, Maniere d'expliquer l'Apocalypse,' in which, prompted by the views of Calixtus, he widened his scheme of union to embrace all christians, protestant and Roman catholic.

[Ayscough's Index to Sloane MSS.; Mosheim's Eccl. Hist. (Stubbs), pp. 111, 183, 310; Brook's Puritans, iii. 369; Gesselius's Hist. Eccl. ii. 614; Seelen's Delicia Epist. p. 353; Böhm's Englische Reform. Hist. p. 944; Wood's Athena Oxon. (Bliss), iii. 866, 961, 1043, iv. 578; Fasti, ii. 197; Frederick H. Brandes in the Catholic Presbyterian Review, July and August 1882; C. A. Briggs in the Presbyterian Review for April 1887, where is printed Durie's Summarie Relation of his journey in 1631-3 from his own manuscript; Life of Bedell, p. 137; McCrie's Life of A. MelBenzelius's Dissertatio... Duræo, 1744; Burnet's ville, ii. 3, 177-8, 205-8, 448; Museum Helveticum, vol. ii. pt. vii. 1746; Cal. State Papers, Dom. Ser. 1631-4; Reid's Westminster Divines, 1811; Christian Remembrancer, January 1855.]

J. W.-G.

DURIE, ROBERT (1555–1616), presbyterian minister, was second son of John Durie (1537-1600) [q. v.] There is no real reason to doubt this relationship, although James Melville, who was son-in-law of John Durie, and an intimate friend and companion of Robert Durie, never explicitly mentions it. He studied at St. Mary's College, St. Andrews; visited Rochelle; stayed with James Melville, whose wife is assumed to be his sister; accompanied Melville to the parliament of Linlithgow in December 1585, and to Berwick in September 1586; became subsequently assistant to the schoolmaster of Dunfermline, and minister of Abercrombie in Fife in 1588, and of Anstruther in 1590. He was one of those who, on the appointment of the church, visited the island of Lewis in 1598 to furthera scheme for civilising and christianising the people there, hitherto little better than savages, and rearing ten parish churches among them. The attention of the church was at this time directed with much interest to the highlands, where an almost unlooked-for desire for protestant ordinances was manifesting itself. In 1601 Durie visited the Orkneys and Zetland, and gave an account of his journey to the assembly of 1602. In 1605 Durie attended as a member the general assembly at Aberdeen, which the king had prohibited, but which