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John Howie


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Title: Biographia Scoticana (Scots Worthies)
       A Brief Historical Account of the Lives, Characters, and Memorable Transactions of the Most Eminent Scots Worthies


Author: John Howie



Release Date: March 7, 2009  [eBook #28272]

Language: English

Character set encoding: ISO-8859-1


***START OF THE PROJECT GUTENBERG EBOOK BIOGRAPHIA SCOTICANA (SCOTS
WORTHIES)***


E-text prepared by Nigel Blower, Jordan, and the Project Gutenberg Online
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Transcriber's note:

   In the original text, Scottish names, such as M'Clelland or
   M'Kail, sometimes use a regular apostrophe and sometimes a
   reversed apostrophe. In this transcription, the ASCII apostrophe
   character (') has been used throughout.

   Greek has been transliterated in this version of the e-text,
   and is surrounded by braces, {like this}.

   A caret character (^) is used to indicate a superscript in "Rob^t."
   and "ALEX^R."

   Page numbers in the Contents, Errata, and these notes, refer to
   the page numbers in the original text. The original page numbers
   have an error: the page following 336 is numbered 347.

   Missing quotation marks and other minor punctuation errors and
   inconsistencies such as differing hyphenations of words have been
   silently corrected.

   Missing or poorly printed letters in words have been silently
   supplied.

   Illegible text that could not be supplied from other sources
   is marked {illegible}.

   Where a word differs from modern spelling, but is consistent
   within the text, e.g. atchievement, the original spelling is
   retained. Other typographical errors have been corrected,
   particularly where there is inconsistency within the text. A
   detailed list of these changes (including those described in
   the Errata) can be found at the end of the text.

   CONTENTS

      Biographia Scoticana
      The Preface
      The Introduction
      The Lives and Characters of the Scots Worthies
      Contents
      Errata
      Footnotes to Biographia Scoticana

      The Judgment and Justice of God Exemplified, &c.
      Footnotes to The Judgment and Justice of God Exemplified
      The Subscribers

      Transcriber's Notes





          _Biographia Scoticana:_

                   or, a
          BRIEF HISTORICAL ACCOUNT
                   of the
      LIVES, CHARACTERS, and MEMORABLE
      TRANSACTIONS of the most eminent

              SCOTS WORTHIES,

Noblemen, Gentlemen, Ministers, and others:
From Mr. _Patrick Hamilton_, who was born about
the year of our Lord 1503, and suffered martyrdom
at _St. Andrews_, Feb. 1527, to _Mr. James Renwick_,
who was executed in the Grass-market of _Edinburgh_
Feb. 17, 1688.

               TOGETHER WITH
A succinct Account of the Lives of other seven
eminent Divines, and Sir _Robert Hamilton_ of Preston,
who died about, or shortly after the Revolution.

                 AS ALSO,
An Appendix, containing a short historical Hint of the
wicked Lives and miserable Deaths of some of the most
remarkable apostates and bloody persecutors in Scotland
from the Reformation to the Revolution.

Collected from historical Records, Biographical Accounts,
and other authenticated Writings:--The whole including a
Period of near Two Hundred Years.

               By JOHN HOWIE.

The SECOND EDITION, corrected and enlarged.

_The Righteous shall be had in everlasting Remembrance_,
Psal. cxii. 6.

_And of Zion it shall be said, This and that man was born in her_,
Psal. lxxxvii. 5

                  GLASGOW:
  Printed by JOHN BRYCE, and Sold at his Shop,
    opposite Gibson's-Wynd, _Salt-market_.

                M,DCC,LXXXI




Entered in Stationers-Hall, according to Act of Parliament.




THE PREFACE

To the IMPARTIAL READER.


The design of the following work was to collect from the best
authorities, a summary account of the lives characters and contendings
of a certain number of our more RENOWNED SCOTS WORTHIES, who for their
faithful services, ardent zeal, constancy in sufferings, and other
Christian graces and virtues, deserve a most honourable memorial in the
church of Christ;--and for which their names both have and will be
savoury to all the true lovers of our Zion, while reformation-principles
are regarded in Scotland.

But then perhaps at first view, some may be surprized to find one so
obscure appear in a work of this nature, especially when there are so
many fit hands for such an employment. But if the respect I have for the
memories of these worthies; the familiar acquaintance and sweet
fellowship that once subsisted betwixt some of my ancestors and some of
them; but, above all, the love and regard which I have for the same
cause which they owned and maintained, be not sufficient to apologize
for me in this; then I must crave thy patience to hear me in a few
particulars; and that both anent the reasons for this publication, and
its utility: Which I hope will plead my excuse for this undertaking.

And _First_, Having for some time had a desire to see something of this
kind published, but finding nothing thereof, except a few broken
accounts interspersed throughout different publications yet in print, at
last I took up a resolution to publish a second edition of the life of
one of these worthies already published at large[1].--Yet, upon farther
reflection, considering it would be better to collect into one volume,
the most material relations (of as many of our Scots worthies as could
be obtained) from such of the historical records, biographical
accounts, and other authenticated manuscripts, as I could have access
unto, with the substance of these lives already in print, which, being
put altogether, I thought would not only prove more useful in giving the
reader the pleasure of viewing that all at once, which before was
scattered up and down in so many corners, but also at the same time it
might be free of the inconveniences that little pamphlets often fall
under. And yet at the same time I am aware that some may expect to find
a more full account of these worthies, both as to their number and the
matters of fact in the time specified, than what is here to be met
with--But in this publication, it is not pretended to give an account of
all our Scots worthies, or their transactions: For that were a task now
altogether impracticable, and that upon several accounts. For,

_1st_, There have been many of different ranks and degrees of men famous
in the church of Scotland, of whom little more is mentioned in history
than their names, places of abode, and age wherein they existed, and
scarcely that. Again, there are many others, of whom the most that can
be said is only a few faint hints, which of necessity must render their
lives (if they may properly be so called) very imperfect, from what they
might and would have been, had they been collected and wrote near a
century ago, when their actions and memories were more fresh and recent;
several persons being then alive, who were well acquainted with their
lives and proceedings, whereby they might have been confirmed by many
uncontestible evidences that cannot now possibly be brought in; yea, and
more so, seeing there is a chasm in our history during the time of the
Usurper, not to mention how many of our national records were about that
time altogether lost.[2]

_2dly_, There are several others, both in the reforming and suffering
periods, of whom somewhat now is recorded, and yet not sufficient to
form a narrative of, so that, excepting by short relations or marginal
notes, they cannot otherwise be supplied.--For it is with regret that
the publishers have it to declare, that, upon application unto several
places for farther information concerning some of these worthy men, they
could find little or nothing in the most part of their registers
(excepting a few things by way of oral tradition) being through course
of time either designedly, or through negligence lost.

_3dly_, Some few of these lives already in print being somewhat prolix,
it seemed proper to abridge them; which is done in a manner as
comprehensive as possible, so that nothing material is omitted, which it
is hoped will be thought to be no way injurious to the memory of these
worthy men.

_Secondly_, As to the utility of this subject, biography in general, (as
a historian has observed[3]), must be one of the most entertaining parts
of history; and how much more the lives and transactions of our _noble_
SCOTS WORTHIES, wherein is contained not only a short compend of the
testimony and wrestlings of the church of Scotland for near the space of
200 years, yea from the earliest period of Christianity in Scotland (the
introduction included) but also a great variety of other things, both
instructing and entertaining, which at once must both edify and refresh
the serious and understanding reader.--For,

_1st_, In these lives we have a short view of the actions,
atchievements, and some of the failings of our ancestors set forth
before us, as examples for our caution and imitation; wherein by the
experience, and at the expence of former ages, by a train of prudent
reflections, we may learn important lessons for our conduct in life,
both in faith and manners, for the furnishing ourselves with the like
Christian armour of zeal, faithfulness, holiness, stedfastness,
meekness, patience, humility, and other graces.

_2dly_, In them we behold what the wisest of men could not think on
without astonishment, that _God does in very deed dwell with men upon
earth_, (men a little too low for heaven, and much too high for earth);
nay more, dealeth "so familiarly with them, as to make them previously
acquainted with his secret designs, both of judgment and mercy,
displaying his divine power, and the efficacy of his grace thro' their
infirmities, subduing the most hardened sinners to himself, while he as
it were reigns himself to their prayers, and makes them the subject of
his divine care and superintendency."

_3dly_, Here we have as it were a mirror exemplifying and setting forth
all the virtues and duties of a religious and a domestic life.--Here is
the example of a virtuous nobleman, an active statesman, a religious
gentleman, a faithful and painful minister in the exercise of his
office, _instant in season and out of season_, a wise and diligent
magistrate, _one fearing God and hating covetousness_, a courageous
soldier, a good christian, a loving husband, an indulgent parent, a
faithful friend in every exigence; and in a word, almost every character
worthy of our imitation. And,

_Lastly_, In them we have the various changes of soul exercise,
experiences, savoury expressions and last words of those, once living,
now glorified witnesses of Christ. And "as the last speeches of men are
remarkable, how remarkable then must the last words and dying
expressions of these NOBLE WITNESSES and MARTYRS of Christ be?" For the
nearer the dying saint is to heaven, and the more of the presence of
Christ that he has in his last moments, when death looks him in the
face[4], the more interesting will his conversation be to survivors, and
particularly acceptable to real Christians, because all that he says is
supported by his example, which commonly has considerable influence upon
the human mind.--It is true, there is an innate and latent evil in man's
nature, that makes him more prone and obsequious to follow bad than good
examples; yet sometimes, (yea often) there is a kind of compulsive
energy arising from the good examples of such as are eminent either in
place or godliness, leading forth others to imitate them in the like
graces and virtues. We find the children of Israel followed the Lord all
the days of Joshua, and the elders that out-lived him; and Christ's
harbinger, John Baptist, gained as much by his practice and example as
by his doctrine: His apparel, his diet, his conversation, and all, did
preach forth his holiness. Nazianzen saith of him, "That he cried louder
by the holiness of his life, than by the sincerity of his doctrine."
And were it not so, the apostle would not have exhorted the Philippians
unto this, saying, _Brethren, be followers together of me, and mark them
which walk, so as ye have us for an ensample_, &c. chap. iii. 17.--And
so says the apostle James, _Take, my brethren, the prophets, who have
spoken in the name of the Lord, for an ensample_, &c. chap. v. 10. And
no question, that next to the down-pouring of the Spirit from on high,
the rapid and admirable success of the gospel, both in the primitive
times, and in the beginning of our reformations (from popery and
prelacy) in a great measure must have been owing to the simplicity, holy
and exemplary lives of the preachers and professors thereof. A learned
expositor observes, "That ministers are likely to preach most to the
purpose, when they can press their hearers to follow their example[5]."
For it is very observable that without this, the church of Christ is so
far from gaining ground, that it loses what it hath already gained in
the world; of which the church of Scotland is a most glaring document;
yea truth itself suffers by this means, and can gain no credit from
their mouths; and how despicable must that man's character be, whose
authority is lost, and his example goes for nothing. So that upon the
whole, I flatter myself that no small advantage (thro' the divine
blessing) might accrue to the public from this subject in general, and
from the lives of our Scots worthies in particular, providing these or
the like cautions following were observed: And that is, 1. We are not to
sit down or rest ourselves upon the person, principle or practice of any
man, yea the best saint we have ever read or heard of, but only to seek
these gifts and graces that most eminently shone forth in
them.--_Præceptis, non exemplis, standum_, i.e. "we must not stand by
examples but precepts:" For it is the peculiar honour and dignity of
Jesus Christ only to be imitated by all men absolutely, and for any
person or persons to idolize any man or men, in making them a pattern in
every circumstance or particular, were nothing else than to pin an
implicit faith upon other mens sleeves. The apostle to the Corinthians
(in the forecited text) gives a very good caveat against this, when he
says, _Be ye followers_ (or as the Dutch annotators translate, _Be ye
imitators_) _of me, as I am of Christ._--And, 2. Neither are we on the
other hand to dwell too much upon the faults, or failings that have
sometime been discovered in some of God's own dear children; but at the
same time to consider with ourselves, that although they were eminent
men of God, yet at the same time were they the sons of Adam also: For it
is possible yea many times has been the case for good men not only to
make foul falls themselves but also when striking against the errors and
enormities of others to over-reach the mark, and go beyond the bounds of
truth in some degree themselves; perfection being no inherent plant in
this life, so says the apostle, _They are earthen vessels, men of like
passions with you_, &c. 2 Cor. iv. 7. Acts xiv. 15.

_Thirdly_, As to the motives leading us to this publication. Can it be
supposed that there was ever an age, since reformation commenced in
Scotland, that stood in more need of useful holy and exemplary lives
being set before them; and that both in respect to the actions and
memories of these worthies, and with regard to our present
circumstances. For in respect to the memories and transactions of these
worthies, it is now a long time since bishops Spotiswood, Guthry and
Burnet (not to mention some English historians) in their writings,
clothed the actions and proceedings of those our ancestors (both in this
reforming and suffering period) in a most grotesque and frantic dress,
whereby their names and noble attainments have been loaded with
reproach, sarcasms and scurrility; but as if this had not been enough,
to expose them in rendering them, and their most faithful contendings,
odious, some modern writers, under the character of monthly reviewers,
have set their engines again at work, to misrepresent some of them, and
set them in such a dishonourable light, by giving them a character that
even the above-mentioned historians, yea their most avowed enemies, of
their own day, would scarcely have subscribed[6]: to such a length is
poor degenerate Scotland arrived.--And is it not high time to follow the
wise man's advice, _Open thy mouth for the dumb, in the cause of all
such as are appointed to destruction?_ Prov. xxxi. 8.

Again, with regard to our present circumstances, there needs little more
to prove the necessity of this collection at present, than to shew how
many degrees we have descended from the worthy deeds or merit of our
_Renowned forefathers_, by running a parallel betwixt their contendings
and attainments, and our present national defections and backsliding,
courses, in these few particulars following.

Our venerable reformers were not only highly instrumental in the Lord's
hand in bringing a people out of the abyss of gross Popish darkness
(under which they had for a long time continued), but also brought
themselves under most solemn and sacred vows and engagements to the Most
High, and whenever they were to set about any further piece of
reformation in their advancing state, they always set about the
renovation of these covenants.--They strenuously asserted the divine
right of presbytery, the headship of Christ, and intrinsic rights of his
church in the reign of James VI. and suffered much on that
account--lifted arms once and again in the reign of Charles I.; and
never ceased until they got an uniformity in doctrine, worship,
discipline, and church-government, brought out and established betwixt
the three kingdoms for that purpose[7], whereby both church and state
were enabled to exert themselves in rooting out every error and heresy
whatever, until they obtained a complete settlement according to the
word of God, and our covenants established thereon; which covenants were
then by several excellent acts both civil and ecclesiastic[8] made the
MAGNA CHARTA of these nations, with respect to every civil and religious
privilege; none being admitted unto any office or employment in church
or state, without scriptural and covenant qualifications.--And then was
that part of the antient prophecy further fulfilled, _In the wilderness
shall waters break forth, and streams in the desart,--and the isles
shall wait for his law_. Christ then reigned gloriously in Scotland. His
church appeared _beautiful as Tirzah, comely as Jerusalem:--For from the
outmost parts were heard songs, even glory to the righteous_.

And although Charles II. and a set of wicked counsellors overturned the
whole fabric of that once-glorious structure of reformation, openly
divested the Son of God of his headship in and over his own church, as
far as human laws could do, burned these solemn covenants by the hands
of the hangman (the owning of which was by act of parliament[9] made
high treason afterward).--Yet even then the seed of the church produced
a remnant who kept the word of Christ's patience stood in defence of
the whole of his persecuted truths, in face of all opposition, and that
to the effusion of the last drop of their blood: "These two prime
truths, Christ's headship and our covenants, being in the mouths of all
our late martyrs, when they mounted their bloody theatres;" and in the
comfort of suffering on such clear grounds, and for such valuable
truths, they went triumphing off the stage of time to eternity.

But alas! how have we their degenerate and renegade posterity followed
their example or traced their steps, yea we have rather served ourselves
heirs to them who persecuted and killed them, by our long accession to
their perjury and apostacy in a general and avowed denial of our most
solemn vows and oaths of allegiance to Jesus Christ. To mention nothing
more of the total extermination of our ancient and laudable
constitution, during the two tyrants reigns, with the many grave stones
cast thereon by the acts rescissory, &c. (which acts seem by no act in
particular yet to be repealed) and claim of right at the revolution,
whereby we have in a national way and capacity (whatever be the
pretences) declared ourselves to be on another footing than the footing
of the once-famous covenanted church of Scotland. How many are the
defections and encroachments annually and daily made upon our most
valuable rights and privileges! For since the revolution, the duty of
national covenanting has not only been slighted and neglected, yea
ridiculed by some, but even some leading church-men, in their
writings[10], have had the effrontery to impugn (though in a very sly
way) the very obligation of these covenants, asserting that there is
little or no warrant for national covenanting under the new Testament
dispensation: And what awful attacks since that time have been made upon
the crown-rights of our Redeemer (notwithstanding some saint acts then
made to the contrary) as witness the civil magistrate's still retaining
his old usurped power, in calling and dissolving the supreme
judicatories of the church, yea, sometimes to an indefinite
time.--Likewise appointing diets of fasting and thanksgiving to be
observed, under fines and other civil pains annexed; imposing oaths,
acts and statutes upon church-men, under pain of ecclesiastic censure,
or other Erastian penalties. And instead of our covenants, an
unhallowed union is gone into with England, whereby our rights and
liberties are infringed not a little, _bow down thy body as the ground
that we may pass over_.--Lordly patronage[11], which was cast out of the
church in her purest times, is now restored and practised to an
extremity.--A toleration bill[12] is granted, whereby all and almost
every error, heresy and delusion appears now rampant and triumphant,
prelacy is now become fashionable and epidemical, and of popery we are
in as much danger as ever[13]; Socinian and deistical tenets are only in
vogue with the wits of the age, _foli rationi cedo_, the old Porphyrian
maxim having so far gained the ascendant at present, that reason (at
least pretenders to it, who must needs hear with their eyes, and see
with their ears, and understand with their elbows till the order of
nature be inverted) threaten not a little to banish revealed religion
and its most important doctrines out of the professing world.--A
latitudinarian scheme prevails among the majority, the greater part,
with the Athenians, spending their time only to hear and see something
new, _gadding about to change their ways, going in the ways of Egypt and
Assyria, to drink the waters of Shichor and the river_, unstable souls,
like so many light combustibles wrapt up by the eddies of a whirlwind,
tossed hither and thither till utterly dissipated.--The doctrine of
original sin[14] is by several denied, others are pulling down the very
hedges of church government, refusing all church-standards, "covenants,
creeds and confessions, whether of our own or of other churches, yea and
national churches also, as being all of them carnal, human or
antichristian inventions," contrary to many texts of scripture,
particularly 2 Tim. i. 13. _Hold fast the form of sound words_: and the
old Pelagian and Arminian errors appear again upon the stage, the merit
of the creature, free will and good works[15] being taught from press
and pulpit almost every where, to the utter discarding of free grace,
Christ's imputed righteousness, and the power of true godliness.--All
which pernicious errors were expunged and cast over the hedge by our
reforming forefathers: And is it not highly requisite, that their
faithful contendings, orthodox and exemplary lives, should be copied out
before us, when walking so repugnant to _acknowledging the God of our
fathers, and walking before him with a perfect heart_.

Again, if we shall run a comparison betwixt the practice of those who
are the subject-matter of this collection, and our present prevailing
temper and disposition, we will find how far they correspond with one
another. How courageous and zealous were they for the cause and honour
of Christ! How cold and lukewarm are we, of whatever sect or
denomination! How willing were they to part with all for him! And what
honour did many of them count it, to suffer for his name! How unwilling
are we to part with any thing for him, much less to suffer such
hardships for his sake! Of that we are ashamed, which they counted their
ornament; accounting that our glory which they looked on as a disgrace!
How easy was it for them to choose the greatest suffering rather than
the least sin! How hard is it for us to refuse the greatest sin before
the least suffering! How active were they for the glory of God and the
good of souls, and diligent to have their own evidences clear for
heaven! But how little concern have we for the cause of Christ, his work
and interest, and how dark are the most part with respect to their
spiritual state and duty! They were sympathizing christians; but, alas!
how little fellow-feeling is to be found among us: it is rather _Stand
by, for I am holier than thou._ Oh! that their christian virtues,
constant fidelity, unfeigned love and unbiassed loyalty to Zion's King
and Lord, could awaken us from our neutrality and supine security,
wherein instead of imitating the goodness and virtuous dispositions of
these our ancestors, we have by our defections and vicious courses
invited neglect and contempt on ourselves, being (as a philosopher once
observed of passionate people) like men standing on their heads who see
all things the wrong way; giving up with the greater part of these our
most valuable rights and liberties, all which were most esteemed by our
RENOWNED PROGENITORS.--_The treacherous dealers have dealt very
treacherously._

And if we shall add unto all these, in our progressive and increasing
apostacy, our other heinous land-crying sins and enormities, which
prevail and increase among all ranks and denominations of men (few
mourning over the low state of our Zion, and the daily decay of the
interest of Christ and religion). Then we not only may say as the poet
once said of the men of Athens, Thebes and Oedipus, "That we live only
in fable, and nothing remains of ancient Scotland but the name;" but
also take up this bitter complaint and lamentation.

"Ah Scotland, Scotland! _How is the gold become dim, how is the most
fine gold changed!_ Ah! Where is the God of Elijah, and where is his
glory! Where is that Scottish zeal that once flamed in the breasts of
thy nobility, barons, ministers and commoners of all sorts! Ah, where is
that true courage and heroic resolution for religion and the liberties
of the nation that did once animate all ranks in the land! Alas, alas!
True Scots blood now runs cool in our veins! The cloud is now gone up in
a great measure from off our assemblies; because we have deserted and
relinquished the Lord's most noble cause and testimony, by a plain,
palpable and perpetual course of backsliding."--_The crown is fallen
from our head, wo unto us, for we have sinned._

For surely we may say of these our times (and with as much propriety)
what some of these worthies said of theirs, _Quam graviter ingemescerent
illi fortes viri qui ecclesiæ Scoticanæ pro libertate in acte
decertarunt, si nostram nunc ignaviam (ne quid gravius dicam)
conspicerent_, said Mr. Davidson in a letter to the general Assembly
1601, _i. e._ "How grievously would they bewail our stupenduous
slothfulness, could they but behold it, who of old thought no expence of
blood and treasure too much for the defence of the church of Scotland's
liberties."--Or to use the words of another[16] in the persecuting
period, "Were it possible that our reformers (and we may add our late
martyrs) who are entered in among the glorious choristers in the kingdom
of heaven, (singing their melodious songs on harps about the throne of
the Lamb) might have a furlough for a short time, to take a view of
their apostatizing children, what may we judge would be their
conceptions of these courses of defection, so far repugnant to the
platform laid down in that glorious work of reformation." For if
innocent Hamilton, godly and patient Wishart, apostolic Knox, eloquent
Rollock, worthy Davidson, the courageous Melvils, prophetic Welch,
majestic Bruce, great Henderson, renowned Gillespie, learned Binning,
pious Gray, laborious Durham, heavenly-minded Rutherford, the faithful
Guthries, diligent Blair, heart-melting Livingston, religious Welwood,
orthodox and practical Brown, zealous and stedfast Cameron,
honest-hearted Cargil, sympathizing M'Ward, persevering Blackadder, the
evangelical Traills, constant and pious Renwick, &c. "were filed off
from the assembly of the first-born, sent as commissioners to haste down
from the mount of God, to behold how quickly their offspring are gone
out of the way, piping and dancing after a golden calf: Ah! with what
vehemency would their spirits be affected, to see their laborious
structure almost razed to the foundation, by those to whom they
committed the custody of the word of their great Lord's patience; they
in the mean time sheltering themselves under the shadow of a rotten lump
of fig-tree leaf distinctions, which will not sconce against the wrath
of an angry God in the cool of the day, &c."

And _Finally_, What can have a more gloomy aspect in the midst of these
evils, (with many more that might be noticed) _when our pleasant things
are laid waste_, than to see such a scene of strife and division
carried on, and maintained among Christ's professing witnesses in these
lands, whereby true love and sympathy is eradicated, the very vitals of
religion pulled out, and the ways of God and godliness lampooned and
ridiculed, _giving Jacob to the curse, and Israel to the
reproaches_.--And it is most lamentable, that while malignants (now as
well as formerly) from without are cutting down the carved work of the
sanctuary, Christ's professed friends and followers from within are
busied in contention and animosities among themselves, by which means
the enemy still advances and gains ground, similar to the case
(exteriorly) of that once famous and flourishing city and temple of
Jerusalem, when it was by Titus Vespasian utterly demolished[17].--All
which seem to prelude or indicate, that the Lord is about to inflict
these long-threatened, impending but protracted judgments[18] upon such
a sinning land, church and people. And as many of these worthies have
assured us, that judgments are abiding this church and nation; so our
present condition and circumstances seem to say, that we are the
generation ripening for them apace.--How much need have we then of the
Christian armour that made them proof against Satan, his emissaries, and
every trial and tribulation they were subjected unto? _Wherefore take
unto you the whole armour of God, that ye may be able to withstand in
the evil day._

But by this time somewhat might have been said concerning the testimony
of the church of Scotland, as it was carried on and handed down by these
witnesses of Christ to posterity, in its different parts and
periods--But as this has been somewhat (I may say needlessly)
controverted in these our times, it were too large a subject (for the
narrow limits of a preface) to enter upon at present, any further than
to observe, that,

(1.) The testimony of the church of Scotland is not only a free, full
and faithful testimony, (yea more extensive than the testimony of any
one particular church since Christianity commenced in the world) but
also a sure and costly testimony, confirmed and sealed with blood; "and
that of the best of our nobles, ministers, gentry, burgesses and commons
of all sorts;"--_who loved not their lives unto the death, but overcame
by the word of their testimony.--Bind up the testimony, seal the law._

(2.) Altho' there is no truth whatsoever, when once controverted, but it
becomes the word of Christ's patience, and so ought to be the word of
our testimony, Rev. v. 10. xii. 11.; truth and duty being always the
same in all ages and periods of time, so that what injures one truth, in
some sense, injures and affects all; _For whosoever shall keep the whole
law, and yet offend in one point, he is guilty of all_, Jam. ii. 10. Yet
at the same time it is pretty evident, that the church of Christ in this
world is a passing church, still circulating through ages and periods of
time, so that she seldom or never turns back under the same point, there
being scarcely a century of years elapsed without an alteration of
circumstances; yea and more, I suppose that there is no certain book
that has or can be written, that will suit the case of one particular
church at all times, and in all circumstances: This pre-eminency the
holy scriptures only can claim as a complete rule for faith and manners,
principle and practice, in all places, ages and times.

(3.) These things premised, let it be observed, That the primitive
witnesses had the divinity of the Son of God, and an open confession of
him, for their testimony; our reformers from Popery had Antichrist to
struggle with, in asserting the doctrines of the gospel, and the right
way of salvation in and through Jesus Christ: again, in the reigns of
James VI. and Charles I. Christ's REGALIA[19], and the divine right of
presbytery became the subject-matter of their testimony. Then in the
beginning of the reign of Charles II. (until he got the whole of our
ancient and laudable constitution effaced and overturned) our WORTHIES
only saw it their duty to hold and contend for what they had already
attained unto.--But then in the end of this and subsequent tyrant's
reign, they found it their duty (a duty which they had too long
neglected) to advance one step higher, by casting off their authority
altogether, and that as well on account of their manifest usurpation of
Christ's crown and dignity, as on account of their treachery, bloodshed
and tyranny. And yet as all these faithful witnesses of Christ did
harmoniously agree in promoting the kingdom and interest of the Messiah,
in all his threefold offices, they stood in defence of religion and
liberty (and that not only in opposition to the more gross errors of
Popery, but even to the more refined errors of English hierarchy) we
must take their testimony to be materially all and the same testimony,
only under different circumstances, which may be summed up thus; "The
primitive martyrs sealed the prophetic office of Christ in opposition to
Pagan idolatry.--The reforming martyrs sealed his priestly office with
their blood, in opposition to Popish idolatry.--But last of all, our
late martyrs have sealed his kingly office with their best blood, in
despite of supremacy and bold Erastianism. They indeed have cemented it
upon his royal head, so that to the world's end it shall never drop off
again."

But, candid reader, to detain thee no longer upon these or the like
considerations,--I have put the following sheets into thy hands, wherein
if thou findest any thing amiss, either as to matter or method, let it
be ascribed unto any thing else, rather then want of honesty or
integrity of intention; considering, that all mankind are liable to err,
and that there is more difficulty in digesting such a great mass of
materials into such a small composition, than in writing many volumes.
Indeed there is but little probability, that a thing of this nature can
altogether escape or evade the critical eye of some carping Momus[20],
particularly such as are either altogether ignorant of reformation
principles, or, of what the Lord hath done for covenanted Scotland; and
those who can bear with nothing but what comes from those men who are of
an uniform stature or persuasion with themselves: and yet were it
possible to anticipate anything arising here by way of objection, these
few things following might be observed.

Here some may object, That many things more useful for the present
generation might have been published, than the deeds and public actings
of those men, who have stood so long condemned by the laws of the
nation, being exploded by some, and accounted such a reproach, as unfit
to be any longer on record.--In answer to this, I shall only notice,
(1.) That there have been some hundreds of volumes published of things
fabulous, fictitious and romantic, fit for little else than to amuse the
credulous reader; while this subject has been in a great measure
neglected. (2.) We find it to have been the constant practice of the
Lord's people in all ages, to hand down and keep on record what the Lord
had done by and for their forefathers in former times. We find the royal
psalmist, in name of the church, oftener than once at this work, Psal.
xliv. and lxxviii. _We have heard with our ears, O God; our fathers have
told us, what works thou didst in their days, in the times of old: We
will not hide them from their children, shewing to the generation to
come the praises of the Lord_, &c. (3.) It has been the practice of
almost all nations (yea and our own also) to publish the warlike
exploits and martial atchievements of their most illustrious heroes, who
distinguished themselves in defence of their native country, for a
little worldly honour, or a little temporary subsistence; and shall we
be behind in publishing the lives, characters, and most memorable
actions of these _noble_ CHAMPIONS of Christ, who not only stood in
defence of religion and liberty, but also fought the battles of the Lord
against his and their avowed enemies, till in imitation of their
princely Master, their garments were all stained with blood, for which
their names shall be had in everlasting remembrance. (4.) As to the last
part of the objection, it must be granted, that in _foro homines_, their
actions and attainments cannot now be pled upon, but _in foro Dei_, that
which was lawful from the beginning cannot afterwards be made sinful[21]
or void; and the longer they have been buried under the ashes of neglect
and apostacy, the more need have they to be raised up and revived. It is
usual for men to keep that well which was left them by their fathers,
and for us either to oppose or industriously conceal any part of these
their contendings, were not only an addition to the contempt already
thrown upon the memories of these RENOWNED SIRES, but also an injury
done to posterity.--"Your honourable ancestors, with the hazard of their
lives, brought Christ into our lands, and it shall be cruelty to
posterity if ye lose him to them," said one of these worthies to a Scots
nobleman[22].

Again, some sceptical nullifidian or other may be ready to object
farther, "That many things related in this collection smell too much of
enthusiasm; and that several other things narrated therein, are beyond
all credit." But these we must suppose to be either quite ignorant of
what the Lord did for our forefathers in former times, or else in a
great measure destitute of the like gracious influences of the Holy
Spirit, by which they were actuated and animated. For,

(1.) These worthies did and suffered much for Christ and his cause, in
their day and generation, and therefore in a peculiar and singular
manner were honoured and beloved of him; and although there are some
things here narrated, of a pretty extraordinary nature, yet as they
imply nothing contrary to reason, they do not forfeit a title to any
man's belief, since they are otherwise well attested, nay obviously
referred to a cause, whose ways and thoughts surmount the ways and
thoughts of men, as far as the heavens are above our heads.--The sacred
history affords us store of instances and examples of a more
transcendent nature than any thing here related; the truth of which we
are at as little liberty to question, as the divinity of the book in
which they are related.

(2.) As to the soul-exercise and pious devotion of these men herein
related, they are so far supported by the authority of scripture, that
there is mentioned by them (as a ground of their hope) some text or
passage thereof, carried in upon their minds, suited and adapted to
their cases and circumstances; by which faith they were enabled to lay
claim to some particular promise, _as a lamp unto their feet_, _a light
unto their path_, and this neither hypocrite nor enthusiast can do: _For
other foundation can no man lay than that is laid, which is Jesus
Christ_, 1 Cor. iii. 11.

But then, it may be alleged by those who have a high esteem for this
subject, That nothing is here given as a commendation suitable or
adequate to the merit of these Worthies, considering their zeal,
diligence and activity in the discharge of their duty, in that office or
station which they filled. This indeed comes nearest the truth; for it
is very common for biographers to pass eulogiums of a very high strain
in praise of those whom they affect. But in these panegyrical orations,
they oftimes rather exceed than excel.--It was an ancient (but true)
saying of the Jews, "That great men (and we may say good men) commonly
find stones for their own monuments;" and laudable actions always
support themselves: And a thing (as an author[23] observes on the like
subject) "if right, it will defend itself; if wrong, none can defend it:
Truth needs not, falsehood deserves not a supporter."

Indeed it must be regretted, that this collection is not drawn out with
more advantage to the cause of Christ, and the interest of religion in
commending the mighty acts of the Lord done for and by these worthy
servants or his, in a way suitable to the merit and dignity of such a
subject. But in this case it is the greater pity, "That those who have a
goodwill to such a piece of service cannot do it, while those who should
and can do it will not do it."--But in this I shall make no other
apology, than what our Saviour (in another case) said to the woman,
_She hath done what she could._

All that I shall observe anent the form or method used in the following
lives, is, that they are all, except one, ranged in order, according to
the time of their exit, and not according to their birth; and that in
general, the historical account of their birth, parentage, and memorable
transactions is first inserted; and with as few repetitions as possible:
Yea, sometimes to save a repetition, a fact is related of one Worthy in
the life of another, which is not in his own life. Then follows their
characteristic part, which oftimes is just one's testimony successively
of another; and last of all, their works[24].--That which is given in
their own words, mostly stands in commas.

I know it is usual, when relating matters of fact, to make remarks or
reflections, yet as this oftimes brings authors under suspicion of party
zeal or partiality, they are designedly waved in the body of the
book.--Any thing of this kind is placed among other things in the
marginal notes, where the reader is at a little more freedom to chuse or
refuse as he pleases, only with this proviso, That truth be always
regarded.

The last thing to be observed is, That as the credit due to this
collection depends so much upon the authors from whom it was extracted,
their names should have been inserted. However, the reader will find the
most part of them mentioned in the notes; so that if any doubt of the
veracity of any thing here related, they may have recourse to the
original authors, some of whom, though enemies to reformation
principles, nevertheless serve to illustrate the facts narrated in these
memoirs, as nothing serves more to confirmation of either truth or
historical facts, than the testimony of its opposers.

But to conclude; May the Lord arise and plead his own cause in putting a
final stop to all manner of prevailing wickedness; and hasten that day
when the glorious light of the gospel may shine forth in purity, and
with such power and success as in former times, with an enlargement of
the Mediator's kingdom,--_That his large and great dominion may be
extended from the river to the ends of the earth,_ when all these heats,
animosities and breaking divisions, that now prevail and increase among
Christ's professed friends and followers, may be healed; that being
cemented and knitted to one another, they may join heart and hand
together in the matters of the Lord, and the concerns of his glory;
_when Ephraim shall no more envy Judah, and Judah shall no more vex
Ephraim, but both shall fly upon the shoulders of the Philistines_, Isa.
xi. 13.; with a further accomplishment of these with other gracious
promises,--_And thine officers shall be peace, and thine exactors
righteousness_, &c.; _and they shall see eye to eye, when the Lord shall
bring again the captivity of Zion._--And that when we are endeavouring
to perpetuate the memory of these worthies, or commemorate what the Lord
did for and by our forefathers, in the days of old, we may be so
auspicious as to have somewhat to declare of his goodness and wonderful
works done for us in our day and generation also.

And if the following sheets shall in the least through divine grace,
under the management of an over-ruling providence (which claims the care
of directing every mean to its proper end) prove useful to the
reclaiming of neutrals from backsliding courses, to the confirming of
halters, and the encouraging of others to the like fortitude and
vigorous zeal, to contend for our most valuable privileges (whether of a
civil or a religious nature), then I shall think all my pains
recompensed, and the end gained. For that many may be found _standing in
the way, to see and ask for the good old paths, and walk therein,
cleaving to the law and to the testimony,_ would be the joy, and is the
earnest desire of one, impartial reader, who remains thy friend and
well-wisher in the truth,

                            JOHN HOWIE.
LOCHGOIN,
_July_ 21, 1775.

_N. B._ If any person or persons have or shall object to this or the
former edition, that in transcribing these lives (particularly those who
were formerly in print) I have curtailed them in favours of my own
particular sentiment; I must here let them know, that it is entirely
false; for I never omitted any thing to my knowledge, that I thought
would be for the benefit of the public, where I had room to insert it:
For I could heartily wish, that these lives were in whole re-printed; in
the mean time, I cannot help thinking, that such reflections are or
would be but a very slender or ungenteel requital for my past pains and
labour.




ADVERTISEMENT to the Public, concerning this Edition.


That, after what I formerly observed on the subject in the foregoing
pages, it were needless to add any thing farther here, than to notice to
the Reader, that besides a number of small corrections, there are four
lives added, and upwards of fifty other additions or short
improvements;--only as Mr. Vetch's life and practice, especially since
the Revolution, was not so consonant to the rest as could have been
wished, it was desired by some friends to be deleted; but others
alledging that he was a sufferer, and that his life being once
providentially cast into this number, it might be accounted an injury,
if not to the book, yet to the purchasers of this edition, therefore I
have abridged it as concisely as possible, and placed it in its own
proper place, in the end; which is no more nor no less freedom used with
his memory, than what has been done with others as deserving, might I
say, as faithful as he: besides his life in full still stands entire in
the first edition, which may be either consulted or printed again at
pleasure.

I am further to acquaint the reader, that I have been sometimes
solicited by acquaintance to write another volume of the wicked lives
and characters of some of the late wicked persecutors; but not finding
proper materials for all that should have had a place in this catalogue,
I have presumed to add, by way of appendix unto this edition, a short
sketch or historical account of the wicked lives and miserable deaths of
some of the most notable apostate church-men and violent persecutors,
from the Reformation to the Revolution, which it is hoped will be no
ways unapt unto the subject, and, through a divine blessing, may not
want its own proper use; for while we are made to behold the Lord's
admirable goodness and mercy, yea miracles of mercy, extended towards
his church and people, we, at the same time, have a view of his
displeasure and the severity of his judgments inflicted upon his and
their enemies, according to his own promise, _I will punish them that
afflict thee_, and even in this life; which must be an eminent
accomplishment, display and illustration of divine revelation, in
opposition to all deistical scribblers.--_The righteousness of the
perfect shall direct his way; but the wicked shall fall by his own
wickedness_, &c. But to insist no further, I remain as above,

JOHN HOWIE.

LOCHGOIN,
_June_, 1781.




THE INTRODUCTION.


Christianity seems to have made its appearance in Scotland in a very
early period, being, according to some writers, propagated in this
kingdom by the Apostles themselves; some saying that Simon Zelotes,
others that Paul was some time in this part of the world; but as this
opinion is not supported by proper vouchers, it merits only the regard
due to conjecture, not the attention which an undoubted narrative calls
for.

Another, and more probable account, is, that during the persecution
raised by Domitian, (who was the twelfth and last Cæsar, about A. D.
96.) some of the disciples of the apostle John fled into our Island, and
there taught the religion of Jesus. It does not seem that Christianity
made any very rapid progress for a considerable time. The first account
of the success of the gospel that can be depended on, is that about A.
D. 203. King Donald I. with his Queen, and several courtiers were
baptized, and continued afterwards to promote the interest of
Christianity, in opposition to Pagan idolatry. But the invasion of the
Emperor Severus soon disturbed this king's measures, so that for the
space of more than seventy years after, religion was on the decline, and
the idolatry of the Druids prevailed; they were an order of Heathen
priests, who performed their rites in groves of oak trees; this was a
species of Paganism of great antiquity, being that kind of idolatry to
which the Jews were often revolting, of which mention is made in the
lives of Ahab, Manasseh, &c. in the books of the kings. These Druids
likewise possessed a considerable share of civil power, being the
ordinary arbitrators in almost all controversies, and highly esteemed by
the people; this made it a very difficult task to establish a religion
so opposite to, and subversive of that institution: but the difficulties
which Christianity has in every age and country had to encounter, have
served its interest, and illustrated the power and grace of its divine
Author. These Druids were expelled by king Cratilinth, about the year
277, who took special care to obliterate every memorial of them; and
from this period we may date the true æra of Christianity in Scotland,
because from this time forward, until the persecution under the emperor
Dioclesian, in the beginning of the fourth century, there was a gradual
increase of the true knowledge of God and religion, that persecution
became so hot in the south parts of Britain, as to drive many, both
preachers and professors, into Scotland, where they were kindly
received, and had the Isle of Man (then in possession of the Scots)
given them for their residence, and a sufficient maintenance assigned
them. King Cratilinth built a church for them, which was called the
church of our SAVIOUR, in the Greek, {sôtêr}, and is now by
corruption SODOR, in Icolumbkil, one of the western isles. They were not
employed, like the Druidical priests, in whose place they had come, in
settling the worldly affairs of men, but gave themselves wholly to
divine services, in instructing the ignorant, comforting the weak,
administering the sacraments, and training up disciples to the same
services.

Whether these Refugees were the ancient Culdees or a different set of
men, is not easily determined, nor would be very material, though it
could. The Culdees (from _cultores Dei_, worshippers of God) flourished
at this time, they were called {mona'choi}, or Monks, from the
retired religious lives which they led; the cells into which they had
retired, were, after their deaths, mostly converted into churches, and
to this day retain their names, as Cell or Kill or church of Marnock;
Kil-Patrick, Kil-Malcolm, &c. The Culdees chose superintendents from
among themselves, whose office obliged them to travel the country, in
order to see that every one discharged his duty properly: but they were
utter strangers to the lordly power of the modern Prelate, having no
proper diocese, and only a temporary superintendency, with which they
were vested by their brethren, and to whom they were accountable. It was
an institution, in the spirit of it, the same with the privy censures of
ministers among Presbyterians.

During the reigns of Cratilinth, and Fincormac his successor, the
Culdees were in a flourishing state: but after the death of the latter,
both the church and state of Scotland went into disorder. Maximus the
Roman Præfect, stirred up the Picts to aid him against the Scots, who
were totally defeated, their King Ewing, with most part of the nobility,
being slain. This overthrow was immediately succeeded by an edict
commanding all the Scots, without exception, to depart the kingdom
against a certain day, under pain of death. This drove them entirely
into Ireland and the western isles of Denmark and Norway, excepting a
few ecclesiastics, who wandered about from place to place. This bloody
battle was fought about the year 380, at the water of Dunne in Carrick.

After an exile of 44, or according to Buchanan, 27 years which the Scots
endured, the Picts became sensible of their mistake, in assisting the
Romans against them, and accordingly strengthened the hands of the few
who remained, and invited the fugitives back into their own land. These
were joined by some foreigners, and returned with Fergus II. (then in
Denmark) upon their head, their enterprise was the more successful, that
at this time many of the Roman forces were called home. Their king was
crowned with the usual rites in his own country, and the news of his
success drew great numbers to him, in so much that he recovered all the
country out of which the Scots had been expelled: most of the foreign
forces returned home, except the Irish, who possessed the country of
Galloway for their reward. This successful undertaking happened about
the year 404, or as others would have it, 420.

The Culdees were now recalled out of all their lurking places, restored
to their livings, and had their churches repaired; at this time they
possessed the peoples esteem to a higher degree than ever: but this
tranquility was again interrupted by a more formidable enemy than
before. The Pelagian heresy had now gained considerable ground in
Britain, it is so called from Pelagius a Monk at Rome; its chief
articles are, 1. That original sin is not inherent. 2. That faith is a
thing natural. 3. That good works done by our own strength, of our own
free-will, are agreeable to the law of God, and worthy of
heaven.--Whether all, or only part of these errors then infected the
Scottish church, is uncertain; but Celestine, then bishop of Rome,
embraced this opportunity to send Palladius among them, who, joining
with the orthodox of south Britain, restored peace to that part of the
church, by suppressing the heresy. Eugenius the second, being desirous
that this church should likewise be purged of the impure leaven, invited
Palladius hither, who obtaining liberty from Celestine, and being
enjoined to introduce the hierarchy as opportunity should offer, came
into Scotland, and succeeded so effectually in his commission, as both
to confute Pelagianism and new-model the government of the church.

The church of Scotland knew no officers vested with pre-eminence above
their brethren, nor had any thing to do with the Roman pontiff, until
the year 450. Bede says, that "Palladius was sent unto the Scots who
believed in Christ, as their first bishop.[25]" Boetius likewise says,
"that Palladius was the first of all who did bear holy magistracy among
the Scots, being made bishop by the Great Pope." Fordun in his
chronicle, tells us, that "before the coming of Palladius, the Scots had
for teachers of the faith, and ministers of the sacraments, Presbyters
only, or Monks, following the customs of the primitive church[26]."

But we are not even to fix the æra of diocesan Bishops so early as this,
for there were no such office-bearers in the church of Scotland, until
the reign of Malcolm II. in the eleventh century. During the first 1000
years after Christ, there were no divided dioceses, nor superiorities
over others, but they governed in the church in common with Presbyters;
so that they were no more than nominally bishops, possessing little or
nothing of that lordly dignity, which they now, and for a long time past
have enjoyed. Spotiswood (history page 29.) himself testifies, that the
Scottish bishops before the eleventh century, exercised their functions
indifferently in every place to which they came. Palladius may be said
to have rather laid the foundation of the after degeneracy of the church
of Scotland, than to have built that superstructure of corruption and
idolatry which afterwards prevailed, because she continued for near two
hundred years in a state comparatively pure and unspotted, when we cast
our eyes on the following times.

About the end of the sixth and beginning of the seventh century, a
number of pious and wise men flourished in the country, among whom was
Kentigern, commonly called Mungo, some of these persons were employed by
Oswald a Northumbrian king, to instruct his people; they are
represented by Bede, as eminent for their love to God and knowledge of
the holy scriptures: the light of the gospel by their means broke into
other parts of the Saxon dominions, which long maintained an opposition
to the growing usurpation of the church of Rome, which after the middle
of this century was strenuously supported by Austin's disciples.

Beside these men, the church of Scotland at this time sent many other
worthy and successful missionaries into foreign parts, particularly
France, and Germany. Thus was Scotland early privileged, and thus were
her privileges improven: But soon _the gold became dim, and the most
fine gold was changed_.

Popery came now by degrees to show her horrid head; the assiduity of
Austin and his disciples in England, was attended with melancholy
consequences to Scotland, by fomenting divisions, corrupting her princes
with Romish principles, and inattention to the lives of her clergy, the
Papal power soon came to be universally acknowledged. In the seventh
century a hot contest arose betwixt Austin and his disciples on the one
part, and the Scots and northern Saxons on the other, about the time of
keeping Easter, immersing three times in baptism, shaving of priests,
&c. which these last would not receive, nor submit to the authority
that imposed them; each refused ministerial communion with the other
party, until an arbitral decision was given by Oswy king of the
Northumbrians, at Whitby in Yorkshire, in favours of the Romanists, when
the opinions of the Scots were exploded, and the modish fooleries of
Papal Hierarchy were established. This decision, however, was far from
putting an end to the confusion which this dissention had occasioned;
the Romanists urged their rites with rigour, the others rather chose to
yield their places than conform: their discouragements daily increased,
as the clerical power was augmented, In the year 886, they obtained the
act exempting them from taxes, and all civil prosecutions before
temporal judges, and ordaining that all matters concerning them should
be tried by their bishops, who were at this time vested with those
powers, which are now in the hands of commissaries, respecting
matrimonial causes, testaments, &c. They were likewise by the same
statute impowered to make canons, try heretics, &c. and all future
kings were ordained to take an oath at their coronation, for maintaining
these privileges to the church. The convention of estates which passed
this act was held at Forfar, in the reign of that too indulgent prince,
Gregory.

Malcolm III. Alexander, David, &c. successively supported this dignity
by erecting particular bishopricks, abbeys, and monasteries; the same
superstitious zeal seized the nobility of both sexes, some giving a
third, others more, and others their whole estates, for the support of
pontifical pride and spiritual tyranny, which soon became insupportable,
and opened the eyes of the nation, so that they discovered their mistake
in raising the clerical authority to such a height. Accordingly, we find
the nobles complaining of it to Alexander III. who reigned after the
middle of the thirteenth century, but he was so far from being able to
afford them redress, that when they were excommunicated by the church on
account of this complaint, to prevent greater evils, he was obliged to
cause the nobility satisfy both the avarice and arrogance of the clergy,
who had now resolved upon and begun a journey to Rome, with a view to
raise as great commotions in Scotland, as Thomas Becket had lately made
in England.

The Pope's power was now generally acknowledged over Christendom,
particularly in our nation, for which, in return, the church of Scotland
was declared free from all foreign spiritual jurisdiction, that of the
"Apostolic fee only excepted." This bull was occasioned by an attempt
of one Roger bishop of York, in the year 1159, to raise himself to the
dignity of Metropolitan of Scotland, and who found means to be Legate of
this kingdom, but lost that office upon the remonstrance of the Scottish
clergy: which likewise procured the above bull in their favours, with
many other favours of a like nature at this time conferred upon them, by
all which they were exempted from any other jurisdiction than that of
Rome, in so much that we find pope Boniface VIII. commanding Edward of
England to cease hostilities against the Scots, alledging that "the
sovereignty of Scotland belonged to the church;" which claim seems to
have been founded in the papal appointment for the unction of the Scots
kings, which was first used on king Edgar, A. D. 1098. and at that time
regarded by the people as a new mark of royalty, but which, as it was
the appointment of the Pope, was really the mark of the beast.

There were now in Scotland all orders of Monks and Friars, Templars, or
Red Monks, Trinity Monks of Aberdeen, Cisternian Monks, Carmelite, Black
and Grey Friars, Carthusians, Dominicans, Franciscans, Jacobites,
Benedictines, &c. which shows to what a height Antichrist had raised
his head in our land, and how readily all his oppressive measures were
complied with by all ranks.

But the reader must not think that during the period we have now
reviewed, there were none to oppose this torrent of superstition and
idolatry; for from the first appearance of the Romish Antichrist in this
kingdom, God wanted not witnesses for the truth, who boldly stood forth
for the defence of the blessed and pure gospel of Christ: Mention is
first made of Clemens and Samson, two famous Culdees, who in the seventh
century supported the authority of Christ as the only king and head of
his church, against the usurped power of Rome, and who rejected the
superstitious rites of Antichrist, as contrary to the simplicity of
gospel institutions. The succeeding age was no less remarkable for
learned and pious men, to whom Scotland gave birth, and whole praise was
in the churches abroad; particularly Joannes Scotus, who wrote a book
upon the Eucharist, condemned by Leo IX. in the year 1030, long after
his death. In the ninth century, a convention of estates was held at
Scoon for the reformation of the clergy, their lives and conversations
being at that time a reproach to common decency and good manners; not to
say, piety and religion. The remedies provided at this convention,
discover the nature of the disease. It was ordained, that church-men
should reside upon their charge; that they should not intermeddle with
secular affairs, but instruct the people, and be good examples in their
conversations; that they should not keep hawks, hounds, nor horses for
their pleasure, &c. And if they failed in the observance of these
injunctions, they were to be fined for the first, and deposed for the
second transgression. These laws were made under King Constantine II.
but his successor Gregory rendered them abortive by his indulgence. The
age following this, is not remarkable for witnesses to the truth, but
historians are agreed, that there were still some of the Culdees who
lived and ministred apart from the Romanists and taught the people that
Christ was the only propitiation for sin, and that his blood could only
wash them from the guilt of it, in opposition to the indulgences and
pardons of the Pope. Mr. Alexander Shields says, that the Culdees
transmitted their testimony to the Lollards[27] and Pope John XXII. in
his bull for anointing King Robert Bruce, complains that there were many
heretics in Scotland; so that we may safely affirm there never was any
very great period of time without witnesses for the truth and against
the gross corruptions of the church of Rome. Some of our kings
themselves opposed the Pope's supremacy, and prohibited his Legates
from entering their dominions; the most remarkable instance of this kind
is that of Robert Bruce. After his having defeated the English at
Bannock-burn, they became suppliants to the Pope for his mediation, who
accordingly sent a Legate into Scotland, proposing a cessation of arms,
till the Pope should hear and decide the quarrel betwixt the two crowns,
that he might be informed of the right which Edward had to the crown of
Scotland; to this king Robert replied, "that the Pope could not be
ignorant of that business, because it had been often explained to his
predecessors, in the hearing of many cardinals then alive, who could
tell him if they pleased, what insolent answers pope Boniface received
from the English, while they were desired to desist from oppressing the
Scots: And now (said he) when it hath pleased God to give us the better
by some victories, by which we have not only recovered our own, but can
make them live as good neighboors, they have recourse to such treaties,
seeking to gain time in order to fall upon us again with greater force:
But in this his holiness must excuse me, for I will not be so unwise as
to let the advantage I have slip out of my hand." The Legate regarding
this answer as contemptuous, interdicted the kingdom and departed; but
K. Robert paying little regard to such proceedings, followed hard after
the Legate, and entering England, wasted all the adjacent countries with
fire and sword.

In the beginning of the fifteenth century, the reformation from Popery
began to dawn in Scotland; at this time there was pope against pope, nay
sometimes three of them at once, all excommunicating one another; which
schism lasted for about thirty years, and by an over-ruling providence
contributed much to the downfal of Antichrist, and to the revival of
real religion and learning in Scotland, and many parts in Europe; for
many embracing the opportunity now afforded to them, began to speak
openly against the heresy, tyranny, and immorality of the clergy. Among
those who preached publicly against these evils were John Huss, and
Jerome of Prague in Bohemia, John Wickliff in England, and John Resby,
an Englishman and scholar of Wickliff's in Scotland, who came hither
about the year 1407, and was called in question for some doctrines which
he taught against the Pope's supremacy; he was condemned to the fire,
which he endured with great constancy. About ten years after, one Paul
Craw a Bohemian and follower of Huss, was accused of heresy before such
as were then called Doctors of theology. The articles of charge were,
that he followed Huss and Wickliff in the opinion of the sacrament of
the supper, who denied that the substance of bread and wine were changed
by virtue of any words, or that auricular confession to priests, or
praying to saints departed were lawful. He was committed to the secular
judge, who condemned him to the fire at St. Andrews, where he suffered,
being gagged when led to the stake, that he might not have the
opportunity of making his confession.----Both the above-mentioned
martyrs suffered under Henry Wardlaw bishop of St. Andrews, who founded
that university, 1412; which might have done him honour, had he not
imbrued his hands in innocent blood.

These returnings of the gospel light were not confined to St. Andrews,
but Kyle, Carrick, Cunningham, and other places in the west of Scotland
were also thus favoured about the same time; for we find that Robert
Blackatter, the first arch-bishop of Glasgow, _anno_ 1494, caused summon
before King James IV, and his great council at Glasgow, George Campbel
of Ceffnock, Adam Reid of Barskimming, and a great many others, mostly
persons of distinction, opprobriously called the Lollards of Kyle, from
one Lollard an eminent preacher among the antient Waldenses, for
maintaining that images ought not to be worshipped; that the relicts of
saints should not be adored, &c. But they answered their accusers with
such constancy and boldness, that it was judged most prudent to dismiss
them with an admonition, to content themselves with the faith of the
church, and to beware of new doctrines.

Thus have we brought this summary of church-affairs in Scotland, down to
the time of Mr. Patrick Hamilton, whose life stands upon the head of
this collection: for he was the next sufferer on account of opposition
to Romish tyranny and superstition in our country.




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Bookseller, opposite Gibson's-Wynd, _Salt-market_.

BOOKS IN OCTAVO.

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Trail's sermons, 3 vols
Pike and Hayward's cases of conscience, with the spiritual companion
Dickenson's religious letters
Neil's 23 sermons on important subjects
Durham's exposition of the ten commands
Owen on the CXXX Psalm
Sibb's soul's conflict, together with the bruised reed and smoaking flax
Dickson's truth's victory over error
Durham's unsearchable riches of Christ, in fourteen communion sermons
Adamson's loss and recovery of elect sinners
Rawlin's sermons on justification
Durham's 72 sermons on the LIII of Isaiah
Watt's Logick
Marshal on sanctification
Erskine's scripture songs
Shield's faithful contendings
Welwood's glimpse of glory
Blackwell's sacred scheme
Ridgley's body of divinity, in Folio

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Act, Declaration and Testimony
The Doctrine of Grace
The full state of the marrow controversy
The holy life of Mr John Janeway
The life of Mr John Livinston
Borland's history of Darien
Form of process used in kirk courts
Mr Graham's four discourses on covenanting

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        THE
LIVES AND CHARACTERS
       OF THE
   SCOTS WORTHIES.




_The Life of Mr. PATRICK HAMILTON._


He was born about the year of our Lord 1503, and he was nephew to the
earl of Arran by his father, and to the duke of Albany by his mother; he
was also related to king James. V. of Scotland. He was early educated
with a design for future high preferment, and had the abbey of _Ferm_
given him, for the purpose of prosecuting his studies; which he did with
great assiduity.

In order to complete this laudable design, he resolved to travel into
Germany. The fame of the university of Wittemberg was then very great,
and drew many to it from distant places, among which our Hamilton was
one. He was the first who introduced public disputations upon faith and
works, and such theological questions, into the university of Marpurg,
in which he was assisted by Francis Lambert; by whose conversation he
profited not a little.--Here he became acquainted with these eminent
reformers, Martin Luther and Philip Melancthon, besides other learned
men of their society. By these distinguished masters he was instructed
in the knowledge of the true religion, which he had little opportunity
to become acquainted with in his own country, because the small remains
of it which were in Scotland at this time, were under the yoke of
oppression which we have already shown in the close of the
introduction.--He made an amazing proficiency in this most important
study, and became soon as zealous in the profession of the true faith,
as he had been diligent to attain the knowledge of it.--This drew the
eyes of many upon him, and while they were waiting with impatience to
see what part he would act, he came to this resolution, to return into
his own country, and there in the face of all dangers to communicate the
light which he had received.

Accordingly, being as yet a youth, and not much past twenty-three years
of age, he began, sowing the seed of God's word where-ever he came,
exposing the corruptions of the Romish church, and pointing out the
errors which had crept into the Christian religion as professed in
Scotland.--He was favourably received and followed by many, unto whom he
readily _showed the way of God more perfectly_. His reputation as a
scholar and courteous demeanour, contributed not a little to his
usefulness in this good work.

The city of St. Andrews was at this time the grand rendezvous of the
Romish clergy, and may, with no impropriety, be called the metropolis of
the kingdom of darkness. James Beaton was arch-bishop, Hugh Spence dean
of divinity, John Waddel rector, James Simson official, Thomas Ramsay
canon and dean of the abbey, with the several superiors of the different
orders of monks and friars.--It could not be expected, that Mr
Hamilton's conduct would be long concealed from such a body as this.
Their resentment against him soon rose to the utmost heights of
persecuting rage; particularly the arch-bishop, who was chancellor of
the kingdom, and otherwise very powerful, became his inveterate enemy.
But being not less politic than cruel, the arch-bishop concealed his
wicked design against him, until he had drawn him into the ambush
prepared for him, which he effected by prevailing on him to attend a
conference at St. Andrews.--Being come thither, Alexander Campbel prior
of the black friars, who had been appointed to exert his faculties in
reclaiming him, had several private interviews with him, in which he
seemed to acknowledge the force of Mr. Hamilton's objections against the
prevailing conduct of the clergy and errors of the Romish church. Such
persuasions as Campbel used to bring him back to popery, had rather the
tendency to confirm him in the truth. The arch-bishop and inferior
clergy appeared to make concessions to him, allowing that many things
stood in need of reformation, which they could wish had been brought
about. Whether they were sincere in these acknowledgments, or only
intended to conceal their bloody designs, and render the innocent and
unsuspecting victim of their rage more secure, is a question to which
this answer may be returned, That had they been sincere, the
consciousness that Mr. Hamilton spoke truth, would perhaps have warded
off the blow, for, at least some longer time, or divided their councils
and measures against him. That neither of these was the case will now
appear.--He was apprehended under night, and committed prisoner to the
castle: at the same time, the young king was, at the earnest
solicitation of the clergy, prevailed upon to undertake a pilgrimage to
St. Dothess in Ross-shire, that he might be out of the way of any
applications made to him for the life of Mr. Hamilton, which there was
reason to believe would be granted. This measure affords full proof,
that notwithstanding the friendly conferences which they kept up with
him for some time, they had resolved on his ruin from the beginning: but
such instances of Popish dissembling were not new even in Mr. Hamilton's
time.

The next day after his imprisonment, he was brought before the
arch-bishop and his convention, and there charged with maintaining and
propagating sundry heretical opinions; and though articles of the utmost
importance had been debated betwixt him and them, they restricted their
charge to such trifles as _pilgrimage_, _purgatory_, _praying to
saints_, and _for the dead_; perhaps because these were the grand
pillars upon which Antichrist built his empire, being the most lucrative
doctrines ever invented by men. We must, however, take notice that
Spotswood afterwards arch-bishop of that see, assigns the following
grounds for his suffering, 1. That the corruption of sin remains in
children after their baptism. 2. That no man by the power of his
free-will can do any good. 3. That no man is without sin so long as he
liveth. 4. That every true Christian may know himself to be in a state
of grace. 5. That a man is not justified by works but by faith only. 6.
That good works make not a man good, but that a good man doth good
works, and that an ill man doth ill works, yet the same ill works, truly
repented of, make not an ill man. 7. That faith, hope and charity are so
linked together, that he who hath one of them hath all, and he that
lacketh one lacketh all. 8. That God is the cause of sin, in this sense,
that he withdraweth his grace from man; and grace withdrawn, he cannot
but sin. These articles with the following make up the whole charge,
(1.) That auricular confession is not necessary to salvation. (2.) That
actual penance cannot purchase the remission of sin. (3.) That there is
no purgatory, and that the holy patriarchs were in heaven before
Christ's passion. (4.) That the pope is Antichrist, and that every
priest hath as much power as he.----For these articles, and because he
refused to abjure them, he was condemned as an obstinate heretic, and
delivered to the secular power by the arch-bishops of St. Andrews and
Glasgow, three bishops, and fourteen underlings, who all set their hands
to the sentence, which, that it might have the greater authority, was
likewise subscribed by every person of note in the university, among
whom the earl of Cassils was one, then not exceeding thirteen years of
age. The sentence follows as given by Mr. Fox, in his acts and
monuments, vol. II. p. 1108.

"_CHRISTI nomine invocato_: We James, by the mercy of God, arch-bishop
of St. Andrews, primate of Scotland, with the counsel, decree and
authority of the most reverend fathers in God, and lords, abbots,
doctors of theology, professors of the holy scripture and masters of the
university, assisting us for the time, sitting in judgment, within our
metropolitan church of St. Andrews, in the cause of heretical pravity,
against Mr Patrick Hamilton, abbot or pensionary of Ferm, being summoned
to appear before us, to answer to certain articles affirmed, taught and
preached by him, and so appearing before us, and accused, the merits of
the cause being ripely weighed, discussed, and understood by faithful
inquisition made in Lent last passed: We have found the same Mr.
Hamilton, many ways infamed with heresy, disputing, holding and
maintaining divers heresies of Martin Luther and his followers,
repugnant to our faith, and which is already condemned by general
councils and most famous universities. And he being under the same
infamy, we decerning before him to be summoned and accused upon the
premises, he of evil mind, (as may be presumed) passed to other parts,
forth of the realm, suspected and noted of heresy. And being lately
returned, not being admitted, but of his own head, without licence or
privilege, hath presumed to preach wicked heresy.

"We have found also, that he hath affirmed, published and taught divers
opinions of Luther, and wicked heresies after that he was summoned to
appear before us and our council: That man hath no free-will: That man
is in sin so long as he liveth: That children, incontinent after their
baptism, are sinners: All Christians that be worthy to be called
Christians, do know that they are in grace: No man is justified by
works, but by faith only: Good works make not a good man, but a good man
doth make good works: That faith, hope and charity are so knit, that he
that hath the one hath the rest, and he that wanteth the one of them
wanteth the rest, &c. with divers other heresies and detestable
opinions; and hath persisted so obstinate in the same, that by no
counsel nor persuasion, he may be drawn therefrom, to the way of our
right faith.

"All these premises being considered, we having God and the integrity of
our faith before our eyes, and following the counsel and advice of the
professors of the holy scripture, men of law and others assisting us for
the time, do pronounce, determine and declare the said Mr. Patrick
Hamilton, for his affirming, confessing, and maintaining of the foresaid
heresies, and his pertinacity (they being condemned already by the
church, general councils, and most famous universities) to be an
heretic, and to have an evil opinion of the faith, and therefore to be
condemned and punished, like as we condemn, and define him to be
punished, by this our sentence definitive, depriving and sentencing him,
to be deprived of all dignities, honours, orders, offices, and benefices
of the church; and therefore do judge and pronounce him to be delivered
over to the secular power, to be punished, and his goods to be
confiscated.

"This our sentence definitive, was given and read at our metropolitan
church of St. Andrews, the last day of the month of February, _anno_
1527. being present, the most reverend fathers in Christ and lords,
Gawand bishop of Glasgow, George bishop of Dunkelden, John bishop of
Brecham, William bishop of Dunblane, Patrick, prior of St. Andrews,
David abbot of Aberbrothock, George abbot of Dunfermline, Alexander
abbot of Cambuskeneth, Henry abbot of Lendors, John prior of
Pitterweeme, the dean and subdean of Glasgow, Mr. Hugh Spence, Thomas
Ramsay, Allan Meldrum, &c. In the presence of the clergy and the
people."

The same day that this doom was pronounced, he was also condemned by the
secular power; and in the afternoon of that same day, (for they were
afraid of an application to the king on his behalf) he was hurried to
the stake, the fire being prepared, immediately after dinner, before the
old college.--Being come to the place of martyrdom, he put off his
clothes and gave them to a servant who had been with him of a long time,
saying, "This stuff will not help me in the fire, yet will do thee some
good; I have no more to leave thee, but the ensample of my death, which,
I pray thee, keep in mind; for albeit the same be bitter and painful in
man's judgment, yet it is the entrance to everlasting life, which none
can inherit who deny Christ before this wicked generation." Having so
said, he commended his soul into the hands of God, with his eyes fixed
towards heaven, and being bound to the stake in the midst of some
coals, timber, and other combustibles, a train of powder was made, with
a design to kindle the fire, but did not succeed, the explosion only
scorching one of his hands and face. In this situation he remained until
more powder was brought from the castle, during which time his
comfortable and godly speeches were often interrupted, particularly by
friar Campbel calling upon him "to recant, pray to our lady and say,
_Salve regina_." Upon being repeatedly disturbed in this manner by
Campbel, Mr. Hamilton said, "Thou wicked man, thou knowest that I am not
an heretic, and that it is the truth of God, for which I now suffer; so
much didst thou confess unto me in private, and thereupon I appeal thee
to answer before the judgment-seat of Christ:" By this time the fire was
kindled, and the noble martyr yielded his soul to God, crying out, "How
long, O Lord, shall darkness overwhelm this realm? How long will thou
suffer this tyranny of men?" And then ended his speech with Stephen,
saying, "Lord Jesus, receive my spirit."

Friar Campbel became soon after distracted, and died within a year after
Mr. Hamilton's martyrdom, under the most awful apprehensions of the
Lord's indignation against him.--The Popish clergy abroad congratulated
their friends in Scotland, upon their zeal for the Romish faith
discovered in the above tragedy--But it rather served the cause of
reformation than retarded it, especially when the people began to
compare deliberately the behaviour of Mr. Hamilton and friar Campbel
together, they were induced to inquire more narrowly into the truth than
before. The reader will find a very particular account of the doctrines
maintained by Mr. Hamilton in Knox's history of the reformation of
Scotland nigh the beginning.




_The Life of Mr. GEORGE WISHART._


This gentleman was a brother of the laird of Pittarro in Mearns, and was
educated at the university of Cambridge, where his diligence and
progress in useful learning, soon made him be respected. From an ardent
desire to promote the truth in his own country, he returned to it in the
summer of 1544, and began teaching a school in the town of Montrose,
which he kept for some time with great applause. He is particularly
celebrated for his uncommon eloquence, and agreeable manner of
communication. The sequel of this narrative will inform the reader,
That he possessed the spirit of prophecy to an extraordinary degree, and
was at the same time humble, modest, charitable and patient, even to
admiration. One of his own scholars gives the following picture of him,
"That he was a man of a tall stature, black-hair'd, long-bearded, of a
graceful personage, eloquent, courteous, ready to teach and desirous to
learn; that he ordinarily wore a French cap, a frieze gown, plain black
hose, and white bands and hand cuffs; that he frequently gave away
different parts of his apparel to the poor; in his diet he was very
moderate, eating only twice a day, and fasting every fourth day; his
lodging, bedding, and such other circumstances, were correspondent to
the things already mentioned." But as these particulars are rather
curious than instructive, we shall say no more of them.

After he left Montrose, he came to Dundee, where he acquired still
greater fame, in public lectures on the epistle to the Romans; insomuch
that the Romish clergy began to think seriously on the consequences
which they saw would inevitably ensue, if he was suffered to go on,
pulling down that fabric of superstition and idolatry, which they with
so much pains had reared; they were particularly disgusted at the
reception which he met with in Dundee, and immediately set about
projecting his ruin.

From the time that Mr. Patrick Hamilton suffered, until this period,
papal tyranny reigned by fire and faggot without controul. In the year
1539, cardinal David Beaton succeeded his uncle in the see of St.
Andrews, and carefully trod the path his uncle had marked out; to show
his own greatness, and to recommend himself to his superior of Rome, he
accused Sir John Borthwick of heresy, whose goods were confiscated, and
himself burnt in effigy (for being forewarned of his danger, he had
escaped out of the country). After this he suborned a priest to forge a
will of K. James V. who died about this time, declaring himself, with
the earls of Huntly, Argyle and Murray to be regents of the kingdom: The
cheat being discovered, the earl of Arran was elected governor, and the
cardinal was committed prisoner to the castle of Dalkeith; he soon found
means to escape from his confinement, and prevailed with the regent to
break all his promises to the party who had elected him into that
office, and to join with him in imbruing his hands in the blood of the
saints. Accordingly, several professors of the town of Perth were
arraigned, condemned, hanged and drowned; others were sent into
banishment, and some were strangled in private. We have departed thus
far from the course of our narrative, to shew the reader, that the
vacancies betwixt the respective lives in this collection, were as much
remarkable for persecution, as the particular instances which are set
before him in the lives themselves.

It was this cardinal who, incensed at Mr. Wishart's success in Dundee,
prevailed with one Robert Mill (formerly a professor of the truth, and
who had been a sufferer on that account, but who was now a man of
considerable influence in that town,) to give Mr Wishart a charge in the
queen and governor's names, to trouble them no more with his preaching
in that place. This commission was executed by Mill one day, in public,
just as Mr Wishart had ended his sermon. Upon hearing it, he kept
silence for a little with his eyes turned towards heaven, and then
casting them on the speaker with a sorrowful countenance, he said, "God
is my witness, that I never minded your trouble, but your comfort; yea,
your trouble is more grievous unto me than it is unto yourselves; but
sure I am, to reject the word of God, and drive away his messengers, is
not the way to save you from trouble, but to bring you into it: When I
am gone, God will send you messengers, who will not be afraid either for
burning or banishment. I have, at the hazard of my life, remained among
you, preaching the word of salvation; and now, since you yourselves
refuse me, I must leave my innocence to be declared by God. If it be
long well with you, I am not led by the Spirit of truth; and if
unexpected trouble come upon you, remember this is the cause, and turn
to God by repentance, for he is merciful." These words being pronounced,
he came down from the pulpit or preaching place. The earl of Marshal and
some other noblemen who were present at the sermon, entreated him
earnestly to go to the north with them, but he excused himself, and took
journey for the west country, where he was gladly received by many.

Being come to the town of Air, he began to preach the gospel with great
freedom and faithfulness. But Dunbar, the then arch-bishop of Glasgow,
being informed of the great concourse of people who crouded to his
sermons, at the instigation of cardinal Beaton, went to Air with the
resolution to apprehend him; the bishop first took possession of the
church, to prevent him from preaching in it. The news of this brought
Alexander earl of Glencairn, and some gentlemen of the neighbourhood,
immediately to the town; they offered to put Mr. Wishart in the church,
but he would not consent, saying, "The bishop's sermon would not do much
hurt, and that, if they pleased, he would go to the market-cross:" which
he did, and preached with such success, that several of his hearers,
formerly enemies to the truth, were converted on that occasion. During
the time Mr. Wishart was thus employed, the bishop was haranguing some
of his underlings and parasites in the church; having no sermon to give
them, he promised to be better provided against a future occasion, and
speedily left the town.

Mr. Wishart continued with the gentlemen of Kyle after the arch-bishop's
departure, and being desired to preach next Lord's day at the church of
Mauchlin, he went thither with that design; but the sheriff of Air had,
in the night-time, put a garrison of soldiers in the church to keep him
out. Hugh Campbel of Kinzeancleugh with others of the parish were
exceedingly offended at such impiety, and would have entered the church
by force; but Mr. Wishart would not suffer it, saying, "Brethren, it is
the word of peace which I preach unto you, the blood of no man shall be
shed for it this day; Jesus Christ is as mighty in the fields as in the
church, and he himself, while he lived in the flesh, preached oftener in
the desart, and upon the sea-side, than in the temple of Jerusalem."
Upon this the people were appeased, and went with him to the edge of a
muir on the south-west side of Mauchlin, where having placed himself
upon a ditch-dyke, he preached to a great multitude who resorted to him;
he continued speaking for more than three hours, God working wondrously
by him, insomuch that Laurence Rankin the laird of Sheld, a very profane
person, was converted by his means; the tears ran from his eyes, to the
astonishment of all present, and the whole of his after-life witnessed
that his profession was without hypocrisy. While in this country, Mr.
Wishart often preached with most remarkable success, at the church of
Galston and other places. At this time and in this part of the country,
it might be truly said, That _the harvest was GREAT, but the labourers
were FEW_.

After he had been about a month thus employed in Kyle, he was informed,
That the plague had broke out in Dundee the fourth day after he had left
it, and that it still continued to rage in such a manner that great
numbers were swept off every day; this affected him so much, that he
resolved to return again unto them: Accordingly he took leave of his
friends in the west, who were filled with sorrow at his departure. The
next day after his arrival at Dundee, he caused intimation to be made
that he would preach; and for that purpose chose his station upon the
head of the east-gate, the infected persons standing without, and those
that were whole within: his text was Psalm cvii. 20. _He sent his word
and healed them, and delivered them from their destruction._ By this
discourse he so comforted the people, that they thought themselves happy
in having such a preacher, and intreated him to remain with them while
the plague continued; which he complied with, preaching often and taking
care that the poor should not want necessaries more than the rich; in
doing which he exposed himself to the infection, even where it was most
malignant, without reserve.

During all this his sworn adversary the cardinal had his eye close upon
him, and bribed a priest called Sir John Wighton, to assassinate him; he
was to make the attempt as Mr. Wishart came down from the preaching
place, with the expectation of escaping among the crowd after the deed
was done. To effect this, he posted himself at the foot of the steps
with his gown loose, and a dagger under it in his hand. Upon Mr.
Wishart's approach, he looked sternly upon the priest, asking him, What
he intended to do? and instantly clapped his hand upon the hand of the
priest that held the dagger, and took it from him. Upon which he openly
confessing his design, a tumult immediately ensued, and the sick without
the gate rushed in, crying, To have the assassin delivered to them; then
Mr. Wishart interposed and defended him from their violence, telling
them, He had done him no harm, and that such as injured the one injured
the other likewise; so the priest escaped without any harm.

The plague was now considerably abated, and he determined to pay a visit
to the town of Montrose, intending to go from thence to Edinburgh, to
meet the gentlemen of the west. While he was at Montrose, he administred
the sacrament of our Lord's supper in both kinds of the elements, and
preached with success. Here he received a letter directed to him from
his intimate friend the laird of Kinnier, acquainting him, That he had
taken a sudden sickness, and requesting him to come to him with all
diligence. Upon this, he immediately set out on his journey, attended by
some honest friends of Montrose, who out of affection would accompany
him part of the way. They had not travelled above a quarter of a mile,
when all of a sudden he stopped, saying to the company, "I am forbidden
by God to go this journey. Will some of you be pleased to ride to yonder
place (pointing with his finger to a little hill), and see what you
find, for I apprehend there is a plot against my life:" whereupon he
returned, to the town, and they who went forward to the place, found
about sixty horsemen ready to intercept him: By this the whole plot came
to light: they found that the letter had been forged; and, upon their
telling Mr. Wishart what they had seen, he replied, "I know that I shall
end my life by the hands of that wicked man, (meaning the cardinal) but
it will not be after this manner."

The time which he had appointed for meeting the west-country gentlemen
at Edinburgh, drawing near, he undertook that journey, much against the
inclination and advice of the laird of Dun; the first night after
leaving Montrose, he lodged at Innergowrie, about two miles from Dundee,
with one James Watson a faithful friend, where, being laid in bed, he
was observed to rise a little after midnight, and to go out into an
adjacent garden, that he might give vent to his sighs and groans without
being observed; but being followed by two men, William Spaldin and John
Watson, at a distance, in order that they might observe his motions,
they saw him prostrate himself upon the ground, weeping and making
supplication for near an hour, and then return to his rest. As they lay
in the same apartment with him, they took care to return before him, and
upon his coming into the room they asked him, (as if ignorant of all
that had past) where he had been? But he made no answer, and they ceased
their interrogations. In the morning they asked him again, Why he rose
in the night, and what was the cause of such sorrow? (for they told him
all that they had seen him do) he answered with a dejected countenance,
"I wish you had been in your beds, which had been more for your ease,
for I was scarce well occupied." But they praying him to satisfy their
minds further, and to communicate some comfort unto them, he said, "I
will tell you, that I assuredly know my travail is nigh an end,
therefore pray to God for me, that I may not shrink when the battle
waxeth most hot."--Hearing these words, they burst out into tears,
saying, That was but small comfort to them. To this he replied, "God
will send you comfort after me; this realm shall be illuminated with the
light of Christ's gospel, as clearly as any realm ever was since the
days of the apostles; the house of God shall be built in it; yea, it
shall not lack (whatsoever the enemies shall devise to the contrary) the
very cope stone; neither shall this be long in doing, for there shall
not many suffer after me. The glory of God shall appear, and truth shall
once triumph in despite of the devil, but, alas, if the people become
unthankful, the plagues and punishments which shall follow will be
fearful and terrible." After this prediction, which was accomplished in
such a remarkable a manner afterwards, he proceeded on his journey, and
arrived at Leith about the 10th of December, where being disappointed of
a meeting with the west-country gentlemen, he kept himself retired for
some days, and then became very uneasy and discouraged, and being asked
the reason, he replied, "I have laboured to bring people out of
darkness, but now I lurk as a man ashamed to shew himself before men:"
by this they understood that he desired to preach, and told him that
they would gladly hear him; but the danger into which he would throw
himself thereby, prevented them from advising him to it, he answered,
"If you and others will hear me next Sabbath, I will preach in Leith,
let God provide for me as best pleaseth him;" which he did upon the
parable of the sower, Matth. xiii. After sermon, his friends advised him
to leave Leith, because the regent and cardinal were soon to be in
Edinburgh, and that his situation would be dangerous on that account; he
complied with this advice, and resided with the lairds of Brunston,
Longniddry and Ormiston, by turns; the following sabbath he preached at
Inneresk both fore and after noon, to a crowded audience, among whom was
Sir George Douglas, who after the sermon publicly said, "I know that the
governor and cardinal shall hear that I have been at this preaching,
(for they were now come to Edinburgh) say unto them, that I will avow
it, and will not only maintain the doctrine which I have heard, but also
the person of the teacher to the uttermost of my power;" which open and
candid declaration was very grateful to the whole congregation. During
the time of this sermon, Mr. Wishart perceived two grey friars standing
in the entry of the church, and whispering to every person that entered
the door; he called out to the people to make room for them, because,
said he, "perhaps they come to learn;" and then addressed them,
"requesting them to come forward, and hear the word of truth;" but they
still continued to trouble the people, upon which he reproved them in
the following manner: "O ye servants of Satan, and deceivers of souls
of men, will ye neither hear God's truth, nor suffer others to hear it?
depart and take this for your portion, God shall shortly confound and
disclose your hypocrisy within this realm; ye shall be abominable unto
men, and your places and habitations shall be desolate."

The two sabbaths following he preached at Tranent, and in all his
sermons after leaving Montrose, he more or less hinted that his ministry
was near an end. The next place he preached at was Haddington, where his
congregation was at first very throng, but the following day very few
attended him, which was thought to be owing to the influence of the earl
of Bothwel, who, at the instigation of the cardinal, had inhibited the
people from attending him, for his authority was very considerable in
that part of the country. At this time he received a letter from the
gentlemen of the west, declaring, That they could not keep the diet
appointed at Edinburgh; this, with the reflection that so few attended
his ministrations at Haddington, grieved him exceedingly. He called upon
Mr. Knox, who then attended him, and told him, That he was weary of the
world, since he perceived that men were become weary of
God.--Notwithstanding the anxiety and discouragement which he laboured
under, he went immediately to the pulpit, and sharply rebuking the
people of that town for their neglect of the gospel, he told them, "That
sore and fearful should be the plagues that should ensue; that fire and
sword should waste them; that strangers should possess their houses, and
chase them from their habitations." This prediction was soon after
verified, when the English took and possessed that town, while the
French and Scots besieged it in the year 1548. This was the last sermon
which he preached, in which, as had for some time been usual with him,
he spoke of his death as near at hand; and after it was over, he bade
his acquaintance farewel, as if it had been for ever. He went to
Ormiston, accompanied by the lairds of Brunston and Ormiston, and Sir
John Sandilands, the younger of Calder. Mr. Knox was also desirous to
have gone with him, but Mr. Wishart desired him to return, saying, "One
is enough for a sacrifice at this time."

Being come to Ormiston, he entered into some spiritual conversation in
the family, particularly concerning the happy state of God's children,
appointed the 51st psalm, according to an old version then in use, to be
sung, and then recommended the company to God; he went to bed some time
sooner than ordinary; about midnight the earl of Bothwel beset the
house, so as none could escape, and then called upon the laird,
declaring the design to him, and intreating him not to hold out, for it
would be to no purpose, because the cardinal and governor were coming
with all their train; but if he would deliver Mr. Wishart up, Bothwel
promised upon his honour that no evil should befal him. Being inveigled
with this, and consulting with Mr. Wishart who requested that the gates
should be opened, saying, "God's will be done," the laird complied. The
earl of Bothwel entered, with some gentlemen, who solemnly protested,
That Mr. Wishart should receive no harm, but that he, _viz._ Bothwel,
would either carry him to his own house, or return him again to Ormiston
in safety: Upon this promise hands were stricken, and Mr. Wishart went
along with him to Elphiston where the cardinal was, after which he was
first carried to Edinburgh, then to the earl of Bothwel's house (perhaps
upon pretence of fulfilling the engagement which Bothwel had come under
to him) after which he was re-conducted to Edinburgh, where the cardinal
had now assembled a convocation of prelates for reforming some abuses,
but without effect. Buchanan says, that he was apprehended by a party of
horse detached by the cardinal for that purpose; that at first the laird
of Ormiston refused to deliver him up, upon which the cardinal and
regent both posted thither, but could not prevail until the earl of
Bothwel was sent for, who succeeded by flattery and fair promises, not
one of which were fulfilled.

Mr. Wishart remained at Edinburgh only a few days, until the
blood-thirsty cardinal prevailed with the governor to deliver up this
faithful servant of Jesus Christ unto his tyranny, and was accordingly
sent to St. Andrews; and being advised to it by the arch-bishop of
Glasgow, he would have got a civil judge appointed to try him, if David
Hamilton of Preston, a kinsman to the regent, had not remonstrated
against it, and represented the danger of attacking the servants of God,
who had no other crime laid to their charge, but that of preaching the
gospel of Jesus Christ. This speech, which Buchanan gives at large,
affected the governor in such a manner, that he absolutely refused the
cardinal's request, upon which he replied in anger, "That he had only
sent to him out of mere civility, without any need for it, for that he
with his clergy had power sufficient to bring Mr. Wishart to condign
punishment."--Thus was this servant of God left in the hands of that
proud and merciless tyrant, the religious part of the nation loudly
complaining of the governor's weakness.

Mr. Wishart being now in St. Andrews, the cardinal without delay caused
summon the bishops and superior clergy to meet at that place on the 27th
of February 1546, to deliberate upon a question about which he was
already resolved. The next day after this convocation, Mr. Wishart
received a summons in prison, by the dean of the town, to answer
to-morrow, for his heretical doctrine, before the judges. The next day,
the cardinal went to the place of judgement, in the abbey church, with a
train of armed men marching in warlike order; immediately Mr. Wishart
was sent for from the sea-tower, which was his prison, and being about
to enter the door of the church, a poor man asked alms of him, to whom
he threw his purse. When he came before the cardinal, John Wirnam the
sub-prior went up into the pulpit by appointment, and made a discourse
upon the nature of heresy from Matth. xiii. which he did with great
caution, and yet in such a way as applied more justly to the accusers,
for he was a secret favourer of the truth. After him came up one John
Lander, a most virulent enemy of religion, who acted the part of Mr.
Wishart's accuser, he pulled out a long roll of maledictory charges
against Mr. Wishart, and dealt out the Romish thunder so liberally as
terrified the ignorant by-standers, but did not in the least discompose
this meek servant of Christ; he was accused of disobedience to the
governor's authority, for teaching that man had no free-will, and for
contemning fasting, (all which he absolutely refused) and for denying
that there are seven sacraments; that auricular confession, extreme
unction, and the sacrament of the altar, so called, are sacraments; that
we should pray to saints; and for saying, That it was necessary for
every man to know and understand his baptism; that the pope hath no more
power than another man; that it is as lawful to eat flesh upon Friday as
upon Sunday; that there is no purgatory, and that it is vain to build
costly churches to the honour of God, and for condemning conjuration,
the vows of single life, the cursings of the holy church, &c. While
Lauder was reading these accusations, he had put himself into a most
violent sweat, frothing at the mouth and calling Mr. Wishart a runagate
traitor, and demanded an answer, which he made in a short and modest
oration: At which they cried out with one content against him in a most
tumultuous manner; by which he saw, they were resolved to proceed
against him to the utmost extremity, he therefore appealed to a more
equitable and impartial judge. Upon which Lauder (repeating the several
titles of the cardinal) asked him, "If my lord cardinal was not an
equitable judge?" Mr. Wishart replied, "I do not refuse him, but I
desire the word of God to be my judge, the temporal estates, with some
of your lordships, because I am my lord governor's prisoner." After some
scornful language thrown out both against him and the governor, they
proceeded to read the articles against him a second time, and hear his
answers, which he made with great solidity of judgment: After which they
condemned him to be burnt as an heretic, paying no regard to his
defences, nor to the emotions of their own consciences, but thought that
by killing him they should do _God good service_. Upon this resolution,
(for their final sentence was not yet pronounced) Mr. Wishart kneeled
down and prayed in the following manner.

"O immortal God, how long wilt thou suffer the rage of the ungodly, how
long shall they exercise their fury upon thy servants, who further thy
word in this world, seeing they desire to choke and destroy thy true
doctrine and verity, by which thou hast shewed thyself unto the world,
which was drowned in blindness and ignorance of thy name? O Lord, we
know surely that thy true servants must suffer for thy name's sake, both
persecution, affliction and troubles in this present life, which is but
a shadow, as thy prophets and apostles have shewed us, but yet we desire
thee, merciful Father, that thou wouldst preserve, defend and help thy
congregation, which thou hast chosen from before the foundation of the
world, and give them thy grace to hear thy word, and to be thy true
servants in this present life."

After this, the common people were removed until their definitive
sentence should be pronounced, which being so similar to Mr. Hamilton's,
need not be here inserted. This being done, he was re-committed to the
castle for that night; in his way thither, two friars came to him
requesting him to make his confession to them, which he refused, but
desired them to bring Mr. Wirnam who had preached that day, to him; who
being come, after some discourse with Mr. Wishart, he asked him, If he
would receive the sacrament of the Lord's supper? Mr. Wishart answered,
"Most willingly, if I may have it administered according to Christ's
institution, under both kinds, of bread and wine." Hereupon the
sub-prior went to the bishops, and asked, If they would permit the
sacrament to be given to the prisoner? But the cardinal, in all their
names, answered, That it was not reasonable to give any spiritual
benefit to an obstinate heretic condemned by the church.

All this night Mr. Wishart spent in prayer, and next morning the captain
of the castle gave him notice that they had denied him the sacrament,
and at the same time invited him to breakfast with him, which Mr.
Wishart accepted, saying, "I will do that very willingly, and so much
the rather, because I perceive you to be a good Christian, and a man
fearing God." All things being ready, and the family assembled to
breakfast, Mr. Wishart turning himself to the captain, said, "I beseech
you, in the name of God, and for the love ye bear to our Saviour Jesus
Christ, to be silent a little while, till I have made a short
exhortation, and blessed this bread which we are to eat, so that I may
bid you farewel." The table being covered and bread let upon it, he
spake about the space of half an hour, of the institution of the supper,
and of our Saviour's death and passion, exhorting those who were present
to mutual love and holiness of life. Then, giving thanks, he brake the
bread, distributing a part to those about him, who were disposed to
communicate, intreating them to remember that Christ died for them, and
to feed on it spiritually; then taking the cup, he bade them remember
that Christ's blood was shed for them; And having tasted it himself, he
delivered it unto them, and then concluding with thanksgiving and
prayer, he told them, "That he would neither eat nor drink more in this
life," and retired to his chamber.

Soon after, by the appointment of the cardinal, two executioners came to
him, and arraying him in a black linen coat, they fastened some bags of
gun-powder about him, put a rope about his neck, a chain about his
waist, and bound his hands behind his back, and in this dress they led
him one to the stake, near the cardinal's palace; opposite to the stake
they had placed the great guns of the castle, lest any should attempt to
rescue him. The fore tower, which was immediately opposite to the fire,
was hung with tapestry, and rich cushions were laid in the windows, for
the ease of the cardinal and prelates, while they beheld the sad
spectacle. As he was going to the stake, it is said, that two beggars
asked alms of him, and that he replied, "I want my hands wherewith I
used to give you alms, but the merciful Lord vouchsafe to give you all
necessaries, both for soul and body." After this the friars came about
him, urging him to _pray to our Lady_, &c. to whom he answered, "Cease,
tempt me not, I intreat you."

Having mounted a scaffold prepared on purpose, he turned towards the
people and declared that "he felt much joy within himself in offering
up his life for the name of Christ, and told them that they ought not to
be offended with the good word of God, because of the afflictions I have
endured, or the torments which ye now see prepared for me; but I intreat
you, that you love the word of God for your salvation, and suffer
patiently and with a comfortable heart for the word's sake, which is
your everlasting comfort; but for the true gospel which was given me by
the grace of God, I suffer this day with a glad heart. Behold, and
consider my visage, ye shall not see me change my colour; I fear not
this fire, and I pray that you may not fear them that slay the body, but
have no power to slay the soul. Some have said that I taught that the
soul shall sleep till the last day, but I know surely, and my faith is
such, that my soul shall sup with my Saviour this night." Then he prayed
for his accusers, that they might be forgiven, if, through ignorance or
evil design, they had forged lies upon him. After this the executioner
asked his forgiveness, to whom he replied, "Come hither to me;" and when
he came, he kissed his cheek, and said, "Lo, here is a token that I
forgive thee, do thine office." Being raised up from his knees, he was
bound to the stake, crying with a loud voice _O Saviour of the world,
have mercy upon me; Father of heaven, I commend my spirit into thy holy
hands_: whereupon the executioner kindled the fire, and the powder that
was fastened to his body blew up. The captain of the castle perceiving
that he was still alive, drew near, and bid him be of good courage,
whereupon Mr. Wishart said, "This flame hath scorched my body, yet it
hath not daunted my spirit; but he who, from yonder place beholdeth us
with such pride, shall within a few days lie in the same as
ignominiously as he is now seen proudly to rest himself." But as he was
thus speaking, the executioner drew the cord that was about his neck so
strait that he spoke no more; and thus, like another Elijah, he took his
flight by a fiery chariot into heaven, and obtained the martyr's crown
on the 1st of March, 1546.

Thus lived, and thus died this faithful witness of Jesus Christ; he was
early marked out as a sacrifice to papal tyranny, being delated to the
bishop of Brichen for an heretic, because he taught the Greek new
Testament to his scholars, while he kept school at Montrose; he was
summoned by him, to appear before him, but escaped into England, and at
the university of Cambridge completed his education, and was himself an
instructor of others; During the whole time he was in his own country,
he was hunted as a _partridge in the mountains_, until the cardinal got
him brought to the stake. Through the whole of his sufferings, his
meekness and patience were very remarkable, as was that uncommon measure
of the spirit of prophecy which he possessed; witness the circumstances
relative to Dundee, Haddington, the reformation from popery, and the
cardinal's death, all of which were foretold by him, and soon after
accomplished.

The popish clergy rejoiced at his death, and extolled the cardinal's
courage, for proceeding in it against the governor's order; but the
people very justly looked upon him as both a prophet and a martyr. It
was also did, that abstracting from the grounds of his suffering, his
death was no less than murder, in regard no writ was obtained for it,
and the clergy could not burn any without a warrant from the secular
power. This stirred up Norman, and John Lefties of the family of Rothes,
William Kircaldie of Grange, James Melvil of the family of Carnbee,
Peter Carmichael and others, to avenge Mr. Wishart's death. Accordingly
upon the 28th of May, 1546, (not three months after Mr. Wishart
suffered) they surprized the castle early in the morning, and either
secured or turned out the persons who were lodged in it; came to the
cardinal's door, who was by this time alarmed, and had secured it, but
upon their threatening to force open the door, he opened it, (relying
partly upon the sanctity of his office, and partly on his acquaintance
with some of them) crying, "I am a priest, I am a priest;" but this had
no effect upon them, for James Melvil having exhorted him in a solemn
manner to repentance, and having apprized him, that he was now to avenge
Mr. Wishart's death, he stabbed him twice or thrice; which ended his
wretched days. These persons, with some others who came in to them, held
the castle out for near two years, being assisted by England; they had
the governor's eldest son with them, for he had been put under the
cardinal's care, and was in the castle at the time they surprized it.
The castle was at last besieged by the French, and surrendered upon
having the lives of all that were in it secured.

Betwixt this and the time of Mr. Walter Mill's sufferings, whose life
follows, one Adam Wallace, _alias_ Fean, a simple but very zealous man,
was taken at Winton, and was brought to his trial in the Blackfriars
church in Edinburgh, where he was charged with articles of heresy,
similar to those with which others before him had been charged. He was
condemned and burnt in the castle-hill, suffering with great patience
and resolution.

There were others condemned before that time, among whom were Robert
Forrester gentleman, Sir Duncan Simson priest, Friar Killore, Friar
Beveridge, and dean Thomas Forrest a canon, regular and vicar of Dollar,
who were all burnt at one stake upon the castle-hill of Edinburgh,
February 1538.




_The Life of Mr. WALTER MILL._


He was born about the year 1476, was educated in the Popish religion,
and made priest of Lunan in the shire of Angus, where he remained until
he was accused by the bishop of St. Andrews of having left off saying
mass, which he had done long before this time, being condemned by the
cardinal on that account, in the year 1538; but he escaped the flames
for this time, by flying into Germany, where he married a wife, and was
more perfectly instructed in the true religion; after which he returned
home, but kept himself as retired as possible; during which time he went
about reproving vice and instructing people in the grounds of religion,
which coming at length to the ears of the ecclesiastics, in 1558, he
was, by order of the bishops, apprehended in Dysart in the shire of
Fife, by two priests, and imprisoned in the castle of St. Andrews, where
the Papists, both by threatening and flattery, laboured with him to
recant, offering him a place in the abbey of Dunfermline all the days of
his life, if he would deny what he had already taught. But continuing
constant in his opinions, he was brought to a trial before the bishops
of St. Andrews, Murray, Brechin, Caithness, &c. who were assembled in
the cathedral of St. Andrews. When he came to make his defence, he was
so old, feeble and lame, that it was feared none would hear him; but as
soon as he began to speak, he surprized them all, his voice made the
church to ring, and his quickness and courage amazed his very enemies.

At first he kneeled and prayed for some time, after which one Sir Andrew
Oliphant a priest, called to him to arise, and answer to the articles of
charge, saying, "You keep my lord of St. Andrews too long here;"
nevertheless he continued some time in prayer, and when he arose, said,
"I ought to obey God more than man. I serve a mightier Lord than your
lord is, and whereas you call me _Sir Walter_, they call me _Walter_; I
have been too long one of the pope's knights: Now say what you have to
say."

       *       *       *       *       *

Oliphant _began his Interrogations as follows_:

_Olip._ Thou sayest there are not seven sacraments?

_Mill._ Give me the Lord's Supper and Baptism, and take you all the
rest.

_Oliph._ What think you of a priest's marriage?

_Mill._ I think it a blessed bond ordained by God, and approved of by
Christ, and free to all sorts of men; but ye abhor it, and in the
meanwhile take other men's wives and daughters: Ye vow chastity, and
keep it not.

_Oliph._ How sayest thou that the mass is idolatry?

_Mill._ A lord or king calleth many to dinner, they come and sit down,
but the lord himself turneth his back, and eateth up all; and so do you.

_Olip._ Thou deniest the sacrament of the altar to be the real body of
Christ in flesh and blood?

_Mill._ The scriptures are to be understood spiritually and not
carnally, and so your mass is wrong, for Christ was once offered on the
cross for sin, and will never be offered again, for then he put an end
to all sacrifice.

_Oliph._ Thou deniest the office of a bishop?

_Mill._ I affirm that those you call bishops do no bishop's work, but
live after sensual pleasure, taking no care of Christ's flock, nor
regarding his word.

_Oliph._ Thou speakest against pilgrimage, and sayest, It is a
pilgrimage to whoredom?

_Mill._ I say pilgrimage is not commanded in scripture, and that there
is no greater whoredom in any place, except in brothel-houses.

_Oliph._ You preach privately in houses, and sometimes in the field?

_Mill._ Yea, and on the sea also when sailing in a ship.

Then said _Oliphant_, "If you will not recant, I will pronounce sentence
against you."

To this he replied, "I know I must die once, and therefore as Christ
said to Judas, _What thou dost, do quickly_: you shall know that I will
not recant the truth, for I am corn and not chaff: I will neither be
blown away by the wind, nor burst with the flail, but will abide both."

Then Oliphant, as the mouth of the court, was ordered to pronounce
sentence against him, ordaining him to be delivered to the temporal
judge, and burnt as an heretic. But they could not procure one as a
temporal judge to condemn him. One Learmond, then provost of the town,
and bailie of the bishop's regality, refused it, and went out of town;
the people of the place were so moved at his constancy, and offended at
the wrong done to him, that they refused to supply ropes to bind him,
and other materials for his execution, whereby his death was retarded
for one day. At last one Somerville, a domestic of the bishop, undertook
to act the part of temporal judge, and the ropes of the bishop's
pavilion were taken to serve the purpose.

All things being thus prepared, he was led forth by Somerville with a
guard of armed men to his execution; being come to the place, some cried
out to him to recant, to whom he answered, "I marvel at your rage, ye
hypocrites, who do so cruelly pursue the servants of God; as for me, I
am now eighty-two years old, and cannot live long by course of nature;
but an hundred shall rise out of my ashes, who shall scatter you, ye
hypocrites and persecutors of God's people; and such of you as now think
yourselves the best, shall not die such an honest death as I now do; I
trust in God, I shall be the last who shall suffer death, in this
fashion, for this cause in this land." Thus his constancy increased as
his end drew near. Being ordered by Oliphant to go up to the stake, he
refused, and said, "No, I will not go, except thou put me up with thy
hand, for by the law of God I am forbidden to put hands to myself, but
if thou wilt put to thy hand, and take part of my death, thou shalt see
me go up gladly." Then Oliphant putting him foreward, he went up with a
cheerful countenance, saying, _Introibo ad altare Dei_, and desired that
he might be permitted to speak to the people; he was answered by
Oliphant, "That he had spoken too much already, and the bishops were
exceedingly displeased with what he had said." But some youths took his
part, and bid him say on what he pleased; he first bowed his knees and
prayed, then arose and standing upon the coals addressed the people to
this effect, "Dear friends, the cause why I suffer this day, is not for
any crime laid to my charge, though I acknowledge myself a miserable
sinner before God, but only for the defence of the truths of Jesus
Christ set forth in the old and new Testament; I praise God that he
hath called me among the rest of his servants, to seal up his truth with
my life; as I have received it of him, so I again willingly offer it up
for his glory, therefore, as ye would escape eternal death, be no longer
seduced with the lies of bishops, abbots, friars, monks, and the rest of
that sect of Antichrist, but depend only upon Jesus Christ and his
mercy, that so ye may be delivered from condemnation."--During this
speech, loud murmurs and lamentations were heard among the multitude,
some admiring the patience, boldness and constancy of this martyr,
others complaining of the hard measures and cruelty of his persecutors.
After having spoken as above, he prayed a little while, and then was
drawn up and bound to the stake, and the fire being kindled, he cried,
"Lord, have mercy on me; Pray, pray, good people, while there is time."
And so cheerfully yielded up his soul into the hands of his God on the
twenty-eighth of April, _anno_ 1558, being then about the eighty-second
year of his age.

The fortitude and constancy of this martyr affected the people so much,
that they heaped up a great pile of stones on the place where he had
been burned, that the memory of his death might be preserved, but the
priests gave orders to have it taken down and carried away, denouncing a
curse on any who should lay stones there again; but that anathema was so
little regarded, that what was thrown down in the day-time was raised
again in the night, until at last the papists carried away the stones to
build houses in or about the town, which they did in the night, with all
possible secresy.

The death of this martyr brought about the downfal of popery in
Scotland, for the people in general were so much inflamed, that
resolving openly to profess the truth, they bound themselves by
promises, and subscriptions of oaths, That before they would be thus
abused any longer they would take arms, and resist the papal tyranny,
which they at last did.




_The Life of JAMES STUART, Earl of Moray._


He was a natural son of K. James V. and brother by the father's side to
Mary queen of Scots; in his infancy he was put under the celebrated
George Buchanan, who instilled such principles into his mind in early
life, as by the divine blessing made him an honour to the Scottish
nation.

The reader cannot expect a very minute detail of all the heroic and
patriotic deeds of this worthy nobleman, considering the station which
he filled, and his activity in the discharge of the duties belonging to
it.

He was the principal agent in promoting the work of reformation from
popery. On the first dawning of it in the year 1555, he attended the
preaching of Mr. John Knox at Calder, where he often wished that his
doctrine had been more public, which was an open profession of his love
and zeal for the true religion.

He went over to France with some other Scottish noblemen at the time of
his sister's marriage with the dauphine, where his companions were
supposed to have been poisoned, for they died in France: He escaped by
the interposition of a kind providence, but retained a weak and
disordered stomach all his life; this did not however unfit him for
these services which he did to religion and his country after this.

In the year 1556, he and Argyle wrote to Mr. Knox at Geneva, to return
to Scotland, in order to further the reformation. Upon which, after
having been detained some time at Diep, Mr Knox returned in the year
1559, and went to St. Johnstoun, where the reforming congregation
resorted to him; which coming to the ears of the queen-regent, she sent
the earl of Argyle and Lord James (for that was the earl of Moray's
title at this time) to know the intent of so great an assembly. Mr. Knox
returned this answer, That "her enterprize would not prosper in the end,
seeing that she intended to fight against God, &c." Upon receiving
this reply, she summoned them to depart from the town of St. Johnstoun;
but afterwards hearing of the daily increase of their numbers, she gave
them leave to depart peaceably, with many fair promises, that they
should meet with no further danger. On which they obeyed and left the
town, but they had no sooner done so, than she with her French guards
entered it in a most outrageous manner, telling the inhabitants, That
no faith should be kept with heretics.--This flagrant breach of promise
provoked Lord James to that degree, that he left the queen, and joined
the lords of the congregation (for so they were afterwards called). As
soon as the queen got intelligence of this, she sent a threatening
letter to him and Argyle (for they stuck together on almost all
occasions) commanding them to return, but to no purpose; for they went
to Fife, and there began to throw down and remove the monuments of
idolatry: Here they continued for some time; but being informed that the
queen intended to go to Stirling, they went off from Perth late in the
night, and entered Stirling with their associates where they immediately
demolished the monasteries, and purged the churches of idolatry. Such
was the zeal of these worthy noblemen for the interest of the reformed
religion in Scotland.

From Stirling they marched for Edinburgh, purging all the superstitious
relicts of idolatry out of Linlithgow in their way.--These summary
proceedings alarmed the queen regent, insomuch that her zeal for the
Romish idolatry, gave way to her fears about her civil authority. To
make the conduct of these reformers the more odious to the unthinking
part of the nation, she gave out that they were in open rebellion
against her, and that they made a pretence of religion, but that the
real design was to set lord James on the throne (there being now no
male-heir to the crown), These insinuations she found means to transmit
to lord James himself, in a letter said to be forged in the names of
Francis and Mary the king and queen of France, wherein he was further
upbraided with ingratitude on account of the favours they pretended that
they had shown him, and threatened to lay down his arms and return to
his allegiance. To this letter, (notwithstanding there were strong
reasons to suspect it was forged) he nevertheless returned a resolute
answer, declaring that he was not conscious to himself, either in word
or deed, of any offence either against the regent or laws; but in regard
the nobility had undertaken the reformation of religion, which was
delayed, and seeing they aimed at nothing but the glory of God, he was
willing to bear the reproach which the enemies of religion would load
him with, neither was it just for him to desert that cause which had
Christ himself for its head and defender, whom, unless they would
voluntarily deny, they could not give up that enterprise in which they
were imbarked.

While these things were transacting, the lords of the congregation being
then in and about Edinburgh, there were to the number of 3000 French
landed at Leith at different times, to support the queen regent, between
whom and the lords of the congregation there were several skirmishes,
with little success on either side; yet the lords retired to Stirling,
leaving the French for a time masters of the field, but not without
apprehensions of danger from the arrival of an English fleet, which was
then expected. In the mean time, they went over to Fife, spreading
devastation every where around them without resistance: Whereupon the
queen regent thus expressed herself, "Where is John Knox's God now, my
God is stronger, even now in Fife." This impious boast lasted not long,
for Argyle and lord James went to the town of Dysart immediately to stop
their career along the coast. The French were 4000 strong, besides the
Scots who adhered to them; the army of the congregation were not above
600 men, yet they behaved with such courage and resolution, as for
twenty days successively they faced this army, and for each man they
lost in every skirmish, the French lost four. As an evidence of the
uncommon attention which these two noblemen bestowed on this business,
they never put off their cloaths during the whole time, and slept but
little.

In the month of June the queen regent died, and a little after her
Francis king of France died likewise, by which Scotland was delivered
from this foreign army.--About this time lord James went over to France,
to visit his sister Mary; after settling matters in Scotland as well as
he could, he was attended by a splendid retinue, but appears to have met
with a cold reception: After several conversations with Queen Mary, she
told him, That she intended to return home. During his stay at Paris, he
met with many insults on account of his known attachment to the reformed
religion: A box containing some valuable things was stole from him;
several persons were likewise hired to assassinate him in the street: he
was apprized of his danger by an old friend of his own, but not before
he was almost involved in it, being instantly surrounded by a rabble,
calling out _Hugenot, hugenot_, and throwing stones; he made his way
through them on horseback. Soon after this he left Paris, and returned
home in May 1561, with a commission from the queen, appointing him
regent until her return, which was in August following, when, as Knox
expresses it, "Dolour and darkness came along with her," for tho'
justice and equity were yet administered, and crimes were punished,
because the administration of civil affairs was yet in the hands of lord
James, who for his management of public concerns was beloved by all, yet
upon the queen's arrival, French levity and dissipation soon corrupted
the court to a very high degree.

About this time a banditti called the moss-troopers broke in upon the
borders of Scotland, committing very alarming depredations, by robbing
and murdering all that came in their way. The queen sent lord James with
a small force to oppose them, not with the intention that he might have
the opportunity of acquiring military reputation, but to expose him to
danger, that, if possible, she might get rid of him, for his popularity
made her very uneasy, and his fidelity and boldness in reproving her
faults, and withstanding her tyrannical measures, made him still more
the object of her hatred and disgust. But, contrary to the expectations
of many, God so prospered him in this expedition, that in a short time
he brought twenty-eight ring-leaders of this band to public execution,
and obliged the rest to give hostages for their better behaviour in
time-coming. Thus he returned crowned with laurels, and was immediately
created earl of Marr, and in the February following he was made earl of
Moray, with the universal approbation of all good men. Some thought this
act of the queen was intended by her to conciliate his affections, and
make him of her party. About this time he married a daughter of the earl
of Marshal, according to Knox, (Buchanan says, the earl of March); the
marriage was made publicly in the church of Edinburgh; after the
ceremony was over, the preacher (probably Mr. Knox) said to him, "Sir,
the church of God hath received comfort by you, and by your labours unto
this day; if you prove more saint therein afterward, it will be said
that your wife hath changed your nature, &c."

It may be observed, that hitherto the nobility appeared very much united
in their measures for promoting the interest of religion; this was soon
at an end, for the noblemen at court broke out into factions: Among whom
the earl of Bothwel, envying the prosperity of Moray, stirred up some
feuds between him and the Hamiltons, which increased to that height,
that they laid a plot for his life, which Bothwel took in hand to
execute, while he was with the queen his sister at Falkland; but the
earl of Arran detesting such an action, sent a letter privately to the
earl of Moray discovering the whole conspiracy, by which he escaped that
danger: Bothwel fled from justice into France, but his emissaries were
not less active in his absence than they had been while he headed them
in person, for another design was formed against his life, by one
Gordon, while he was with the queen at Dumbarton. But this proved
ineffectual also.

Soon after, the queen received letters from the pope and her uncles the
Guises of France, requesting her to put the earl of Moray out of the
way, because, they found by experience, that their interest in Scotland
could not prosper while he was alive; upon this the faction against him
became more insolent and appeared in arms: they were at first
suppressed, but soon assembled again, to the number of eight hundred
men: This body he was obliged to fight, with little more strength, in
which he could confide, than an hundred horse; notwithstanding this
disparity, by the divine blessing, he obtained a complete victory,
killing of them a hundred and twenty, and taking a hundred prisoners,
among whom were Huntly himself and his two sons; it is said he did not
lose a single man. He returned to Aberdeen with the prisoners, late in
the night, where he had appointed a minister of the gospel to meet him,
with whom he returned thanks to God for such a deliverance, exceeding
the expectations of all men.

The earl of Bothwel was soon after this recalled by the queen from
France; upon his arrival, Moray accused him for his former treasonable
practices, and commenced a process at law against him. Bothwel knew he
could not stand an open scrutiny, but relied upon the queen's favour,
which he knew he possessed in a very high degree, and which increased so
much the more as her enmity to Moray on account of his popularity was
augmented. This led her to join more warmly in the conspiracy with
Bothwel against his life; a new plot was the result of their joint
deliberations, which was to be executed in the following manner; Moray
was to be sent for, with only a few attendants, to speak with the queen
at Perth, where Lord Darnly (then in suit to her for marriage) was; they
knew that Moray would speak his mind freely, upon which they were to
quarrel with him, in the heat of which David Rizzio was to strike the
first blow, and all the rest were to follow: But of this design also he
got previous intelligence by a friend at the court, nevertheless he
resolved to go, until advised by one Patrick Ruthven; he turned aside to
his mother's house, and there staid till this storm was over also.

The earl of Moray foreseeing what would be the consequence of the
queen's marriage with Lord Darnly[28], set himself to oppose it, but
finding little attention paid to any thing he said on that subject in
the convention of estates, he chose rather to absent himself for some
time, and accordingly retired to the border, where he staid until the
queen's marriage with Darnly was over.

The remarkable tragical events which succeeded, disgusted Moray more and
more at the court; with these the public are well acquainted: The murder
of Darnly, and Mary's after-marriage with the assassin of her husband,
has occasioned too much speculation of late years, not to be known to
every one in the least acquainted with the Scottish history. Moray now
found it impossible to live at a court where his implacable enemy was so
highly honoured; Bothwel insulted him openly; whereupon he asked leave
of the queen to travel abroad, and she, being willing to get rid of him
at all events, granted his desire, upon his promise not to make any stay
in England. He went over to France, where he remained until he heard
that the queen was in custody in Lochlevin, and that Bothwel had fled to
Denmark; and then returned home. Upon his arrival he was made regent, by
the joint consent of the queen and nobles, _anno_ 1567, during the young
king's minority.

He entered on the exercise of his office as regent, in the spring
following, and resolved with himself to make a tour through the whole
kingdom to settle the courts of justice, to repair what was wrong, &c.
But his adversaries the Hamiltons, perceiving, that by the prudence and
diligence of this worthy nobleman, the interest of religion would be
revived, than which nothing could be more disagreeable to them, who were
dissipated and licentious in an extreme degree, they could not endure to
be regulated by law, and never ceased crying out against his
administration. They fixed up libels in different places, full of dark
insinuations, by which it was understood that his destruction was
meditating[29]. Some astrologers told him that he would not live beyond
such a day; by which it appeared they were not ignorant of the designs
formed against him. All this had no effect upon his resolution; his
common reply was, That "he knew well enough he must die one time or
other, and that he could not part with his life more nobly, than by
procuring the public tranquillity of his native country." He caused
summon a convention of estates to meet at Glasgow for the redress of
some grievances, which that part of the country particularly laboured
under.

But while he was thus engaged, he received intelligence that the queen
had escaped from Lochlevin castle, and was come to Hamiltoun, where
those of her faction were assembling with the utmost haste, whereupon a
hot dispute arose in council, whether the regent, and his attendants
should repair to the young king at Stirling, or stay and observe the
motions of the queen and her party; but in the very time of these
deliberations, a hundred chosen men arrived in town from Lothian, and
many more from the adjacent country were approaching: This made them
resolve to stay where they were, and refresh themselves for one day,
after which they determined to march out and face the enemy. But the
queen's army, being 6500 strong, resolved to make their way by Glasgow
to lodge the queen in Dumbarton castle, and afterwards either to fight
the regent, or protract the war at pleasure.

The regent being let into this design of the enemy, drew his army out
the town, to observe which way they intended to pass; he had not above
4000 men; they discovered the queen's army passing along the south-side
of the river Clyde. Moray commanded the foot to pass the bridge, and the
horse to ford the river, and marched out to a small village, called
Langside, upon the river Cart. They took possession of a rising ground
before the enemy could well discover their intention, and drew up in the
order of battle. The earls of Morton, Semple, Hume and Patrick Lindsay
on the right, and the earls of Marr, Glencairn, Monteith with the
citizens of Glasgow, were on the left, and the musqueteers were placed
in the valley below. The queen's army approaching, a very brisk but
short engagement ensued; the earl of Argyle, who was commander in chief
of the queen's troops, falling from his horse, they gave way, so that
the regent obtained a complete victory; but, by his clement conduct,
there was very little blood spilt in the pursuit. The queen, who all the
while remained with some horse at about the distance of a mile from the
place of action, seeing the rout, escaped and fled for England, and the
regent returned to Glasgow, where they returned thanks to God for their
deliverance from popery and papists, who threatened to overturn the work
of God among them. This battle was fought upon the 13th of May, 1568.

After this the regent summoned a parliament to meet at Edinburgh; which
the queen's party laboured to hinder, with all their power. In the mean
time, letters were received from the queen of England, requiring them to
put off the meeting of parliament until she was made acquainted with the
whole matter, for she said, She could not bear with the affront which
her kinswoman said she had received from her subjects.--The parliament
however assembled, and after much reasoning it was resolved to send
commissioners to England to vindicate their conduct; but none consenting
to undertake this business, the regent resolved upon going himself, and
accordingly chose three gentlemen, two ministers, two lawyers, and Mr.
George Buchanan to accompany him; and with a guard of 100 horse they set
out, and arrived at York, the appointed place of conference, on the 4th
of October. After several meetings with the English commissioners to
little purpose, the queen called the regent up to London, that she might
be better satisfied by personal conversation with him, about the state
of these affairs. But the same difficulties stood in his way here as at
York; he refused to enter upon the accusation of his sister the queen of
Scots, unless Elizabeth would engage to protect the king's party,
provided the queen was found guilty.

But, while matters were thus remaining in suspence at London, Mary had
stirred up a new commotion in Scotland by means of one James Balfour,
so that the regent found himself exceedingly embarrassed, and therefore
resolved to bring the matter to a conclusion as soon as possible. After
several interviews with the queen and council, in which the regent and
his party supported the ancient rights of their country, and wiped off
the aspersions many had thrown on themselves, which Buchanan narrates at
large, book XIX, A decision was given in their favours, and the regent
returned home loaded with honours by Elizabeth, and attended by the most
illustrious of the English court, escorted by a strong guard to Berwick,
and arrived at Edinburgh on the 2d of February, where he was received
with acclamations of joy, particularly by the friends of the true
religion.

During his administration, many salutary laws in favour of civil and
religious liberty, were made, which rendered him more and more the
object of popish malice. At last they resolved at all events to take his
life; the many unsuccessful attempts formerly made, only served to
render them more bold and daring. Though the queen was now at a
distance, yet the found means to encourage her party, and perhaps the
hope of delivering her at length, gave strength to their resolution. One
James Hamilton of Bothwel-haugh, nephew to the arch-bishop of St.
Andrews, incited by his uncle and others, undertakes to make away with
the regent, when a convenient opportunity offered itself: He first lay
in wait for him at Glasgow, and then at Stirling, but both failed him;
after which, he thought Linlithgow the most proper place for
perpetrating that execrable deed; his uncle had a house near the
regent's, in which he concealed himself, that he might be in readiness
for the assassination. Of this design the regent got intelligence
likewise, but paid not that regard to the danger he was exposed to,
which he should; and would go no other way than that in which it was
suspected the ambush was laid; he trusted to the fleetness of his horse
in riding swiftly by the suspected place; but the great concourse of
people who crouded together to see him, stopped up the way. Accordingly,
he was shot from a wooden balcony, the bullet entering a little below
the navel, came out at the reins, and killed the horse of George Douglas
behind him: The assassin escaped by a back-door. The regent told his
attendants that he was wounded, and returned to his lodgings; it was at
first thought the wound was not mortal, but his pain increasing, he
began to think of death. Some about him told him, That this was the
fruit of his lenity, in sparing so many notorious offenders, and among
the rest his own murderer; but he replied, "Your importunity shall not
make me repent my clemency." Having settled his private affairs, he
committed the care of the young king to the nobles there present, and
without speaking a reproachful word of any, he departed this life on the
24d of January, 1570. according to Buchanan, 1571. but according to
Spotiswood, 1569.

Thus fell the earl of Moray (whom historians ordinarily call, The good
regent) after he had escaped so many dangers: He was certainly a worthy
governor. Both Buchanan and Spotswood give him the following character:
"His death was lamented by all good men, who loved him as the public
father of his country, even his enemies confessed his merit when dead;
they admired his valour in war, his ready disposition for peace, his
activity in business, in which he was commonly very successful; the
divine favour seemed to shine on all his actions; he was very merciful
to offenders, and equitable in all his decisions. When the field did not
call for his presence, he was busied in the administration of justice;
by which means the poor were not oppressed, and the terms of law-suits
were shortened.--His house was like a holy temple; after meals he caused
a chapter of the bible to be read, and asked the opinions of such
learned men as were present upon it, not out of a vain curiosity, but
from a desire to learn, and reduce to practice what it contained[30]."
In a word, he was both in his public and private life, a pattern worthy
of imitation, and happy would it be for us, that our nobles were more
disposed to walk in the paths which he trode;--for, "Above all his
virtues, which were not a few, he shined in piety towards God, ordering
himself and his family in such a sort as did more resemble a church than
a court; for therein, besides the exercise of devotion, which he never
omitted, there was no wickedness to be seen, nay not an unseemly or
wanton word to be heard. A man truly good, and worthy to be ranked
amongst the best governors, that this kingdom hath enjoyed, and
therefore to this day honoured with the title of _The good Regent_[31]."





_The Life of Mr. JOHN KNOX._


Mr. Knox was born in Gifford near Haddington in East Lothian, in the
year 1505. His father was related to the antient house of Ranferlie.
When he left the grammar school, he was sent to the university of St.
Andrews, to study under Mr. John Mair, (a man of considerable learning
at that time), and had the degree of master of arts conferred upon him,
while very young. He excelled in philosophy and polemical divinity, and
was admitted into church orders before the usual time appointed by the
canons. Then laying aside all unnecessary branches of learning, he
betook himself to the reading of the antients, particularly Angustine's
and Jerome's works, with whom he was exceedingly pleased. He profited
considerably by the preaching of Thomas Guilliam, a black friar, of
sound judgment and doctrine; his discourses led him to study the holy
scriptures more closely, by which his spiritual knowledge was increased,
and such a zeal for the interest of religion begotten in him, as he
became the chief instrument in accomplishing the primitive reformation.

He was a disciple of Mr. George Wishart (as the reader has already seen
in the account of his life), which procured him the hatred of the Popish
clergy, who could not endure that light which, discovered their
idolatrous darkness.

After the death of cardinal Beaton, he retired into the castle of St.
Andrews, where he was confined for some time, but the castle being
obliged to surrender to the French, he became their prisoner, and was
sent aboard the gallies, from whence he made his escape about the year
1550, and went to England, where he preached for several years in
Berwick, Newcastle and London, with great applause; his fame at last
reached the years of king Edward VI. who offered him a bishopric, which
he rejected, as contrary to his principles.

During his stay in England, he was called before the council, and
required to answer the following questions:

1. Why he refused the benefice provided for him at London?

2. Whether he thought that no Christian might serve in the
ecclesiastical ministration, according to the laws and rites of the
realm of England?

3. If kneeling at the Lord's table was not indifferent?

To the first he said, That his conscience witnessed to him that he might
profit more in some other place than in London. To the second, That many
things needed reformation in the ministry of England, without which no
minister did or could discharge his duty before God; for no minister in
England had authority to separate the leprous from the whole, which was
a chief part of his office, and that he refused no office which might in
the least promote God's glory and the preaching of Christ's gospel. And
to the third he replied, That Christ's action was most perfect, that it
was most safe to follow his example, and that kneeling was a human
invention. The answer which he gave to this question, occasioned a
considerable deal of altercation betwixt the council and him. There were
present the bishops of Canterbury and Ely, the lord treasurer, the earls
of Northampton, Shrewsbury, &c. the lord chamberlain and the
secretaries: After long reasoning with him, he was desired to take the
matter into farther consideration, and so was dismissed.

After the death of king Edward, he retired to Geneva, but soon left that
place and went to Francfort, upon the solicitation of the English
congregation there; their letter to him was dated September 24th, 1554.
While he was in this city, he wrote his admonition to England, and was
soon involved in troubles, because he opposed the English liturgy, and
refused to communicate after the manner it enjoined. Messrs Isaac and
Parry, supported by the English doctors, not only got him discharged to
preach, but accused him before the magistrates of high treason against
the emperor's son Philip and the queen of England, and to prove the
charge, they had recourse to the above-mentioned admonition, in which
they alledged he had called the one little inferior to Nero, and the
other more cruel than Jezebel. But the magistrates perceiving the design
of his accusers, and fearing lest he should some way or other fall into
their hands, gave him secret information of his danger, and requested
him to leave the city, for they could not save him if he should be
demanded by the queen of England in the emperor's name; and having taken
the hint, he returned to Geneva.

Here he wrote an admonition to London, Newcastle and Berwick; a letter
to Mary dowager of Scotland; an appeal to the nobility, and an
admonition to the commons of his own country; and his first blast of the
trumpet, &c. He intended to have blown this trumpet three times, if
queen Mary's death had not prevented him; understanding that an answer
was to be given to his first blast, he deferred the publication of the
second, till he saw what answer was necessary for the vindication of the
first.

While he was at Geneva, he contracted a close intimacy with Mr. John
Calvin, with whom he consulted on every emergency. In the end of harvest
1654, he returned home upon the solicitation of some of the Scots
nobility, and began privately to instruct such as resorted to him in the
true religion, among whom were the laird of Dun, David Forrest and
Elizabeth Adamson, spouse to James Baron burgess of Edinburgh; The
idolatry of the mass particularly occupied his attention, as he saw some
remarkable for zeal and godliness drawn aside by it; both in public and
private he exposed its impiety and danger; his labours succeeded so far,
as to draw off some and alarm many others: In a conversation upon this
subject at the laird of Dun's house in presence of David Forrest, Mr.
Robert Lockhart, John Willock and William Maitland junr. of Lethington,
he gave such satisfactory answers to all the objections which were
started by the company, that Maitland ended the conversation, saying, "I
see very well that all our shifts will serve nothing before God, seeing
they stand us in so small stead before men." From this time forward the
mass was very little respected.

Mr. Knox continued a month at the laird of Dun's, preaching every day;
the principal gentlemen of that country resorted to his ministry. From
thence he went to Calder, where the earl of Argyle (then lord Lorn) and
lord James (afterwards earl of Moray) heard his doctrine, and highly
approved of it--During the winter he taught in Edinburgh, and in the
beginning of the spring went to Kyle, where he preached in different
places; The earl of Glencairn sent for him to Finlaston, where, after
sermon, he administered the Lord's supper, and then returned to Calder.

The people being thus instructed, began to refuse all superstition and
idolatry, and set themselves to the utmost of their power to support the
true preaching of the gospel. This alarmed the inferior popish clergy so
much, that they came from all quarters complaining to the bishops;
whereupon Mr. Knox was summoned to appear in the black friars church of
Edinburgh on the 15th of May following: which appointment he resolved to
observe, and accordingly came to Edinburgh in company with the laird of
Dun, and several other gentlemen, but the diet did not hold, because the
bishops were afraid to proceed further against him, so that, on the
same day that he should have appeared before them, he preached to a
greater audience in Edinburgh than ever he had done before. The earl of
Marshal being desired by Lord Glencairn to hear Mr. Knox preach,
complied, and was so delighted with his doctrine, that he immediately
proposed that something should be done to draw the queen regent to hear
him likewise; he made this proposal in a letter, which was delivered
into her own hand by Glencairn. When she had read it, she gave it to
Beaton[32], arch-bishop of Glasgow, saying in ridicule, "Please you, my
lord, to read a pasquille."

About this time (1555) he received a letter from the English
congregation at Geneva (who were not in communion with the congregation
of that name at Francfort), in which they beseech him, in the name of
God, that as he was their chosen pastor, he would speedily come to them:
In obedience to this call, he sent his wife and mother-in-law before him
to Dieppe, but by the importunity of some gentlemen he was prevailed on
to stay some time behind them in Scotland, which he spent in going about
exhorting the several congregations in which he had preached, to be
fervent in prayer, frequent in reading the scriptures, and in mutual
conferences till God should give them greater liberty. The earl of
Argyle was solicited to press Mr. Knox's stay in this country, but he
could not succeed. Mr. Knox told them, That, if they continued earnest
in the profession of the faith, God would bless these small beginnings,
but that he must for once go and visit that little flock which the
wickedness of men had compelled him to leave; and being thus resolved,
he went immediately to Geneva. As soon as he was gone, the bishops
caused summon him to their tribunal, and for _non_-compearance they
burnt him _in effigy_ on the cross of Edinburgh; from which unjust
sentence, when he heard of it, he appealed to the nobility and commons
of Scotland.

Upon the receipt of a letter dated March 10, 1556, subscribed by the
earls of Glencairn, Erskine, Argyle, and Moray, Mr. Knox resolved to
return again into Scotland. Committing the care of his flock at Geneva
to Mr. John Calvin, and coming to Dieppe, he wrote from thence to Mrs.
Anna Locke, a declaration of his opinion of the English service-book,
expressing himself thus, "Our captain Christ Jesus and Satan his
adversary are now at open defiance, their banners are displayed, and the
trumpet is blown on both sides for assembling their armies: our master
calleth upon his own, and that with vehemency, that they may depart from
Babylon, yea he threateneth death and damnation to such as either in
their forehead or right-hand have the mark of the beast, and a portion
of this mark are all these dregs of papistry, which are left in your
great book of England (_viz._ crossing in baptism, kneeling at the
Lord's table, mumbling or singing of the litany, _&c. &c._) any one jot
of which diabolical inventions will I never counsel any man to use,
&c."

He was detained in this place much longer than expectation, which
obliged the Scots nobility to renew their solicitations; which he
complied with, and arrived in Scotland on the second of May 1559, being
then 54 years old.--He preached first at Dundee and afterwards at St.
Johnstoun, with great success. About this time the queen put some
preachers to the horn, prohibiting all upon pain of rebellion to
comfort, relieve, or assist them; which enraged the multitude to that
degree, that they would be restrained, neither by the preachers nor
magistrates, from pulling down the images and other monuments of
idolatry in St. Johnstoun: which being told to the queen, it so enraged
her, that she vowed to destroy man, woman and child, in that town, and
burn it to the ground. To execute this threat, she caused her French
army to march towards the place, but being informed that multitudes from
the neighbouring country were assembling in the town for the defence of
its inhabitants, her impetuosity was checked, and she resolved to use
stratagem where force could not avail her; accordingly she sent the
earls of Argyle and Moray, to learn what was their design in such
commotions, Mr. Knox, in name of the rest, made answer, "That the
present troubles ought to move the hearts of all the true servants of
God, and lovers of their country, to consider what the end of such
tyrannical measures would be, by which the emissaries of Satan sought
the destruction of all the friends of religion in the country. Therefore
I most humbly require of you, my lords, to tell the queen, in my name,
that we, whom she, in her blind rage doth thus persecute, are the
servants of God, faithful and obedient subjects of this realm, and that
the religion which she would maintain by fire and sword, is not the true
religion of Jesus Christ, but expresly contrary to the same; a
superstitious device of men, which I offer myself to prove, against all
who, in Scotland, maintain the contrary, freedom of debate being
allowed, and the word of God being the judge. Tell her from me, that her
enterprize shall not succeed in the end, for she fights not against man
only, but against the eternal God, &c." Argyle and Moray promised to
deliver this message, and Mr. Knox preached a sermon, exhorting them to
constancy, adding, "I am persuaded that this promise" (meaning the
promise she had made to do them no harm if they would leave the town
peaceably) "shall be no longer kept than the queen and her Frenchmen can
get the upper hand;" which accordingly happened when she took possession
of the town, and put a garrison of French in it. This breach of promise
disgusted the earls of Argyle and Moray to that degree, that they
forsook her and joined the congregation. Having assembled with the laird
of Dun and others, they sent for Mr. Knox, who, in his way to them
preached in Crail in Anstruther, intending to preach next day at St.
Andrews.

This design coming to the ears of the bishop, he raised 100 spear-men,
and sent this message to the lords, "That if John Knox offered to preach
there, he should have a warm military reception;" They, in their turn,
forewarned Mr. Knox of his danger, and dissuaded him from going; he made
answer, "God is my witness, that I never preached Jesus Christ in
contempt of any man, neither am I concerned about going thither: tho' I
would not willingly injure the worldly interest of any creature, I
cannot, in conscience, delay preaching to-morrow, if I am not detained
by violence; as for fear of danger to my person, let no man be
solicitous about that, for my life is in the hand of him whose glory I
seek, and therefore I fear not their threats, so as to cease from doing
my duty, when of his mercy God offereth the occasion. I desire the hand
and weapon of no man to defend me, only I crave audience, which if
denied to me here, at this time, I must seek further where I may have
it." The lords were satisfied that he should fulfil his intention, which
he did, with such boldness and success (without any interruption), that
the magistrates and people of the town immediately after sermon agreed
to remove all monuments of idolatry; which they did, with great
expedition.

After this, several skirmishes ensued between the queen and lords of the
congregation. But at last, the queen sickened and died, and a general
peace, which lasted for some time, was procured, during which, the
commissioners of the Scots nobility (anno 1560), were employed in
settling minsters in different places. Mr. Knox was appointed to
Edinburgh, where he continued until the day of his death.

The same year the Scots confession was compiled and agreed upon; and
that the church might be established upon a good foundation, a
commission and charge was given to Mr. Knox and five others, to draw up
a form of government and discipline of the church. When they had
finished it, they presented it to the nobility, by whom it was
afterwards ratified and approved of.

But this progress which was daily making in the reformation, soon met
with a severe check by the arrival of queen Mary from France in August
1561.; with her came popery and all manner of profanity; the mass was
again publicly set up, at which the religious part of the nation were
highly offended, and none more than Mr. Knox, who ceased not to expose
the evil and danger of it on every occasion: On which account the queen
and court were much exasperated. They called him before them, and
charged him as guilty of high treason. The queen being present, produced
a letter, wrote by him, wherein it was alledged that he had convocated
her majesty's lieges against law; whereupon a long reasoning ensued
between him and secretary Lethington upon the contents of said letter;
in which Mr. Knox gave such solid and bold answers, in defence of
himself and doctrine, that at last he was acquitted by the lords of the
council, to the no small displeasure of the queen and those of the
popish party.

Mr. Knox, in a conference with the queen about this time, said, "If
princes exceed their bounds, they may be resisted even by power, for
there is no greater honour and obedience to be paid to princes than God
hath commanded to be given to father and mother. If children join
together against their father stricken with a frenzy, and seeking to
slay his own children, apprehend him, take his sword or other weapons
from him, bind his hands, and put him in prison till his frenzy
overpass, do they any wrong, or will God be offended with them for
hindering their father from committing horrible murder?--Even so,
madam, if princes will murder the children of God their subjects, their
blind zeal is but a mad frenzy. To take the sword from them, to bind
them, and to cast them into prison till they be brought to a sober mind,
is not disobedience, but just obedience, because it agreeeth with the
word of God." The queen hearing this, stood for some time as one amazed,
and changed countenance. No appearance was, at this time, of her
imprisonment[33].

After the queen's marriage with Henry earl of Darnly, a proclamation was
made in 1565, signifying, That forasmuch as certain rebels who, under
the colour of religion, (meaning those who opposed the measures of the
court) intended nothing but the subversion of the commonwealth,
therefore they charged all manner of men, under pain of life, lands, and
goods, to resort and meet their majesties at Linlithgow on the 24th of
August. Upon Sabbath the 19th, the king came to the high church of
Edinburgh, where Mr. Knox preached from these words, _O Lord our Lord,
other lords, beside thee, have had the dominion over us_, &c. In his
sermon he took occasion to speak of wicked princes, who, for the sins of
a people, were sent as scourges upon them, and also said, "That God set
in that room boys and women; and that God justly punished Ahab and his
posterity, because he would not take order with the harlot Jezebel."
These things enraged the king to a very high degree. Mr. Knox was
immediately ordered before the council, who went thither attended by
some of the most respectable citizens; when called in, the secretary
signified that the king was much offended with some words in his
sermons, (as above-mentioned), and ordered him to abstain from preaching
for fifteen or twenty days; to which Mr. Knox answered, That he had
spoken nothing but according to his text, and if the church would
command him either to speak or refrain from speaking, he would obey so
far as the word of God would permit him. Nevertheless, for this and
another sermon which he preached before the lords, in which he shewed
the bad consequences that would follow upon the queen's being married to
a papist, he must be, by the queen's order, prohibited from preaching
for a considerable time.

It cannot be expected, that we should enumerate all the indefatigable
labours, and pertinent speeches which, on sundry occasions, he made to
the queen, nor the opposition which he met with in promoting the work of
reformation; these will be found at large in the histories of these
times.

The popish faction now found, that it would be impossible to get their
idolatry re-established, while the reformation was making such progress,
and while Mr. Knox and his associates had such credit with the
people.--They therefore set other engines to work, than these they had
hitherto used; they spared no pains to blast his reputation by malicious
calumnies, and even by making attempts upon his life; for, one night as
he was sitting at the head of a table in his own house, with his back to
the window, (as was his custom), he was fired at from the other side of
the street, on purpose to kill him; the shot entered at the window, but
he being near to the other side of the table, the assassin missed his
mark; the bullet struck the candlestick before him, and made a hole in
the foot of it: Thus was _he that was with him, stronger than they that
were against him_.

Mr. Knox was an eminent wrestler with God in prayer, and like a prince
prevailed; the queen regent herself gave him this testimony, when, upon
a particular occasion, she said, She was more afraid of his prayers than
of an army of ten thousand men. He was likewise warm and pathetic in his
preaching, in which such prophetical expressions as dropt from him, had
the most remarkable accomplishment; as an instance of this, when he was
confined in the castle of St. Andrews, he foretold both the manner of
their surrender, and their deliverance from the French gallies; and when
the lords of the congregation were twice discomfited by the French army,
he assured them, in the mean time, that the Lord would prosper the work
of reformation. Again, when queen Mary refused to come and hear sermon,
he bid them tell her, That she would yet be obliged to hear the word of
God whether she would or not; which came to pass at her arraignment in
England. At another time he thus addressed himself to her husband Henry,
lord Darnly, while in the king's seat in the high church of Edinburgh,
"Have you for the pleasure of that dainty dame cast the psalm book in
the fire; the Lord shall strike both head and tail;" both king and queen
died violent deaths. He likewise said, when the castle of Edinburgh held
out for the queen against the regent, that "the castle should spue out
the captain (meaning the laird of Grange) with shame, and that he should
not come out at the gate, but over the wall, and that the tower called
Davies tower should run like a sand-glass;" which was fulfilled in a
few years after, the same captain being obliged to come over the wall on
a ladder, with a staff in his hand, and the said forework of the castle
running down like a sand brae.

On the 24th of January 1570, Mr. Knox being in the pulpit, a paper was
put into his hands among others, containing the names of the sick people
to be prayed for; the paper contained these words, "Take up the man whom
you accounted another God," (this alluded to the earl of Moray who was
slain the day before). Having read it he put it in his pocket, without
shewing the least discomposure. After sermon, he lamented the loss which
both church and state had met with in the death of that worthy nobleman,
(meaning the regent) shewing, that God takes away good and wise rulers
from a people in his wrath, and, at last, said, "There is one in the
company who maketh that horrible murder, at which all good men have
occasion to be sorrowful, the subject of his mirth; I tell him, he shall
die in a strange land, where he shall not have a friend near him to hold
up his head," One Mr. Thomas Maitland being the author of that insulting
speech, and hearing what Mr. Knox said, confessed the whole to his
sister the lady Trabrown, but said, That John Knox was raving to speak
of he knew not whom; she replied with tears, That none of Mr. Knox's
threatenings fell to the ground. This gentleman afterwards went abroad,
and died in Italy, on his way to Rome, having no man to assist him.

Mr. Knox's popularity was now so well established, that the malignant
party, finding it impossible to alienate the hearts of the people from
him, began now openly to work his destruction, fortifying the town and
castle with their garrisons; they vented their malice against him by
many furious threatenings. Upon which he was urged by his friends to
leave Edinburgh for his own safety, which at last he did in May 1571,
and went to St. Andrews, where the earl of Morton (who was then regent),
urged him to inaugurate the arch-bishop of that see. This he declined,
with solemn protestations against it, and denounced an anathema on the
giver and receiver. Though he was then very weak in body, he would not
refrain from preaching, and was obliged to be supported by his servant
Richard Bannantyne, in going to church; and, when in the pulpit, he
behoved to rest sometime before he could proceed to preach, but before
he ended his sermon, he became so vigorous and active, that he was like
to have broken the pulpit to pieces.

Here he continued till the end of August 1572, when the civil broils
were a little abated, upon which receiving a letter from Edinburgh, he
returned to his flock. He was now much oppressed with the infirmities of
old age, and the extraordinary fatigues he had undergone; the death of
the good regent, the earl of Moray, had made deep impressions on him,
but when he heard of the massacre of Paris[34], and the murder of the
good admiral Coligni, these melancholy news almost deprived him of his
life. Upon finding his dissolution approaching, he prevailed with the
council and kirk-session of Edinburgh, to concur with him in admitting
one Mr. James Lawson as his successor, who was at that time professor of
philosophy in the college of Aberdeen; he wrote a letter to Mr. Lawson,
intreating him to accept of this charge, adding this postscript,
_Accelera, mi frater, alioqui sero venies_, i. e. Make haste, my
brother, otherwise you will come too late, meaning, that if he came not
speedily, he would find him dead: which words had this effect on Mr.
Lawson, that he set out immediately, making all possible haste to
Edinburgh, where, after he had preached twice to the full satisfaction
of the people, the ninth of November was appointed for his admission
unto that congregation. Mr. Knox (though then still weaker) preached
upon that occasion with much power, and with the greatest comfort to the
hearers. In the close of his sermon, he called God to witness, that he
had walked in a good conscience among them, not seeking to please men,
nor serving his own nor other men's inclinations, but in all sincerity
and truth preaching the gospel of Christ. Then praising God, who had
given them one in his room, he exhorted them to stand fast in the faith
they had received, and having prayed fervently for the divine blessing
upon them, and the increase of the Spirit upon their new pastor, he gave
them his last farewel, with which the congregation were much affected.

Being carried home, that same day he was confined to his bed, and, on
the thirteenth of the month, was so enfeebled that he was obliged to
lay aside his ordinary reading of the scripture. The next day he would
rise out of bed, being asked, what he intended by getting out of bed? he
replied, he would go to church, thinking that had been the Lord's day;
he told them, he had been all the night meditating upon the resurrection
of Christ, which he should have preached on in order after the death of
Christ, which he had finished the sabbath before. He had often desired
of God, that he would end his days in teaching, and meditating upon that
doctrine; which desire seems to have been granted to him. Upon monday
the 17th, the elders and deacons being come to him, he said, "The time
is approaching, for which I have long thirsted, wherein I shall be
relieved and be free from all cares, and be with my Saviour for ever;
and now, God is my witness, whom I have served with my spirit in the
gospel of his Son, that I have taught nothing but the true and solid
doctrines of the gospel, and that the end which I purposed in all my
doctrine, was to instruct the ignorant, to confirm the weak, to comfort
the consciences of those that were humbled under the sense of their
sins, and to denounce the threatenings of God's word against such as
were rebellious. I am not ignorant, that many have blamed me, and yet do
blame my too great rigour and severity, but God knoweth, that, in my
heart, I never hated the persons of those against whom I thundered God's
judgments; I did only hate their sins, and laboured, according to my
power, to gain them to Christ; that I did forbear none of whatsoever
condition, I did it out of the fear of my God, who placed me in this
function of the ministry, and I know will bring me to an account." Then
he exhorted them to constancy, and intreated them never to join with the
wicked, but rather to choose with David to flee to the mountains, than
to remain with such company. After this exhortation to the elders and
deacons, he charged Mr. David Lindsay and Mr. James Lawson to take heed
to feed the flock over which the Holy Ghost had made them overseers: To
Mr. Lawson in particular, he said, "Fight the good fight, do the work of
the Lord with courage and with a willing mind; and God from above bless
you and the church whereof you have the charge, against which the gates
of hell shall not prevail." Then by prayer he recommended the whole
company present to the grace of God, and afterwards desired his wife, or
Richard Bannantyne to read the 17th chapter of John, a chapter of the
Ephesians, and the 33d chapter of Isaiah daily, after he was unable to
read himself: Sometimes he desired part of Mr. Calvin's sermons in
French to be read to him. One time when reading these sermons, they
supposed him to be sleeping, and asked him, If he heard what was read?
he replied, "I hear, I praise God, and understand far better."

One day after this, Mr. David Lindsay coming to see him, he said unto
him "Well, brother, I thank God I have desired all this day to have had
you, that I might send you to that man in the castle, the laird of
Grange, whom you know I have loved dearly. Go, I pray you, and tell him
from me, in the name of God, that unless he leave that evil course
wherein he has entered, neither shall that rock (meaning the castle of
Edinburgh, which he then kept out against the king) afford him any help,
nor the carnal wisdom of that man, whom he counteth half a god (meaning
young Lethington), but he shall be pulled out of that nest, and brought
down over the wall with shame, and his carcase shall be hung before the
sun, so God hath assured me." When Mr. David delivered this message, the
captain seemed to be much moved, but after a little conference with
Lethington, he returned to Mr. Lindsay, and dismissed him with a
disdainful countenance and answer. When he reported this to Mr. Knox, he
said, "Well, I have been earnest with my God anent that man, I am sorry
that it should so befal his body, yet God assureth me, there is mercy
for his soul. But for the other (meaning Lethington), I have no warrant
to say that it shall be well with him." The truth of this seemed to
appear in a short time thereafter; for it was thought that Lethington
poisoned himself to escape public punishment; he lay unburied in the
steeple of Leith until his body was quite corrupted; but Sir William
Kirkaldie of Grange was, on the third of August next, executed at the
cross of Edinburgh; he caused Mr. Lindsay to repeat Mr. Knox's words
concerning him a little before his execution, and was much comforted by
them; he said to Mr. Lindsay, (who accompanied him to the scaffold) "I
hope, when men shall think I am gone, I shall give a token of the
assurance of God's mercy to my soul, according to the speech of that man
of God." Accordingly, when he was cast over the ladder, with his face
towards the east, when all present thought he was dead, he lifted up his
hands, which were bound, and let them fall softly down again, as if
praising God for his great mercy towards him. See Spotswood's history,
page 266, 272. and Calderwood's history, page 62, 63.

Another of Mr. Knox's visitors desired him to praise God for the good he
had done. He answered, "Flesh of itself is too proud, and needs nothing
to puff it up," and protested that he only laid claim to the free mercy
of God in Christ among others. To the earl of Morton (who was then about
to receive the regency, the earl of Moray being dead) he was heard to
say, "My lord, God hath given you many blessings; he hath given you high
honour, birth, great riches, many good friends, and is now to prefer you
to the government of the realm: In his name, I charge you, that you will
use these blessings better in time to come, than you have done in time
past: in all your actions seek first the glory of God, the furtherance
of his gospel, the maintenance of his church and ministry, and then be
careful of the king, to procure his good and the welfare of the kingdom.
If you act thus, God will be with you; if otherwise, he shall deprive
you of all these benefits, and your end shall be shameful and
ignominious." This threatening, Morton, to his melancholy experience,
confessed was literally accomplished. At his execution in June 1581, he
called to mind Mr. Knox's words, and acknowledged, that in what he had
said to him he had been a true prophet.

Upon the Lord's day, November 23, after he had lain for some time very
quiet, he said, "If any man be present, let him come and see the work of
God;" for he thought (as was supposed) then to have expired. His servant
having been sent for Mr. Johnston writer, he burst forth into these
words, "I have been in meditation these two last nights upon the
troubled kirk of God, despised in the world, but precious in his fight.
I have called to God for her, and commended her to Christ her head: I
have been fighting against Satan, who is ever ready for the assault; I
have fought against spiritual wickednesses and have prevailed; I have
been as it were in heaven, and have tasted of its joys." After sermon,
several persons came to visit him; one asked him (upon perceiving his
breathing shortened), If he had any pain? He answered, "I have no more
pain than he that is now in heaven, and am content, if it please God, to
lie here seven years." Many times, when he was lying as if asleep, he
was in meditation, and was heard to say, "Lord, grant true pastors to
thy church, that purity of doctrine may be retained. Restore peace again
to this commonwealth, with godly rulers and magistrates. O serve the
Lord in fear, and death shall not be troublesome to you. Blessed is the
death of those that have part in the death of Jesus. Come, Lord Jesus,
sweet Jesus, into thy hand I commend my spirit."

That night, Dr. Preston being come to him, and was told by some of his
constant attendants that he was often very uneasy in his sleep, the
doctor asked him after he awoke, how he did, and what made him mourn so
heavily in his sleep, he answered, "In my life-time, I have been often
assaulted by Satan, and many times he hath cast my sins in my teeth, to
bring me to despair; yet God gave me strength to overcome his
temptations: and now that subtile serpent, who never ceaseth to tempt,
hath taken another course, and seeks to persuade me, that all my labours
in the ministry, and the fidelity I have showed in that service have
merited heaven and immortality. But blessed be God, that he hath brought
to my mind that scripture, _What hast thou that thou hast not received_,
and _not I, but the grace of God which is in me_, with which he hath
gone away ashamed, and shall no more return, and now I am sure my battle
is at an end, and that I shall shortly, without pain of body or trouble
of spirit, change this mortal and miserable life, for that happy and
immortal life that shall never have an end."

Having, some time before, given orders for making his coffin, he rose
out of bed, Nov. 24. about ten o'clock, and put on his hose and doublet,
and sat up about the space of half an hour, and then returned to bed
again. Being asked by Kingincleugh, if he had any pain, he answered, "No
pain, but such as, I trust, will soon put an end to this battle, yea, I
do not esteem that pain to me, which is the beginning of eternal joy."
In the afternoon he caused his wife to read the 15th chapter of 1 Cor.
When it was ended, he said, "Is not that a comfortable chapter?" A
little after, "I commend my soul, spirit and body into thy hands, O
Lord." About five o'clock at night, he said to his wife, "Go, read where
I cast my first anchor;" this was the 17th chapter of John, which she
read, together with part of Calvin's sermons on the Ephesians. They then
went to prayer, after which Dr. Preston asked him, If he heard the
prayer? he answered, "Would to God that you and all men had heard it as
I have done; I praise God for that heavenly sound;" adding, "Lord Jesus,
receive my spirit." His servant, Richard Bannantyne, hearing him give a
long sigh, said, "Now, Sir, the time you have long called to God for,
doth instantly come, and, seeing all natural power fails, give us some
sign, that you live upon the comfortable promises which you have so
often shewed to us." At this speech he lifted up one of his hands, and
immediately after, without any struggle, as one falling asleep, he
departed this life about eleven o'clock at night, finishing his
Christian warfare, he entered into the joy of his Lord, to receive a
crown of righteousness prepared for him (and such as him), from before
the foundation of the world.

He was buried in the church-yard of St. Giles (now that square called
the parliament closs), upon Wednesday the 26th of November. His funeral
was attended by the earl of Morton regent, other lords, and a great
multitude of people of all ranks. When he was laid in the grave, the
earl of Morton said, "There lies a man, who, in his life, never feared
the face of man: who hath been often threatened with dag and dagger, but
hath ended his days in peace and honour."

He was low in stature and of a weakly constitution, which made Mr.
Thomas Smeaton, one of his contemporaries, say, "I know not if ever God
placed a more godly and great spirit in a body so little and frail. I am
certain, that there can scarcely be found another, in whom more gifts of
the Holy Ghost for the comfort of the church of Scotland, did shine. No
one spared himself less, no one more diligent in the charge committed to
him, and yet no one was more the object of the hatred of wicked men, and
more vexed with the reproach of evil speakers; but this was so far from
abating, that it rather strengthened his courage and resolution in the
ways of God." Beza calls him the great apostle of the Scots. His
faithfulness in reproving sin, in a manner that shewed he was not to be
awed by the fear of man, made up the most remarkable part of his
character, and the success wherewith the Lord blessed his labours, was
very singular, and is enough to stop the mouth of every enemy against
him.

His works are, an admonition to England; an application to the Scots
nobility, &c.; a letter to Mary the queen-regent, a history of the
reformation; a treatise on predestination, the first and second blast of
the trumpet; a sermon preached August 1565, on account of which he was
for some time prohibited from preaching. He left also sundry
manuscripts, sermons, tracts, &c. which have never been printed.




_The Life of Mr. GEORGE BUCHANAN._


George Buchanan was born in Lennoxshire (commonly called the sheriffdom
of Dumbarton), in Scotland, in a country town, situated near the river
or water of Blane[35], in the year of our Lord 1506, about the beginning
of February, of a family rather ancient than rich. His father died of
the stone, in the flower of his age, whilst his grandfather was yet
alive, by whose extravagance, the family, which was below before, was
now almost reduced to the extremity of want. Yet such was the frugal
care of his mother Agnes Herriot, that she brought up five sons and
three daughters to men's and women's estate. Of the five sons, George
was one. His uncle, James Herriot, perceiving his promising ingenuity in
their own country schools, took him from thence, and sent him to Paris.
There he applied himself to his studies, and especially to poetry;
having partly a natural genius that way, and partly out of necessity,
(because it was the only method of study propounded to him in his
youth). Before he had been there two years, his uncle died, and he
himself fell dangerously sick; and being in extreme want, was forced to
go home to his friends. After his return to Scotland, he spent almost a
year in taking care of his health; then he went into the army, with some
French auxiliaries, newly arrived in Scotland, to learn the military
art: But that expedition proving fruitless, and those forces being
reduced by the deep snow of a very severe winter, he relapsed into such
an illness as confined him all that season to his bed. Early in the
spring he was sent to St. Andrews, to hear the lectures of John Major,
who, though very old, read logic, or rather sophistry, in that
university. The summer after, he accompanied him into France; and there
he fell into the troubles of the Lutheran sect, which then began to
increase. He struggled with the difficulties of fortune almost two
years, and at last was admitted into the Barbaran college, where he was
grammar professor almost three years. During that time, Gilbert Kennedy,
earl of Cassils, one of the young Scottish nobles, being in that
country, was much taken with his ingenuity and acquaintance; so that he
entertained him for five years, and brought him back with him into
Scotland.

Afterwards, having a mind to return to Paris to his old studies, he was
detained by the king, and made tutor to James his natural son. In the
mean time, an elegy made by him, at leisure times, came into the hands
of the Franciscans; wherein he writes, that he was solicited in a dream
by St. Francis, to enter into his order. In this poem there were one or
two passages that reflected on them very severely; which those ghostly
fathers, notwithstanding their profession of meekness and humility, took
more heinously, than men (having obtained such a vogue for piety among
the vulgar) ought to have done, upon so small an occasion of offence.
But finding no just grounds for their unbounded fury, they attacked him
upon the score of religion; which was their common way of terrifying
those they did not wish well to. Thus, whilst they indulged their
impotent malice, they made him, who was not well affected to them
before, a greater enemy to their licentiousness, and rendered him more
inclinable to the Lutheran cause. In the mean time, the king, with
Magdalen his wife, came from France, not without the resentment of the
priesthood; who were afraid that the royal lady, having been bred up
under her aunt the queen of Navarre, should attempt some innovation in
religion. But this fear soon vanished upon her death, which followed
shortly after.

Next, there arose jealousies at court about some of the nobility, who
were thought to have conspired against the king; and, in that matter,
the king being persuaded the Franciscans dealt insincerely, he commanded
Buchanan, who was then at court, (though he was ignorant of the disgusts
betwixt him and that order), to write a satyr upon them. He was loath to
offend either of them, and therefore, though he made a poem, yet it was
but short, and such as might admit of a doubtful interpretation, wherein
he satisfied neither party; not the king, who would have had a sharp and
stinging invective; nor the fathers neither, who looked on it as a
capital offence, to have any thing said of them but what was honourable.
So that receiving a second command to write more pungently against them,
he began that miscellany, which now bears the title of The Franciscan,
and gave it to the king. But shortly after, being made acquainted by his
friends at court, that cardinal Beaton sought his life, and had offered
the king a sum of money as a price for his head, he escaped out of
prison, and fled for England[36]. But there also things were at such an
uncertainty, that the very same day, and almost with one and the same
fire, the men of both factions (protestants and papists) were burnt;
Henry VIII. in his old age, being more intent on his own security, than
the purity or reformation of religion. This uncertainty of affairs in
England, seconded by his ancient acquaintance with the French, and the
courtesy natural to them, drew him again into that kingdom.

As soon as he came to Paris, he found cardinal Beaton, his utter enemy,
ambassador there; so that, to withdraw himself from his fury, at the
invitation of Andrew Govean, he went to Bourdeaux.----There he taught
three years in the schools, which were erected at the public cost. In
that time he composed four tragedies, which were afterwards occasionally
published. But that which he wrote first, called The Baptist, was
printed last, and next the Medea of Euripides. He wrote them in
compliance with the custom of the school, which was to have a play
written once a-year, that the acting of them might wean the French youth
from allegories, to which they had taken a false taste, and bring them
back, as much as possible, to a just imitation of the ancients. This
affair succeeding even almost beyond his hopes, he took more pains in
compiling the other two tragedies, called Jephtha and Alcestes, because
he thought they would fall under a severer scrutiny of the learned. And
yet, during this time, he was not wholly free from trouble, being
harassed with the menaces of the cardinal on the one side, and of the
Franciscans on the other: For the cardinal had wrote letters to the
arch-bishop of Bourdeaux, to apprehend him; but, providentially, those
letters fell into the hands of Buchanan's best friends. However, the
death of the king of Scots, and the plague, which then raged over all
Aquitain, dispelled that fear.

In the interim, an express came to Govean from the king of Portugal,
commanding him to return, and bring with him some men, learned both in
the Greek and Latin tongues, that they might read the liberal arts, and
especially the principles of the Aristotelian philosophy, in those
schools which he was then building with a great deal of care and
expence. Buchanan, being addressed to, readily contented to go for one.
For, whereas he saw that all Europe besides, was either actually in
foreign or domestic wars, or just upon the point of being so, that one
corner of the world was, in his opinion, likeliest to be free from
tumults and combustions; and besides his companions in that journey were
such, that they seemed rather his acquaintances and familiar friends,
than strangers or aliens to him: for many of them had been his intimates
for several years, and are well known to the world by their learned
works, as Micholaus Gruchius, Gulielmus Garentæus, Jacobus Tevius, and
Elias Vinetus. This was the reason that he did not only make one of
their society, but also persuaded a brother of his, called Patrick, to
do the same. And truly the matter succeeded excellently well at first,
till, in the midst of the enterprize, Andrew Govean was taken away by a
sudden death, which proved mighty prejudicial to his companions: For,
after his decease, all their enemies endeavoured first to ensnare them
by treachery, and soon after ran violently upon them as it were with
open mouth; and their agents and instruments being great enemies to the
accused, they laid hold of three of them, and haled them to prison;
whence, after a long and lothsome confinement, they were called out to
give in their answers, and, after many bitter taunts, were remanded to
prison again; and yet no accuser did appear in court against them. As
for Buchanan, they insulted most bitterly over him, as being a stranger,
and knowing also, that he had very few friends in that country, who
would either rejoice in his prosperity, sympathize with his grief, or
revenge the wrongs offered to him. The crime laid to his charge, was the
poem he wrote against the Franciscans; which he himself, before he went
from France, took care to get excused to the king of Portugal; neither
did his accusers perfectly know what it was, for he had given but one
copy of it to the king of Scots, by whose command he wrote it. They
farther objected "his eating of flesh in Lent;" though there is not a
man in all Spain but uses the same liberty. Besides, he had given some
sly side blows to the monks, which, however, nobody but a monk himself
could well except against.

Moreover, they took it heinously ill, that, in a certain familiar
discourse with some young Portuguese gentlemen, upon mention made of the
Eucharist, he should affirm, that, in his judgment, Austin was more
inclinable to the party condemned by the church of Rome. Two other
witnesses (as some years after it came to his knowledge), _viz._ John
Tolpin, a Norman, and John Ferrerius of Sub alpine Liguria, had
witnessed against him, that they had heard from divers creditable
persons, "That Buchanan was not orthodox as to the Roman faith and
religion."

But to return to the matter; after the inquisitors had wearied both
themselves and him for almost half a year, at last, that they might not
seem to have causelesly vexed a man of some name and note in the world,
they shut him up in a monastery for some months, there to be more
exactly disciplined and instructed by the monks, who (to give them their
due), though very ignorant in all matters of religion, were men
otherwise neither bad in their morals, nor rude in their behaviour.

This was the time he took to form the principal part of David's psalms
into Latin verse. At last he was set at liberty; and sueing for a pass,
and accommodations from the crown, to return into France, the king
desired him to stay where he was, and allotted him a little sum for
daily necessaries and pocket expences, till some better provision might
be made for his subsistence. But he, tired out with delay, as being put
off to no certain time, nor on any sure grounds of hope; and having got
the opportunity of a passage in a ship then riding in the bay of Lisbon,
was carried over into England. He made no long stay in that country,
though fair offers were made him there; for he saw that all things were
in a hurry and combustion, under a very young king; the nobles at
variance one with another, and the minds of the commons yet in a
ferment, upon the account of their civil combustions. Whereupon he
returned into France, about the time that the siege of Metz was raised.
There he was in a manner compelled by his friends to write a poem
concerning that siege; which he did, though somewhat unwillingly,
because he was loth to interfere with several of his acquaintances, and
especially with Mellinus Sangelasius, who had composed a learned and
elegant poem on that subject. From thence he was called over into Italy,
by Charles de Cosse of Brescia, who then managed matters with very good
success in the Gallic and Ligustic countries about the Po. He lived with
him and his son Timoleon, sometimes in Italy, and sometimes in France,
the space of five years, till the year 1560; the greatest part of which
time he spent in the study of the holy scriptures, that so he might be
able to make a more exact judgment of the controversies in religion,
which employed the thoughts, and took up all the time of most of the men
of these days. It is true, these disputes were silenced a little in
Scotland, when that kingdom was freed from the tyranny of the Guises of
France; so he returned thither, and became a member of the church of
Scotland, 1560[37].

Some of his writings, in former times, being, as it were, redeemed from
shipwreck, were by him collected and published: the rest, which were
scattered up and down in the hands of his friends, he committed to the
disposal of providence[38]. After his return, he professed philosophy in
St. Andrews, and in the year 1565, he was appointed tutor to James VI.
king of Scotland; and in 1568, went with the regent to the court of
England, at which time and place he did no small honour to his country.

Sir James Melvil, in his memoirs, page 234, gives him the following
character.--"He was a Stoic philosopher, who looked not far before him;
too easy in his old age; somewhat revengeful against those who had
offended him:" But notwithstanding, "a man of notable endowments, great
learning, and an excellent Latin poet; he was much honoured in foreign
countries; pleasant in conversation, into which he happily introduced
short moral maxims, which his invention readily supplied him with upon
any emergency. He was buried at Edinburgh in the common place, though
worthy to have been laid in marble, as in his life pompous monuments he
used to contemn and despise."





_The Life of Mr. ROBERT ROLLOCK._


Mr. Rollock was descended from the antient family of the Livingstons. He
was born about the year 1555. His father, David Rollock, sent him to
Stirling to be educated for the university under Thomas Buchanan, where
his genius, modesty and sweetness of temper soon procured to him the
particular friendship of his master, which subsisted ever after. From
this school, he went to the university of St Andrews, where he
prosecuted his studies for four years; at the end of which, his progress
had been so great, that he was chosen professor of philosophy, the
duties of which office he discharged with applause for other four years,
until, about the year 1583, he was invited, by the magistrates of
Edinburgh, to a profession in their university, which was, not long
before this time, founded by K. James VI. He complied with their
invitation, at the earnest desire of Mr James Lawson, who succeeded Mr
Knox. His reputation, as a teacher, soon drew a number of students to
that college, which was soon afterwards much enlarged, by being so
conveniently situated in the capital of the kingdom. At first he had the
principal weight of academical business laid upon him, but in process of
time, other professors were chosen from among the scholars which he
educated. After which, his chief employment was to exercise the office
of principal, by superintending the several classes, to observe the
proficiency of the scholars, to compose such differences as would arise
among them, and to keep every one to his duty. Thus was the principality
of that college, in his time, a useful institution, and not what it is
now, little better than a mere sine-cure.--Every morning, he called the
students together, when he prayed among them, and one day in the week,
he explained some passage of scripture to them, in the close of which,
he was frequently very warm in his exhortations, which wrought more
reformation upon the students, than all the laws which were made, or
discipline which was exercised besides. After the lecture was over, it
was his custom to reprove such as had been guilty of any misdemeanour
through the week. _How is the gold become dim! how is the most fine gold
changed!_ He was likewise very attentive to such as were advanced in
their studies, and intended the ministry. His care was productive of
much good to the church. He was as diligent in his own studies, as he
was careful to promote those of others.--Notwithstanding all this
business in the university, he preached every Lord's day in the church,
with such fervency and demonstration of the Spirit, that he became the
instrument of converting many to God. About this time he also wrote
several commentaries on different passages of scripture. His exposition
of the epistles to the Romans and Ephesians, coming into the hands of
the learned Beza, he wrote to a friend of his, telling him, That he had
an incomparable treasure, which for its judiciousness, brevity and
elegance of style had few equals.

He was chosen moderator to the assembly held at Dundee, _anno_ 1567,
wherein matters went not altogether in favours of Presbytery; but this
cannot be imputed to him, although Calderwood in his history, page 403.
calls him "a man simple in matters of the church," He was one of those
commissioned by the assembly to wait on his majesty about seating the
churches of Edinburgh, but in the mean time he sickened, and was
confined to his house. Afterwards, at the entreaty of his friends, he
went to the country for the benefit of the air; at first he seemed as if
growing better, but his distemper soon returned upon him with greater
violence than before: This confined him to his bed. He committed his
wife (for he had no children) to the care of his friends. He desired two
noblemen, who came to visit him, to go to the king, and intreat him in
his name to take care of religion and preserve it to the end, and that
he would esteem and comfort the pastors of the church; for the ministry
of Christ, though low and base in the eyes of men, yet it should at
length shine with great glory. When the ministers of Edinburgh came to
him, he spoke of the sincerity of his intentions in every thing done by
him, in discharge of the duties belonging to the office with which he
had been vested. As night drew on, his distemper increased, and together
therewith his religious fervor was likewise augmented. When the
physicians were preparing some medicines, he said, "Thou, Lord, wilt
heal me;" and then began, praying for the pardon of his sins through
Christ, and professed that he counted all things but dung for the cross
of Christ. He prayed farther, that he might have the presence of God in
his departure, saying, "Hitherto have I seen thee darkly, through the
glass of thy word: O Lord, grant that I may have the eternal enjoyment
of thy countenance, which I have so much desired and longed for;" and
then spoke of the resurrection and eternal life, after which he blessed
and exhorted every one present according as their respective
circumstances required.

The day following, when the magistrates of Edinburgh came to see him, he
exhorted them to take care of the university, and nominated a successor
to himself. He recommended his wife to them, declaring, that he had not
laid up one halfpenny of his stipend, and therefore hoped they would
provide for her; to which request they assented, and promised to see her
comfortably supplied. After this he said, "I bless God, that I have all
my senses entire, but my heart is in heaven, and, Lord Jesus, why
shouldst not thou have it? it has been my care, all my life, to dedicate
it to thee; I pray thee, take it, that I may live with thee for ever."
Then, after a little sleep, he awaked, crying, "Come, Lord Jesus, put an
end to this miserable life; haste, Lord, and tarry not; Christ hath
redeemed me, not unto a frail and momentary life, but unto eternal life.
Come, Lord Jesus, and give that life for which thou hast redeemed me."
Some of the people present, bewailing their condition when he should be
taken away, he said unto them, "I have gone through all the degrees of
this life, and am come to my end, why should I go back again? help me, O
Lord, that I may go thro' this last degree with thy assistance, &c."
And when some told him, that the next day was the Sabbath, he said, "O
Lord, shall I begin my eternal Sabbath from thy Sabbath here." Next
morning, feeling his death approaching, he sent for Mr. Balcanquhal,
who, in prayer with him, desired the Lord, if he pleased, to spare his
life, for the good of the church, he said, "I am weary of this life; all
my desire is, that I may enjoy the celestial life, that is hid with
Christ in God," And, a little after, "Haste, Lord, and do not tarry, I
am weary both of nights and days. Come, Lord Jesus, that I may come to
thee. Break these eye-strings and give me others. I desire to be
dissolved, and to be with thee. O Lord Jesus, thrust thy hand into my
body and take my soul to thyself. O my sweet Lord, let this soul of mine
free, that it may enjoy her husband." And when one of the by-standers
said, Sir, let nothing trouble you, for now your Lord makes haste, he
said, "O welcome message, would to God, my funeral might be to-morrow."
And thus he continued in heavenly meditation and prayer, till he
resigned up his spirit to God, _anno_ 1598, in the 54d year of his age.

His works are, a commentary on some select psalms, on the prophecy of
Daniel, and the gospel of John, with its harmony. He wrote also on the
epistle to the Ephesians, Colossians, Thessalonians, and Galatians; an
analysis of the epistles to the Romans and the Hebrews, with respect to
effectual calling.




_The Life of Mr. JOHN CRAIG._


Mr. John Craig, was a man of considerable learning and singular
abilities; he travelled abroad in his youth, and was frequently
delivered out of very great dangers, by the kind interposition of a
gracious providence; an instance of which we have while he was in Italy:
Being obliged to fly out of that country, on account of his regard for
the reformation, in order to avoid being apprehended, he was obliged to
lurk in obscure places in the day-time, and travel over night; by this
means any little money he had was soon exhausted, and being in the
extremity of want, a dog brought a purse to him with some gold in it, by
which he was supported until he escaped the danger of being taken.

After his return home, he was settled minister at Edinburgh, where he
continued many years, and met with many trials of his fortitude and
fidelity. In the year 1567, the earl of Bothwel, having obtained a
divorce from his lawful wife, as preparatory to his marriage with queen
Mary she sent a letter to Mr. Craig, commanding him to publish the banns
of matrimony betwixt her and Bothwel. But the next sabbath, having
declared at length that he had received such a command, he added, that
he could not in conscience obey it, the marriage being altogether
unlawful, and that he would declare to the parties if present. He was
immediately sent for by Bothwel, unto whom he declared his reasons with
great boldness, and the very next Lord's day, he told the people what he
had said before the council, and took heaven and earth to witness, that
he detested that scandalous marriage, and that he had discharged his
duty to the lords, &c. Upon this, he was again called before the
council, and reproved by them as having exceeded the bounds of his
calling, he boldly answered, that "the bounds of his commission was the
word of God, right reason, and good laws, against which he had said
nothing;" and by all these offered to prove the said marriage
scandalous, at which he was stopt, and set out of the council.

Thus Mr. Craig continued, not only a firm friend to the reformation, but
a bold opposer of every incroachment made upon the crown and dignity of
the Lord Jesus Christ. In the year 1584, when an act of parliament was
made that all ministers, masters of colleges, &c. should within
forty-eight hours, compear and subscribe the act of parliament,
concerning the king's power over all estates spiritual and temporal, and
submit themselves to the bishops, &c. Upon which, Mr. Craig, John
Brand and some others were called before the council, and interrogate,
how he could be so bold as to controvert the late act of parliament? Mr.
Craig answered, That they would find fault with any thing repugnant to
God's word; at which, the earl of Arran started up on his feet, and
said, They were too pert; that he would shave their head, pair their
nails, and cut their toes, and make them an example unto all who should
disobey the king's command and his council's orders, and forthwith
charged them to appear before the king at Falkland, on the 4th of
September following.

Upon their appearance at Falkland, they were again accused of
transgressing the foresaid act of parliament, and disobeying the
bishop's injunctions, when there arose some hot speeches betwixt Mr.
Craig and the bishop of St. Andrews, at which the earl of Arran spake
again most outrageously against Mr. Craig, who coolly replied, That
there had been as great men set up higher, that had been brought low.
Arran returned, "I shall make thee of a false friar a true prophet;" and
sitting down on his knee, he said, "Now am I humbled." "Nay," said Mr.
Craig, "Mock the servants of God as thou wilt, God will not be mocked,
but shall make thee find it in earnest, when thou shalt be cast down
from the high horse of thy pride, and humbled." This came to pass a few
years after, when he was thrown off his horse with a spear, by James
Douglas of Parkhead, killed, and his corpse exposed to dogs and swine,
before it was buried.

Mr. Craig was forthwith discharged to preach any more in Edinburgh, and
the bishop of St. Andrews was appointed to preach in his place; but as
soon as he entered the great church of Edinburgh, the whole congregation
(except a few court-parasites) went out.--It was not long before Mr.
Craig was restored to his place and office.

In the year 1591, when the earl of Bothwel and his accomplices, on the
27th of December, came to the king and chancellor's chamber-doors with
fire, and to the queen's with a hammer, in the palace of Holyrood-house,
with a design to seize the king and the chancellor. Mr. Craig upon the
29th, preaching before the king upon the two brazen mountains in
Zechariah, said, "As the king had lightly regarded the many bloody
shirts presented to him by his subjects craving justice, so God, in his
providence, had made a noise of crying and fore-hammers to come to his
own doors." The king would have the people to stay after sermon, that he
might purge himself, and said "If he had thought his hired servant
(meaning Mr. Craig who was his own minister) would have dealt in that
manner with him, he should not have suffered him so long in his house."
Mr. Craig, (by reason of the throng) not hearing what he said, went
away.

In the year 1595, Mr. Craig being quite worn out by his labours and the
infirmities of age, the king's commissioner presented some articles to
the general assembly, wherein, amongst other things, he craved, That, in
respect Mr. Craig is awaiting what hour God shall please to call him,
and is unable to serve any longer, and His Majesty designing to place
John Duncanson with the prince, therefore his highness desired an
ordinance to be made, granting any two ministers he shall choose; which
was accordingly done, and Mr. Craig died a short time after this.

Mr. Craig will appear, from these short memoirs, to have been a man of
uncommon resolution and activity. He was employed in the most part of
the affairs of the church during the reign of queen Mary and in the
beginning of that of her son. He compiled the national covenant, and a
catechism, commonly called Craig's catechism, which was first printed by
order of the assembly, in the year 1591.




_The Life of Mr. DAVID BLACK._


Mr. Black was for some time colleague to the worthy Mr. Andrew Melvil
minister at St. Andrews. He was remarkable for zeal and fidelity in the
discharge of his duty as a minister, applying his doctrine closely
against the corruptions of that age, prevailing either among the highest
or lowest of the people; in consequence of which, he was, in the year
1596, cited before the council for some expressions uttered in a sermon,
alledged to strike against the queen and council. But his brethren in
the ministry thinking, that, by this method of procedure with him, the
spiritual government of the house of God was intended to be subverted,
they resolved that Mr. Black should decline answering the king and
council, and, that in the mean time, the brethren should be preparing
themselves to prove from the holy scriptures, That the judgment of all
doctrine in the first instance, belonged to the pastors of the church.

Accordingly Mr. Black, on the 18th of Nov 1596. gave in a declinature to
the council to this effect, That he was able to defend all that he had
said, yet, seeing his answering before them to that accusation, might be
prejudicial to the liberties of the church, and would be taken for an
acknowledgment of his majesty's jurisdiction in matters merely
spiritual, he was constrained to decline that judicatory. 1. Because the
Lord Jesus Christ had given him his word for a rule, and that therefore
he could not fall under the civil law, but in so far as, after trial, he
should be found to have passed from his instructions, which trial only
belonged to the prophets, &c. 2. The liberties of the church and
discipline presently exercised, were confirmed by divers acts of
parliament, approved of by the confession of faith, and the
office-bearers of the church, were now in the peaceable possession
thereof; that the question of his preaching ought first, according to
the grounds and practice foresaid, to be judged by the ecclesiastical
senate, as the competent judges thereof at the first instance. This
declinature, with a letter sent by the different presbyteries, were, in
a short time, subscribed by between three and four hundred ministers,
all assenting to and approving of it.

The commissioners of the general assembly then sitting at Edinburgh,
knowing that the king was displeased at this proceeding, sent some of
their number to speak with his majesty, unto whom he answered, That if
Mr. Black would pass from his declinature he would pass from the
summons; but this they would not consent to do. Upon which, the king
caused summon Mr. Black again on the 27th of November, to the council to
be held on the 30th. This summons was given with sound of trumpet and
open proclamation at the cross of Edinburgh; and the same day, the
commissioners of the assembly were ordered to depart thence in
twenty-four hours, under pain of rebellion.

Before the day of Mr. Black's second appearance before the council, he
prepared a still more explicit declinature, especially as it respected
the king's supremacy, declaring, That there are two jurisdictions in the
realm, the one spiritual and the other civil; the one respecting the
conscience and the other concerning external things; the one persuading
by the spiritual word, the other compelling by the temporal sword; the
one spiritually procuring the edification of the church, the other by
justice procuring the peace and quiet of the commonwealth, which being
grounded in the light of nature, proceeds from God as he is Creator, and
is so termed by the apostle, 1 Pet. ii. but varying according to the
constitution of men; the other above nature grounded upon the grace of
redemption, proceeding immediately from the grace of Christ, only king
and only head of his church, Eph. 1. Col. ii. Therefore in so far as he
was one of the spiritual office-bearers, and had discharged his
spiritual calling in some measure of grace and sincerity, he should not,
and could not lawfully be judged for preaching and applying the word of
God by any civil power, he being an ambassador and messenger of the Lord
Jesus, having his commission from the king of kings, and all his
commission is set down and limited in the word of God, that cannot be
extended or abridged by any mortal, king or emperor, they being sheep,
not pastors, and to be judged by the word of God, and not the judges
thereof.

A decree of council was passed against him, upon which his brethren of
the commission directed their doctrine against the council. The king
sent a message to the commissioners, signifying, That he would rest
satisfied with Mr. Black's simple declaration of the truth; but Mr.
Bruce and the rest replied, That if the affair concerned Mr. Black
alone, they should be content, but the liberty of Christ's kingdom had
received such a wound by the proclamation of last Saturday, that if Mr.
Black's life and a dozen of others besides, had been taken, it had not
grieved the hearts of the godly so much, and that either these things
behoved to be retracted, or they would oppose so long as they had
breath. But, after a long process, no mitigation of the council's
severity could be obtained, for Mr. Black was charged by a macer to
enter his person in ward, on the north of the Tay, there to remain on
his own expence during his majesty's pleasure; and, though he was, next
year, restored back to his place at St. Andrews, yet he was not suffered
to continue, for, about the month July that same year, the king and
council again proceeded against him, and he was removed to Angus, where
he continued until the day of his death. He had always been a severe
check on the negligent and unfaithful part of the clergy, but now they
had found means to get free of him.

After his removal to Angus he continued the exercise of his ministry,
preaching daily unto such as resorted to him, with much success, and an
intimate communion with God, until a few days before his death.

In his last sickness, the Christian temper of his mind was so much
improven by large measures of the Spirit, that his conversation had a
remarkable effect in humbling the hearts and comforting the souls of
those who attended him, engaging them to take the easy yoke of Christ
upon them. He found in his own soul also, such a sensible taste of
eternal joy, that he was seized with a fervent desire to depart and to
be with the Lord, longing to have the earthly house of this his
tabernacle put off, that he might be admitted into the mansions of
everlasting rest. In the midst of these earnest breathings after God,
the Lord was wonderfully pleased to condescend to the importunity of his
servant, to let him know that the time of his departure was near. Upon
which, he took a solemn farewel of his family and flock with a
discourse, as Mr. Melvil says[39], that seemed to be spoken out of
heaven, concerning the misery and grief of this life, and the
inconceivable glory which is above.

The night following, after supper, having read and prayed in his family
with unusual continuance, strong crying and heavy groans, he went a
little while to bed, and the next day, having called his people to the
celebration of the Lord's supper, he went to church, and having brought
the communion-service near a close, he felt the approaches of death, and
all discovered a sudden change in his countenance, so that some ran to
support him; but pressing to be at his knees, with his hands and eyes
lifted up to heaven in the very act of devotion and adoration, as in a
transport of joy, he was taken away, with scarce any pain at all. Thus
this holy man, who had so faithfully maintained the interest of Christ
upon earth, breathed forth his soul in this extraordinary manner, that
it seemed rather like a translation than a real death. See more of him
in Calderwood's history, page 335. De Foe's memoirs, page 138. Hind let
loose, page 48, old edit.




_The Life of Mr. JOHN DAVIDSON._


He was minister at Salt-Preston (now known by the name of Preston-pans),
and began very early to discover uncommon piety and faithfulness in the
discharge of his duty. He was involved in the sufferings brought upon
several ministers on account of the raid of Ruthven[40], and the
enterprise at Stirling[41] _anno_ 1584, on which account he fled for
England, and remained there some considerable time.

Being returned to Scotland, in the year 1596, when the ministers and
other commissioners of the general assembly were met at Edinburgh for
prayer, in order to a general and personal reconciliation (they were
about four hundred ministers, besides elders and private Christians),
Mr. Davidson was chosen to preside amongst them. He caused the 33d and
34th chapters of Ezekiel to be read, and discoursed upon them in a very
affecting manner, shewing what was the end of their meeting, in
confessing sin and resolving to forsake it, and that they should turn to
the Lord, and enter into a new league and covenant with him, that so, by
repentance, they might be the more meet to stir up others to the same
duty. In this he was so assisted by the Spirit working upon their
hearts, that, within an hour after they had conveened, they began to
look with another countenance than at first, and while he was exhorting
them to these duties, the whole meeting were in tears, every one
provoking another by his example, whereby that place might have justly
been called _Bochim_.

After prayer, he treated one Luke xii. 22. wherein the same assistance
was given him. Before they dismissed, they solemnly entered into a new
league and covenant, holding up their hands, with such signs of
sincerity as moved all present. That afternoon, the assembly enacted the
renewal of the covenant by particular synods.

In the general assembly held at Dundee 1598. (where the king was
present), it was proposed, Whether ministers should vote in parliament
in the name of the church. Mr Davidson intreated them not to be rash in
concluding so weighty a matter; he said, "Brethren, ye see not how
readily the bishops begin to creep up." Being desired to give his vote,
he refused, and protested in his own name and in the name of those who
should adhere to him; and required that his protest should be inserted
in the books of assembly. Here the king interposed, and said, "That
shall not be granted, see if you have voted and reasoned before:" "never
Sir," said Mr. Davidson, "but without prejudice to any protestation made
or to be made." And then presented his protestation in writing, which
was handed from one to another, till it was laid down before the clerk.
The king, taking it up and reading it, shewed it to the moderator and
others about, and at last put it in his pocket, (see this protest and a
letter sent by him to the assembly 1601, in Calderwood, pages 420 and
450.) This protest and letter was the occasion of farther trouble to
him. For in the month of May following, he was charged to compear before
the council on the 26th, and answer for the same, and was by the king
committed prisoner to the castle of Edinburgh; but, on account of bodily
infirmity, this place of confinement was changed to his own dwelling
house; after which he obtained liberty to exercise his office in his own
parish. When the king was going for England _anno_ 1603, as he was
passing through Preston-pans, the laird of Ormiston intreated him to
relieve Mr Davidson from his confinement to the bounds of his own
parish, but this could not be obtained.----He likewise, in some
instances, shewed that he was possessed in a considerable measure of the
spirit of prophecy.--He was, while in Preston, very anxious about the
building of a church in that parish, and had, by his own private
interest, contributed liberally to it; Lord Newbattle, having
considerable interest in that parish, likewise promised his assistance,
but afterwards receded from his engagements; upon which Mr. Davidson
told him, That these walls that were there begun should stand as a
witness against him, and that, ere long, God should root him out of that
parish, so that he should not have one bit of land in the same; which
was afterwards accomplished. At another time being moderator at the
synod of Lothian, Mr John Spotswood minister at Calder, and Mr James Law
minister at Kirkliston were brought before them for playing at the
foot-ball on the sabbath. Mr Davidson urged that they might be deposed,
but the synod, because of the fewness of the ministers present, &c.
agreed that they should be rebuked, which, having accordingly done, he
turned to his brethren and said, "Now let me tell you what reward you
shall have for your lenity, these two men shall trample on your necks,
and on the necks of the ministers of Scotland." How true this proved was
afterwards too well known, when Spotswood was made arch-bishop of St
Andrews, and Law of Glasgow. Being at dinner one time with Mr Bruce, who
was then in great favour with the king, he told him, he should soon be
in as great discredit; which was likewise accomplished. At another time,
when dining in the house of one of the magistrates of Edinburgh with Mr
Bruce, in giving thanks, he brake forth in these words, "Lord, this good
man hath respect, for thy sake, to thy servants, but he little knoweth,
that in a short time, he shall carry us both to prison;" which
afterwards came to pass, although, at the time, it grieved the baillie
exceedingly. Mr Fleming, in his fulfilling of the scriptures, relates
another remarkable instance of this kind--A gentleman nearly related to
a great family in that parish, but a most violent hater of true piety,
did, on that account, beat a poor man who lived there, although he had
no manner of provocation. Among other strokes which he gave him, he gave
him one on the back, saying, "Take that for Mr Davidson's sake." This
mal-treatment obliged the poor man, to take to his bed; he complained
most of the blow which he had received on his back. In the close of his
sermon on the sabbath following, Mr. Davidson, speaking of the
oppression of the godly, and the enmity which the wicked had to such,
and, in a particular manner, mentioned this last instance, saying, "It
was a sad time, when a profane man would thus openly adventure to vent
his rage against such as were seekers of God in the place, whilst he
could have no cause but the appearance of his image," and then said,
with great boldness, "He, who hath done this, were he the laird or the
laird's brother, ere a few days pass, God shall give him a stroke, that
all the monarchs on earth dare not challenge." Which accordingly came to
pass in the close of that very same week, for this gentleman, while
standing before his own door, was struck dead with lightening, and had
all his bones crushed to pieces.

A little before his death, he happened occasionally to meet with Mr
Kerr, a young gentleman lately come from France, and dressed in the
court fashion. Mr Davidson charged him to lay aside his scarlet cloke
and gilt rapier, for, said he, "You are the man who shall succeed me in
the ministry of this place;" which surprized the youth exceedingly, but
was exactly accomplished, for he became an eminent and faithful minister
at that place.

Such as would see more of Mr Davidson's faithful labours in the work of
the ministry may consult the apologetical relation, § 2. p. 30. and
Calderwood, p. 310,--373.




_The Life of Mr. WILLIAM ROW._


He was a son of Mr. John Row minister at Perth, who gave him a very
liberal education under his own eye. He was settled minister at
Strathmiglo, in the shire of Fyfe, about the year 1600, and continued
there for several years.

He was one of those ministers who refused to give public thanks for the
king's deliverance from his danger in Gowrie's conspiracy, until the
truth of that conspiracy was made to appear. This refusal brought upon
him the king's displeasure; he was summoned to appear before the king
and council at Stirling, soon after. On the day appointed for his
compearance, two noblemen were sent, the one before the other, to meet
him on the road, and, under the pretence of friendship, to inform him,
that the council had a design upon his life, that he might be prevailed
on to decline going up to the council; the first met him nigh his own
house, the second a few miles from Stirling, but Mr. Row told them, that
he would not, by disobedience to the summons, make himself justly liable
to the pains of law, and proceeded to Stirling, to the amazement of the
king and his court. When challenged for disbelieving the truth of that
conspiracy, he told them, That one reason of his hesitation was, That
one Henderson, who was said to have confessed that Gowrie hired him to
kill the king, and to have been found armed in his majesty's chamber for
that purpose, was, not only suffered to live, but rewarded; whereas,
said he, "if I had seen the king's life in hazard, and not ventured my
life to rescue him, I think, I deserved not to live."

The two following anecdotes will show what an uncommon degree of courage
and resolution he possessed.

Being at Edinburgh, before the assembly there, at which the king wanted
to bring in some innovation, and meeting with Mr. James Melvil, who was
sent for by the king, he accompanied him to Holyrood-house. While Mr.
Melvil was with the king, Mr. Row stood behind a screen, and not getting
an opportunity to go out with his brother undiscovered, he overheard the
king say to some of his courtiers, "This is a good simple man, I have
stroked cream on his mouth, and he will procure me a good number of
voters, I warrant you." This said, Mr. Row got off, and overtaking Mr.
Melvil, asked him, what had passed? Mr. Melvil told him all, and said,
The king is well disposed to the church, and intend to do her good by
all his schemes. Mr. Row replied, The king looks upon you as a fool and
a knave, and wants to use you us a coy duck to draw in others, and told
him what he had overheard. Mr. Melvil suspecting the truth of this
report, Mr. Row offered to go with him, and avouch it to the king's
face; accordingly, they went back to the palace, when Mr. Melvil seeing
Mr. Row as forward to go in as he was, believed his report and stopped
him: And next day, when the assembly proceeded to voting, Mr. Melvil
having voted against what the king proponed, his majesty would not
believe that such was his vote, till he, being asked again, did repeat
it.

Again, he being to open the synod of Perth, _anno_ 1607, to which King
James sent Lord Scoon captain of his guards, to force them to accept a
constant moderator, Scoon sent notice to Mr. Row, That if, in his
preaching, he uttered ought against constant moderators, he should
cause ten or twelve of his guards discharge their culverins at his nose;
and when he attended the sermon which preceded that synod, he stood up
in a menacing posture to outbrave the preacher. But Mr. Row no way
dismayed, knowing what vices Scoon was chargeable with, particularly
that he was a great belly-god, drew his picture so like the life, and
condemned what was culpable in it with so much severity, that Scoon
thought fit to sit down, and even to cover his face. After which Mr. Row
proceeded to prove that no constant moderator ought to be suffered in
the church, but knowing that Scoon understood neither Latin nor Greek,
he wisely avoided naming the constant moderator in English, but always
gave the Greek or Latin name for it. Sermon being ended, Scoon said to
some of the nobles attending him, You see I have scared the preacher
from meddling with the constant moderator, but I wonder who he spoke so
much against by the name of _præstes ad vitam_. They told him, That it
was in Greek and Latin the constant moderator; which so incensed him,
that when Mr. Row proceeded to constitute the synod in the name of our
Lord Jesus Christ, Scoon said, The devil a Jesus is here, and when Mr.
Row called over the roll to choose their moderator after the ancient
form, Scoon would have pulled it from him; but he, being a strong man,
held off Scoon with the one hand, and holding the synod-roll in the
other, called out the names of the members.

After this, Mr. Row was put to the horn, and on the 11th of June
following, he and Mr. Henry Livingstone the moderator were summoned
before the council, to answer for their proceedings at the synod
above-mentioned. Mr. Livingston compeared, and with great difficulty
obtained the favour to be warded in his own parish; but Mr. Row being
advised not to compear unless the council would relax him from the
horning, and make him free of the Scoon-comptrollers, who had letters of
caption to apprehend him, and to commit him to Blackness. This was
refused, and a search made for him, which obliged him to abscond and
lurk among his friends for a considerable time.

He was subjected to several other hardships during the remainder of his
life, but still maintained that steady faithfulness and courage in the
discharge of his duty, which is exemplified in the above instances,
until the day of his death, of which we have no certain account.




_The Life of Mr. ANDREW MELVIL._


Mr. Melvil, after finishing his classical studies, went abroad, and
taught, for some time, both at Poictiers in France, and at Geneva. He
returned to Scotland in July 1574, after having been absent from his
native country near ten years. Upon his return, the learned Beza, in a
letter to the general assembly of the church of Scotland, said, "That
the greatest token of affection the kirk of Geneva could show to
Scotland, was, that they had suffered themselves to be spoiled of Mr.
Andrew Melvil."

Soon after his return, the general assembly appointed him to be the
principal of the college of Glasgow, where he continued for some years.
In the year 1576, the earl of Morton being then regent, and thinking to
bring Mr. Melvil into his party, who were endeavouring to introduce
episcopacy, he offered him the parsonage of Govan, a benefice of
twenty-four chalders of grain, yearly, beside what he enjoyed as
principal, providing he would not insist against the establishment of
bishops, but Mr. Melvil rejected his offer with scorn.

He was afterwards transported to St. Andrews, where he served in the
same station he had done at Glasgow, and was likewise a minister of that
city. Here he taught the divinity class, and as a minister continued to
witness against the incroachments then making upon the rights of the
church of Christ.

When the general assembly sat down at Edinburgh, _anno_ 1582, Mr. Melvil
inveighed against the absolute authority, which was making its way into
the church, whereby he said, they intended to pull the crown from
Christ's head, and wrest the sceptre out of his hand, and when several
articles, of the same tenor with his speech, were presented by the
commission of the assembly, to the king and council, craving redress,
the earl of Arran cried out, "Is there any here that dare subscribe
these articles." Mr. Melvil went forward and said, "We dare, and will
render our lives in the cause," and then took up the pen and subscribed.
We do not find that any disagreeable consequences ensued at this time.

But in the beginning of February 1584, he was summoned to appear before
the secret council on the 11th of that month, to answer for some things
said by him in a sermon on a fast day from Dan. iv. At his first
compearance, he made a verbal defence, but being again called, he gave
in a declaration with a declinature, importing that he had said nothing
either in that or any other sermon tending to dishonour the king, but
had regularly prayed for the preservation and prosperity of his majesty;
that, as by acts of parliament and laws of the church, he should be
tried for his doctrine by the church, he therefore protested for, and
craved a trial by them, and particularly in the place (St Andrews) where
the offence was alledged to have been committed; that as there were
special laws in favour of St. Andrews to the above import, he
particularly claimed the privilege of them; he farther protested that
what he had said was warranted by the word of God; that he appealed to
the congregation who heard the sermon; that he craved to know his
accusers; that if the calumny was found to be false, the informers might
be punished; that the rank and character of the informer might be
considered, _&c. &c._: After which he gave an account of the sermon in
question, alledging that his meaning had been misunderstood, and his
words perverted.

When he had closed his defence, the king and the earl of Arran, who was
then chancellor, raged exceedingly against him. Mr. Melvil remained
undisquieted, and replied, that they were too bold in a constitute
Christian kirk to pass by the pastors, &c. and to take upon them to
judge the doctrine, and controul the messengers of a greater than any
present; "that you may see your rashness in taking upon you that which
you neither ought nor can do, (taking out a small Hebrew Bible and
laying it down before them,) there are," said he, "my instructions and
warrant,--see if any of you can controul me, that I have passed my
injunctions." The chancellor, opening the book, put it into the king's
hand, saying, "Sire, he scorneth your majesty and the council." "Nay,"
said Mr. Melvil, "I scorn not, but I am in good earnest." He was, in the
time of this debate, frequently removed and instantly recalled, that he
might not have time to consult with his friends. They proceeded against
him, and admitted his avowed enemies to prove the accusation. Though the
whole train of evidence, which was led, proved little or nothing against
him, yet they resolved to involve him in troubles, because he had
declined their authority, as incompetent judges of doctrine, and
therefore remitted him to ward in the castle of Edinburgh, during the
king's will. Being informed, that, if he entered into ward, he would not
be released, unless it should be to bring him to the scaffold, that the
decree of the council was altered, and Blackness was appointed for his
prison, which was kept by some dependants on the earl of Arran, he
resolved to get out of the country. A macer gave him a charge, to enter
Blackness in 24 hours: and, in the mean while, some of Arran's horsemen
were attending at the west-port to convoy him thither: But, by the time
he should have entered Blackness, he had reached Berwick. Messrs. Lawson
and Balcanquhal gave him the good character he deserved, and prayed
earnestly for him in public, in Edinburgh, which both moved the people
and galled the court exceedingly.

After the storm had abated, he returned to St. Andrews in 1586, when the
synod of Fife had excommunicated P. Adamson, pretended bishop of St.
Andrews, on account of some immoralities. He (Adamson) having drawn up
the form of an excommunication against Messrs. Andrew and James Melvils,
and sent out a boy, with some of his own creatures, to the kirk to read
it, but the people paying no regard to it, the bishop (though both
suspended and excommunicated) would himself go to the pulpit to preach,
whereupon some gentlemen &c. in town conveened in the new college to
hear Mr. Melvil. But the bishop being informed that they were assembled
on purpose to put him out of the pulpit and hang him, for fear of which,
he called his friends together, and betook himself to the steeple; but
at the entreaty of the magistrates and others he retired home.

This difference with the bishop brought the Melvils again before the
king and council, who (pretending that there was no other method to end
that quarrel,) ordained Mr. Andrew to be confined to the Mearns, Angus,
&c. under pretext that he would be useful in that country in
reclaiming papists. And, because of his sickly condition, Mr. James was
sent back to the new college; and, the university sending the dean of
faculty, and the masters, with a supplication to the king in Mr.
Andrew's behalf, he was suffered to return, but was not restored to his
place and office until the month of August following.

The next winter, he laboured to give the students in divinity, under his
care, a thorough knowledge of the discipline and government of the
church, which was attended with considerable success; the specious
arguments of episcopacy evanished, and the serious part both of the
town and university repaired to the college to hear him, and Mr. Robert
Bruce, who began preaching about this time.

After this he was chosen moderator in some subsequent assemblies of the
church, in which several acts were made in favours of religion, as
maintained in that period.

When the king brought home his queen from Denmark _anno_ 1590, Mr.
Melvil made an excellent oration, upon the occasion in Latin, which so
pleased the king, that he publicly declared, he had therein both
honoured him and his country, and that he should never be forgot; yet
such was the instability of this prince, that, in a little after this,
because Mr. Melvil opposed himself unto his arbitrary measures, in
grasping after an absolute authority over the church[42], he conceived a
daily hatred against him ever after, as will appear from the sequel.

When Mr. Melvil went, with some other ministers, to the convention of
estates at Falkland _anno_ 1596, (wherein they intended to bring home
the excommunicated lords who were then in exile), and though he had a
commission from last assembly, to watch against every imminent danger
that might threaten the church, yet, whenever he appeared upon the head
of the ministers, the king asked him, Who sent for him there? To which
he resolutely answered, "Sire, I have a call to come here from Christ
and his church, who have a special concern in what you are doing here,
and in direct opposition to whom, ye are all here assembled; but be ye
assured, that no counsel taken against him shall prosper, and I charge
you, Sire, in his name, that you, nor your estates here conveened,
favour not God's enemies whom he hateth." After he had said this,
turning himself to the rest of the members, he told them, that they were
assembled with a traiterous design against Christ, his church, and their
native country. In the midst of this speech, he was commanded by the
king to withdraw.

The commission of the general assembly was now sitting, and
understanding how matters were going on at the convention, they sent
some of their members, among whom Mr. Melvil was one, to expostulate
with the king. When they came, he received them in his closet. Mr. James
Melvil being first in the commission, told the king his errand, upon
which he appeared angry, and charged them with sedition, &c. Mr. James
being a man of cool passion and genteel behaviour, began to answer the
king with great reverence and respect; but Mr. Andrew, interrupting him,
said, "This is not a time to flatter, but to speak plainly, for our
commission is from the living God, to whom the king is subject;" and
then approaching the king, said, "Sire, we will always humbly reverence
your majesty in public, but having opportunity of being with your
majesty in private, we must discharge our duty or else be enemies to
Christ: and now, Sire, I must tell you, that there are two kingdoms, the
kingdom of Christ, which is the church, whose subject K. James VI. is,
and of whose kingdom he is not a head, nor a lord, but a member, and
they, whom Christ hath called, and commanded to watch over his church,
and govern his spiritual kingdom, have sufficient authority and power
from him so to do, which no Christian king nor prince should controul or
discharge, but assist and support, otherwise they are not faithful
subjects to Christ; and, Sire, when you was in your swaddling clothes,
Christ reigned freely in this land; in spight of all his enemies, his
officers and ministers were conveened for ruling his church, which was
ever for your welfare, &c. Will you now challenge Christ's servants,
your best and most faithful subjects, for conveening together, and for
the care they have of their duty to Christ and you, &c. the wisdom of
your council is, that you may be served with all sorts of men, that you
may come to your purpose, and because the ministers and protestants of
Scotland are strong, they must be weakened and brought low, by stirring
up a party against them, but, Sire, this is not the wisdom of God, and
his curse must light upon it, whereas, in cleaving to God, his servants
shall be your true friends, and he shall compel the rest to serve you."
There is little difficulty to conjecture how this discourse was relished
by the king; however, he kept his temper, and promised fair things to
them for the present, but it was the word of him whose standard maxim
was, _Qui nescit dissimulare, nescit regnare_, "He who knows not how to
dissemble, knows not how to reign:" In this sentiment, unworthy of the
meanest among men, he gloried, and made it his constant rule of conduct;
for in the assembly at Dundee _anno_ 1598, Mr. Melvil being there, he
discharged him from the assembly, and would not suffer business to go on
till he was removed.

There are other instances of the magnanimity of this faithful witness of
Christ, which are worthy of notice. In the year 1606, when he and seven
of his brethren, who stood most in the way of having prelacy advanced in
Scotland, were called up to England, under pretence of having a hearing
granted them by the king, &c. with respect to religion, but rather to
be kept out of the way, as the event afterwards proved, until episcopacy
should be better established in this kingdom. Soon after their arrival
they were examined by the king and council at Hampton-court on the 20th
of September, concerning the lawfulness of the late assembly at
Aberdeen. The king, in particular, asked Mr. Melvil, whether a few
clergy, meeting without moderator or clerk, could make an assembly? He
replied, there was no number limited by law; that fewness of number
could be no argument against the legality of the court, especially when
the promise was, in God's word, given to two or three conveened in the
name of Christ; that the meeting was an ordinary established by his
majesty's laws. The rest of the ministers delivered themselves to the
same purpose; after which Mr. Melvil, with his usual freedom of speech,
supported the conduct of his brethren at Aberdeen; recounted the wrongs
done them at Linlithgow, whereof he was a witness himself; he blamed the
king's advocate, Sir Thomas Hamilton, who was then present, for
favouring popery, and mal-treating the ministers, so that the accuser of
the brethren could not have done more against the saints of God than had
been done; the prelatists were encouraged, though some of them were
promoting the interest of Popery with all their might, and the faithful
servants of Christ were shut up in prison; and addressing the advocate,
personally, he added, "Still you think all this is enough, but continue
to persecute the brethren with the same spirit you did in Scotland."
After some conversation betwixt the king and arch-bishop of Canterbury,
they were dismissed with the applause of many present, for their bold
and steady defence of the cause of God and truth, for they had been much
misrepresented to the English. They had scarce retired from before the
king, until they received a charge not to return to Scotland, nor come
near the king's, queen's or princes court, without special licence and
being called for. A few days after, they were again called to court, and
examined before a select number of the Scots nobility, where, after Mr.
James Melvil's examination[43], Mr. Andrew being called, told them
plainly, "That they knew not what they were doing; they had degenerated
from the ancient nobility of Scotland, who were wont to hazard their
lives and lands for the freedom of their country, and the gospel which
they were betraying and overturning:" But night drawing on, they were
dismissed.

Another instance of his resolution is, that, when called before the
council for having made a Latin epigram[44], upon seeing the king and
queen making an offering at the altar (whereon were two books, two
basons, and two candlesticks with two unlighted candles, it being a day
kept in honour of St. Michael); when he compeared, he avowed the verses,
and said, "He was much moved with indignation at such vanity and
superstition in a Christian church, under a Christian king, born and
brought up under the pure light of the gospel, and especially before
idolators, to confirm them in idolatry, and grieve the hears of true
professors," The bishop of Canterbury began to speak, but Mr. Melvil
charged him with a breach of the Lord's day, with imprisoning, silencing
and bearing down of faithful ministers, and with upholding antichristian
hierarchy and popish ceremonies; and, shaking the white sleeve of his
rochet, he called them Romish, rags, and told him, That he was an avowed
enemy to all the reformed churches in Europe, and therefore he (Mr.
Melvil) would profess himself an enemy to him in all such proceedings,
to the effusion of the last drop of his blood; and said, he was grieved
to the heart to see such a man have the king's ear, and sit so high in
that honourable council. He also charged bishop Barlow with having said,
after the conference at Hampton-court, That the king had said, he was in
the church of Scotland, but not of it; and wondered that he was suffered
to go unpunished, for making the king of no religion. He refuted his
sermon which had been preached before; and was at last removed, and
order was given to Dr. Overwall dean of St. Pauls to receive him to his
house, there to remain, with injunctions not to let any have access to
him, till his majesty's pleasure was signified. Next year he was ordered
from the dean's house to the bishop of Winchester's, where, not being so
strictly guarded, he sometimes kept company with his brethren, but was
at last committed to the tower of London, where he remained for the
space of four years.

While he was in the tower, a gentleman of his acquaintance got access to
him, and found him very pensive and melancholy concerning the prevailing
defections amongst many of the ministers of Scotland, and, having lately
got account of their proceedings at the general assembly held at
Glasgow, _anno_ 1610, where the earl of Dunbar had an active hand in
corrupting many with money; the gentleman, desiring to know what word he
had to send to his native country, got no answer at first, but, upon a
second enquiry, he said, "I have no word to send, but am heavily
grieved, that the glorious government of the church of Scotland should
be so defaced, and a popish tyrannical one set up; and thou, Manderston,
(for out of that family Dunbar had sprung), hadst thou no other thing to
do, but to carry such commissions down to Scotland, whereby the poor
church is wrecked, the Lord shall be avenged on thee; thou shalt never
have that grace to set thy foot in that kingdom again." These last words
impressed the gentleman to that degree, that he desired some who
attended the court, to get some business, which was managing through
Dunbar's interest, expeded without any delay, being persuaded that the
word of that servant of Christ should not fall to the ground, which was
the case, for that earl died at Whitehall a short time after, while he
was building an elegant house at Berwick, and making grand preparations
for his daughter's marriage with Lord Walden.

In 1611, after four years confinement, Mr. Melvil was, by the interest
of the duke of Bolloigne, released, on condition that he would go with
him to the university of Sedan, where he continued, enjoying that calm
repose denied him in his own country, but maintaining his usual
constancy and faithfulness in the service of Christ, which he had done
through the whole of his life.

The reader will readily observe, that a high degree of fortitude and
boldness appeared in all his actions; where the honour of his Lord and
Master was concerned, the fear of man made no part of his character. He
is by Spotswood styled the principal agent or apostle of the
presbyterians in Scotland[45]. He did indeed assert the rights of
presbytery to the utmost of his power against diocesan episcopacy; he
possessed great presence of mind, and was superior to all the arts of
flattery, that were sometimes tried with him; he was once blamed, as
being too fiery in his temper, he replied, "If you see my fire go
downward, set your foot upon it, but if it goes upward, let it go to its
own place." He died at Sedan in France, in a few years after.




_The Life of Mr. PATRICK SIMPSON._


Mr. Simpson, after having finished his academical course, spent some
considerable time in retirement, which he employed in reading the Greek
and Latin classics, the antient Christian fathers, and the history of
the primitive church. Being blamed by one of his friends for wasting so
much time in the study of pagan writers, he replied, That he intended to
adorn the house of God with these Egyptian jewels.

He was first ordained minister at Cramond, but was afterwards
transported to Stirling, where he continued until his death. He was a
faithful contender against the lordly encroachments of prelacy. In the
year 1584, when there was an express charge given by the king to the
ministers, either to acknowledge Mr. Patrick Adamson as arch-bishop of
St. Andrews, or else to lose their benefices, Mr. Simpson opposed that
order with all his power, although Mr. Adamson was his uncle by the
mother's side; and when some of his brethren seemed willing to acquiesce
in the king's mandate, and subscribe their submission to Adamson, so far
as it was agreeable to the word of God, he rebuked them sharply, saying,
It would be no salvo to their consciences, seeing it was altogether
absurd to subscribe an agreement with any human invention, when it was
condemned by the word of God. A bishopric was offered him, and an yearly
pension besides from the king, in order to bring him into his designs,
but he positively refused all, saying, That he regarded that preferment
and profit as a bribe to enslave his conscience, which was dearer to him
than any thing whatever; he did not stop with this, but having occasion
_anno_ 1593, to preach before the king, he publicly exhorted him to
beware that he drew not the wrath of God upon himself in patronizing a
manifest breach of divine laws: Immediately after sermon, the king stood
up and charged him not to intermeddle in these matters.

When the assembly which was held at Aberdeen _anno_ 1684, was condemned
by the state, and in a very solemn manner denounced the judgment of God
against all such as had been concerned in distressing, and imprisoning
the ministers of Linlithgow, who maintained the lawfulness and justified
the conduct of that assembly, and the protestation given in to the
parliament in 1606, which did many things to the further establishment
of prelacy. This protestation[46] was wrote by him, and delivered out of
his own hands to the earl of Dunbar.

He was not more distinguished for zeal in the cause of Christ, than for
piety and an exemplary life, which had a happy effect upon the people
with whom he stood connected. He was in a very eminent degree blessed
with the spirit and return of prayer; the following fact attested by
old Mr. Row of Carnock, shews how much of the divine countenance he had
in his duty:--His wife, Martha Baron, a woman of singular piety, fell
sick, and, under her indisposition, was strongly assaulted by the
common enemy of salvation; suggesting to her, that she should be
delivered up to him, which soon brought her into a very distracted
condition, and continued, for some time, increasing; she broke forth
into very dreadful expressions:--She was in one of these fits of
despair, one Sabbath morning, when Mr. Simpson was going to preach; he
was exceedingly troubled at her condition, and went to prayer, which
she took no notice of. After he had done, he turned to the company
present, and said, That they who had been witnesses to that sad hour,
should yet see a gracious work of God on her, and that the devil's
malice against that poor woman, should have a shameful foil. Her
distraction continued for some days after. On a Tuesday morning, about
day-break, he went into his garden as private as possible, and one Helen
Gardiner, wife to one of the baillies of the town, a godly woman, who
had sate up that night with Mrs. Simpson, being concerned at the
melancholy condition he was in, climbed over the garden wall, to observe
him in this retirement, but, coming near the place where he was, she was
terrified with a noise which she heard, as of the rushing of multitudes
of people together, with a most melodious sound intermixed; she fell on
her knees and prayed that the Lord would pardon her rashness, which her
regard for his servant had caused. Afterwards, she went forward, and
found him lying on the ground; she intreated him to tell her what had
happened unto him, and, after many promises of secrecy, and an
obligation, that she should not reveal it in his life-time, but, if she
survived him, she should be at liberty, he then said, "O! what am I!
being but dust and ashes! that holy ministring spirits should be sent
with a message to me!" And then told her, That he had had a vision of
angels, who gave him an audible answer from the Lord, respecting his
wife's condition; and then, returning to the house, he said to the
people who attended his wife, "Be of good comfort, for I am sure that
ere ten hours of the day, that brand shall be plucked out of the fire."
After which he went to prayer, at his wife's bed-side;--she continued
for some time quiet, but, upon his mentioning Jacob wrestling with God,
she sat up in the bed, drew the curtain aside, and said, "Thou art this
day a Jacob, who hast wrestled and hast prevailed, and now God hath made
good his word, which he spoke this morning to you, for I am pluckt out
of the hands of Satan, and he shall have no power over me." This
interruption made him silent for a little, but afterwards, with great
melting of heart, he proceeded in prayer, and magnified the riches of
grace towards him. From that hour she continued to utter nothing but the
language of joy and comfort, until her death, which was on the Friday
following, August 13th, 1601.

Mr. Simpson lived for several years after this, fervent and faithful in
the work of the ministry. In the year 1608 when the bishops and some
commissioners of the general assembly conveened in the palace of
Falkland, the ministers assembled in the kirk of the town, and chose him
for their moderator; After which they spent some time in prayer, and
tasted some of the comfort of their former meetings. They then agreed
upon some articles for concord and peace to be given into the bishops,
&c.----This Mr. Simpson and some others did in the name of the rest,
but the bishops shifted them off to the next assembly, and in the mean
time, took all possible precautions to strengthen their own party, which
they effected.

In 1610, the noblemen and bishops came to Stirling, after dissolving the
assembly. In preaching before them, he openly charged the bishops with
perjury and gross defection. They hesitated for some time, whether they
should delate him, or compound the matter:--But, after deliberation,
they dropt the affair altogether for the present.----There is no reason
to doubt but he would have been subjected to the same sufferings with
many others of his brethren, had he lived, but before the cope-stone was
laid on prelacy in Scotland, he had entered into the joy of his
Lord.----For, in the month of March 1618, which was about four months
before the Perth assembly, when the five articles were agreed upon[47],
he said that this month should put an end to all his troubles, and he
accordingly died about the end of it, blessing the Lord, that he had not
been perverted by the sinful courses of these times; and said, As the
Lord had said to Elijah in the wilderness, so, in some respects he had
dealt with him all the days of his life.

He wrote a history of the church, for the space of about ten centuries.
There are some other little tracts, besides a history of the councils of
the church, which are nearly out of print altogether. Upon some of his
books he had written, "Remember, O my soul, and never forget the 9th of
August, what consolation the Lord gave thee, and how he performed what
he spake according to Zech. iii. 2, _Is not this a brand pluckt out of
the fire?_" &c.




_The Life of Mr. ANDREW DUNCAN._


Mr. Duncan was settled minister at Crail, in the shire of Fyfe, and was
afterwards summoned before the high commission court at St. Andrews, in
the year 1619. on account of his faithfulness in opposing the five
articles of Perth. At the first time of his compearance, he declined
their authority; and at the second, he adhered to his former
declinature, upon which the high commission court passed the sentence of
deposition against him, and ordained him to enter himself in ward at
Dundee. After the sentence was pronounced, he gave in a protestation,
which was as follows, "Now, seeing I have done nothing of this business,
whereof I have been accused by you, but have been serving Jesus Christ
my master in rebuking vice, in simplicity and righteousness of heart. I
protest (seeing ye have done me wrong) for a remedy at God's hand, the
righteous Judge, and summon you before his dreadful judgment-seat, to be
censured and punished for such unrighteous dealings, at such a time as
his majesty shall think expedient, and, in the mean time decline this
your judgment _simpliciter_ now as before, and appeal to the ordinary
assembly of the church, for reasons before produced in write. Pity
yourselves for the Lord's sake; lose not your own dear souls, I beseech
you for Esau's pottage: Remember Balaam, who was cast away by the deceit
of the wages of unrighteousness; forget not how miserable Judas was, who
lost himself for a trifle of money, that never did him good. Better be
pined to death by hunger, than for a little pittance of the earth, to
perish for ever, and never be recovered, so long as the days of heaven
shall last, and the years of eternity shall endure. Why should ye
distress your own brethren, sons and servants of the Lord Jesus; this is
not the doing of the shepherds of the flock of Christ: if ye will not
regard your souls nor consciences, look I beseech you, to your fame, why
will ye be miserable both in this life and in the life to come."

When the bishop of St. Andrews had read some few lines of this
admonition, he cast it from him, the bishop of Dumblane took it up, and
reading it, said he, calls them Esau's, Balaams and Judases "Not so,
said Mr. Duncan, read again, beware that ye be not like them." In the
space of a month after, he was deposed for non-conformity.

In the month of July 1621, he presented a large supplication, in name of
himself, and some of his faithful brethren, who had been excluded the
general assembly, to Sir George Hay clerk register, on which account he
was in a few days after, apprehended by the captain of the guards, and
brought before the council, who accused him for breaking ward, after he
was suspended and confined to Dundee, because he had preached the week
before at Crail. Mr. Duncan denied that he had been put to the horn; and
as for breaking ward, he said, That, for the sake of obedience, he staid
at Dundee, separated from a wife and six children for a half a year, and
the winter approaching forced him to go home. In the end, he requested
them not to imprison him on his own charges, but the sentence had been
resolved on before he compeared. He was conveyed to Dumbarton castle
next day (some say to Blackness castle); here he remained until the
month of October thereafter, when he was again brought before the
council, and by them was confined to Kilrinnie, upon his own charges;
This was a parish neighbouring to his own.

Upon another occasion, of the same nature with this just now narrated,
this worthy man was banished out of the kingdom, and went to settle at
Berwick, but having several children, and his wife big with another,
they were reduced to great hardships, being obliged to part with their
servant, they had scarcely subsistence sufficient for themselves. One
night in particular, the children asking for bread, and there being none
to give them, they cried very sore; the mother was likewise much
depressed in spirit, for Mr. Duncan had resource sometimes to prayer,
and in the intervals endeavoured to cherish his wife's hope, and please
the children, and at last got them to bed, but she continued to mourn
heavily. He exhorted her to wait patiently upon God, who was now trying
them, but would undoubtedly provide for them, and added, that if the
Lord should rain down bread from heaven, they should not want. This
confidence was the more remarkable, because they had neither friend nor
acquaintance in that place to whom they could make their case known. And
yet before morning, a man brought them a sackful of provision, and went
off without telling them from whence it came, though entreated to do it.
When Mr. Duncan opened the sack, he found in it a bag with twenty pounds
Scots, two loaves of bread, a bag of flour, another of barley and
such-like provisions; and having brought the whole to his wife, he said,
"See what a good master I serve." After this she hired a servant again,
but was soon reduced to a new extremity; the pains of child-bearing came
upon her, before she could make any provision for her delivery, but
providence interposed on their behalf at this time also: While she
travailed in the night-season, and the good man knew not where to apply
for a midwife, a gentlewoman came early in the morning riding to the
door, and having sent her servant back with the horse, with orders when
to return. She went in, and asked the maid of the house, How her
mistress was, and desired access to her, which she obtained; she first
ordered a good fire to be made, and ordered Mrs. Duncan to rise, and
without any other assistance than the house afforded, she delivered her,
and afterwards accommodated Mrs. Duncan and the child with abundance of
very fine linen, which she had brought along with her. She gave her
likewise a box, containing some necessary cordials and five pieces of
gold, bidding them both be of good comfort, for they should not want.
After which, she went away on the horse, which was by this time
returned for her, but would not tell her name, nor from whence she
came.

Thus did God take his own servant under his immediate care and
providence, when men had wrongfully excluded him from enjoying his
worldly comforts. He continued zealous and stedfast in the such, and, to
the end of his life, his conduct was uniform with the circumstances of
this narrative.




_The Life of Mr. JOHN SCRIMZEOR._


He was settled minister at Kinghorn, in the shire of Fyfe, and went as
chaplain with King James in the year 1590, to Denmark, when he brought
home his queen. He was afterwards concerned in several important affairs
of the church, until that fatal year 1618, when the five articles of
Perth were agreed on in an assembly held at that place. He attended at
this assembly, and gave in some proposals[48], upon being (along with
others of his faithful brethren) excluded from having a vote by the
prevailing party of that assembly.

In 1620, he was with some others, summoned before the high
commission-court, for not preaching upon holy days, and not administring
the communion conform to the agreement at Perth, with certification if
this was proven, that he should be deprived of exercising the functions
of a minister in all time coming. But there being none present on the
day appointed, except the bishops of St. Andrews, Glasgow and the isles,
and Mr. Walter Whiteford, they were dismissed at that time; but were
warned to compear again on the first of March. The bishops caused the
clerk to exact their consent to deprivation, in case they did not
compear against that day. Nevertheless, they all protested with one
voice, That they would never willingly renounce their ministry, and such
was the resolution and courage of Mr. Scrimzeor, that notwithstanding
all the threatening of the bishops, he celebrated the communion conform
to the antient practice of the church, a few days thereafter.

On the day appointed for their next compearance, the bishops of St.
Andrews, Dunkeld, Galloway, the isles, Dumblain, Mr. Hewison commissary
of Edinburgh, and Dr. Blair, being assembled in the bishop of St.
Andrews lodging in Edinburgh, Mr. John Scrimzeor was again called upon
to answer, and the bishop of St. Andrews alleged against him, that he
had promised either to conform or quit his ministry, as the act at his
last compearance on January 26th reported; he replied, "I am fore
straitned, I never saw reason to conform; and as for my ministry, it was
not mine and so I could not quit it." After long reasoning betwixt him
and the bishops, concerning church policy and the keeping of holy days,
he was removed for a little. Being called in again, the bishop of St.
Andrews told him, "You are deprived of all function within the kirk, and
ordained within six days to enter in ward at Dundee." "It is a very
summary and peremptory sentence," said Mr. Scrimzeor, "ye might have
been advised better, and first have heard what I would have said." "You
shall be heard," said the bishop. This brought on some further
reasoning, in the course of which Mr. Scrimzeor gave a faithful
testimony against the king's supremacy over the church, and among other
things said, "I have had opportunity to reason with the king himself on
this subject, and have told him that Christ was the sovereign, and only
director of his house; and that his majesty was subject to him. I have
had occasion to tell other mens matters to the king, and could have
truly claimed this great preferment." "I tell you Mr. John," said the
bishop of St. Andrews, "that the king is pope, and shall be so now;" He
replied, "That is an evil style you give him:" And then gave in his
reasons in write, which they read at leisure. Afterwards the bishop of
St. Andrews said to him, "Take up your reasons again, if you will not
conform, I cannot help it; the king must be obeyed, the lords have given
sentence and will stand to it." "Ye cannot deprive me of my ministry,"
said Mr. Scrimzeor, "I received it not from you; I received it from the
whole synod of Fyfe, and, for any thing ye do, I will never think myself
deposed." The bishop of St. Andrews replied, "You are deprived only of
the present exercise of it."--Then he presented the following
protestation, "I protest before the Lord Jesus, that I get manifest
wrong; my reasons and allegations are not considered and answered. I
attest you to answer at his glorious appearance, for this and such
dealings, and protest that my cause should have been heard as I pled,
and still plead and challenge. I likewise appeal to the Lord Jesus, his
eternal word, to the king my dread sovereign, his law, to the
constitution of this kirk and kingdom, to the councils and assemblies of
both, and protest that I stand minister of the evangel, and only by
violence I am thrust from the same." "You must obey the sentence," said
the bishop of St. Andrews; he answered, "That Dundee was far off, and he
was not able for far journeys, as physicians can witness." And he added,
"Little know ye what is in my purse." "Then where will you choose the
place of your confinement," said the bishop: He answered, "At a little
room of my own called Bowhill, in the parish of Auchterderran." Then
said the bishop, "Write, At Bowhill, during the king's pleasure." Thus
this worthy servant of Christ lived the rest of his days in
Auchterderran. In his old age he was grievously afflicted with the
stone. He said to a godly minister, who went to see him a little before
his death, "I have been a rude stunkard all my life, and now by this
pain the Lord is humbling me to make me as a lamb, before he take me to
himself."

He was a man somewhat rude-like in his clothing, and in some of his
expressions and behaviour; and yet was a very loving tender hearted man;
of a deep natural judgment; and very learned, especially in Hebrew. He
often wished that most part of books were burnt, except the bible, and
some short notes thereon. He had a peculiar talent for comforting the
dejected. He used a very familiar but pressing manner of preaching. He
was also an eminent wrestler with God, and had more than ordinary power
and familiarity with him, as appears from the following instances.

When he was minister at Kinghorn, there was a certain godly woman under
his charge, who fell sick of a very lingering disease, and was all the
while assaulted with strong temptations, leading her to think that she
was a cast-away, notwithstanding that her whole conversation had put the
reality of grace in her beyond a doubt. He often visited her while in
this deep exercise, but her trouble and terrors still remained; as her
dissolution drew on, her spiritual trouble increased. He went with two
of his elders to her, and began first, in their presence, to comfort her
and pray with her, but she still grew worse: He ordered his elders to
pray, and afterwards prayed himself, but no relief came. Then sitting
pensive for a little space, he thus broke silence, "What is this! Our
laying grounds of comfort before her will not do; prayer will not do: We
must try another remedy. Sure I am, this is a daughter of Abraham; sure
I am, she hath sent for me, and therefore, in the name of God, the
Father of our Lord Jesus, who sent him to redeem sinners; in the name
of Jesus Christ, who obeyed the Father, and came to save us; and in the
name of the Holy and blessed Spirit, our Quickner and Sanctifier--I, the
elder, command thee, a daughter of Abraham, to be loosed from these
bonds." And immediately peace and joy ensued.

Mr. Scrimzeor had several friends and children taken away by death, and
his only daughter who, at that time survived (and whom he dearly loved),
being seized with the king's evil, by which she was reduced to the very
point of death, so that he was called up to see her die; and finding her
in this condition, he went out to the fields (as he himself told) in the
night-time, in great grief and anxiety, and began to expostulate with
the Lord, with such expressions as, for all the world, he durst not
again utter. In a fit of displeasure he said, "Thou, O Lord, knowest
that I have been serving thee in the uprightness of my heart, according
to my power and measure, nor have I stood in awe to declare thy mind
even unto the greatest in the time, and thou seest that I take pleasure
in this child. O that I could obtain such a thing at thy hand, as to
spare her." And being in great agony of spirit, at last it was said to
him from the Lord, "I have heard thee at this time, but use not the like
boldness in time coming, for such particulars." When he came home the
child was recovered, and, sitting up in the bed, took some meat, and
when he looked at her arm it was perfectly whole.




_The Life of Mr. JOHN WELCH._


Mr. John Welch was born a gentleman, his father being laird of Colieston
(an estate rather competent than large, in the shire of Nithsdale),
about the year 1570, the dawning of our reformation being then but dark.
He was a rich example of grace and mercy, but the night went before the
day, being a most hopeless extravagant boy: It was not enough to him,
frequently when he was a young stripling to run away from the school,
and play the truant; but, after he had past his grammar, and was come to
be a youth, he left the school, and his father's house, and went and
joined himself to the thieves on the English border, who lived by
robbing the two nations, and amongst them he stayed till he spent a suit
of clothes. Then when he was clothed only with rags, the prodigal's
misery brought him to the prodigal's resolution, so he resolved to
return to his father's house, but durst not adventure, till he should
enterpose a reconciler. In his return homeward, he took Dumfries in his
way, where he had an aunt, one Agnes Forsyth, and with her he spent some
days, earnestly intreating her to reconcile him to his father. While he
lurked in her house, his father came providentially to the house to
visit his cousin Mrs. Forsyth; and after they had talked a while, she
asked him, Whether ever he had heard any news of his son John; to her he
replied with great grief, O cruel woman, how can you name him to me? The
first news I expect to hear of him, is, That he is hanged for a thief.
She answered, Many a profligate boy had become a virtuous man, and
comforted him. He insisted upon his sad complaint, but asked, Whether
she knew his lost son was yet alive. She answered, Yes, he was, and she
hoped he should prove a better man than he was a boy, and with that she
called upon him to come to his father. He came weeping, and kneeled,
beseeching his father, for Christ's sake, to pardon his misbehaviour,
and deeply engaged to be a new man. His father reproached him and
threatened him. Yet at length, by his tears, and Mrs. Forsyth's
importunities, he was persuaded to a reconciliation. The boy entreated
his father to send him to the college, and there to try his behaviour,
and if ever thereafter he should break, he said, He should be content
his father should disclaim him for ever: So his father carried him home,
and put him to the college, and there he became a diligent student, of
great expectation, and shewed himself a sincere convert; and so he
proceeded to the ministry. His first settlement was at Selkirk, while he
was yet very young, and the country rude. While he was there, his
ministry was rather admired by some, than received by many; for he was
always attended by the prophet's shadow, the hatred of the wicked; yea,
even the ministers of that country, were more ready to pick a quarrel
with his person, than to follow his doctrine, as may appear to this day
in their synodal records, where we find he had many to censure him, and
only some to defend him; yet it was thought his ministry in that place
was not without fruit, though he stayed but short time there. Being a
young man unmarried, he boarded himself in the house of one Mitchelhill,
and took a young boy of his to be his bedfellow, who to his dying day
retained both a respect to Mr. Welch and his ministry, from the
impressions Mr. Welch's behaviour made upon his apprehension, though
but a child. His custom was when he went to bed at night, to lay a Scots
plaid above his bed-clothes, and when he went to his night-prayers, to
sit up and cover himself negligently therewith, and so to continue. For
from the beginning of his ministry to his death, he reckoned the day ill
spent if he stayed not seven or eight hours in prayer; and this the boy
did not forget even to old age.

An old man of the name of Ewart in Selkirk, who remembered Mr. Welch's
being in that place said, He was a type of Christ; an expression more
significant than proper, for his meaning was, That he was an example
that imitated Christ, as indeed in many things he did: He also said,
That his custom was to preach publicly once every day, and to spend his
whole time in spiritual exercises, that some in that place waited well
upon his ministry with great tenderness, but that he was constrained to
leave that place, because of the malice of the wicked.

The special cause of his departure was, a prophane gentleman in the
country (one Scot of Headschaw, whose family is now extinct), because
Mr. Welch had either reproved him, or merely from hatred, Mr. Welch was
most unworthily abused by the unhappy man, and among the rest of the
injuries he did him, this was one:--Mr. Welch kept always two good
horses for his own use, and the wicked gentleman, when he could do no
more, either with his own hand, or by his servants, cut off the rumps of
the two innocent beasts, upon which they both died. Such base usage as
this persuaded him to listen to a call to the ministry at Kirkcudbright,
which was his next post.

But when he was to leave Selkirk, he could not find a man in all the
town to transport his furniture, except only Ewart, who was at that time
a poor young man, but master of two horses, with which he transported
Mr. Welch's goods, and so left him; but as he took his leave, Mr. Welch
gave him his blessing, and a piece of gold for a token, exhorting him to
fear God, and promised he should never want, which promise, providence
made good through the whole course of the man's life, as was observed by
all his neighbours.

At Kirkcudbright he stayed not long; but there he reaped a harvest of
converts, which subsisted long after his departure, and were a part of
Mr. Samuel Rutherford's flock, though not his parish, while he was
minister at Anwoth. Yet when his call to Ayr came to him, the people of
the parish of Kirkcudbright never offered to detain him, so his
transportation to Ayr was the more easy.

While he was at Kirkcudbright, he met with a young man in scarlet and
silver lace (the gentleman's name was Mr. Robert Glendining) new come
home from his travels, he much surprised the young man by telling him,
he behoved to change his garb, and way of life, and betake himself to
the study of the scriptures, which at that time was not his business,
for he should be his successor in the ministry at Kirkcudbright, which
accordingly came to pass sometime thereafter.

Mr. Welch was transported to Ayr in the year 1590, and there he
continued till he was banished, there he had a very hard beginning, but
a very sweet end; for when he came first to the town, the country was so
wicked and the hatred of godliness so great, that there could not one in
all the town be found, who would let him a house to dwell in, so he was
constrained to accommodate himself the best he might, in a part of a
gentleman's house for a time; the gentleman's name was John Stuart
merchant, and sometime provost of Ayr, an eminent Christian, and great
assistant of Mr. Welch.

And when he had first taken up his residence in that town, the place was
so divided into factions, and filled with bloody conflicts, a man could
hardly walk the streets with safety; wherefore Mr. Welch made it his
first undertaking to remove the bloody quarrelings, but he found it a
very difficult work; yet such was his earnestness to pursue his design,
that many times he would rush betwixt two parties of men fighting, even
in the midst of blood and wounds. He used to cover his head with a
head-piece before he went to separate these bloody enemies, but would
never use a sword, that they might see he came for peace and not for
war, and so, by little and little, he made the town a peaceable
habitation.

His manner was, after he had ended a skirmish amongst his neighbours,
and reconciled these bitter enemies, to cause cover a table upon the
street, and there brought the enemies together, and beginning with
prayer he persuaded them to profess themselves friends, then to eat and
drink together, then last of all he ended the work with singing a psalm:
For after the rude people began to observe his example, and listen to
his heavenly doctrine, he came quickly to that respect amongst them,
that he became not only a necessary counsellor, without whose council
they would do nothing, but an example to imitate.

He gave himself wholly to ministerial exercises, he preached once every
day, he prayed the third part of his time, was unwearied in his studies,
and for a proof of this, it was found among his papers, that he had
abridged Suarez's metaphysics when they came first to his hand, even
when he was well stricken in years. By all which it appears, that he has
not only been a man of great diligence, but also of a strong and robust
natural constitution, otherwise he had never endured the fatigue.

Sometimes, before he went to sermon, he would send for his elders and
tell them, he was afraid to go to pulpit; because he found himself sore
deserted: and thereafter desire one or more of them to pray, and then he
would venture to pulpit. But, it was observed, this humbling exercise
used ordinarily to be followed with a flame of extraordinary assistance:
So near neighbours are many times contrary dispositions and frames. He
would many times retire to the church of Ayr, which was at some distance
from the town, and there spend the whole night in prayer; for he used to
allow his affections full expression, and prayed not only with audible,
but sometimes a loud voice.

There was in Ayr before he came to it, an aged man, a minister of the
town, called Porterfield, the man was judged no bad man, for his
personal inclinations, but so easy a disposition, that he used many
times to go too great a length with his neighbours in many dangerous
practices; and amongst the rest, he used to go to the bow-butts and
archery, on the sabbath afternoon, to Mr. Welch's great dissatisfaction.
But the way he used to reclaim him was not bitter severity, but this
gentle policy; Mr. Welch together with John Stuart, and Hugh Kennedy,
his two intimate friends, used to spend the sabbath afternoon in
religious conference and prayer, and to this exercise they invited Mr.
Porterfield, which he could not refuse, by which means he was not only
diverted from his former sinful practice, but likewise brought to a more
watchful and edifying behaviour in his course of life.

While Mr. Welch was at Ayr, the Lord's day was greatly profaned at a
gentleman's house about eight miles distance from Ayr, by reason of
great confluence of people playing at the foot-ball, and other pastime.
After writing several times to him to suppress the profanation of the
Lord's day at his house, (which he slighted, not loving to be called a
puritan) Mr. Welch came one day to his gate and calling him out to tell
him, that he had a message from God to shew him, that because he had
slighted the advice given him from the Lord, and would not restrain the
profanation of the Lord's day committed in his bounds; therefore the
Lord would cast him out of his house, and none of his posterity should
enjoy it: which accordingly came to pass; for although he was in a good
external situation at this time; yet henceforth all things went against
him until he was obliged to sell his estate; and when giving the
purchaser possession thereof, he told his wife and children that he had
found Mr. Welch a true prophet[49].

He married Elizabeth Knox, daughter to the famous Mr. John Knox minister
at Edinburgh, and she lived with him from his youth till his death. By
her he had three sons[50].

As the duty wherein Mr. Welch abounded and excelled most in his prayer,
so his greatest attainments fell that way. He used to say, He wondered
how a Christian could ly in bed all night, and not rise to pray, and
many times he rose, and many times he watched. One night he rose from
his wife, and went into the next room, where he staid so long at secret
prayer, that his wife, fearing he might catch cold, was constrained to
rise and follow him, and, as she hearkened, she heard him speak as by
interrupted sentences, Lord, wilt thou not grant me Scotland, and after
a pause, Enough, Lord, enough; and so she returned to her bed, and he
following her, not knowing she had heard him, but when he was by her,
she asked him, What he meant by saying, Enough, Lord, enough? he shewed
himself dissatisfied with her curiosity, but told her, He had been
wrestling with the Lord for Scotland, and found there was a sad time at
hand, but that the Lord would be gracious to a remnant. This was about
the time when bishops first overspread the land, and corrupted the
church. This is more wonderful still, An honest minister, who was a
parishioner of Mr. Welch many a day, said, "That one night as he watched
in his garden very late, and some friends waiting upon him in his house,
and wearying because of his long stay, one of them chanced to open a
window toward the place where he walked, and saw clearly a strange light
surround him, and heard him speak strange words about his spiritual
joy." But though Mr. Welch had upon the account of his holiness,
abilities and success, acquired among his subdued people, a very great
respect, yet was he never in such admiration, as after the great plague
which raged in Scotland in his time.

And one cause was this: The magistrates of Ayr, forasmuch as this town
alone was free, and the country about infected, thought fit to guard the
ports with centinels and watchmen; and one day two travelling merchants,
each with a pack of cloth upon a horse, came to the town desiring
entrance that they might sell their goods, producing a pass from the
magistrates of the town from whence they came, which was at that time
sound and free; yet notwithstanding all this, the centinels stopt them
till the magistrates were called, and when they came they would do
nothing without their minister's advice; so Mr. Welch was called, and
his opinion asked: He demurred, and putting off his hat, with his eyes
towards heaven for a pretty space, though he uttered no audible words,
yet continued in a praying posture; and after a little space told the
magistrates, They would do well to discharge these travellers their
town, affirming, with great asseveration, the plague was in these packs,
so the magistrates commanded them to be gone, and they went to Cumnock,
a town about twenty miles distant, and there sold their goods, which
kindled such an infection in that place, that the living were hardly
able to bury their dead. This made the people begin to think of Mr.
Welch as an oracle: Yet, as he walked with God, and kept close with him,
so he forgot not man, for he used frequently to dine abroad with such of
his friends as he thought were persons with whom he might maintain the
communion of the saints; and once in the year, he used always to invite
all his familiar acquaintances in the town, to a treat in his house,
where there was a banquet of holiness and sobriety.

He continued the course of his ministry in Ayr, till king James's
purpose of destroying the church of Scotland, by establishing bishops
was ripe, and then it became his duty to edify the church by his
sufferings, as formerly he had done by his doctrine.

The reason why king James was so violent for bishops, was neither their
divine institution, which he denied they had, nor yet the profit the
church should reap by them, for he knew well both the men and their
communications, but merely because he believed they were useful
instruments to turn a limited monarchy into absolute dominion, and
subjects into slaves; the design in the world he minded most.

Always in the pursuit of his design, he followed this method; in the
first place, he resolved to destroy general assemblies, knowing well
that so long as assemblies might convene in freedom, bishops could never
get their designed authority in Scotland; and the dissolution of
assemblies he brought about in this manner.

The general assembly at Holyrood-house, _anno_ 1602, with the king's
consent, indict their next meeting to be kept at Aberdeen, the last
tuesday of July _anno_ 1604, and before that day came, the king by his
commissioner the laird of Laureston, and Mr. Patrick Galloway moderator
of the last general assembly, in a letter directed to the several
presbyteries, prorogued the meeting till the first tuesday of July
1605, at the same place; last of all, in June 1605, the expected meeting
to have been kept in July following, is by a new letter from the king's
commissioner, and the commissioners of the general assembly, absolutely
discharged and prohibited, but without naming any day or place, for any
other assembly; and so the series of our assemblies expired, never to
revive again in due form, till the covenant was renewed _anno_ 1638.
However, many of the godly ministers of Scotland, knowing well, if once
the hedge of the government was broken, the corruption of the doctrine
would soon follow, resolved not to quit their assemblies so. And
therefore a number of them convened at Aberdeen, upon the first tuesday
of July 1605, being the last day that was distinctly appointed by
authority; and when they had met, did no more but constitute themselves
and dissolve. Amongst those was Mr. Welch, who, though he had not been
present upon that precise day, yet because he came to the place, and
approved what his brethren had done, he was accused as guilty of the
treasonable fact committed by them. So dangerous a point was the name of
a general assembly in king James's jealous judgment.

Within a month after this meeting, many of these godly men were
incarcerate, some in one prison, some in another. Mr. Welch was sent
first to Edinburgh tolbooth, and then to Blackness; and so from prison
to prison, till he was banished to France, never to see Scotland again.

And now the scene of his life begins to alter; but, before his
sufferings, he had this strange warning.

After the meeting at Aberdeen was over, he retired immediately to Ayr;
and one night he rose from his wife, and went into his garden, as his
custom was, but stayed longer than ordinary, which troubled his wife,
who, when he returned, expostulated with him very hard for his staying
so long to wrong his health; he bid her be quiet, for it should be well
with them. But he knew well, he should never preach more at Ayr; and
accordingly, before the next sabbath, he was carried prisoner to
Blackness castle. After that, he, with many others, who had met at
Aberdeen, were brought before the council of Scotland at Edinburgh, to
answer for their rebellion and contempt, in holding a general assembly,
not authorized by the king. And because they declined the secret
council, as judges competent in causes purely spiritual, such as the
nature and constitution of a general assembly is, they were first
remitted to the prison at Blackness, and other places, and thereafter,
six of the most considerable of them, were brought under night from
Blackness to Linlithgow before the criminal judges, to answer an
accusation of high treason at the instance of Sir Thomas Hamilton the
king's advocate, for declining, as he alleged, the king's lawful
authority, in refusing to admit the council judges competent in the
cause of the nature of church judicatories; and, after their accusation
and answer was read, by the verdict of a jury of very considerable
gentlemen, they were condemned as guilty of high treason, the punishment
deferred till the king's pleasure should be known; and thereafter their
punishment was made banishment, that the cruel sentence might somewhat
seem to soften their severe punishment, as the king had contrived it.

While he was in Blackness, he wrote his famous letter to Lilias Graham
countess of Wigton; in which he utters, in the strongest terms, his
consolation in suffering; his desire to be dissolved, that he might be
with the Lord; the judgments he foresaw coming upon Scotland, &c. He
also seems most positively to shew the true cause of their sufferings,
and state of the testimony in these words:

"Who am I, that he should first have called me, and then constituted me
a minister of the glad tidings of the gospel of salvation these years
already, and now last of all to be a sufferer for his cause and kingdom.
Now, let it be so, that I have fought my fight, and run my race, and now
from henceforth is laid up for me that crown of righteousness, which the
Lord that righteous God will give, and not to me only, but to all that
love his appearance, and choose to witness this, that Jesus Christ is
the king of saints, and that his church is a most free kingdom, yea as
free as any kingdom under heaven, not only to convocate, hold, and keep
her meetings, and conventions and assemblies; but also to judge of all
her affairs, in all her meetings and conventions amongst her members and
subjects. These two points, 1. That Christ is the head of his church. 2.
That she is free in her government, from all other jurisdiction except
Christ's: These two points, I say, are the special cause of our
imprisonment; being now convict as traitors for the maintaining thereof.
We have been ever waiting with joyfulness to give the last testimony of
our blood in confirmation thereof, if it should please our God to be so
favourable as to honour us with that dignity; yea, I do affirm, that
these two points above-written, and all other things which belong to
Christ's crown, sceptre and kingdom, are not subject, nor cannot be, to
any other authority, but to his own altogether. So that I would be most
glad to be offered up as a sacrifice for so glorious a truth: It would
be to me the most glorious day, and the gladdest hour I ever saw in this
life; but I am in his hand to do with me whatsoever shall please his
Majesty.

"I am also bound and sworn, by a special covenant, to maintain the
doctrine and discipline thereof, according to my vocation and power all
the days of my life, under all the pains contained in the book of God,
and danger of body and soul, in the day of God's fearful judgment; and
therefore, though I should perish in the cause, yet will I speak for it,
and to my power defend it, according to my vocation."

He wrote about the same time to Sir William Livingston of Kilsyth: There
are some prophetical expressions in this letter that merit notice.

"As for that instrument Spotswood, we are sure the the Lord will never
bless that man, but a malediction lies upon him, and shall accompany all
his doings; and it may be, Sir, your eyes shall see as great confusion
covering him, ere he go to his grave, as ever did his predecessors. Now
surely, Sir, I am far from bitterness, but here I denounce the wrath of
an everlasting God against him, which assuredly shall fall, except it be
prevented. Sir, Dagon shall not stand before the ark of the Lord, and
these names of blasphemy that he wears of arch and lord bishop, will
have a fearful end. Not one book is to be given to Haman, suppose he
were as great a courtier as ever he was; suppose the decree was given
out, and sealed with the king's ring, deliverance will come to us
elsewhere, and not by him, who has been so sore an instrument, not
against our persons, that were nothing, (for I protest to you, Sir, in
the sight of God, I forgive him all the evil he has done, or can do, to
me) but unto Christ's poor kirk, in stamping under foot so glorious a
kingdom and beauty as was once in this land; he has helped to cut
Sampson's hair, and to expose him to mocking, but the Lord will not be
mocked: He shall be cast away as a stone out of a sling, his name shall
rot, and a malediction shall fall upon his posterity after he is gone.
Let this, Sir, be a monument of it, that it was told before, that when
it shall come to pass, it may be seen there was warning given him: And
therefore, Sir, seeing I have not the access myself, if it would please
God to move you, I wish you would deliver this hand-message to him, not
as from me, but from the Lord."

The man of whom he complains, and threatens so sore, was bishop
Spotswood, at that time designed arch-bishop of Glasgow; and this
prophecy was punctually accomplished, though after the space of forty
years: For, first the bishop himself died in a strange land, and, as
many say, in misery; next his son Robert Spotswood, sometime president
of the session, was beheaded by the parliament of Scotland, at the
market-cross of St. Andrews, in the winter after the battle of
Philiphaugh, to which many thousands witnessed, and as soon as ever he
came upon the scaffold, Mr. Blair, the minister of the town, told him,
That now Mr. Welch's prophecy was fulfilled upon him; to which he
replied in anger, That Mr. Welch and he were both false prophets.

But before he left Scotland, some remarkable passages in his behaviour
are to be remembered. And first, when the dispute about
church-government began to warm, as he was walking upon the street of
Edinburgh, betwixt two honest citizens he told them, They had in their
town two great ministers, who were no great friends to Christ's cause
presently in controversy, but it should be seen, the world should never
hear of their repentance. The two men were Mr. Patrick Galloway and Mr.
John Hall; and accordingly it came to pass, for Mr. Patrick Galloway
died easing himself upon a stool; and Mr. John Hall, being at that time
in Leith, and his servant woman having left him alone in his house while
she went to the market, he was found dead at her return.

He was sometime prisoner in Edinburgh castle before he went into exile,
where one night sitting at supper with the Lord Ochiltry, who was uncle
to Mr. Welch's wife, as his manner was, he entertained the company with
godly and edifying discourse, which was well received by all the
company, except a debauched popish young gentleman, who sometimes
laughed, and sometimes mocked and made wry faces; whereupon Mr. Welch
brake out into a sad abrupt charge upon all the company to be silent,
and observe the work of the Lord upon that profane mocker, which they
should presently behold; upon which the profane wretch sunk down and
died beneath the table, to great astonishment of all the company.

Another wonderful story they tell of him at the same time:--The Lord
Ochiltry the captain, being both son to the good Lord Ochiltry, and Mr.
Welch's uncle in law, was indeed very civil to Mr. Welch, but being for
a long time, through the multitude of affairs, kept from visiting Mr.
Welch in his chamber, as he was one day walking in the court, and
espying Mr. Welch at his chamber window, asked him kindly how he did,
and if in any thing he could serve him? Mr. Welch answered him, He would
earnestly intreat his lordship, being at that time to go to court, to
petition king James in his name, that he might have liberty to preach
the gospel; which my lord promised to do. Mr. Welch answered, My lord,
both because you are my kinsman, and for other reasons, I would
earnestly intreat and bidest you not to promise, except you faithfully
perform. His lordship answered. He would faithfully perform his promise;
and so went for London. But though at his first arrival, he was really
purposed to present the petition to the king, when he found the king in
such a rage against the godly ministers, that he durst not, at that
time, present it; so he thought fit to delay it, and thereafter entirely
forgot it.

The first time that Mr. Welch saw his face after his return from court,
he asked him what he had done with his petition. His lordship answered,
He had presented it to the king, but that the king was in so great a
rage against the ministers at that time, he believed it had been
forgotten, for he had got no answer. Nay, said Mr. Welch to him, My
lord, you should not lie to God, and to me; for I know you never
delivered it, though I warned you to take heed not to undertake it,
except you would perform it; but because you have dealt so unfaithfully,
remember God shall take from you both estate and honours, and give them
to your neighbour in your own time: which accordingly came to pass, for
both his estate and honours were in his own time translated to James
Stuart, son of captain James, who was indeed a cadet, but not the lineal
heir of the family.

While he was detained prisoner in Edinburgh castle, his wife used for
the most part to stay in his company, but upon a time fell into a
longing to see her family in Ayr, to which with some difficulty he
yielded; but when she was to take her journey, he strictly charged her
not to take the ordinary way to her own house, when she came to Ayr, nor
to pass by the bridge through the town, but to pass the river above the
bridge, and so get the way to his own house, and not to come into the
town, for, said he, before you come thither, you shall find the plague
broken out in Ayr, which accordingly came to pass.

The plague was at that time very terrible, and he being necessarily
separate from his people, it was to him the more grievous; but when the
people of Ayr came to him to bemoan themselves, his answer was, that
Hugh Kennedy, a godly gentleman in their town, should pray for them, and
God should hear him. This counsel they accepted, and the gentleman
conveening a number of the honest citizens, prayed earnestly for the
town, as he was a mighty wrestler with God, and accordingly after that
the plague decreased.

Now the time is come when he must leave Scotland, and never to see it
again. So upon the 7th of November 1606, in the morning he with his
neighbours took ship at Leith, and though it was but two o'clock in the
morning, many were waiting on with their afflicted families, to bid them
farewel[51]. After prayer, they sung the 23d psalm, and so to the great
grief of the spectators, set sail for the south of France, and landed in
the river of Bourdeaux. Within fourteen weeks after his arrival, such
was the Lord's blessing upon his diligence, he was able to preach in
French, and accordingly was speedily called to the ministry, first in
one village, then in another; one of them was Nerac, and thereafter was
settled in St. Jean d' Angely, a considerable walled town, and there he
continued the rest of the time he sojourned in France, which was about
sixteen years. When he began to preach, it was observed by some of his
hearers, that while he continued in the doctrinal part of his sermon, he
spoke very correct French, but when he came to his application, and when
his affections kindled, his fervor made him sometimes neglect the
accuracy of the French construction: But there were godly young men who
admonished him of this, which he took in very good part, so for
preventing mistakes of that kind, he desired the young gentlemen, when
they perceived him beginning to decline, to give him a sign, _viz._ that
they were to stand up; and thereafter he was more exact in his
expression through his whole sermon: So desirous was he, not only to
deliver good matter, but to recommend it in neat expression.

There were many times persons of great quality in his auditory, before
whom he was just as bold as ever he had been in a Scots village; which
moved Mr. Boyd of Trochrig once to ask him (after he had preached before
the university with Saumur with such boldness and authority as if he had
been before the meanest congregation), How he could be so confident
among strangers, and persons of such quality? To which he answered, That
he was so filled with the dread of God, he had no apprehensions from man
at all; and this answer, said Mr. Boyd, did not remove my admiration,
but rather increase it.

There was in his house, amongst many others who boarded with him for
good education, a young gentleman of great quality, and suitable
expectations, and this was the heir of Lord Ochiltry, captain of the
Castle of Edinburgh. This young nobleman, after he had gained very much
upon Mr. Welch's affections, fell ill of a grievous sickness, and after
he had been long wasted with it, closed his eyes, and expired, to the
apprehension of all spectators, and was therefore taken out of his bed,
and laid on a pallet on the floor, that his body might be the more
conveniently dressed. This was to Mr. Welch a very great grief, and
therefore he stayed with the dead body full three hours, lamenting over
him with great tenderness. After twelve hours, the friends brought in a
coffin, whereinto they desired the corpse to be put, as the custom is;
but Mr. Welch desired, that for the satisfaction of his affections, they
would forbear it for a time, which they granted, and returned not till
twenty-four hours after his death were expired; then they desired, with
great importunity, that the corpse might be coffined, and speedily
buried, the weather being extremely hot; yet he persisted in his
request, earnestly begging them to excuse him once more; so they left
the corpse upon the pallet for full thirty-six hours; but even after all
that, though he was urged, not only with great earnestness, but
displeasure, they were constrained to forbear for twelve hours more.
After forty-eight hours were past, Mr. Welch still held out against
them, and then his friends perceiving that he believed the young man was
not really dead, but under some apoplectic fit, proposed to him, for his
satisfaction, that trial should be made upon his body by doctors and
chirurgeons, if possibly any spark of life might be found in him, and
with this he was content.--So the physicians are let to work, who
pinched him with pincers in the fleshy parts of his body, and twisted a
bow-string about his head with great force, but no sign of life
appearing in him, the physicians pronounced him stark dead, and then
there was no more delay to be made; yet Mr. Welch begged of them once
more, that they would but step into the next room for an hour or two,
and leave him with the dead youth; and this they granted. Then Mr. Welch
fell down before the pallet, and cried to the Lord with all his might,
and sometimes looked upon the dead body, continuing in wrestling with
the Lord, till at length the dead youth opened his eyes, and cried out
to Mr. Welch, whom he distinctly knew, O Sir, I am all whole, but my
head and legs; and these were the places they had sore hurt with their
pinching.

When Mr. Welch perceived this, he called upon his friends, and shewed
them the dead young man restored to life again, to their great
astonishment. And this young nobleman, though he lost the estate of
Ochiltry, lived to acquire a great estate in Ireland, and was Lord
Castle-Stuart, and a man of such excellent parts, that he was courted by
the earl of Stafford to be a councellor in Ireland; which he refused to
be, until the godly silenced Scottish ministers, who suffered under the
bishops in the north of Ireland, were restored to the exercise of their
ministry, and then he engaged, and continued to for all his life, not
only in honour and power, but in the profession and practice of
godliness, to the great comfort of the country where be lived. This
story the nobleman himself communicated to his friends in Ireland.

While Mr. Welch was minister in one of these French villages, upon an
evening a certain popish friar travelling through the country, because
he could not find lodging in the whole village, addressed himself to Mr.
Welch's house for one night. The servants acquainted their master, and
he was content to receive this guest. The family had supped before he
came, and so the servants convoyed the friar to his chamber, and after
they had made his supper, they left him to his rest. There was but a
timber partition betwixt him and Mr. Welch, and after the friar had
slept his first sleep, he was surprized with the hearing of a silent,
but constant whispering noise, at which he wondered very much, and was
not a little troubled.

The next morning he walked in the fields, where he chanced to meet with
a country man, who saluting him because of his habit, asked him, Where
he had lodged that night? The friar answered, He had lodged with the
hugenot minister. Then the country man asked him, what entertainment he
had? The friar answered, Very bad: for, said he, I always held, that
devils haunted these ministers houses, and I am persuaded there was one
with me this night, for I heard a continual whisper all the night over,
which I believe was no other thing, than the minister and the devil
conversing together. The country man told him, he was much mistaken, and
that it was nothing else than the minister at his night prayer. O, said
the friar, does the minister pray any? Yes, more than any man in France,
answered the country man, and if you please to stay another night with
him you may be satisfied. The friar got home to Mr. Welch's house, and
pretending indisposition, intreated another night's lodging, which was
granted him.

Before dinner, Mr. Welch came from his chamber, and made his family
exercise, according to his custom. And first he sung a psalm, then read
a portion of scripture, and discoursed upon it, thereafter he prayed
with great fervor, to all which the friar was an astonished witness.
After exercise they went to dinner, where the friar was very civilly
entertained, Mr. Welch forbearing all question and dispute with him for
the time; when the evening came, Mr. Welch made exercise as he had done
in the morning, which occasioned more wonder to the friar, and after
supper they Went to bed; but the friar longed much to know what the
night whisper was, and therein he was soon satisfied, for after Mr.
Welch's first sleep, the noise began; then the friar resolved to be
certain what it was, and to that end he crept silently to Mr. Welch's
chamber-door, and there he heard not only the sound, but the words
distinctly, and communications betwixt man and God, such as he thought,
had not been in this world. The next morning, as soon as Mr. Welch was
ready, the friar went to him, and told him, that he had lived in
ignorance the whole of his life, but now he was resolved to adventure
his soul with Mr. Welch, and thereupon declared himself protestant: Mr.
Welch welcomed and encouraged him, and he continued a protestant to his
death.

When Lewis XIII. king of France made war upon the protestants there,
because of their religion, the city of St. Jean d' Angely was besieged
by him with his whole army, and brought into extreme danger. Mr Welch
was minister of the town, and mightily encouraged the citizens to hold
out, assuring them, God would deliver them. In the time of the siege, a
cannon ball pierced the bed where he was lying, upon which he got up,
but would not leave the room, till he had, by solemn prayer,
acknowledged his deliverance. During this siege, the townsmen made
stout defence, till one of the king's gunners planted a great gun so
conveniently upon a rising ground, that therewith he could command the
whole wall upon which the townsmen made their greatest defence. Upon
this, they were constrained to forsake the whole wall in great terror,
and tho' they had several guns planted upon the wall, no man durst
undertake to manage them. This being told to Mr. Welch, he
notwithstanding encouraged them still to hold out, and running to the
wall, found the cannonier, who was a Burgundian, near the wall, him he
entreated to mount the wall, promising to assist him in person. The
cannonier told Mr. Welch, that they behoved to dismount the gun upon the
rising ground, else they were surely lost; Mr. Welch desired him to aim
well, and he would serve him, and God would help him; the gunner fell to
work, and Mr. Welch ran to fetch powder for a charge, but, as he was
returning, the king's gunner fired his piece, which carried the laddle
with the powder out of his hands: This did not discourage him, for
having left the laddle, he filled his hat with powder, wherewith the
gunner dismounted the king's gun at the first shot, and the citizens
returned to their post of defence.

This discouraged the king so much, that he sent to the citizens to offer
them fair conditions, _viz._ That they should enjoy the liberty of their
religion, their civil privileges, and their walls should not be
demolished; the king only desired that he might enter the city in a
friendly manner with his servants. This the city thought fit to grant,
and the king with a few more entered the city for a short time. While
the king was in the city, Mr. Welch preached as usual, which offended
the French court, for while he was at sermon the king sent the duke de
Espernon to fetch him out of the pulpit into his presence. The duke went
with his guard, and when he entered the church where Mr. Welch was
preaching, Mr. Welch commanded to make way, and to place a seat that the
duke might hear the word of the Lord. The duke instead of interrupting
him, sat down, and gravely heard the sermon to an end, and then told Mr.
Welch he behoved to go with him to the king, which he willingly did.
When the duke came to the king, the king asked him why he brought not
the minister with him; and why he did not interrupt him? The duke
answered, Never man spake like this man, but he had brought him along
with him. Whereupon Mr. Welch is called, and when he had entered the
king's room, he kneeled and silently prayed for wisdom and assistance.
Thereafter the king challenged him, how he durst preach in that place,
since it was against the laws of France, that any man should preach
within the verge of his court? Mr. Welch answered, Sir, if you did
right, you would come and hear me preach, and make all France hear me
likewise. For, said he, I preach you must be saved by the death and
merits of Jesus Christ, and not your own; and I preach, that as you are
king of France, you are under the authority of no man on earth: Those
men, he said, whom you hear, subject you to the Pope of Rome, which I
will never do. The king replied, Well, well, you shall be my minister;
and, as some say, called him father, which is an honour bestowed upon
few of the greatest prelates in France: However, he was favourably
dismissed at that time, and the king also left the city in peace.

But within a short time thereafter the war was renewed, and then Mr.
Welch told the inhabitants of the city, That now their cup was full, and
they should no more escape; which accordingly came to pass, for the king
took the town, and commanded Vitry the captain of his guard to enter and
preserve his minister from all danger; then horses and waggons were
provided for Mr. Welch, to transport him and his family for Rochelle,
whither he went, and there sojourned for a time.

After his flock in France was scattered, he obtained liberty to return
to England, and his friends intreated that he might have permission to
come to Scotland, because the physicians declared there was no other
method to preserve his life, but by the freedom he might have in his
native air. But to this king James would never yield, protesting he
would be unable to establish his beloved bishops in Scotland, if Mr.
Welch was permitted to return thither; so he languished at London a
considerable time; his disease was considered by some to have a tendency
to a sort of leprosy, physicians said he had been poisoned; a languor he
had together with a great weakness in his knees, caused by his continual
kneeling at prayer, by which it came to pass, that though he was able to
move his knees, and to walk, yet he was wholly insensible in them, and
the flesh became hard like a sort of horn. But when in the time of his
weakness, he was desired to remit somewhat of his excessive painfulness,
his answer was, He had his life of God, and therefore it should be spent
for him.

His friends importuned king James very much, that if be might not return
to Scotland, at least he might have liberty to preach in London, which
he would not grant, till he heard all the hopes of life were past, and
then he allowed him liberty to preach, not fearing his activity.

Then as soon as ever he heard he might preach, he greedily embraced this
liberty, and having access to a lecturer's pulpit, he went and preached
both long and fervently: which was his last performance: For after he
had ended his sermon, he returned to his chamber, and within two hours,
quietly and without pain, he resigned his spirit into his Maker's hands,
and was buried near Mr. Deering, the famous English divine, after he had
lived little more than fifty two years.

During his sickness, he was so filled and overcome with the sensible
enjoyment of God, that he was overheard to utter these words, "O Lord,
hold thy hand, it is enough, thy servant is a clay vessel, and can hold
no more."----

If his diligence was great, so it may be doubted whether his sowing in
painfulness, or his harvest in success was greatest; for if either his
spiritual experiences in seeking the Lord, or his fruitfulness in
converting souls be considered, they will be found unparallelled in
Scotland; And many years after Mr. Welch's death, Mr. David Dickson, at
that time a flourishing minister at Irvine, was frequently heard to say,
when people talked to him of the success of his ministry, That the
grape-gleanings in Ayr, in Mr. Welch's time, were far above the vintage
of Irvine in his own. Mr. Welch in his preaching was spiritual and
searching, his utterance tender and moving, he did not much insist upon
scholastic purposes and made no shew of his learning. One of his
hearers, who was afterward minister at Moor-kirk in Kyle, used to say,
That no man could hear him and forbear weeping, his conveyance was so
affecting.

There is a large volume of his sermons now in Scotland, only a few of
them have come to the press, nor did he ever appear in print, except in
his dispute with Abbot Brown, wherein he makes it appear, his learning
was not behind other virtues; and in another called Dr. Welch's
Armagaddon, supposed to have been printed in France, wherein he gives
his meditation upon the enemies of the church, and their destruction;
but the piece itself rarely to be found.




_The Life of Mr. ROBERT BOYD._


He was first settled minister at Vertal in France, but was afterwards by
the interest of Sieur du Plessis translated to be professor of divinity
at Saumur, and some time after was invited home by king James and
settled principal of the college of Glasgow and minister of Govan, at
which place he ordinarily wrote his sermons in full, and yet when he
came to the pulpit he appeared with great life and power of affection.
While he was in France the popish controversy employed his thoughts, but
the church of Scotland engrossed almost his whole attention after his
return home, and he became a zealous friend and supporter of the more
faithful part of the ministry, against the usurpation of the bishops and
their ceremonies.

But the prelatists knowing that the eminency of his place, his piety and
learning would influence many to take part with that way, they therefore
laboured with great assiduity, both by intreaties, threatenings and the
persuasions of some of his friends, in so much that he gave in a paper
to Law arch-bishop of Glasgow, in which he seemed in some sort to
acknowledge the pre-eminence of bishops, but he got no rest the next
night after this, being sore troubled for what he had done, he went back
and sought his paper again with tears, but the bishop pretended that he
had already sent it up to the king, so that he could not obtain it.

Mr. Boyd, finding that from this time forward he could enjoy no peace in
this place, he demitted both, and was chosen principal of the college of
Edinburgh, and one of the ministers of that city; Dr. Cameron came into
his places at Glasgow in October 1622. Some of the other ministers of
Edinburgh, particularly one Ramsay, envied him on account of his high
reputation both as a preacher, and as a teacher (the well-affected part
of the people both in town and country crowding to his church), and gave
the king information against him as a non-conformist: the king sent a
letter December the 13th to the magistrates of the town, rebuking them
for admitting him, and commanding him to be removed: The magistrates
were not obedient to the command, and by a courtier intreated he might
be continued, but the king would not grant their request. Accordingly on
the last of January 1623, he renewed the order to remove him, and he
was in a little time after that turned out of his place and office.

Some short time after this, bishop Law was again prevailed on to admit
Mr. Boyd to be minister of Paisley, for although no man was more
opposite to the Perth articles than Mr. Boyd, as he had refused
conformity to them both at Glasgow and Edinburgh, yet his learning and
prudence recommended him to the bishop's esteem. Here he remained in
security and peace until the earl of Abercorn's brother (a zealous
papist) dispossessed him on a Sabbath afternoon while he was preaching,
and threw all his books out of the house where he had his residence.
Upon complaining to the privy-council the offender was imprisoned, and
the court and bailies of Paisley having undertaken to repossess Mr. Boyd
again, and the gentleman professing his sorrow for what he had done, Mr.
Boyd interceeding with them for him, the council passed the matter over.

But no sooner went he to take possession, than he found the church doors
secured, so that no access could be had, and though the magistrates
would have broke them open, yet the mob (urged on as was supposed by the
earl's mother) pressed so hard upon the good man, not only by
opprobrious speeches, but also threw stones at him as if he had been a
malefactor, that he was forced to fly to Glasgow, and afterwards, seeing
no prospect of a peaceable settlement at Paisley, he returned to his own
house at Trochrig in Carrick, where he (probably) continued to his
death, which was some years after.

He was a man of great learning for that time, as his commentary on the
Ephesians testifies. He would sometimes say, If he had his choice of
languages wherein to deliver his sentiments it would be in Greek. He was
of an austere countenance and carriage, and yet very tender-hearted. He
had but a mean opinion of himself, but a high esteem of others in whom
he perceived any signs of grace and ingenuity. In the time of that
convincing and converting work of the Lord (commonly called Stuarton
sickness) he came from his own house in Carrick, and met with many of
the people; and having conversed with them, he heartily blessed the Lord
for the grace that was given unto them.




_The Life of Mr. ROBERT BRUCE._


Mr. Robert Bruce was born about the year 1554. He was second son to the
laird of Airth (of whom he had the estate of Kinnaird), who being at
that time a baron, of the best quality in the kingdom, educated Mr.
Robert with intention of being one of the lords of session, and for his
better accomplishment, sent him to France to study the civil law. After
his return home, his father injoined him to wait upon some affairs of
his that were then before the court of session, as he had got a patent
insured for his being one of these lords. But God's thoughts being not
as mens thoughts, and having other designs with him, he began then to
work mightily upon his conscience, that he could get no rest till he was
suffered to attend Mr. Andrew Melvil at St. Andrews to study divinity
under him; but to this his mother was averse, for she would not
condescend until he first gave up some lands and casualities wherein he
was infest: This he most willingly did, and shaking off all impediments
he fully resolved upon an employment more fitted to the serious turn of
his mind.

He went to St. Andrews sometime before Mr. Andrew Melvil left the
country, and continued there until his return. Here he wanted not some
sharp conflicts on this head, insomuch that upon a certain time, walking
in the fields with that holy and religious man Mr. James Melvil, he said
to him, "Before I throw myself again into such torment of conscience
which I have had in resisting the call to the ministry, I would rather
choose to walk through a fire of brimstone, even tho' it were half a
mile in length." After he was accomplished for the ministry, Mr. Andrew
Melvil perceiving how the Lord wrought with him, brought him over to the
general assembly in 1587, and moved the church of Edinburgh to call him
to a charge there.

And although he was moved by some brethren to accept the charge of the
ministry in place of Mr. James Lawson, yet he could not be prevailed
upon to take the charge _simpliciter_ (although he was willing to bestow
his labour thereon for a time), until by the joint advice of the
ministry of the city, and this stratagem, he was as it were trapped into
it: thus, on a time, when the sacrament was to be dispensed at
Edinburgh, one of the ministers desired Mr. Bruce, who was to preach in
the afternoon, to sit by him, and after he had served two or three
tables, he went out of the church, as if he had been to return in a
little, but instead of that he sent notice to Mr. Bruce, that unless he
served the rest of the tables the work behoved to stop; Mr. Bruce not
knowing but the minister had been seized on a sudden with some kind of
sickness, and, the eyes of all the people being fixed on him, many
intreating him to supply the minister's place, he proceeded to the
administration of the remainder, and that with such assistance to
himself and emotion amongst the people, that the like had never before
been seen in that place.

When he was afterward urged by the rest of his brethren to receive, in
the ordinary way, the imposition of hands, he refused it, because he
wanted not the material part of ordination, _viz._ the call of the
people and the approbation of the ministry, and besides he had already
celebrated the sacrament of the supper, which was not, by a new
ordination to be made void.----So having made trial of the work, and
found the blessing of God upon his labours, he accepted the charge, and
was from that time forth principal actor in the affairs of the church,
and a constant and strenuous maintainer of the established doctrine and
discipline thereof.

While he was minister at Edinburgh he shined as a great light through
all these parts of the land, the power and efficacious energy of the
Spirit accompanying the word preached by him in a most sensible manner,
so that he was a terror to evil doers, the authority of God appearing
with him, in so much that he forced fear and respect even from the
greatest in the land. Even king James himself and his court had such
high thoughts of him, that when he went to bring home his queen _anno_
1590, at his departure, he expressly desired Mr. Bruce to acquaint
himself with the affairs of the country and the proceedings of the
council, professing that he reposed more in him than the rest of his
brethren, or even all his nobles; and indeed in this his hopes were not
disappointed, for the country was more quiet during his absence than
either before or afterward: In gratitude for which Mr. Bruce received a
congratulatory letter dated February 19th, 1590, wherein the king
acknowledgeth, "He would be obligated to him all his life for the pains
he had taken in his absence to keep his subjects in good order." Yea, it
is well known that the king had that esteem for Mr. Bruce, that, upon a
certain time before many witnesses, he gave him this testimony, That he
judged him worthy of the half of his kingdom; but he proved in this, as
in others of his fair promises, no slave to his word, for not many
year's after he obliged this good man, for his faithfulness, to depart
and leave the kingdom.

Mr. Bruce being a man of public spirit and heroic mind, was always on
that account pitched upon to deal in matters of high moment, and amongst
other things, upon the 19th of November 1596, he, Messrs. Andrew Melvil
and John Davidson, were directed by the counsel of the brethren, to deal
with the queen concerning her religion, and, for want of religious
exercises and virtuous occupation amongst her maids to move her to hear
now and then the instructions of godly and discreet men; they went to
her, but were refused admittance until another time.

About the same time he was sent to the king then sitting with the lords
in session, to present some articles for redress of the wrongs then done
to the church; but, in the mean time, a bustle falling out at Edinburgh
by the mob, he removed to Linlithgow. Upon the Sabbath following, Mr.
Bruce preaching upon the 51st psalm said, "The removal of your ministers
is at hand, our lives shall be bitterly fought after, but ye shall see
with your eyes, that God shall guard us, and be our buckler and defence
&c." and the day following, this was in part accomplished, for the
king sent a charge from Linlithgow to Mr. Bruce and the rest of the
ministers of Edinburgh, to enter in ward at the castle there within six
hours after the proclamation, under pain of horning. The rest of the
ministers, knowing the king's anger was kindled against them, thought
proper to withdraw, but Mr. Bruce knowing his own innocency, stayed, and
gave in an apology for himself and the rest of his faithful brethren. In
April 13th 1599, the king returned to Edinburgh, and was entertained in
the house of Mr. Bruce, although he himself was not yet released.

But all this was nothing more than the drops before the shower, or as
the gathering of waters before an inundation breaks forth, for the king,
having for some time laboured to get prelacy established in Scotland,
and because Mr. Bruce would not comply with his measures, and refused to
give praise to God in public for the kings deliverance from the
pretended conspiracy in the year 1600, until he was better ascertained
of the fact, he not only discharged him from preaching in Edinburgh, but
also obliged him to leave the kingdom. When he embarked at the queen's
ferry on the 3d of November the same year, there appeared such a great
light as served him and the company to sail, although it was near
midnight. He arrived at Dieppe on the eight of November.

And although, by the king's permission, he returned home the year
following, yet because he would not, (1.) Acknowledge Gowrie's
conspiracy; (2.) Purge the king in such places as he should appoint; and
(3.) Crave pardon of the king for his long distrust and disobedience,
&c. he could not be admitted to his place and office again, but was
commanded by the king to keep ward in his own house of Kinnaird. After
the king's departure to England, he had some respite for about a year or
more, but in the year 1605, he was summoned to compear at Edinburgh on
the 29th of February, before the commission of the general assembly, to
hear and see himself removed from his function at Edinburgh; they had
before, in his absence, decerned his place vacant, but now they
intimated the sentence, and Livingston had a commission from the king to
see it put in execution; he appealed; they prohibited him to preach; but
he obeyed not. In July thereafter, he was advertized by chancellor
Seaton, of the king's express order, discharging him to preach any more,
and said, He would not use his authority in this, but only request him
to desist for nine or ten days; to which he consented, thinking it but
of small moment for so short a time. But he quickly knew, how deep the
smallest deviation from his Master's cause and interest might go; for
that night (as he himself afterward declared) his body was cast into a
fever, with such terror of conscience, that be promised and fully
resolved to obey their commands no more.

Upon the 18th of August following, he was charged to enter in ward at
Inverness, within the space of ten days, under pain of horning, which he
obeyed upon the 17th following. And in this place he remained for the
space of four years, teaching every Wednesday and Sabbath forenoon, and
was exercised in reading public prayers every other night, in which his
labours were blessed, for this dark country was wonderfully illuminated,
and many brought to Christ by means of his ministry, and a seed sown in
these remote places, which remained for many years afterwards.

When he returned from Inverness to his own house, and though his son had
obtained a licence for him, yet here he could find nothing but grief and
vexation, especially from the ministers of the presbyteries of Stirling
and Linlithgow, and all for curbing the vices some of them were subject
to.--At last he obtained liberty of the council to transport his family
to another house he had at Monkland, but, because of the bishop of
Glasgow, he was forced to retire back again to Kinnaird. Thus this good
man was tossed about, and obliged to go from place to place.

In this manner he continued, until he was by the king's order summoned
before the council in September the 19th, 1621, to answer for
transgressing the law of his confinement, &c. When he compeared, he
pleaded the favour granted him by his majesty when in Denmark, and
withal purged himself of the accusation laid against him, and yet
notwithstanding of all these (said he), the king hath exhausted both my
estate and person, and has left me nothing but my life, and that
apparently he is seeking; I am prepared to suffer any punishment, only I
am careful not to suffer as a malefactor or evil doer.----A warrant was
delivered to him to enter in ward in the castle of Edinburgh, where he
continued till the first January; the bishops absented from the council
that day, however they were his delators. He was again brought before
the council, where the king's will was intimate to him, _viz._ That he
should return to his own house until the 21st of April, and then
transport himself again to Inverness, and remain within four miles
thereof during the king's pleasure.

Here he remained, for the most part, until September 1624, when he
obtained licence again to return from his confinement to settle some of
his domestic affairs; the condition of his licence was so strait, that
he purposed with himself to return back to Inverness, but in the mean
time the king died, and so he was not urged to go back to his
confinement; and although king Charles I. did again renew this charge
against him some years after this, yet he continued mostly in his own
house, preaching and teaching wherever he had occasion.

About this time the parish of Larber, having neither church nor stipend,
Mr. Bruce repaired the church and discharged all the parts of the
ministry there, and many besides the parish attended upon his ministry
at that place with great success; and it would appear, that about this
time Mr. Henderson then minister at Leuchars, (afterward the famous
Henderson) was at first converted by his ministry.

At this place it was his custom after the first sermon to retire by
himself some time for private prayer, and on a time some noblemen who
had far to ride, sent the beadle to learn if there was any appearance
of his coming in;--the man returned, saying, I think he shall not come
out this day, for I overheard him say to another, "I protest, I will not
go unless thou goest with me." However, in a little time he came,
accompanied by no man, but in the fulness of the blessing of the gospel
of Christ; for his very speech was with much evidence and demonstration
of the Spirit. It was easy for his hearers to perceive that he had been
in the mount with God, and that indeed he had brought that God whom had
met in private, _unto his mother's house, and unto the chambers of her
that conceived him_.

Mr. Bruce was also a man who had somewhat of the spirit of discerning
future events, and did prophetically speak of several things that
afterward came to pass, yea, and divers persons distracted (says an
author[52]) and those who were past recovery with the epileptical
disease, or falling sickness, were brought to Mr. Bruce, and were, after
prayer by him in their behalf, fully restored from that malady. This may
seem strange (but true), for he was such a wrestler with God, and had
more than ordinary familiarity with him.

Some time before his death, being then at Edinburgh, where through
weakness he often kept his chamber, whither a meeting of godly
ministers, anent some matter of church-concernment, (hearing he was in
town), came and gave him an account of the prelates actings. After this,
Mr. Bruce prayed, in which he repeated over again to the Lord the very
substance of their discourse (which was a very sad representation of the
case of the church), all which time there was an extraordinary motion in
all present, and such a sensible down-pouring of the Spirit, that they
could hardly contain themselves. Mr. Weemes of Lathockar being
occasionally present, at departing said, O how strange a man is this,
for he knocketh down the Spirit of God upon us all; this he said,
because Mr. Bruce, in the time of that prayer, divers times knocked with
his fingers upon the table.

About this time he related a strange dream; how he had seen a long broad
book with black boards, flying in the air, with many black fowls like
Crows flying about it; and as it touched any of them, they fell down
dead; upon which he heard an audible voice speak to him, saying, _Hæc
est ira Dei contra pastores ecclesiæ Scoticanæ_; upon which he fell
a-weeping and praying that he might be kept faithful, and not be one of
these who were thus struck down by a torch of his wrath, through
deserting the truth. He said, when he awakened, he found his pillow all
wet and drenched with tears.--The accomplishment of this dream, I need
not describe: all acquainted with our church-history, know, that soon
after that, prelacy was introduced into Scotland. Bishops set up, and
with them ushered in Popish and Arminian tenets, with all manner of
corruptions and profanity, which continued in Scotland a number of
years.

One time, says Mr. Livingston, I went to Edinburgh to see him, in the
company of the tutor of Bonington. When we called on him at eight
o'clock in the morning, he told us, He was not for any company, and when
we urged him to tell us the cause, he answered, That when he went to bed
he had a good measure of the Lord's presence, and that he had wrestled
with him about an hour or two before we came in, and had not yet got
access; and so we left him. At another time I went to his house, but saw
him not till very late; when he came out of his closet, his face was
foul with weeping, and he told me, That, that day, he had been thinking
on what torture and hardships Dr. Leighton our country-man had been put
to at London[53]; and added, If I had been faithful, I might have had
the pillory, and some of my blood shed for Christ as well as he; but he
hath got the crown from us all. I heard him once say, faith be, I would
desire no more at my first appeal from king James, but one hour's
converse with him: I know he hath a conscience; I made him once weep
bitterly at Holyrood-house. About the year----, I heard him say, I
wonder how I am kept so long here; I have lived two years already in
violence; meaning that he was then much beyond seventy years of age[54].

When the time of his death drew near (which was in the month of August
1631), through age and infirmity he was mostly confined to his chamber,
where he was frequently visited by his friends and acquaintances; and
being on a certain time asked by one of them, How matters stood betwixt
God and his soul? He made this return, "When I was young, I was
diligent, and lived by faith on the Son of God; but now I am old, and am
not able to do so much, yet he condescends to feed me with lumps of
sense." And that morning before he was removed, his sickness being
mostly a weakness through age, he came to breakfast and having as usual
eaten an egg, he said to his daughters "I think I am yet hungry, ye may
bring me another egg." But instantly thereafter, falling into deep
meditation, and after having mused a little he said, "Hold, daughter, my
Master calls me." With these words his sight failed him; and called for
his family bible, but finding his sight had failed him, he said, "Cast
up to me the eight chapter of the epistle to the Romans, and set my
fingers on these words, _I am persuaded that neither death nor life_,
&c. _shall be able to separate me from the love of God which is in
Christ Jesus my Lord._ Now, said he, is my finger upon them?" and being
told it was, he said, "Now God be with you my children; I have
breakfasted with you, and shall sup with my Lord Jesus Christ this
night." And so like Abraham of old, he gave up the ghost in a good
age[55], and was gathered to his people.

In this manner did this occidental star set in our horizon. There was
none, in his time, who did speak with such evidence of the power of the
Spirit; and no man had more seals of his ministry, yea many of his
hearers thought, that no man since the apostles days ever spoke with
such power. And although he was no Boanerges (as being of a slow but
grave delivery), yet he spoke with such authority and weight as became
the oracles of the living God: so that some of the most stout-hearted of
his hearers were ordinarily made to tremble, and by having this door
which had formerly been shut against Jesus Christ, as by an irresistable
power broke open and the secrets of their hearts made manifest, they
often times went away under deep convictions. He had a very majestic
countenance, in prayer he was short, especially when in public, but
every word or sentence he spoke was as a bolt shot from heaven; he spent
much of his time in private prayer. He had a very notable faculty in
searching the scriptures, and explaining the most obscure mysteries
therein, and was a man who had much inward exercise of conscience anent
his own personal case, and was oftentimes assaulted anent that grand
fundamental truth, The being of a God, insomuch that it was almost
customary to him to say when he first spoke in the pulpit, "I think it a
great matter to believe there is a God," and by this he was the more
fitted to deal with others under the like temptations.[56]

Mr. Bruce was also an eloquent and substantial writer, as the
forementioned apology, and his excellent letters to M. Espignol, the
duke of Parma, Col. Semple, &c. doth copiously evidence, Argal's
sleep, &c. He was also deeply affected with the public cause and
interest of Jesus Christ, and much depressed in spirit when he beheld
the naughtiness and profanity of many ministers then in the church, and
the unsuitable carriage and deportment of others to so great a calling,
which made him express himself with much fear, that the ministry in
Scotland would prove the greatest persecutors it had, which so lately
came to pass.




_The Life of Mr. JOSIAS WELCH._


Mr. Josias Welch was a younger son to the famous Mr. John Welch sometime
minister of the gospel at Ayr, and Elizabeth Knox daughter to the great
Mr. John Knox, who was minister at Edinburgh, from whom he received a
most liberal and religious education. But what enhanced his reputation
more, was, that he was, heir to his father's graces and virtues. And
although he had received all the branches of useful learning in order
for the ministry, yet, prelacy being then prevalent in Scotland, he was
detained for some time from that function, seeing he was not clear in
his own mind to enter into that office by the door of episcopacy. But
some time after, it so fell out, that meeting with worthy Mr. Blair,
(who was then settled a minister at Bangor in Ireland) he finding how
zealous a spirit Mr. Welch was of, exhorted and solicited him much to
hasten over there, where he would find work enough, and he hoped success
likewise, which accordingly came to pass, for upon his going thither he
was highly honoured and provided of the Lord to bring the covenant of
grace to the people at the six-mile water, (on whom Mr. Glendining
formerly minister there had wrought some legal convictions) and having
preached sometime at Oldstone, he was settled at Temple-Patrick, where
he with great vigilance and diligence exercised his office, which by the
blessing of God upon his labours, gained him many seals of his ministry.

But the devil envying the success of the gospel in that quarter, stirred
up the prelatical clergy, whereupon the bishop of Down, in May 1632,
caused cite him, Messrs. Blair, Livingston and Dumbar before him, and
urged them to conform and give their subscription to that effect, but
they answered with great boldness, That there was no law nor canon in
that kingdom requiring this; yet notwithstanding they were all four
deposed by him from the office of the holy ministry.

After this, Mr. Welch continued for some time preaching in his own
house, where he had a large auditory, and such was his desire to gain
souls to Christ, that he commonly stood in a door looking towards a
garden, that so he might be heard without as well as within, by means of
which, being of a weakly constitution, he contracted such a cold as
occasioned his death in a short time thereafter.

He continued in this way, until May 1634, when by the intercession of
Lord Castle-Stuart with the king in their behalf, the foresaid ministers
received a grant from the bishop of six months liberty, which freedom
none more willingly embraced than Mr. Welch, but he had preached only a
few weeks in his own pulpit before he sickened, and the Sabbath
afternoon before his death, which was on the Monday following. "I heard
of his sickness," saith Mr. Livingston, "and came to him about eleven
o'clock at night, and Mr. Blair came about two hours thereafter. He had
many gracious discourses, as also some wrestling and exercise of mind.
One time cried out, Oh for hypocrisy; on which Mr. Blair said, See how
Satan is nibbling at his heels before he enter into glory. A very little
before he died, being at prayer by his bed-side, and the word victory
coming out of my mouth, he took hold of my hand and desiring me to
forbear a little, and clapping his hands, cried out, Victory, victory,
victory for ever more, then he desired me to go on, and in a little
expired--on the 23d of June 1634."

Thus died the pious and faithful Mr. Josias Welch, in the flower of his
youth, leaving only one son behind him, _viz._ Mr. John Welch, who was
afterward minister at Irongray in Galloway.




_The Life of JOHN GORDON VISCOUNT KENMUIR._


John Gordon of Lochinvar (afterwards viscount Kenmuir) was born about
the year 1599. He received a reasonable measure of education, and yet,
through the circumstance of his birth, the corruption of the age, but
above all the depravity of nature, and want of restraining grace in his
younger years, he became somewhat irreligious and profane, which, when
he arrived at manhood, broke out into more gross acts of wickedness, and
yet all the while the Lord never left him altogether without a check or
witness in his conscience, yet sometimes when at ordinances,
particularly sacramental occasions, he would be filled with some sense
of sin, which being borne powerfully in upon his soul, he was scarce
able to hold out against it. But for a long time he was a stranger to
true and saving conversion. The most part of his life after he advanced
in years, he spent like the rich man in the gospel, casting down barns
and building greater ones, for at his houses of Rusco and Kenmuir he was
much employed in building, parking, planting, and seeking worldly
honours.

About the year 1628, he was married to that virtuous and religious lady,
Jean Campbel sister to the worthy marquis of Argyle, by whom he had some
children, two at least, one of whom it appears died about the beginning
of the year 1635, for we find Mr. Rutherford in one of his letters,
about that time, comforting this noble lady upon such a mournful
occasion.

In the year 1633, Charles I. to honour his coronation, in the place of
his birth and first parliament, dignified many of the Scots nobility and
gentry with higher titles, and places of office and honour, among whom
was Sir John Gordon, who upon the eighth of May was created Viscount
Kenmuir and Lord Gordon of Lochinvar[57].

Accordingly the viscount came to the parliament which sat down at
Edinburgh June 16th 1633, and was present the first day, but stayed only
a few days thereafter, for being afraid to displease the king, from whom
he had both received some, and expected more honours, and not having the
courage to glorify God by his presence, when his cause was at stake,
deserted the parliament under pretence of indisposition of body, and
returned home to his house at Kenmuir in Galloway, and there slept
securely for about a year without check of conscience, till August 1634,
that his affairs occasioned his return to Edinburgh, where he remained
some days, not knowing that with the ending of his affairs he was to end
his life. He returned home with some alteration of bodily health, and
from that day his sickness increased until September 12th ensuing, which
was the day of his death.

But the Lord had other thoughts than that this nobleman should die
without some sense of his sin, or yet go out of this world
unobserved.--And therefore it pleased him with his bodily affliction to
shake his soul with fears, making him sensible of the power of eternal
wrath, for his own good, and for an example to others in after-ages
never to wrong their own consciences, or to be wanting to the cause or
interest of God, when he gives them an opportunity to that purpose.

Upon the Sabbath August 31st, being much weakened, he was visited by a
religious and learned minister who then lived in Galloway not far from
the house of Kenmuir, his lordship much rejoiced at his coming,
observing the all-ruling providence in sending him such a man (who had
been abroad from Galloway some time) sooner home than he expected. After
supper his lordship drew on a conference with the minister, shewing he
was much taken up with the fears of death, and extremity of pain. "I
never dreamed, said he, that death had such a terrible, austere and
gloomy countenance. I dare not die, howbeit I know I must die. What
shall I do, for I dare not venture in gripes with death, because I find
my sins grievous and so many that I fear my account is out of order, and
not so as becomes a dying man."

The minister for some time discoursed to him anent this weakness of
nature, which was in all men, believers not excepted, which made them
afraid of death, but he hoped Christ would be his second in the combat,
willing him to rely upon the strength of Christ; but withal said, "My
lord, I fear more the ground of your fear of death, which is (as you
say) the consciousness of your sins, for there can be no plea betwixt
you and your Lord if your sins be not taken away in Christ, and
therefore make that sure, and fear not." My lord answered, "I have been
too late in coming to God, and have deferred the time of making my
account, so long that I fear I have but the foolish virgins part of it,
who came and knocked at the door of the bridegroom so late, and never
got in."

The minister having resumed somewhat both of his own and his father's
sins, particularly their cares for this world and worldly honours, and
thinking his lordship designed to extenuate his fault in this, he drew
several weighty propositions in way of conference about the fears of
death and his eternal all, which depended upon his being in or out of
Christ, and obtested him in these words,--"Therefore I intreat you, my
lord, by the mercies of God, by your appearing before Christ your Judge,
and by the salvation of your soul, that you would look ere you leap, and
venture not into eternity without a certificate under Jesus Christ's
hand, because it is said of the hypocrite, Job xx. 11. _He lieth down in
the grave, and his bones are full of the sins of his youth._"

My lord replied, "When I begin to look upon my life, I think all is
wrong in it, and the lateness of my reckoning affrighteth me, therefore
stay with me, and shew me the marks of a child of God, for you must be
my second in this combat and wait upon me." His lady answered, "You must
have Jesus Christ to be your second," to which he heartily said
"Amen--but, continued he, how shall I know that I am in the state of
grace, for while I be resolved my fears will still overburthen me." The
minister said, "My lord, scarcely or never doth a cast-a-way anxiously
and carefully ask the question, Whether he be a child of God or not?"
But my lord excepted against that saying, "I do not think there is any
reprobate in hell, but he would with all his heart have the kingdom of
heaven." The minister having explained the different desires in
reprobates, his lordship said, "You never saw any tokens of true grace
in me, and that is my great and only fear."

The minister said, "I was indeed sorry to see you so fearfully carried
away with temptation, and you know, I gave you faithful warning that it
would come to this. I wish your soul was deeply humbled for sin; but to
your demand, I thought you ever had a love for the saints, even to the
poorest, who carried Christ's image, altho' they could never serve nor
profit you in any way, 1 John iii. 14. _By this we know we are
translated from death unto life_, &c." And at last with this mark after
some objections he seemed convinced. The minister asked him, "My lord,
dare you now quit your part in Christ, and subscribe an absolute
resignation of him?" My lord said, "O Sir, that is too hard, I hope he
and I have more to do together, and I will be advised ere I do that,"
and then asked, "What mark is it to have judgment to discern a minister
called and sent of God from an hirling?" The minister allowed it to be a
good mark, and cited John x. 4. _My sheep know my voice._

At the second conference the minister urged deep humiliation. He
acknowledged the necessity thereof, but said, "Oh! if I could get him!
But sin causeth me to be jealous of his love, to such a man as I have
been." The minister advised him "to be jealous of himself, but not of
Jesus Christ, there being no meeting betwixt them without a sense of
sin," Isa. lxi. 2, 3. Whereupon my lord said with a deep sigh
accompanied with tears, "God send me that," and thereafter reckoned out
a certain number of his sins, which were as serpents or crocodiles
before his eyes. The minister told him, "that death and him were yet
strangers, and hoped he would tell another tale ere all the play be
ended, and you shall think death a sweet messenger to carry you to your
Father's house." He said with tears, "God make it so," and desired him
to pray.

At the third conference he said, "Death bindeth me strait. O how sweet a
thing it is to seek God in health, and in time of prosperity to make our
accounts, for now I am so distempered that I cannot get my heart framed
to think on my account, and the life to come." The minister told him,
"He behoved to fight against sickness and pain, as well as sin and
death, seeing it is a temptation."----He answered, "I have taken the
play long. God hath given me thirty-five years to repent, but alas! I
have mispent it:" and with that he covered his face and wept. The
minister assured him, that although his day was far spent, yet he
behoved in the afternoon, yea when near evening, to run fast, and not to
lie in the field, and miss his lodging, upon which he, with uplifted
eyes, said, "Lord, how can I run? Lord, draw me, and I shall run," Cant.
i. 4. The minister hearing this, desired him to pray, but he answered
nothing; yet within an hour he prayed before him and his own lady very
devoutly, and bemoaned his own weakness both inward and outward, saying,
"I dare not knock at thy door, I ly at it scrambling as I may, till thou
come out and take me in; I dare not speak; I look up to thee, and look
for one kiss of Christ's fair face. O when wilt thou come!"

At the fourth conference he charged the minister to go to a secret place
and pray for him, and do it not for the fashion; I know, said he, prayer
will pull Christ out of heaven. The minister said, "What shall we seek,
give us a commission." He answered, "I charge you to tell my beloved,
_that I am sick of love_." The minister desired if they should seek life
or recovery, he said, "Yea, if it be God's good pleasure, for I find my
fear of death now less, and I think God is now loosing the root of the
deep-grown tree of my soul so firmly fastened to this life." The
minister told him, If it were so, he behoved to covenant with God in
dedicating himself and all he had to God and his service, to which he
heartily consented, and after the minister had recited several
scriptures for that purpose, such as Psal. lxxviii. 36. &c. He took
the Bible, and said, Mark other scriptures for me, and he marked 2 Cor.
v. Rev. xxi. and xxii. Psal. xxxviii. John xv. These places he turned
over, and cried often for one love blink, "O Son of God, for one sight
of thy face."

When the minister told him his prayers were heard, he took hold of his
hand and drew him to him, and said with a sigh, Good news indeed, and
desired him and others to tell him what access they had got to God in
Christ for his soul,--They told him they had got access, at which he
rejoiced, and said, "Then will I believe and wait on, I cannot think but
my beloved is coming leaping over the hills."

When friends or others came to visit him, whom he knew feared God, he
would cause them go and pray for him, and sent some of them expresly to
the wood of Kenmuir on that errand. After some cool of a fever (as was
thought), he caused one of his attendants call for the minister, to whom
he said smiling, "Rejoice now, for he is come. O! if I had a tongue to
tell the world what Jesus Christ hath done for my soul."

And yet after all this, conceiving hopes of recovery, he became more
careless, remiss, and dead, for some days, and seldom called for the
minister (though, he would not suffer him to go home to his flock),
which his lady and others perceiving went to the physician, and asked
his judgment anent him.----He plainly told them, There was nothing but
death for him if his flux returned, as it did. This made the minister go
to him and give him faithful warning of his approaching danger, telling
him, his glass was shorter than he was aware of, and that Satan would be
glad to steal his soul out of the world sleeping; this being seconded by
the physician, he took the minister by the hand, thanked him for his
faithful and plain dealing, and acknowledged the folly of his deceiving
heart in looking over his affection to this life when he was so fairly
once on his journey toward heaven; then ordered them all to leave the
chamber except the minister, and causing him to shut the door, he
conferred with him anent the state of his soul.

After prayer the minister told him, He feared that his former joy had
not been well grounded, neither his humiliation deep enough, and
therefore desired him to dig deeper, representing his offence both
against the first and second table of the law, &c. whereupon his
lordship reckoned out a number of great sins, and, amongst the rest,
freely confessed his sin in deserting the last parliament, saying, "God
knoweth I did it with fearful wrestling of conscience, my light paying
me home within, when I seemed to be glad and joyful before men, &c."
The minister being struck with astonishment at this reckoning after such
fair appearance of sound marks of grace in his soul, stood up and read
the first eight verses in the 6th of the epistle to the Hebrews and
discoursed thereon, then cited Rev. xxi. _But the fearful and
unbeliever_, &c. and told him he had not one word of mercy from the Lord
to him, and so turned his back, at which he cried out with tears (that
they heard him at some distance) saying, "God armed is coming against me
to beat out my brains; I would die; I dare not die; I would live; I dare
not live; O what a burthen is the hand of an angry God! Oh! what shall I
do! Is there no hope of mercy?" In this agony he lay for some time. Some
said, The minister would kill him,--Others, He would make him despair.
But he bore with them, and went to a secret place, where he sought
words from God to speak to this patient.

After this another minister came to visit him, to whom he said, "He hath
slain me," and before the minister could answer for himself said, "Not
he, but the Spirit of God in him." The minister said, Not I, but the law
hath slain you, and withal told him of the process the Lord had against
the house of Kenmuir. The other minister read the history of Manasseh,
and of his wicked life, and how the Lord was intreated of by him. But
the former minister[58] went still upon wrath, telling him, He knew he
was extremely pained both in body and mind, but what would he think of
the lake of fire and brimstone, of everlasting burning and of utter
darkness with the devil and his angels. My lord answered, "Woe is me, if
I should suffer my thoughts to dwell upon it any time, it were enough to
cause me go out of my senses, but I pray you, what shall I do?" The
minister told him he was still in the same situation, only the sentence
was not given out, and therefore desired him to mourn for offending God.
And farther said, What, my lord, if Christ had given out the sentence of
condemnation against you, and come to your bed-side and told you of it,
would you not still love him, trust in him, and hang upon him? He
answered, "God knoweth I durst not challenge him, howbeit he should slay
me, I will still love him; yea though the Lord should slay me, yet will
I trust in him, I will ly down at God's feet, let him trample upon me, I
will die, if I die, at Christ's feet." The minister, finding him
claiming kindness to Christ, and hearing him often cry, O Son of God,
where art thou, when wilt thou come to me! Oh! for a love-look! said, Is
it possible, my lord, that you can love and long for Christ, and he not
love and long for you? Can love and kindness stand only on your side? Is
your poor love more than infinite love, seeing he hath said Isa. xlix.
15. _Can a woman forget_, &c.? My lord, be persuaded yourself, you are
graven upon the palms of God's hands. Upon this, he, with a hearty
smile, looked about to a gentleman (one of his attendants) and said, I
am written, man, upon the palms of Christ's hands, he will not forget
me, is not this brave talking.

Afterwards the minister, finding him weaker, said, My lord, the marriage
day is drawing near; make ready; set aside all care of your estate and
the world, and give yourself to meditation and prayer and spiritual
conference. After that he was observed to be still upon that exercise,
and when none were near him, he was found praying; yea, when to
appearance sleeping, he was overheard to be engaged in that duty. After
some sleep, he called for one of his kinsmen with whom he was not
reconciled, and also for a minister who had before offended him, that
they might be friends again, which was done quickly. To the preacher he
said, "I have ground of offence against you, as a natural man, and now I
do to you that which all men breathing could not have moved me to do;
but now because the Holy Spirit commands me, I must obey, and therefore
freely forgive you as I would wish you to forgive me. You are in an
eminent station, walk before God and be faithful to your calling; take
heed to your steps; walk in the right road; hold your eye right; for all
the world decline not from holiness; and take example by me." To his
cousin he said, "Serve the Lord, and follow not the footsteps of your
father-in-law" (for he had married the bishop of Galloway's daughter);
"learn to know that you have a soul, for I say unto you the thousandth
part of the world know not that they have a soul: The world liveth
without any sense of God."

He desired the minister to sleep in a bed made upon the ground in the
chamber by him, and urged him to take a sleep, saying, "You and I have a
far journey to go; make ready for it." Four nights before his death, he
would drink a cup of wine to the minister, who said, "Receive it, my
lord, in hope you shall drink of the pure river of the water of life,
proceeding from the throne of God and from the Lamb." And when the cup
was in his hand, with a smiling countenance he said "I think I have good
cause to drink with a good will to you." After some heaviness the
minister said, "My lord, I have good news to tell you.----Be not afraid
of death and judgment, because the process that your Judge had against
you is cancelled and rent in pieces, and Christ hath trampled it under
his feet."----My lord answered with a smile, "Oh! that is a lucky tale,
I will then believe and rejoice, for sure I am, that Christ and I once
met, and will he not come again." The minister said, "You have gotten
the first fruit of the Spirit, the earnest thereof, and Christ will not
lose his earnest, therefore the bargain betwixt him and you holdeth."
Then he asked, What is Christ like, that I may know him? The minister
answered, He is like love, and altogether lovely, Cantic. v. &c.

The minister said, "My lord, if you had the man Christ in your arms,
would your heart, your breast and sides be pained with a stitch?" He
answered, "God knoweth I would forget my pain, and thrust him to my
heart, yea if I had my heart in the palm of my hand I would give it to
him, and think it a gift too unworthy of him." He complained of Jesus
Christ in coming and going--"I find, said he, my soul drowned in
heaviness; when the Lord cometh he stayeth not long." The minister said,
"Wooers dwell not together, but married folk take up house and sunder
not, Jesus Christ is now wooing and therefore he feedeth his own with
hunger; which is as growing meat as the sense of his presence." He said
often, "Son of God, when wilt thou come; God is not a man that he should
chance, or as the son of man that he should repent. Them that come to
Christ he casteth not away, but raiseth them up at the last day." He was
heard to say in his sleep, "My beloved is mine, and I am his." Being
asked if he had been sleeping? he said, he had, but he remembered he had
been giving a claim to Christ &c. He asked, "When will my heart be
loosed and my tongue untied, that I may express the sweetness of the
love of God to my own soul;" and before the minister answered any thing,
he answered himself, "Even when the wind bloweth."

At another time, being asked his judgment anent the ceremonies then used
in the church; he answered, "I think and am persuaded in my conscience
they are superstitious, idolatrous and antichristian, and come from
hell. I repute it a mercy that my eyes shall not see the desolation that
shall come upon this poor church. It is plain popery that is coming
among you. God help you, God forgive the nobility, for they are either
very cold in defending the true religion, or ready to welcome popery,
whereas they should resist; and woe be to a dead time-serving and
profane ministry."

He called his lady, and a gentleman come from the east country to visit
him, and caused shut the door; then from his bed directed his speech to
the gentleman thus, "I ever found you faithful and kind to me in my
life, therefore I must now give you a charge which you shall deliver to
all noblemen you are acquainted with; go through them and show them
from me that I have found the weight of the wrath of God for not giving
testimony for the Lord my God, when I had occasion once in my life at
the last parliament, for which fault how fierce have I found the wrath
of the Lord! My soul hath raged and roared; I have been grieved at the
remembrance of it. Tell them that they will be as I am now, encourage my
friends that stood for the Lord; tell them that failed, if they would
wish to have mercy when they are as I am, now, they must repent and
crave mercy of the Lord. For all the earth I would not do as I have
done."

To a gentleman one of his kinsmen, he said, "I love you soul and body,
you are a blessed man if you improve the blessed means of the word
preached beside you. I would not have you drown yourself so much with
the concerns of this world (as I did). My grief is, that I had not the
occasion of good means as you have, and if you yourself make not a right
use of them, one day they shall be a witness against you, &c."

To Lord Herries his brother-in-law he said, "Mock not at my council, my
lord. In case you follow the course you are in, you shall never see the
face of Jesus Christ, you are deceived with the merchandise of the whore
that makes the world drunk out of the cup of her fornication; your soul
is built upon a sandy foundation. When you come to my state, you will
find no comfort in your religion. You know not what wrestling I have had
before I came to this state of comfort. The kingdom of heaven is not
gotten with a skip or leap, but with much, seeking and thrusting, &c."

To his own sister he said, "Who knows, sister, but the words of a dying
brother may prevail with a loving sister. Alas; you incline to a rotten
religion; cast away these rotten rags, they will not avail you when you
are brought to this case, as I am. The half of the world are ignorant,
and go to hell, and know not that they have a soul. Read the Scriptures,
they are plain easy language to all who desire wisdom from God, and to
be led to heaven."

To a gentleman, his neighbour, he said, "Your soul is in a dangerous
case, but you see it not. Leave these sinful courses. There are small
means of instruction to be had seeing the most part of the ministry are
profane and ignorant. Search God's word for the good old way, and search
and find out all your own ways."

To a gentleman his cousin he said, "You are a young man, and know not
well what you are doing. Seek God's direction for wisdom in your
affairs, and you shall prosper; and learn to know that you have need of
God to be your friend."

To another cousin he said, "David, you are an aged man, and you know not
well what an account you have to make. I know you better than you
believe, for you worship God according to men's devices; you believe
lies of God; your soul is in a dreadful case; and till you know the
truth you shall never see your own way aright."

To a young man his neighbour, "Because you are but young, beware of
temptation and snares; above all, be careful to keep yourself in the use
of means; resort to good company, and howbeit you be named a puritan and
mocked, care not for that, but rejoice, and be glad that they would
admit you to their society, for I must tell you, when I am at this point
in which you see me, I get no comfort to my soul from any other second
means under heaven, but from these who are nicknamed puritans; they are
the men that can give a word of comfort to a wearied soul in due season,
and that I have found by experience."

To one of his natural sisters, "My dove, thou art young, and alas
ignorant of God. I know thy breeding and upbringing well enough, seek
the Spirit of regeneration. Oh! if thou knew it, and felt the power of
the Spirit as I do now. Think not all is gone because your brother is
dead. Trust in God, and beware of the follies of youth. Give yourself to
reading and praying, and be careful in hearing God's word, and take heed
whom you hear, and how you hear, and God be with you."

To a minister he said, "Mr. James, it is not holiness enough to be a
minister, for you ministers have your own faults, and those more heinous
than others. I pray you, be more painful in your calling, and take good
heed of the flock of God, know that every soul that perisheth by your
negligence, shall be counted to your soul, murdered before God. Take
heed in these dangerous days how you lead the people of God, and take
heed to your ministry."

To Mr. George Gillespie, then his chaplain, "You have carried yourself
discreetly to me, so that I cannot blame you. I hope you shall prove an
honest man; if I have been at any time harsh to you, forgive me. I would
I had taken better heed to many of your words, I might have gotten good
by the means God gave me, but I made no use of them, &c. I am grieved
for my ingratitude against my loving Lord, and that I should have sinned
against him who came down from heaven to the earth for my cause, to die
for my sins; the sense of this love borne in upon my heart hath a
reflex, making me love my Saviour, and grip to him again."

To another kinsman he said, "Learn to use your time Well. Oh alas! the
ministry in this country are dead, God help you, ye are not led right,
ye had need to be busy among yourselves. Men are as careless in the
practice of godliness as it were but words, fashions, signs and shews,
but all these will not do the turn. Oh! but I find it hard now to trust
in and take the kingdom of heaven by force."

To two neighbouring gentlemen he said, "It is not rising soon in the
morning, and running to the park or stone-dyke, that will bring peace to
the conscience, when it comes to this part of the play. You know how I
have been beguiled with this world, I would counsel you to seek that one
thing necessary, even the salvation of your souls, &c."

To a cousin, bailie of Ayr, he said, "Robert, I know you have light and
understanding, and though you need not be instructed by me, yet you need
be incited. Care not over-much for the world, but make use of good means
which you have in your country, for here is a pack of dumb dogs that
cannot bark, they tell over a clash of terror, and clatter of comfort
without any sense or life."

To a cousin and another gentleman who was along with him he said, "Ye
are young men and have far to go, and it may be some of you have not far
to go, and tho' your journey be short, howsoever it is dangerous. Now
are you happy, because you have time to lay your accounts with Jesus
Christ. I intreat you to give your youth to Christ, for it is the best
and most acceptable gift you can give him. Give not your youth to the
devil and your lusts, and then reserve nothing to Jesus Christ but your
rotten bones, it is to be feared that then he will not accept you. Learn
therefore to watch and take example by me."

He called Mr. Lamb, who was then bishop of Galloway, and commanding all
others to leave the room, he had a long conference with him, exhorting
him earnestly not to molest or remove the Lord's servants, or enthrall
their consciences to receive the five articles of Perth, or do any
thing against their consciences, as he would wish to have mercy from
God.----The bishop answered, "My lord, our ceremonies are, of their own
nature, but things indifferent, and we impose them for decency and order
in God's kirk. They need not stand so scrupulously on them as matter of
conscience in God's worship."----My lord replied, "I will not dispute
with you, but one thing I know and can tell you from dear experience,
that these things indeed are matters of conscience, and not indifferent,
and so I have found them. For since I lay on this bed, the sin that lay
heaviest on my soul, was withdrawing myself from the parliament, and not
giving my voice for the truth against these things which they call
indifferent, and in so doing I have denied the Lord my God." When the
bishop began to commend him for his well-led life, putting him in hopes
of health, and praised him for his civil carriage and behaviour, saying,
He was no oppressor, and without any known vice;--he answered, "No
matter, a man may be a good civil neighbour, and yet go to hell."----The
bishop answered, "My lord, I confess we have all our faults," and
thereafter he insisted so long, that my lord thought him impertinent;
this made him interrupt the bishop, saying, "What should I more, I have
got a grip of Jesus Christ, and Christ of me, &c." On the morrow the
bishop came to visit him, and upon asking how he did, he answered, I
thank God, as well as a saved man hastening to heaven can.

After he had given the clerk of Kirkudbright some suitable advice anent
his Christian walk and particular calling, he caused him swear in the
most solemn terms, that he should never consent to, but oppose the
election of a corrupt minister and magistrate.--And to his coachman he
said, You will go to any one who will give you the most hire, but do not
so, go where you can get the best company; though you get less wages,
yet you will get the more grace. Then he made him hold up his hand, and
promise before God so to do.--And to two young serving-men, who came to
him weeping to get his last blessing, he said, Content not yourselves
with a superficial view of religion, blessing yourselves in the morning
only for a fashion, yea though you would pray both morning and evening,
yet that will not avail you, except likewise ye make your account every
day. Oh! ye will find few to direct or counsel you; but I will tell you
what to do, first pray to the Lord fervently to enlighten the eyes of
your mind, then seek grace to rule your affections; you will find the
good of this when you come to my situation. Then he took both their
oaths to do so.

He gave many powerful exhortations to several persons, and caused each
man to hold up his hand and swear in his presence that by God's grace
they should forbear their former sins and follow his counsel, &c.

When giving a divine counsel to a friend, he rested in the midst of it,
and looked up to heaven, and prayed for a loosened heart and tongue, to
express the goodness of God to men, and thereafter went on in his
counsel (not unlike Jacob, Gen. xlix. 18. who in the midst of a
prophetical testament, rested a little and said, _I have waited for thy
salvation._)

He gave his lady divers times openly an honourable and ample testimony
of holiness, goodness and respective kindness to him, and earnestly
craved her forgiveness wherein he had offended her, and desired her to
make the Lord her comforter, and said, He was but gone before, and it
was but fifteen or sixteen years up or down[59].

He spoke to all the boys of the house, the butler, cook, &c. omitting
none, saying, Learn to serve and fear the Lord, and use carefully the
means of your salvation. I know what is ordinarily your religion, ye go
to kirk, and when ye hear the devil or hell named in the preaching, ye
sigh and make a noise, and it is forgot by you before you come home, and
then ye are holy enough. But I can tell you, the kingdom of heaven is
not got so easily. Use the means yourself, and win to some sense of God,
and pray as you can, morning and evening. If you be ignorant of the way
to salvation, God forgive you, for I have discharged myself in that
point towards you, and appointed a man to teach you, your blood be upon
yourselves. He took an oath of his servants, that they should follow his
advice, and said to them severally, If I have been tough to or offended
you, I pray you for God's sake to forgive me; and amongst others one to
whom he had been rough said, Your lordship never did me wrong, I will
never get such a master again. Yet he urged the boy to say, My lord, I
forgive you; howbeit the boy was hardly brought to utter these words. He
said to all the beholders about him, Sirs, behold, how low the Lord hath
brought me.

To a gentleman burthened in his estate he said, "Sir, I counsel you to
cast your burthen upon the Lord your God."----A religious gentleman of
his own name coming to visit him four days before his death, when he
beheld him he said, Robert, come to me and leave me not till I die.
Being much comforted with his speeches, he said, Robert, you are a
friend to me both in soul and body.--The gentleman asked him, What
comfort he had in his love towards the saints?--He answered, I rejoice
at it.--Then he asked him, What comfort he had in bringing the minister
who attended him from Galloway? He answered, God knoweth that I rejoice,
that ever he put it in my heart so to do, and now because I aimed at
God's glory in it, the Lord hath made me find comfort to my soul in the
end; the ministers of Galloway murdered my father's soul, and if this
man had not come they had murdered mine also.

Before his sister lady Herries, who was a papist, he testified his
willingness to leave the world, That papists may see, said he, that
those who die in this religion, both see and know whither they go, for
the hope of our father's house. When letters were brought him from
friends, he caused deliver them to his lady, saying, "I have nothing to
do with them. I had rather hear of news from heaven concerning my
eternal salvation." It was observed that when any came to him anent any
worldly business, before they were out of doors he was returned to his
spiritual exercises, and was exceeding short in dispatching all needful
writes. He recommended the poor's case to his friends. Upon coming out
of a fainting fit, into which his weakness had thrown him, he said with
a smiling countenance to all about him, "I would not exchange my life
with you all: I feel the smell of the place where I am going."

Upon Friday morning, the day of his departure from this life, he said,
"This night must I sup with Jesus Christ in paradise." The minister read
to him 2 Cor. v. Rev. xxii. and some observations on such places as
concerned his state. After prayer, he said, "I conceive good hopes that
God looketh upon me when he granteth such liberty to pray for me. Is it
possible that Jesus Christ can lose his grip of me? neither can my soul
get itself plucked from Jesus Christ." He earnestly desired a sense of
God's presence; and the minister said, What, my lord, if that be
suspended, till you come to your own home, and be before the throne
clothed in white, and get your harp in your hand, to sing salvation to
the Lamb, and to him that sitteth on the throne, for that is heaven; and
who dare promise it to you upon earth? There is a piece of nature in
desiring a sense of God's love, it being an apple that the Lord's
children delight to play with. But, my Lord, if you would have it only
as a pledge of your salvation, we shall seek it from the Lord for you,
and you may lawfully pray for it.--Earnest prayers were made for him,
and he testified that he was filled with the sense of the Lord's love.
Being asked, What he thought of the world? he answered, "It is more
bitter than gall or wormwood." And being demanded, if he now feared
death, he answered, I have tasted death, now it is more welcome, the
messenger of Jesus Christ, &c.

The minister said, There is a process betwixt the Lord and your father's
house, but your name is taken out of it. How dear was heaven bought for
you by Jesus Christ? he frequently said, "I know there is wrath against
it, but I shall get my soul for a prey."----Oftimes he said, "It is a
sweet word God saith, _As I live, I delight not in the death of a
sinner._ I will not let go the hold I have got of Jesus Christ; _though
he should slay me, yet will I trust in him._"

In deep meditation on his change, he put this question, What will Christ
be like when he cometh? It was answered, Altogether lovely. Before he
died, he was heard praying very fervently, and said to the doctor, "I
thought to have been dissolved ere now."--The minister said, Weary not
of the Lord's yoke, Jesus Christ is posting fast to be at you, he is
within a few miles.--He answered, This is my infirmity. I will wait on,
he is worth the onwaiting, though he be long in coming, yet I dare say
he is coming, leaping over the mountains and skipping over the
hills.----The minister said, Some have gotten their fill of Christ in
this life, howbeit he is often under a mask to his own. Even his best
saints, Job, David, Jeremiah, &c. were under desertions.--My lord
said, But what are these examples to me? I am not in holiness near to
them. The minister said, It is true you cannot take so wide steps as
they did, but you are in the same way with them. A young child followeth
his father at the back, though he cannot take such wide steps as he.--My
lord, your hunger overcometh your faith, only but believe his word;--you
are longing for Christ, only believe he is faithful, and will come
quickly. To which he answered, "I think it is time--Lord Jesus, come."

Then the minister said, My lord, our nature is anxious for our own
deliverance, whereas God seeketh first to be glorified in our faith,
patience and hope. He answered, Good reason to be first served. Lord,
give me to wait on; only, Lord, turn me not to dross.

Another said, Cast back your eyes, my lord, on what you have received,
and be thankful.--At the hearing of which he brake forth in praising of
God, and finding himself now weak, and his speech failing more than an
hour before his death, he desired the minister to pray. After prayer,
the minister cried in his ear, "My lord, may you now sunder with
Christ?" To which he answered nothing, nor was it expected that he would
speak any more.--Yet in a little the minister asked, Have you any sense
of the Lord's love?--He answered, I have. The minister said, Do you now
enjoy?--He answered, I do enjoy. Thereafter he asked him, Will ye not
sunder with Christ?----He answered, By no means:--This was his last
word, not being able to speak any more. The minister asked if he should
pray, and he turned his eyes towards him. In the time of the last prayer
he was observed joyfully smiling and looking upward. He departed this
life about sun setting, September 12, 1634. aged 35 years. It was
observed, that he died at the same instant that the minister concluded
his prayer.

Mr. Rutherford in one of his letters to the viscountess of Kenmuir a
little after the death of her husband, to comfort her, among other
things lets fall this expression, "In this late visitation that hath
befallen your ladyship, ye have seen God's love and care in such a
measure, that I thought our Lord brake the sharp point of the cross, and
made us and your ladyship see Christ take possession and infestment upon
earth, of him who is now reigning and triumphing with the hundred and
forty and four thousand who stand with the Lamb on mount Zion, &c."

       *       *       *       *       *

Some may object, what did this nobleman for the cause of Christ, or
Scotland's covenanted work of reformation, that he should be inserted
among the Scottish worthies? To this it may be answered, What did the
most eminent saint that ever was in Scotland, or any where else, until
they were enabled by the grace of God. So it was with reference to him;
for no sooner was he made partaker of this, than he gave a most ample
and faithful testimony for his truths and interest; and although the
Lord did not see it proper that he should serve him after this manner,
in his day and generation, yet he no doubt accepted of the will for the
deed, and why should we not inroll his name among these worthies on
earth, seeing he hath written his name among the living in Jerusalem.




_The Life of Mr. ROBERT CUNNINGHAM._


After Mr. Robert Cunningham had received a good education, he became
chaplain to the duke of Buccleugh's regiment in Holland, and was
afterward settled minister at Holywood in Ireland, sometime before Mr.
Blair was settled at Bangor, and with whom Mr. Blair, after his
settlement in that place, contracted such an acquaintance as was
comfortable to them both.

He applied himself close unto the work of the ministry, which no doubt
to him was the most desireable of all employments, being in the pulpit
in his own element, like a fish in the water, or bird in the air, always
judging that therein a Christian might enjoy much fellowship with Christ
and have an opportunity of doing him the best of services, considering
what Christ said to Peter, John xxi. 15. &c. _Lovest thou me more than
these----feed my lambs----feed my sheep._

Here he continued to exercise his office as a faithful pastor over the
flock to whom he was appointed overseer, until the time that several of
his faithful brethren were deposed and ejected by the bishops, at which
time the bishop of Down threatening Mr. Blair with a prosecution against
him, Mr. Cunningham and some others; to whom Mr. Blair said, "Ye may do
with me and some others as you please, but if ever ye meddle with Mr.
Cunningham your cup will be full," and indeed he was longer spared than
any of the rest, which was a great benefit to their flocks, for when
they were deposed, he preached every week in one or other of their
kirks. So with great pains both at home and abroad he wore out his body
which before was not very strong.

When Mr. Blair and Mr. Livingston were summoned before the bishop to be
deposed, they went the night before their appearance, to take their
leave of Mr. Cunningham, but the next day as they were going to the
church of Parphilips, he came up to them, whereat being surprised they
asked, Why he came thither? To which he answered, "All night I have been
troubled with that place, _at my first answer no man stood with me_,
therefore I am come to stand by you." But being the eye-sore of the
devil and the prelatical clergy in that part of the country, he could
not be suffered long to exercise his ministry, and in August 1636, he,
with other of his faithful brethren, was thrust out and deposed. He
continued mostly after this with the rest of his suffering brethren,
until after the defeat of their enterprise to New-England, that they
were obliged to leave Ireland and come over to Scotland, and not long
after he took his last sickness in Irvine, whereof he soon after died.

During his sickness, besides many other gracious expressions, he said,
"I see Christ standing over death's head, saying, Deal warily with my
servant, loose thou this pin, then that pin, for his tabernacle must be
set up again."

The day before his death, the members of the presbytery of Irvine made
him a visit, whom he exhorted to be faithful to Christ and his cause,
and to oppose the service-book (then pressed upon the church). "The
bishop," said he, "hath taken my ministry from me, and I may say, my
life also, for my ministry is dearer to me than my life." A little
before his departure, his wife sitting by his bed-side with his hand in
hers, he did by prayer recommend the whole church of Ireland, the parish
of Holywood, his suffering brethren in the ministry, and his children to
God, and withal added, "Lord, I recommend this gentlewoman to thee, who
is no more my wife:"--and with that he softly loosed his hand from hers,
and thrust it a little from him, at which she and several of the company
fell a-weeping, he endeavoured to comfort them with several gracious
expressions, and with the Lord's servant of old, mentioned, Acts xiii.
36. _Having served his own generation by the will of God, he fell on
sleep_, March 27. 1637.

Mr. Cunningham was a man mostly under deep exercises of mind, and
although in public preaching he was to his own sense sometimes not so
assisted as ordinarily, yet even then the matter he treated of was
edifying and refreshful, being still carried through with a full gale,
using more piercing expressions than many others. For meekness he was
Moses-like, and in patience another Job,--"to my discerning (says one of
our Scots worthies[60]) he was the man, who most resembled the meekness
of Jesus Christ in all his carriage, that ever I saw, and was so far
reverenced of all, even by the wicked, that he was often troubled with
that scripture, _Wo to you when all men speak well of you._"




_The Life of Mr. JAMES MITCHEL._


He was son to James Mitchel of Dykes in the parish of Ardrossan, and was
born about the year 1621. His father, being factor to the earl of
Eglinton and a very religious man himself, gave his son a most liberal
and religious education.----For, being sent to the university of St.
Andrews, when very young, he profited to such a degree, that by the time
that he was eighteen years of age he was made master of arts.

After this he returned home to his father's house, where he studied for
near two years and a half, the Lord in a good measure blessing his pains
and endeavours therein. Mr. Robert Bailie, then minister at Kilwinning,
shewed him no small kindness, both by the loan of his books, by his
counsel, and by superintending his studies.

Thereafter he was called by the lady Houston to attend her eldest son at
the college, in which employment he continued other two years and a
half, in the which time the Lord blessed his studies there exceedingly,
and the great pains taken upon him by Mr. David Dickson (then professor
of the university of Glasgow), Mr. Bailie and others, had such a
blessing from heaven that he passed both his private and public trials
in order for the ministry to their great contentment.

After he was licensed, he came west and preached in Kilwinning and
Stevenson, to the satisfaction of all who heard him, so that they
blessed God in his behalf, and were very hopeful of his great abilities.

But before Martinmas 1643, he went back to Glasgow, where he both
attended his studies and his pupil. He preached some few times in
Glasgow, wherewith all those who loved Christ, and his cause and gospel
were exceeding well pleased. At this time, Mr. Dickson, Mr. Bailie, and
Mr. Robert Ramsay having great hopes of his gifts in preaching told his
father, that he had great reason to bless God for the gifts and graces
bestowed upon him above all their expectation, for besides these, the
Lord had taken him truly by the heart, and wrought graciously with his
soul. He had given himself much up to fasting and prayer, and the study
of the word of God and reading thereof was now become his delight.

But the Lord having other thoughts concerning him, in a short time all
their great expectations of him in the ministry were frustrated. For by
his extreme abstinence, drinking of water, and indefatigable pains, he
contracted that sickness, of which he died soon after. His body began to
languish, his stomach to refuse all meat, and his constitution to alter.
Mr. Dickson laid his condition much to heart (Mr. Bailie being at
London) and kept him fifteen days with him; thereafter he went to
Houston, and stayed as long there, where the lady and her daughter
shewed more love and kindness than can be expressed, and that not only
for the care he had of her son, but also for the rare gifts and graces
God had bestowed on him. His father having sent for them he returned
home.----The first night on his journey, he was with Ralston, and the
laird of Ducathall, being there occasionally, attended him all the rest
of the way homeward; for not being able to ride two miles together, he
behoved to go into a house to rest himself for an hour, such was his
weakly condition.

After his arrival at home, he put on his clothes every day for fifteen
days, and after that lay bedfast for ten weeks until the day of his
death, during which time the Lord was very merciful and gracious to him,
both in an external and internal way.----For his body by degrees daily
languished till he became like a skeleton, and yet his face remained
ever pleasant, beautiful and well-coloured, even to his last.

The last five or six weeks he lived, there were always three or four
waiting on him and sometimes more, yet they never had occasion to weary
of him, but were rather refreshed with every day's continuance, by the
many wise, sweet and gracious discourses which proceeded out of his
mouth.

In the time of his sickness the Lord was graciously pleased to guard his
mind and heart from the malice of Satan, so that his peace and
confidence in God was not much disturbed, or if the Lord was pleased to
suffer any little assault, it soon evanished. His feeling and sense was
not frequent nor great, but his faith and confidence in God through
Jesus Christ was ever strong, which he told his father divers times was
more sure and solid than the other. He said, that the Lord before his
sickness, had made fast work with him about the matters of his soul, and
that before that, he had been under sore exercises of mind, by the sense
of his own guiltiness for a long time, before ever he had solid peace
and clear confidence, and often said, "Unworthy I and naughty I, am
freely beloved of the Lord, and the Lord knows, my soul dearly loves him
back again." And that the Lord knew his weakness to encounter with a
temptation, and so out of tender compassion thus pitied him.

He was also possest of all manner of patience and submission under all
this sore trouble, and never was heard to murmur in the least, but often
thought his Master's time well worth the waiting on, and was frequently
much refreshed with the seeing and hearing of honest and gracious
neighbours, who came to visit him, so that he had little reason with
Heman to complain, Psal. lxxxviii. 8. _Lovers and friends hast thou put
far from me, and mine acquaintance unto darkness._

Among other of his gracious discoveries, he declaimed much against
unprudent speaking, wishing it might be amended, especially in young
scholars and young ministers, as being but the froth and vanity of the
foolish mind. Among other things he lamented the pride of many young
preachers and students, by usurping priority of place, &c. which
became them not, and exclaimed frequently against himself for his own
practice, yet he said he was in the strength of God brought to mortify
the same. He frequently exhorted his parents to carry themselves to one
another as the word of God required, and above all things to fear God
and delight in his word, and often said, That he dearly loved the book
of God, and sought them to be earnest in prayer, showing that it was an
unknown thing, and a thing of another world, and that the influence of
prayer behoved to come out of heaven, therefore the Spirit of
supplication must be wrestled for, or else all prayer would be but
lifeless and natural, and said, That being once with the Lady Houston
and some country gentlemen at Bagles, the Spirit of prayer and
supplication was poured upon him, in such a powerful and lively manner,
two several days before they went to dinner that all present were much
affected, and shed tears in abundance, and yet at night he found himself
so emptied and dead that he durst not adventure to pray any at all these
two nights, but went to bed, and was much vexed and cast down, none
knowing the reason. By this he was from that time convinced that the
dispensation and influence of spiritual and lively prayer came only from
heaven, and from no natural abilities that were in man.

The laird of Cunningham coming to visit him (as he did frequently), he
enumerated all the remarkable passages of God's goodness and providence
to him (especially since he contracted sickness), as in shewing infinite
mercies to his soul, tender compassion towards his body and natural
spirits, patience and submission to his will without grudging, calmness
of spirit without passion, solid and constant peace within and without,
&c.:--This is far beyond the Lord's manner of dealing with many of his
dear saints, &c. "Now Sir, think ye not but I stand greatly indebted
to the goodness and kindness of God, that deals thus graciously and
warmly with me every way;" and then he burst out in praise to God in a
sweet and lively manner.

At another time, the laird being present, May 26, looking out of his bed
to the sun shining brightly on the opposite side of the house, he said,
"O what a splendor and glory will all the elect and redeemed saints have
one day, and O! how much more will the glory of the Creator be, who
shall communicate that glory to all his own, but the shallow thoughts of
silly men are not able to conceive the excellency thereof, &c."

Again, Mr. Macqueen being present, his father inquired at him, Wherein
our communion with God stood? He said, In reconciliation and peace with
him, which is the first effect of our justification, then there was
access and love to God, patience and submission to his will, &c. then
the Lord's manifestation of himself to us, as Christ says, John xiv. 21.
See the 20th verse which he instanced.

He said one morning to Hugh Macgaven and his father, "I am not afraid of
death, for I rest on infinite mercy, procured by the blood of the Lamb."
Then he spake as to himself, "Fear not, little flock, it is the Father's
will to give you the kingdom. Then he said, What are these who are of
this little flock? Even sinners. I came not to call the righteous, but
sinners to repentance;" but what kind of sinners? Only those who are
sensible of sin and wrath, and see themselves to be lost, therefore,
says Christ, "I came to seek and to save them who are lost." There are
two words here, seeking and saving; and who are these? Even those who
are lost bankrupts, who have nothing to pay. These are they whom Christ
seeks, and who are of his flock.

To John Kyle another morning he said twice over, "My soul longeth for
the Lord more than they that watch for the morning." And at another
time, perceiving his father weeping, he said, "I cannot blame you to
mourn, for I know you have thought that I might (with God's blessing)
have proved a comfortable child to you, but comfort yourself in this,
that ere it be long I will be at a blessed rest, and in a far better
state than I can be in this life, free from sin and every kind of
misery, and within a short time ye will follow after me. And in the mean
time encourage yourself in the Lord, and let not your mourning be like
those who have no hope. The Lord by degrees will assuage your grief, for
so he has appointed, else we would be swallowed up and come to nought,
&c. for I could never have been removed out of this life in a more
seasonable time than now, having both the favour of God and man (being
hopeful that my name shall not be unsavoury when I am gone) for none
knoweth what affronts, grief and calamities I might fall into, had I
lived much longer in this life.----And for crosses and trouble, how
might my life have been made bitter to me, for when I think what
opposition I might have ere I was an actual minister, by divisions of
the people, the patron and the presbytery, it could not but overwhelm
me, and then being entered, what a fighting life, with a stubborn
people, might be my lot I know not, and then what discontentment I might
have in a wife, (which is the lot of many an honest man,) is uncertain,
then cares, fears, straits of the world, reproaches of men, personal
desires and the devil and an evil world to fight with, these and many
more cannot but keep a man in a struggling state in this life. And now
lest this should seem a mere speculation, I could instance these things
in the persons of many worthy men, I pass all, and only point out one
whose gifts and graces are well known to you, _viz._ Mr. David Dickson,
who I am sure, God has made the instrument of the conversion of many
souls, and of much good to the country, and yet this gracious person has
been tossed to and fro.--And you know that the Lord made him a gracious
instrument in this late reformation, and yet he has in a great measure
been slighted by the state and the kirk also. What reason have I then to
bless God, that in mercy is timeously removing me from all trouble, and
will make me as welcome to heaven as if I had preached forty years, for
he knows it was my intention (by his grace) to have honoured him in my
ministry, and seeing he has accepted the will for the deed, what reason
have I to complain, for now I am willing and ready to be dissolved and
to be with Christ, which is best of all, wherefore dear father, comfort
yourself with this."

One time in conference concerning the sin in the godly, his father said
to him, "I am sure you are not now troubled with corruption, being so
near death. He answered, Ye are altogether deceived, for so long as my
foot remaineth on this earth, though the other were translated above the
clouds, my mind would not be free of sinful motions." Whereupon he
regretted that he could not get his mind and his affections so lifted
up, to dwell or meditate on God, his word, or that endless life, as he
could have wished, and that he could not find that spirituality by
entertaining such thoughts of God's greatness and goodness as became
him, and was often much perplexed with vain thoughts, but he was
confident that the Lord in his rich mercy would pity and pass by this
his weakness and infirmity, &c.

Some time before his death, he fell into several fainting fits, and
about ten or twelve days before his dissolution, he fell into one, and
was speechless near an hour, so that none present had any hopes that he
would again recover; but in the mean time, he was wrapt up in divine
contemplation. At last he began to recover, and his heart being
enlarged, he opened his mouth with such lively exhortations as affected
all present, and directing his speech to his father, he said, "Be glad,
Sir, to see your son, yea, I say, your second son, made a crowned king."
And to his mother he said, "Be of good courage, and mourn not for want
of me, for ye will find me in the all-sufficiency of God." Then he said,
"O death, I give thee a defiance through Jesus Christ," and then again
he said to on-lookers, "Sirs, this will be a blythe and joyful
goodnight." In the mean time Mr. Bell came in, to whom he said, "Sir,
you are welcome to be witness to see me fight out my last fight." After
which he fell quiet, and got some rest. Within two days, Mr. Bell being
come to visit him, he said, "O Sir, but I was glad the last night when
you was here, when I thought to be dissolved, that I might have met with
my Master, and have enjoyed his presence for ever, but I was much
grieved when I perceived a little reverting, and that I was likely to
live longer, &c."

To Mr. Gabriel Cunningham, when conferring about death and the manner of
dissolution, he said, "O! how sweet a thing it were, for a man to sleep
till death in the arms of Christ."----He had many other lively and
comfortable speeches which were not remembered, the day never passing,
in the time of his sickness, but the onwaiters were refreshed by him.

The night before his departure, he was sensible of great pain, whereupon
he said, "I see it is true, that we must enter into heaven through
trouble, but the Lord will help us through it."--Then he said, "I have
great pain, but mixed with great mercy and strong confidence." He called
to mind that saying of Mr. John Knox on his death-bed, "I do not esteem
that pain, which will be to me an end of all trouble, and the beginning
of eternal felicity."

His last words were these, "Lord, open the gates that I may enter in,"
and a little after his father asked, What he was doing? Whereupon he
lifted up his hands, and caused all his fingers shiver and twinkle, and
in presence of many honest neighbours he yielded up his spirit and went
to his rest a little after sun-rising, upon the 11th of June, 1643,
being 23 years of age.

Thus, in the bloom of youth, he ended his Christian warfare, and entered
into the heavenly inheritance, a young man, but a ripe Christian. There
were three special gifts vouchsafed to him by the Lord, a notable
invention, a great memory, with a ready expression.

Among other fruits of his meditation and pains, he drew up a model of
and frame of preaching, which he intituled, The method of preaching.
Many other manuscripts he left behind him, (as evidences of his
indefatigable labour) which if yet preserved in safe custody, might be
of no small benefit to the public, as it appears that they have not
hitherto been published.




_The Life of Mr. ALEXANDER HENDERSON._


When Mr. Alexander Henderson had passed his degrees at the university
with great applause, he was by the bishop of St. Andrews, about the year
1620, preferred to be minister of Leuchars, in the shire of Fyfe. But
being brought in there against the consent of that parish unto such a
degree, that on the day of his ordination, the church-doors were shut so
fast by the people, that they were obliged to break in by a window.

And being very prelatical in his judgment at this time, until a little
after, that upon the report of a communion to be in the neighbourhood,
where Mr. Bruce was to be an helper, he went thither secretly, and
placed himself in a dark corner of the church, where he might not be
readily seen or known. When Mr. Bruce was come to the pulpit, he did
for some time keep silence (as his usual manner was) which did astonish
Mr. Henderson, but it astonished him much more, when he heard him begin
with these words, _He that entereth not in by the door, but climbeth
some other way, the same is a thief and a robber_--which words, by the
blessing of God, and the effectual working of the Holy Spirit, took such
hold on him at that very instant, and made such impressions on his heart
afterward, as proved the very first mean of his conversion unto Christ.

After this he became not only a most faithful and diligent minister of
the gospel, but also a staunch presbyterian, and had a very active hand
in carrying on the covenanted work of reformation, from the year 1638,
to the day of his death, and was among the very first who got a charge
of horning from the bishop of St. Andrews, for refusing to buy and use
the service-book, and book of canons then imposed by the king upon the
church; which occasioned him and some others to give in several
petitions and complaints to the council, both craving some mitigation
therein, and shewing the sinfulness thereof, for which and some other
considerations and overtures for relief, (mostly compiled by Mr.
Henderson) they were by order of proclamation charged, within
twenty-four hours, to leave the town of Edinburgh under the pain of
rebellion.

Again in the year 1638, when the national confession or covenant was
agreed upon and sworn unto by almost all ranks in the land, the marquis
of Hamilton being sent by the king to suppress the covenanters, who
having held several conferences with him to little or no purpose, at
last, he told them that the book of canons and liturgy should be
discharged, on condition they should yield up their covenants, which
proposition did not only displease them, but also made them more
vigilant to support and vindicate that solemn deed. Whereupon Mr.
Henderson was again set to work, and in a short time savoured the public
with sufficient grounds and reasons why they could not recede from any
part of that covenant.

Some time after this, the table (so called) which was erected at
Edinburgh for carrying on the reformation, being sorry that the town and
shire of Aberdeen, (excited by the persuasion of their doctors) stood
out and opposed the covenant and work of reformation, sent some earls
with Messrs. Henderson, Dickson and Cant, to deal with them once more,
and to see if they could reclaim that town and country.----But upon
their arrival there, they could have no access to preach in any church;
whereupon the three ministers resolved to preach in the earl of
Marshal's close and hall as the weather favoured them. Accordingly they
preached by turns, Mr. Dickson preached in the morning to a very
numerous multitude, at noon Mr. Cant preached, and Mr. Henderson
preached at night to no less an auditory than in the morning; and all of
them pressed and produced arguments for subscribing the covenant; which
had such effect upon the people, that, after public worship was over,
about 500 persons subscribed the covenant, at one table there, of whom
severals were people of the best quality in that place.[61]

And here one thing was very observable, that while Mr. Henderson
preached, the crowd being very great, there were several mockers, and
among the rest, one John Logie a student threw clods at the
commissioners, but it was remarked, that within a few days after, he
killed one Nicol Torrie, a young boy, because the boy's father had beat
him for stealing his pease, and though at that time he escaped justice,
yet he was again taken and executed in the year 1644. Such was the
consequence of disturbing the worship of God, and mocking at the
ambassadors of Jesus Christ.

In the same year, at that famous general assembly convened at Glasgow
(where many of the nobility were present) Mr. Henderson, without one
contrary vote, was chosen moderator, when he did by solemn prayer,
constitute that assembly _de novo_ in the name of the Lord Jesus Christ;
for "among that man's other qualifications (saith Mr. Bailey) he had a
faculty of grave, good and fervent prayer, which he exercised without
fainting unto the end of that assembly[62]."

It was in the 20th session of this assembly, that Mr. Henderson the
moderator, after a most pious and learned sermon (to a very great
auditory) from Psal. cx. 1. _The Lord said to my Lord, Sit thou on my
right hand_, &c. did in a most grave and solemn manner, excommunicate
and depose the bishops, according to the form published among the
printed acts of that assembly. In the 21st session, a supplication was
given in for liberty to transport him from Leuchars to Edinburgh, but
this he was unwilling to do, having been near eighteen years minister
there.--He pled that he was now too old a plant to take root in another
soil, &c. yet, after much contest betwixt the two parties for some
day, Edinburgh carried it by 75 votes, very much against his own
inclination. However he submitted, on condition that when old age should
overtake him, he should be again removed to a country charge. At the
conclusion of this assembly he said, "We have now cast down the walls of
Jericho (meaning prelacy) let him that buildeth them beware of the curse
of Hiel the Bethelite, &c."

In the year 1639. he was one of those commissioned for the church, to
treat upon the articles of pacification[63] with the king and his
commissioners at Birks near Berwick, where he behaved with great
prudence and candor. And when the general assembly, the same year, sat
down at Edinburgh, _August_ 12, Mr. Henderson (having been the former
moderator) preached to them from Acts v. 33 when _they heard that, they
were cut to the heart_, &c. did towards the close of his discourse,
address John earl of Traquair, his majesty's commissioner, in these
words,--"We beseech your grace to see that Cæsar have his own, but let
him not have what is due to God, by whom kings reign. God hath exalted
your grace unto many high places, within these few years, and is still
doing so. Be thankful and labour to exalt Christ's throne.----Some are
exalted like Haman, some like Mordecai, &c. When the Israelites came
out of Egypt, they gave all the silver and gold they had carried thence
for the building of the tabernacle: in like manner, your grace must
employ all your parts and endowments for the building up the church of
God in this land, &c."

And to the members chosen, he said, "Right honourable, worshipful, and
reverend, go on in your zeal and constancy: true zeal doth not cool, but
the longer it burns, the more fervent it will grow: if it shall please
God that by your means the light of the gospel shall be continued, and
that you have the honour of being instrumental of a blessed reformation,
it shall be useful and comfortable to yourselves and your posterity. But
let your zeal be always tempered with moderation; for zeal is a good
servant but a bad master; like a ship that hath a full sail but no
rudder. We had much need of Christian prudence, for we know what
advantage some have attempted to take of us this way. For this reason
let it be seen to the world, that presbytery, the government we contend
for in the church, can consist very well with monarchy in the state;
and thereby we shall gain the favour of our king, and God shall get the
glory." After this discourse and the calling of the commissions,
Traquair desired that Mr. Henderson might be continued moderator.
Whether this was to corroborate his master's design, or from a regard to
Mr. Henderson's abilities (as he himself professed) is not certain, but
the assembly opposed this as favouring too much of the constant
moderator, the first step taken of late to introduce prelacy; and no man
opposed Traquair's motion more than Mr. Henderson himself, and by that
means it was over-ruled.

Mr. Henderson was one of those ministers who went with the Scots army to
England in the year 1640, every regiment having one of the most able
ministers in the bounds where they were raised as chaplain, and when the
treaty was set on foot which began at Rippon, and ended at London, he
was also one nominated as commissioner for the church, the duties of
which he discharged with great prudence and advantage, and the very next
year, he was, by the commission of the general assembly, authorized to
go with lord Loudon, Warriston and Barclay, to the king, to importune
him to call his English parliament, as the only and best expedient to
obtain an honourable and lasting peace; but his embassy had not the
desired effect.

After his return, he was chosen moderator to the general assembly _anno_
1643, and when the English commissioners, _viz._ Sir William Armyn, Sir
Harry Vane the younger, Mr. Hatcher and Mr. Darly from the parliament,
and two ministers, Mr. Stephen Marshal a presbyterian, and Philip Nye an
independent, from the general assembly of divines at Edinburgh, where
the general assembly of the church of Scotland was then fitting, craving
their aid and counsel upon such an emergent occasion, he was among the
first of those nominated as commissioners to go up to the parliament and
assembly of England. And so in a little after, Mr. Henderson and Mr.
Gillespie, with Mr. Hatcher and Mr. Nye, set out for London to get the
solemn league ratified there (the rest of the commissioners staying
behind until it should be returned). Upon their arrival at London, and
having received a warrant from the parliament to sit in the next
assembly (which warrant was presented by Mr. Henderson), the assembly
sent out three of their number to introduce them; at their entry Dr.
Twisse the prolocutor welcomed them unto the assembly, and complimented
them for the hazard they had undergone on their account both by sea and
land, in such a rigorous season (it being then November); after which
they were led to a place the most convenient in the house, which they
kept ever after[64].

Again in the year 1646, being sent down from London to attend the king,
then with the Scots army at Newcastle, at which time the general
Assembly appointed also Messrs. Robert Blair, James Guthrie, Robert
Douglas, and Andrew Cant, to wait on his majesty; here Mr. Henderson
officiated for some time as his chaplain; and although he and Mr. Blair,
of all the presbyterians were the best beloved of the king, yet they
could by no means prevail upon him to grant the first demand of his
subjects, yea, he obstinately refused, though they besought him on their
knees.

In the interval of these affairs, a series of letters was continued
betwixt the king, assisted by Sir Robert Murray on the one hand, and Mr.
Henderson on the other; the one in defence of Episcopacy, and the other
of Presbytery, which were exchanged from the 10th of May to the midst of
July as each person was in readiness.

But during this controversy, Mr. Henderson's constitution much worn out
with much fatigue and travel, he was obliged to break off an answer to
the king's last paper, and to return to Edinburgh, where, in a little
time after his arrival, he laid down his earthly tabernacle in exchange
for an heavenly crown, about the middle of August 1646.

Some of the abettors of prelacy, sensible of his great abilities, were
earnestly desirous to bring him over to their side at his death[65], and
for that purpose palmed upon the world most groundless stories of his
changing his principles at his last hours; yea, the anonymous author of
the civil wars of Great Britain goes farther, when he says, page 200.
"Mr. Henderson had the honour to be converted by his majesty's discourse
at Newcastle, and died reconciled to the church of England." But from
these false calumnies he hath been sufficiently vindicated a long time
ago, by a declaration of the 9th act of the general assembly in 1648.
See also Mr. Logan's letter in vindication of Mr. Henderson, from these
aspersions cast on him by Messrs. Sage and Ruddiman.

Some time after his death a monument was erected on his grave in the
Gray-friar's church-yard of Edinburgh, in form of a quadrangular urn,
inscribed on three sides; and because there was some mention thereon of
the solemn league and covenant (or rather because Mr. Henderson had done
much for and in behalf of the covenant), commissioner Middleton, some
time in the month of June or July 1662, stooped so low as to procure an
order of parliament, to raze and demolish said monument, which was all
the length their malice could go against a man who had been near sixteen
years in his grave. Hard enough, if he had died in the prelatical
persuasion, from those who pretended to be the prime promoters of the
same[66].

Mr. Henderson was a man who spared no pains in carrying on the work of
reformation in that period.----For whether he was called forth to
church-judicatories, to the pulpit, or any other business, no trouble or
danger could make him decline the work. One of his colleagues and
intimate acquaintances give him no mean testimony, when he says, "May I
be permitted to conclude with my earnest wish, that that glorious soul
of worthy memory, who is now crowned with the reward of all his labours
for God and us, may be fragrant among us as long as free and pure
assemblies remain in this land, which, I hope, shall be to the coming of
our Lord. You know he spent his strength, wore out his days, and that he
did breathe out his life in the service of God, and of this church; this
binds it on us and posterity, to account him the fairest ornament after
Mr. John Knox of incomparable memory, that ever the church of Scotland
did enjoy[67]."

Beside the forenamed papers, with another intitled the remonstrance of
the nobility, &c. a tract on church government, and an instruction for
defensive arms, &c. the general assembly appointed him, Mr. Calderwood
and Mr. Dickson, to prepare a directory for the worship of God, which
not only had the desired effect, but at length brought about uniformity
in all our churches. There are also some few of his sermons in print,
some of which were preached before the parliament.




_The Life of Mr. GEORGE GILLESPIE._


Mr. George Gillespie was son to Mr. John Gillespie, sometime minister of
the gospel at Kirkaldy. After Mr. George had been some time at the
university (where he surpassed the most part of his fellow-students) he
was licensed to preach some time before the year 1638, but could have no
entry into any parish because the bishops had then the ascendant in the
affairs of the church. This obliged him to remain for some time
chaplain[68], in the family of the earl of Cassils.----And here it was,
that he wrote that elaborate piece (though he was scarce twenty-five
years of age) intitled, a dispute against the English popish ceremonies,
&c. which book was, in the year 1637, discharged, by order of
proclamation, to be used, as being of too corrosive a quality to be
digested by the bishops weak stomachs.

After this he was ordained minister of Weemes, by Mr. Robert Douglas,
_April 26, 1638_, being the first who was admitted by a presbytery in
that period, without an acknowledgment of the bishops.----And now Mr.
Gillespie began in a more public way to exert himself in defence of the
presbyterian interest, when at the 11th session of that venerable
assembly held at Glasgow 1638, he preached a very learned and judicious
sermon from these words, _The king's heart is in the hand of the Lord_,
&c. in which sermon, the earl of Argyle thought that he touched the
royal prerogative too near, and did very gravely admonish the assembly
concerning the same, which they all took in good part, as appeared from
a discourse then made by the moderator for the support of that
admonition.

At the general assembly held at Edinburgh 1641, Mr. Gillespie had a call
tabled from the town of Aberdeen, but the lord commissioner and himself
here pled his cause so well, that he was for sometime continued at
Weemes----Yet he got not staying there long, for the general assembly in
the following year ordered him to be transported to the city of
Edinburgh, where it appears he continued until the day of his death,
which was about six years after.

Mr. George Gillespie was one of those four ministers who were sent as
commissioners from the church of Scotland to the Westminster assembly in
the year 1643, where he displayed himself to be one of great parts and
learning, debating with such perspicuity, strength of argument, and
calmness of spirit, that few could equal, yea none excel him, in that
assembly.----As for instance, One time when both the parliament and the
assembly were met together, and a long studied discourse being made in
favours of Erastianism to which none seemed ready to make an answer, and
Mr. Gillespie being urged thereunto by his brethren the Scots
commissioners, repeated the subject-matter of the whole discourse, and
refuted it, to the admiration of all present,--and that which surprised
them most was, that though it was usual for the members to take down
notes of what was spoken in the assembly for the help of their memory,
and that Mr. Gillespie seemed to be that way employed during the time of
that speech unto which he made answer, yet those who sat next him
declared, that having looked into his note-book, they found nothing of
that speech written, but here and there, "Lord, defend thine
light,----Lord, give assistance,----Lord, defend thine own cause, &c."

And although the practice of our church gave all our Scots commissioners
great advantages (the English divines having so great a difference) that
they had the first forming of all these pieces[69] which were afterward
compiled and approved of by that assembly, yet no one was more useful
at supporting them therein than Mr. Gillespie the youngest of
them.----"None (says one of his colleagues who was there present) in all
the assembly, did reason more, nor more pertinently, than Mr.
Gillespie,--he is an excellent youth, my heart blesses God in his
behalf." Again, when Acts xvii. 28. was brought for the proof of the
power of ordination, and keen disputing arose upon it, "The very learned
and accurate Gillespie, a singular ornament to our church, than whom not
one in the assembly spoke to better purpose, nor with better acceptance
of all the hearers, shewed that the Greek word of purpose, by the
Episcopals, translated ordination, was truly choosing, importing the
people's suffrage in electing their own office-bearers." And elsewhere
says, "We get good help in our assembly debates of lord Warriston (an
occasional commissioner), but of none more than that noble youth Mr.
Gillespie. I admire his gifts, and bless God, as for all my colleagues,
so for him in particular, as equal in these to the first in the
assembly[70]."

After his return from the Westminster assembly, he was employed mostly
in the public affairs of the church, until the year 1648, when he was
chosen moderator to the general assembly, in which assembly several
famous acts were made in favour of the covenanted work of reformation,
particularly that against the unlawful engagement then made against
England by the duke of Hamilton, and those of the malignant faction. In
this assembly, he was one of these nominated to prosecute the treaty of
uniformity in religion with England, but in a short time after this, the
sickness seized him, whereof he died about the 17th of December
following.

Says Mr. Rutherford to him in a letter when on his death bed; "Be not
heavy, the life of faith is now called for; doing was never reckoned on
your accounts (though Christ in and by you hath done more then by
twenty, yea, an hundred grey haired and godly pastors.) Look to that
word, Gal. ii. 20. _Nevertheless, I live; yet not I, but Christ liveth
in me_, &c."

In his life-time he was always firmly attached to the work of
reformation, and continued so to the end of his life.--For about two
months before his decease, he sent a paper to the commission of the
general assembly, wherein he gave faithful warning against every sin and
backsliding that he then perceived to be on the growing hand both in
church and state, and last of all, he emitted the following faithful
testimony against association and compliance with the enemies of truth
and true godliness, in these words.

"Seeing now in all appearance, the time of my dissolution draweth near,
although I have, in my latter will, declared my mind of public affairs,
yet I have thought good to add this further testimony, that I esteem the
malignant party in these kingdoms to be the seed of the Serpent, enemies
to piety and presbyterial government (pretend what they will to the
contrary), a generation who have not set God before them. With the
malignant are to be joined the profane and scandalous, from all which,
as from heresy and error, the Lord, I trust, is about to purge his
church. I have often comforted myself (and still do) with the hopes of
the Lord's purging this polluted land. Surely the Lord hath begun and
will carry on that great work of mercy, and will purge out the rebels. I
know there will be always a mixture of hypocrites, but that cannot
excuse the conniving at gross and scandalous sinners, &c. I recommend
to them that fear God, seriously to consider, that the holy scriptures
do plainly hold forth, 1. That the helping of the enemies of God,
joining or mingling with wicked men is a sin highly displeasing. 2. That
this sin hath ordinarily insnared God's people into divers other sins.
3. That it hath been punished of God with grievous judgments. And, 4.
That utter destruction is to be feared, when a people, after great
mercies and judgments, relapse into this sin, Ezra ix. 13, 14.

"Upon these and the like grounds, for my own exoneration, that so
necessary a truth want not the testimony of a dying witness of Christ,
altho' the unworthiest of many thousands, and that light may be held
forth, and warning given, I cannot be silent at this time, but speak by
my pen when I cannot by my tongue, yea now also by the pen of another
when I cannot by my own, seriously, and in the name of Jesus Christ,
exhorting and obtesting all that fear God, and make conscience of their
ways, to be very tender and circumspect, to watch and pray, that he be
not ensnared in that great and dangerous sin of compliance with
malignant or profane enemies of the truth, &c. which if men will do,
and trust God in his own way, they shall not only not repent it, but to
the greater joy and peace of God's people, they shall see his work go on
and prosper gloriously. In witness of the premises, I have subscribed
the same. At Kircaldy December 5th, 1648, before these witnesses, &c."
And in about two days after, he gave up the ghost, death shutting his
eyes, that he might then see God, and be for ever with him.

Thus died Mr. George Gillespie, very little past the prime of life. A
pregnant divine, a man of much boldness, and great freedom of
expression, He signalized himself on every occasion where he was called
forth to exercise any part of his ministerial function. No man's death,
at that time, was more lamented than his, and such was the sense the
public had of his merit, that the committee of estates, by an act dated
December 20th, 1648, did, "as an acknowledgment for his faithfulness in
all the public employments entrusted to him by this church, both at home
and abroad, his faithful labours and indefatigable diligence in all the
exercises of his ministerial calling, for his master's service, and his
learned writings published to the world, in which rare and profitable
employments, both for church and state, he truly spent himself, and
closed his days,--ordain, That the sum of one thousand pounds sterling
be given to his widow and children, &c." And though the parliament
did, by their act dated June 8th, 1650, unanimously ratify the above
act, and recommended to their committee, to make the same effectual;
yet, the Usurper presently over-running the country, this good design
was frustrated, as his grandson the Rev. Mr. George Gillespie minister
at Strathmiglo did afterwards declare[71].

Besides the English popish ceremonies already mentioned, he wrote also
Aaron's rod blossoming, &c. and his miscellany questions first printed
1649, all which with the forecited testimony and some other papers, shew
that he was a man of most profound parts, learning and abilities.




_The Life of Mr. JOHN M'CLELLAND._


Mr. John M'Clelland having gone through several branches of useful
learning, kept a school for some time at Newton in Ireland, where he
became instrumental in training up several hopeful young men for the
university. Afterwards he was tried and approven of by the honest
ministers in the county of Down, and being licensed, he preached in
their churches, until (among others) for faithfulness, he was deposed
and excommunicated by the bishops.

He was also engaged with the rest of his faithful brethren in their
intended voyage to New England in the year 1636, but that enterprise
proving abortive (by reason of a storm which forced them to return back
to Ireland), he preached for some time through the counties of Down,
Tyron and Dunnegal in private meetings, till being pursued by the
bishop's official, he was obliged to come over in disguise to Scotland,
where about the year 1638, he was admitted minister at Kirkcudbright, in
which place he continued until the day of his death.

It would appear that he was married to one of Mr. Livingston's wife's
sisters, and the strictest friendship subsisted betwixt these two worthy
men, both while in Ireland, and after their return to Scotland. While he
was minister at Kirkcudbright, he discovered more than ordinary
diligence, not only in testifying against the corruptions of the time,
but also for his own singular walk and conversation, being one who was
set for the advancement of all the practical parts of religion, and that
as well in private duties as in public.----For instance, When Mr. Henry
Guthrie then minister at Stirling (but afterwards bishop of Dunkeld),
thought to have brought in a complaint to the general assembly 1639,
against private society meetings (which were then become numerous
through the land), yet some of the leading members, knowing that Mr.
Guthrie did it partly out of resentment against the laird of Leckie (who
was a great practiser and defender of these meetings), thought proper,
rather than it should come to the assembly, to yield that Mr. Guthrie
should preach up the duty of religious exercise in families, and that
Messrs. M'Clelland, Blair and Livingston should preach against
night-meetings (for they were so called then because mostly kept in the
night) and other abuses, but these brethren endeavoured by conference to
gain such as had offended by excess in this matter, but by no means
could be prevailed with to preach against them, which so offended Mr.
Guthrie, that he gave in a charge or complaint to the general assembly
1640, wherein he alledged these three ministers were the only
encouragers of these meetings, Mr. M'Clelland roundly took him up, and
craved that a committee might be appointed to try these disorders, and
to censure the offenders, whether those complained of or the
complainers, which so nettled Mr. Guthrie, the earl of Seaforth and
others of their fraternity, that nothing was heard in the assembly for
sometime for confusion and noise stirred up by them.

Mr. M'Clelland was also one who was endued with the Spirit of discerning
what should afterwards come to pass, as is evident from some of his
prophetical expressions, particularly that letter which he wrote to John
Lord of Kirkcudbright dated February 20th, 1649, a little before his
death, an abstract of which may not be improper, and is as follows,

"_My noble Lord_,

"I have received yours, and do acknowledge my obligation to your
lordship is redoubled. I long much to hear what decision followed on
that debate concerning patronages[72]. Upon the most exact trial they
will be found a great plague to the kirk, an obstruction to the
propagation of religion. I have reason to hope that such a wise and
well-constitute parliament will be lothe to lay such a yoke upon the
churches, of so little advantage to any man, and so prejudicial to the
work of God as hath been many times represented. Certainly the removing
it were the stopping the way of simony, except we will apprehend that
whole presbyteries will be bribed for patronage. I can say no more but
what Christ said to the Pharisees. It was not so from the beginning, the
primitive church knew nothing of it.

"But as for their pernicious disposition to a rupture among sectaries, I
can say nothing to them, only this, I conclude their judgment sleeps
not: _Shall they escape, shall they break the covenant, and be
delivered?_ &c. Ezek. xvii. 16, &c. which I dare apply to England, I
hope, without wresting of scripture, _And therefore thus saith the Lord
God, as I live, surely mine oath that he hath despised, and my covenant
that he hath broken, even it will I recompense on his own head_, &c.
This covenant was made with Nebuchadnezzar, the matter was civil, but
the tie was religious, wherefore the Lord owns it as his covenant,
because God's name was invoked and interponed in it, and he calls
England to witness. England's covenant was not made with Scotland only,
but with the high and mighty God, principally for the reformation of his
house, and it was received in the most solemn manner that I have heard,
so that they may call it God's covenant both formally and materially;
and the Lord did second the making of it with more than ordinary success
to that nation. Now it is manifestly despised and broken in the sight of
all nations, therefore it remains that the Lord avenge the quarrel of
his covenant[73].----England hath had to do with the Scots, French,
Danes, Picts, Normans and Romans, but they never had such a party to
deal with as the Lord of armies, pleading for the violation of his
covenant, &c. Englishmen shall be made spectacles to all nations for a
broken covenant, when the living God swears, _As I live, even the
covenant that he hath despised, and the oath that he hath broken will I
recompense upon his own head._ There is no place left for doubting.
_Hath the Lord said it_, hath the Lord sworn it? _and will he not do
it?_ His assertion is a ground for faith, his oath a ground of full
assurance of faith, if all England were as one man united in judgment
and affection, and if it had a wall round about it reaching to the sun,
and if it had as many armies as it has men, and every soldier had the
strength of Goliah, and if their navies could cover the ocean, and if
there were none to peep out or move the tongue against them, yet I dare
not doubt of their destruction, when the Lord hath sworn by his life,
that he will avenge the breach of covenant. When, and by whom, and in
what manner, he will do it, I do profess ignorance, and leave it to his
glorious majesty, his own latitude, and will commit it him, &c.

"My lord, I live and will die, and if I be called home before that time,
I am in the assured hopes of the ruin of all God's enemies in the land,
so I commit your lordship and your lady to the grace of God.

JOHN M'CLELLAND."

A very little after he wrote this letter, in one of his sermons he
exprest himself much to the same purpose, thus, "The judgments of
England shall be so great, that a man shall ride fifty miles through the
best plenished parts of England, before they hear a cock crow, a dog
bark, or see a man's face." Also he further asserted, "That if he had
the best land of all England, he would make sale of it for two shillings
the acre, and think he had come to a good market[74]." And although this
may not have had its full accomplishment as yet, yet there is ground to
believe that it will be fulfilled, for the Lord will not alter the word
that is gone out of his mouth.

Mr. M'Clelland continued near twelve years at Kirkcudbright. About the
year 1650, he was called home to his Father's house, to the full
fruition of that which he had before seen in vision.

He was a man most strict and zealous in his life, and knew not what it
was to be afraid of any man in the cause of God, being one who was most
nearly acquainted with him, and knew much of his Master's will. Surely
the Lord doth nothing but what he revealeth to his servants the
prophets.

A little before his death he made the following epitaph on himself.

    Come, stingless death, have o'er, lo! here's my pass,
    In blood character'd, by his hand who was
    And is and shall be. Jordan cut thy stream,
    Make channels dry. I bear my Father's name
    Stampt on my brow. I'm ravish'd with my crown.
    I shine so bright, down with all glory, down,
    That world can give. I see the peerless port,
    The golden street, the blessed soul's resort,
    The tree of life, floods gushing from the throne
    Call me to joys. Begone, short woes, begone,
    I lived to die, but now I die to live,
    I do enjoy more than I did believe.
    The promise me unto possession sends,
    Faith in fruition, hope, in having, ends.




_The Life of Mr. DAVID CALDERWOOD._


Mr. David Calderwood, having spent some time at the grammar-school, went
to the university to study theology, in order for the ministry, where
after a short space, being found fit for that office, he was made
minister at Crelling near Jedburgh, where, for some considerable time,
he preached the word of God with great wisdom, zeal and diligence, and
as a faithful wise harvest man, brought in many sheaves into God's
granary. But it being then a time, when prelacy was upon the advance in
the church, and faithful ministers every where thrust out and
suppressed, he, among the rest, gave in his declinature in the year
1608, and thereupon took instruments in the hands of James Johnston
notary public, in presence of some of the magistrates and council of the
town, whereupon, information being sent to the king by the bishops, a
direction was sent down from him to the council, to punish him (and
another minister who declined) exemplarily, but by the earnest dealing
of the earl of Lothian with the chancellor in favours of Mr. Calderwood,
their punishment resolved only in a confinement within their own parish,
&c.

Here he continued until June 1617, that he was summoned to appear before
the high commission court at St. Andrews, upon the 8th of July
following. Being called upon (the king being present) and his libel read
and answered, the king among other things said, "What moved you to
protest?"----"An article concluded among the lords of the articles," Mr.
David answered. "But what fault was there in it," said the king.----"It
cutteth off our general assemblies," answered Mr. Calderwood. The king,
having the protestation[75] in his hand, challenged him for some words
of the last clause thereof.----He answered, "Whatsoever was the phrase
of speech, they meant no other thing but to protest, that they would
give passive obedience to his majesty, but could not give active
obedience unto any unlawful thing which should flow from that article."
"Active and passive obedience!" said the king.--"That is, we will rather
suffer than practise," said Mr. David. "I will tell thee, said the king,
what is obedience man,----What the centurion said to his servant, _To
this man, Go, and he goeth, and to that man, Come, and he cometh_, that
is obedience."----He answered, "To suffer, Sir, is also obedience,
howbeit not of the same kind, and that obedience was not absolute but
limited with exception, of a countermand from a superior power." "I am
informed, said the king, ye are a refractor, the bishop of Glasgow your
ordinary, and bishop of Caithness the moderator and your presbytery,
testify ye have kept no order, ye have repaired to neither presbytery
nor synod, and are no way conform." He answered, "I have been confined
these eight or nine years, so my conformity or non-conformity in that
point could not well be known." "Gude faith, thou art a very knave,"
said the king, "see these same false puritans, they are ever playing
with equivocations."--The king asked, If he was relaxed if he would obey
or not?--He answered, "I am wronged, in that I am forced to answer such
questions, which are besides the libel, &c." after which he was
removed.

When called in again, it was intimated to him, that if he did not
repair to synods and presbyteries between this and October, conform in
the time, and promise obedience in all time coming, the bishop of
Glasgow was to deprive him. Then Mr. David begged leave to speak to the
bishops, which being granted, he reasoned thus, "Neither can ye suspend
or deprive me, in this court of high commission, for ye have no power in
this court, but by commission from his majesty; his majesty cannot
communicate that power to you, which he claims not to himself." At which
the king wagged his head, and said to him, "Are there not bishops and
fathers in the church, &c. persons clothed with power and authority to
suspend and depose."--"Not in this court," answered Mr. Calderwood. At
which word there arose a confused noise, so that he was obliged to
extend his voice, that he might be heard. In the end the king asked him,
If he would obey the sentence?--To which he answered, Your sentence is
not the sentence of the kirk, but a sentence null in itself, and
therefore I cannot obey it. At which some reviling called him proud
knave. Others were not ashamed to shake his shoulders in a most insolent
manner, till at last he was removed a second time.

Being again called in, the sentence of deprivation was pronounced, and
he ordained to be committed to close ward in the tolbooth of St.
Andrews, till afterward that farther orders were taken for his
banishment, after which he was upbraided by the bishop, who said, That
he deserved to be used as Ogilvy the Jesuit who was hanged. When he
would have answered, the bishops would not allow him, and the king, in a
rage, cried, Away with him:--And lord Scoone taking him by the arm, led
him out, where they staid some time waiting for the bailiffs of the
town. In the mean time Mr Calderwood said to Scoone, "My lord, this is
not the first like turn that hath fallen into your hands."----"I must
serve the king," said Scoone. And to some ministers then standing by he
said, "Brethren, ye have Christ's cause in hand at this meeting, be not
terrified with this spectacle, prove faithful servants to your master."
Scoone took him to his house till the keys of the tolbooth were had. By
the way one demanded, "Whither with the man, my lord?"----"First to the
tolbooth, and then to the gallows," said Scoone.

He was committed close prisoner, and the same afternoon a charge was
given to transport him to the jail of Edinburgh. After the charge, he
was delivered to two of the guard to be transported thither, although
severals offered to bail him, that he might not go out of the country.
But no order of council could be had for that end, for the king had a
design to keep him in close ward till a ship was ready to convey him
first to London and then to Virginia, but providence had ordered
otherwise, for upon several petitions in his behalf he was liberate out
of prison, upon lord Cranston's being bail that he should depart out of
the country.

After this Mr. Calderwood went with lord Cranston to the king at
Carlisle, where the said lord presented a petition to him, that Mr.
David might only be confined to his parish, but the king inveighed
against him so much, that at last he repulsed Cranston with his elbow.
He insisted again for a prorogation of time for his departure till the
last of April, because of the winter season, that he might have leisure
to get up his years stipend.--The king answered, Howbeit he begged it
were no matter, he would know himself better the next time, and for the
season of the year, if he drowned in the seas, he might thank God that
he had escaped a worse death. Yet Cranston being so importunate for the
prorogation, the king answered, I will advise with my bishops. Thus the
time was delayed until the year 1619, that he wrote a book called Perth
Assembly, which was condemned by the council in the month of December
that same year,--but as he himself says[76], Neither the book nor the
author could be found, for in the month of August preceding, he had
embarked for Holland.

During his abode there, one Patrick Scot a landed gentleman near
Falkland, having wasted his patrimony, had no other means to recover his
state, but by some unlawful shift at court, and for that end in the year
1624, he set forth a recantation under the name of a banished minister,
_viz._ Mr. David Calderwood, who, because of his long sickness before,
was supposed by many to have been dead. The king (as he had alledged to
some of his friends) furnished him with the matter, and he set it down
in form. This project failing, he went over to Holland, and sought Mr.
Calderwood in several towns, particularly in Amsterdam, in the month of
November, in order to dispatch him, as afterward appeared. After he had
stayed twenty days in Amsterdam, making all the search he could, he was
informed that Mr. Calderwood had returned home privately to his native
country, which frustrated his intention.----After the death of king
James he put out a pamphlet full of this, intitled _vox vera_, and yet
notwithstanding of all his wicked and unlawful pursuits, he died soon
after, so poor, that he had not wherewith to defray the charges of his
funeral.

Mr. Calderwood, being now returned home after the death of king James,
remained as private as possible, and was mostly at Edinburgh (where he
strengthened the hands of non-conformists, being also a great opposer of
sectarianism) until after the year 1638, that he was admitted minister
at Pancaitland in East Lothian.

He contributed very much to the covenanted work carried in that period;
for first he had an active hand in drawing up several excellent papers,
where were contained the records of church-policy betwixt the year 1576
and 1596, which were presented and read by Mr. Johnston the clerk at the
general assembly at Glasgow _anno_ 1638, as also by recommendation of
the general assembly 1646, he was ordered to consider the order of the
visitation of kirks, and trials of presbyteries, and to make report
thereof unto the next general assembly; and likewise at the general
assembly 1648, a further recommendation was given him to draw a draught
of the form of visitation of particular congregations, against the next
assembly; and was also one of those appointed with Mr. David Dickson, to
draw up the form of the directory for the public worship of God, by the
general assembly 1643[77].

After he had both spent and been spent, with the apostle, for the cause
and interest of Jesus Christ, when the English army lay at Lothian
_anno_ 1651, he went to Jedburgh, where he sickened and died in a good
old age. He was another valiant champion for the truth, who, in pleading
for the crown and interest of Jesus Christ, knew not what it was to be
daunted by the face and frowns of the highest and most incensed
adversaries.

Before he went to Holland, he wrote the book intitled, Perth Assembly.
While in Holland he wrote that learned book called, _Altare Damascenum_
with some other pieces in English, which contributed somewhat to keep
many straight in that declining period. After his return he wrote the
history of our church as far down as the year 1625, of which the
printed copy that we have is only a short abstract of that large written
history, which both as to the stile and the manner wherein it is
executed, is far preferable to the printed copy; and whoever compares
the two or the last with his _Altare Damascenum,_ both of which are yet
in the hands of some, will readily grant the truth of this assertion;
and yet all this derogates nothing from the truth of the facts reported
in the printed copy, and therefore no offence need be taken at the
information, that there is a more full and better copy than is yet
extant. See the note on the 78th page of Mr. Livingston's life and
memorable characteristics, &c.




_The Life of Mr. HUGH BINNING._


He was son to John Binning of Dalvennan, and Margaret M'Kell daughter of
Mr. Matthew M'Kell minister at Bothwel, and sister to Mr. Hugh M'Kell
one of the ministers of Edinburgh, His father's worldly circumstances
were so good (being possest of no inconsiderable estate in the shire of
Ayr), that he was enabled to give his son Hugh a very liberal education,
the good effects of which appeared very early upon him;--for the
greatness of his spirit and capacity of judgment, gave his parents good
grounds to conceive the pleasing hopes of his being a promising child.

When he was at the grammar-school, he made so great proficiency in the
knowledge of the Latin tongue, and the Roman authors, that he
out-stripped his fellow-scholars, even such as were by some years older
than himself. When they went to their diversions he declined their
society, and choosed to employ himself either in secret duty with God,
or conference with religious people, thinking time was too precious to
be lavished away in these things. He began to have sweet familiarity
with God, and to live in near communion with him, before others began
seriously to lay to heart their lost and undone state and condition by
nature, &c. so that before he arrived at the 13th or 14th year of his
age, he had even attained to such experience in the way of God, that the
most judicious and exercised Christians in the place confessed they were
much edified, strengthened and comforted by him, nay that he provoked
them to diligence in the duties of religion, being abundantly sensible
that they were much out-run by such a youth.

Before he was fourteen years of age, he entered upon the study of
philosophy in the university of Glasgow, wherein he made a very
considerable progress, by which means he came to be taken notice of in
the college by the professors and students, and at the same time he
advanced remarkably in religion also. The abstruse depths of philosophy,
which are the torture of a slow genius and a weak capacity, he dived
into without any pain or trouble, so that by his ready apprehension of
things, he was able to do more in one hour than others could do in many
days by hard study and close application; and yet he was ever humble,
and never exalted with self-conceit, the common foible of young men.

As soon as his course of philosophy was finished, he commenced master of
arts with great applause. He began the study of divinity with a view to
serve God in the holy ministry, at which time there happened to be a
vacancy in the college of Glasgow, by the resignation of Mr. James
Dalrymple[78] of Stair, who had some time been his master. And though
Mr. Binning was but lately his scholar, yet he was determined, after
much intreaty, to stand as a candidate for that post.

According to the usual laudable custom, the masters of the college
emitted a program, and sent it to all the universities of the kingdom,
inviting such as had a mind for a profession of philosophy, to sift
themselves before them, and offer themselves to compete for that
preferment, giving assurance that without partiality the place should be
conferred upon him who should be found _dignior et doctior_.

The ministers of the city of Glasgow, considering how much it was the
interest of the church that well-qualified persons be put into the
profession of philosophy, &c. and knowing that Mr. Binning was
eminently pious, and of a bright genius, as well as solid judgment, let
upon him to sift himself among the other competitors; but they had
difficulty to overcome his modesty. They at last prevailed upon him to
declare his willingness to undertake the dispute before the masters.
Among others, there were other two candidates, one of whom had the
advantage of great interest with Dr. Strang principal of the college at
that time, and the other a scholar of great abilities, yet Mr. Binning
so managed the dispute, and acquitted himself in all parts of his trial,
that to the conviction of the judges, he darkened his rivals. But the
doctor and some of the faculty who joined him, though they could not
pretend the person they inclined to prefer, had an equality, much less a
superiority in the dispute, yet they argued, _cæteris paribus_, that
this person they intended was a citizen's son, of a competency of
learning, and a person of more years, and by that means had greater
experience than what Mr. Binning, who was in a manner but of yesterday,
could be supposed to have.----But to this it was replied, That Mr.
Binning was such a pregnant scholar, so wise and sedate, as to be above
all the follies and vanities of youth, and what was wanting in years was
made up sufficiently by his more than ordinary and singular endowments.
Whereupon a member of the faculty, perceiving the struggle to be great,
(as indeed there were plausible reasons on both sides), proposed a
dispute between the two candidates _ex tempore_, upon any subject they
should be pleased to prescribe. This being considered, soon put a period
to the division amongst them, and those who had opposed him not being
willing to engage their friend with such an able antagonist a second
time, Mr. Binning was elected.

Mr. Binning was not quite 19 years of age when he commenced regent and
professor of philosophy, and, though he had not time to prepare a system
of any part of his profession, as he had instantly to begin his class,
yet such was the quickness and fertility of his invention, the
tenaciousness of his memory and the solidity of his judgment, that his
dictates to his scholars had a depth of learning and perspicuity of
expression, and was among the first in Scotland, that began to reform
philosophy from the barbarous terms and unintelligible jargon of the
school-men.

He continued in this profession three years, and discharged his trust so
as to gain the general applause of the university for academical
exercises:--And this was the more remarkable, that having turned his
thoughts towards the ministry, he carried on his theological studies at
the same time, and made great improvements therein, for his memory was
so retentive, that he scarcely forgot any thing had heard or read. It
was easy and ordinary for him to inscribe any sermon, after he returned
to his chamber, at such a length, that the intelligent and judicious
reader, who had heard it preached, would not find one sentence wanting.

During this period, he gave full proof of his progress and knowledge in
divinity, by a composition from 2 Cor. v. 14 _For the love of Christ
constraineth us_, &c. Which performance he sent to a gentlewoman who had
been some time at Edinburgh, for her private edification, who having
perused the same, judged it to have been a sermon of some eminent
minister in the west of Scotland, and put it into the hands of the then
provost of Edinburgh, who judged of it in the same manner. But when she
returned to Glasgow, she found her mistake by Mr. Binning's asking it at
her:----This was the first discovery he had given of his dexterity and
abilities in explaining the scripture.

At the expiration of three years as a professor of philosophy, the
parish of Govan, which lies adjacent to the city of Glasgow, happened to
be vacant, and before this whoever was principal of the college of
Glasgow was also minister there; but this being attended with
inconveniencies, an alteration was made, and the presbytery having a
view to supply that vacancy with Mr. Binning, they took him upon trials,
in order to be licensed a preacher;--and preaching there to the great
satisfaction of that people, he was some time after called to be
minister of that parish, which call the presbytery approved of, and
entered him upon trials for ordination about the 22d year of his age,
and went through them to the unanimous approbation of the presbytery,
giving their testimony of his fitness to be one of the ministers of the
city upon the first vacancy,----having a view at the same time to bring
him back to the university, whenever the profession of divinity should
be vacant.

He was, considering his age, a prodigy of learning. For before he had
arrived at the 26th year of his life, he had such a large stock of
useful knowledge, as to be _philologus, philosophus et theologus
eximius_, and might well have been an ornament to the most famous and
flourishing university in Europe. This was the more surprising,
considering his weakness and infirmity of body, as not being able to
read much at a time, or to undergo the fatigue of continual study, in so
much that his knowledge seemed rather to have been born with him, than
to have been acquired by hard and laborious study.

Though he was bookish, and much intent upon the fulfilling his ministry,
yet he turned his thoughts to marriage, and did espouse a virtuous and
excellent person Mrs. Barbara Simpson, daughter to Mr. James Simpson a
minister in Ireland. Upon the day he was to be married, he went
accompanied with his friend (and some others, among whom were several
worthy ministers) unto an adjacent country congregation, upon the day of
their weekly sermon. The minister of the parish delayed sermon till they
would come, hoping to put the work upon one of the ministers whom he
expected to be there, but all declining it, he tried next to prevail on
the bridegroom, with whom he succeeded, though the invitation was not
expected. It was no difficult task to him to preach upon a short
warning; he stepped aside a little to pre-meditate and implore his
Master's presence and assistance (for he was ever afraid to be alone in
this work), and entered the pulpit immediately, and preached upon 1 Pet.
i. 15. _But as he that hath called you is holy_, &c. At which time he
was so remarkably helped, that all acknowledged that God was with him of
a truth, &c.

When the unhappy differences betwixt the resolutioners and protesters
fell out, among whom Mr. Binning was of the last denomination, this
distinction proved to be of fatal consequence. He saw some of the evils
of it in his own time, and being of a catholic and healing spirit, with
a view to the cementing of differences, he wrote an excellent treatise
of Christian love, which contains very strong and pathetic passages most
apposite to this subject. He was no fomenter of factions, but studious
of the public tranquillity. He was a man of moderate principles and
temperate passions, never imposing or overbearing upon others but
willingly hearkened to advice, and always yielded to reason.

The prevailing of the English sectarians under Oliver Cromwel[79] to the
overthrow of the presbyterian interest in England, and the various
attempts which they made in Scotland on the constitution and discipline
of this church was one of the greatest difficulties, which the
ministers had then to struggle with. Upon this he hath many excellent
reflections in his sermons, particularly in that sermon from Deut.
xxxii. 4, 5. See his works, page 502, 557, &c.

After he had laboured four years in the ministry, serving God with his
spirit in the gospel of his Son, he died in the year 1653, of a
consumption, when he was scarce come to the prime and vigour of his
life, being only in the 26th year of his age, leaving behind him a sweet
favour and an epistle of commendation upon the hearts of those who were
his hearers.

He was a person of singular piety, of a humble, meek, and peaceable
temper, a judicious and lively preacher, nay so extraordinary a person,
that he was justly accounted a prodigy of human learning and knowledge
of divinity. From his childhood he knew the scriptures, and from a boy
had been much under deep and spiritual exercise, until the time (or a
little before) that he entered upon the office of the ministry, when he
came to a great calm and tranquillity of mind, being mercifully relieved
from all these doubtings, which for a long time he had been exercised
with, and though he studied in his discourses to condescend to the
capacity of the meaner sort of hearers, yet it must be owned that his
gift of preaching was not so much accommodated to a country
congregation, as it was to the judicious and learned. Mr. Binning's
method was peculiar to himself, much after the haranguing way; he was no
stranger to the rules of art, and knew well how to make his matter
subservient to the subject he handled. His diction and language was easy
and fluent, void of all affectation and bombast, and has a kind of
undesigned negligent elegance which arrests the reader's attention.
Considering the time he lived in, it might be said, that he carried the
orator's prize from his contemporaries in Scotland, and was not at that
time inferior to the best pulpit orator in England. While he lived he
was highly esteemed, having been a successful instrument of saving
himself, and them that heard him, of turning sinners unto righteousness
and of perfecting the saints. He died much lamented by all good people
who had the opportunity of knowing him. That great divine Mr. James
Durham gave him this verdict, "That there was no speaking after Mr.
Binning;" and truly he had the tongue of the learned, and knew how to
speak a word in season.

Besides his works which are bound up in one quarto volume, and that
wrote upon occasion of the public resolutioners, which has been already
mentioned, some other little pieces of his have been published since.
There is also a book in quarto said to be his, intitled, An useful case
of conscience learnedly and acutely discussed and resolved, concerning
association and confederacies with idolators, heretics, malignants,
&c. first printed _anno_ 1693, which was like to have had some
influence at that time upon king William's soldiers while in Flanders,
which made him suppress it. And raise a persecution against Mr. James
Kid for publishing the same at Utrecht in the Netherlands.




_The Life of Mr. ANDREW GRAY._


Mr. Andrew Gray (by the calculation of his age and the date of his entry
into the ministry) seems to have been born about the year 1634, and
being very early sent to school, where he learned so fast, that in a
short time he was sent to the university, and here, by the vivacity of
his parts and ready genius, he made such proficiency both in scholastic
learning and divinity, that before he was twenty years of age he was
found accomplished for entering into the holy office of the ministry.

From his very infancy he had studied to be acquainted with the
scriptures, and, like another young Samson, the Spirit of God began very
early to move him, there being such a delightful gravity in his young
conversation, that what Gregory Nazianzen once said of the great Bazil,
might be applied to him,--"That he held forth learning beyond his age,
and fixedness of manners beyond his learning."

This earthly vessel being thus filled with heavenly treasure, he was
quickly licensed to preach, and got a call to be minister of the outer
kirk of the high church of Glasgow, though he was scarce twenty years of
age complete (far below the age appointed by the constitution of this
church unless in cases extraordinary).

No sooner was this young servant of Christ entered into his Master's
vineyard, than the people from all quarters flocked to attend his
sermons, it being their constant emulation who should be most under the
refreshing drops of his ministry, in so much that as he and his learned
colleague Mr. Durham were one time walking together, Mr. Durham,
observing the multitude thronging into that church where Mr. Gray was
to preach, and only a very few going into the church in which he was to
preach, said to him, "Brother, I perceive you are to have a throng
church to-day."--To which he answered, "Truly, brother, they are fools
to leave you and come to me."----Mr. Durham replied, "Not so dear
brother, for none can receive such honour and success in his ministry,
except it be given him from heaven, I rejoice that Christ is preached
and that his kingdom and interest is getting ground, for I am content to
be any thing or nothing that Christ may be all and all."

And indeed Mr. Gray had a notable and singular gift in preaching, being
one experienced in the most mysterious points of a Christian practice
and profession; and in handling of all his subjects, free of youthful
vanity, or affectation of human literature, though he had a most
scholastic genius and more than ordinary abilities; that he did outstrip
many that entered into the Lord's vineyard before him, his experience
being every way warm and rapturous, and well adapted to affect the
hearts of his hearers, yea he had such a faculty, and was so helped to
press home God's threatenings upon the consciences of his hearers, that
his contemporary the foresaid Mr. Durham observed, That many times he
caused the very hairs of their head to stand up.

Among his other excellencies in preaching (which were many) this was
none of the least, that he could so order his subject as to make it
relish every palate. He could so dress a plain discourse as to delight a
learned audience, and at the same time preach with a learned plainness,
having so learned to conceal his art. He had such a clear notion of high
mysteries, as to make them stoop to the meanest capacity. He had so
learned Christ, and being a man of a most zealous temper, the great bent
of his spirit and that which he did spend himself anent, was to make
people know their dangerous state by nature, and to persuade them to
believe and lay hold of the great salvation.

All which singularities seem to have been his peculiar mercy from the
Lord, to make him a burning and shining light in the western climate,
for about the space of two years[80] only, the Spirit of the Lord as it
were stirring up a lamp unto a sudden blaze, that was not to continue
long in his church. On which a late prefacer of some of his sermons has
very pertinently observed,----"Yea, how awakening, convincing and
reproving may the example of this very young minister be to many
ministers of the gospel, who have been many years in the vineyard, but
fall far short of his labours and progress! God thinks fit now and then
to raise up a child to reprove the sloth and negligence of many
thousands of advanced years, and shews that he can perfect his own
praise out of the mouth of babes, &c."

His sermons are now in print, and well known in the world. His works do
praise him in the gates, and though they are free from the metaphysical
speculations of the schools, yet it must be granted that the
excellencies of the ancient fathers and school-men do all concenter in
them: For his doctrine carries light, his reproofs are weighty, and his
exhortations powerful, and though they are not in such an accurate or
grammatical style as some may expect, yet that may be easily accounted
for, if we consider, (1.) The great alteration and embellishment in the
style of the English language since his time. And (2.) There can be no
ground to doubt but they must be far inferior unto what they were when
delivered by the author, who neither corrected, nor, as appears,
intended that they should ever be published, and yet all this is
sufficiently made up otherwise, for what is wanting in symmetry of parts
or equality of style, in the pleasure of variety, like the grateful
odours of various flowers, or the pleasant harmony of different sounds,
for so is truth in its own native dress.

It hath been often said that Mr. Gray many times longed for the 22d year
of his age, wherein he expected to rest from his labours by a perpetual
jubilee, to enjoy his blessed Lord and Master. However it is certain
that in his sermons we often find him longing for his majority, that he
might enter into the possession of his heavenly Father's inheritance
prepared for him before the foundations of the world were laid.

He escaped death very narrowly, when going to Dundee in company with Mr.
Robert Fleming (some time minister at Cambuslang) which remarkable
sea-deliverance was matter of his thankfulness to God all his life
after.

There is one thing that may be desiderated by the inquisitious, _i. e._
what Mr. Gray's sentiments were concerning the public resolutions,
seeing he entered the ministry about the third year after these
resolutions took place.----Whatever his contentions in public were, it
is creditably reported, that he debated in private against these
defections with his learned colleague Mr. Durham, who afterwards on his
death-bed asked, What he thought of these things?--He answered, That he
was of the same mind with what he had formerly heard--and did much
regret that he had been so sparing in public against these woeful
resolutions, speaking so pathetically of their sinfulness and the
calamities they would procure, that Mr. Durham, contrary to his former
practice, durst never after speak in defence of them.

But the time now approaching that the Lord was about to accomplish the
desire of his servant, he fell sick, and was cast into a high fever for
several days. He was much tossed with sore trouble, without any
intermission, and all the time continued in a most sedate frame of mind.

It is a loss that his last dying words were neither wrote nor
remembered, only we may guess what his spiritual exercises were, from
that short but excellent letter sent from him, a little before his
death, to lord Warriston, bearing date Feb. 7, 1656, wherein he shows
that he not only had a most clear discovery of the toleration then
granted by Cromwel, and the evils that would come upon these lands for
all these things, but also was most sensible of his own case and
condition, as appears from the conclusion of that letter, where he
accosts his lordship thus, "Now, not to trouble your lordship, whom I
highly reverence, and my soul was knit to you in the Lord, but that you
will bespeak my case to the great Master of requests, and lay my broken
state before him who hath pled the desperate case of many according to
the sweet word in Lam. iii. 5, 6. _Thou hast heard my voice, hide not
thine ear_, &c. This is all at this time from one in a very weak
condition, in a great fever, who, for much of seven nights, hath sleeped
little at all, with many other sad particulars and circumstances."

Thus in a short time, according to his desire, it was granted to him, by
death, to pass unto the author of life, his soul taking its flight into
the arms of his blessed Saviour, whom he had served faithfully in his
day and generation (being about twenty-two years old). He shone too
conspicuous to continue long, and burned so intensely, he behoved soon
to be extinguished, but now shines in the kingdom of his Father, in a
more conspicuous refulgent manner, even as the brightness of the
firmament and the stars for ever and ever.

He was in his day a most singular and pious youth, and though he died
young, yet was old in grace, having lived long, and done much for God in
a little time, being one, both in public and private life, who possessed
in a high degree, every domestic and social virtue that could adorn the
character of a most powerful and pathetic preacher, a loving
husband[81], an affable friend, ever cheerful and agreeable in
conversation, always ready to exert himself for the relief of all who
asked or stood in need of his assistance, which uncommon talents not
only endeared him to his brethren the clergy, but also to many others
from the one extremity of the lands to the other (that heard or knew any
thing of him) who considered and highly esteemed him as one of the most
able advocates for the propagation and advancement of Christ's kingdom.

His well-known sermons are printed in several small pieces. Those called
his works are bound in one volume octavo. To the eleven sermons printed
sometime ago, are lately published a large collection to the number of
fifty-one, intitled his select sermons, whereof only three, for
connection sake, and his letter to lord Warriston are inserted, which
were before published in his works. So that by this time most (if not
all) of the sermons are now in print that ever were preached by him.




_The Life of Mr. JAMES DURHAM._


Mr. James Durham was born about the year 1622, and lineally descended
from the ancient and honourable family of Grange Durham, in the parish
of Monuseith in the shire of Angus. He was the eldest son of John Durham
of Easter Powrie, Esq; now called Wedderburn after the gentleman's name
who is the present professor thereof.

Having gone through all the parts of useful learning with success and
applause, he left the university before he was graduate, and for
sometime lived as a private gentleman at his own dwelling house in the
country, without any thought then of farther prosecuting his studies
especially for the ministry, and though he was always blameless and
moral in his life, both in the university and when he left it, yet he
was much a stranger to religion in the serious exercise and power of it,
and, through prejudice of education, did not stand well affected to the
presbyterial government. He first married a daughter of the laird of
Duntervie: his wife and her mother were both very pious women.

His conversion to the Lord was very remarkable. For going with his lady
to visit her mother in the parish of Abercorn, some miles west from
Edinburgh,--it happened, that at this time the sacrament was to be
administered in that parish upon Saturday,--his mother-in-law earnestly
pressed them to go with them to church and hear sermon; at first he
shewed much unwillingness, but partly by their persuasion, and partly by
his complaisant disposition, he went along with them. The minister that
preached that day was extremely affectionate and serious in his
delivery, and though the sermon was a plain familiar discourse, yet his
seriousness fixed Mr. Durham's attention very closely, and he was much
affected therewith. But the change was reserved till the morrow. When he
came home, he said to his mother-in-law, The minister hath preached very
seriously this day, I shall not need to be pressed to go to church
to-morrow. Accordingly on Sabbath morning, rising early, he went to
church, where Mr. Melvil preached from 2 Pet. ii. 7. _To you that
believe he is precious_, &c. where he so sweetly and seriously opened up
the preciousness of Christ, and the Spirit of God wrought so effectually
upon his spirit, that in hearing of this sermon, he first closed with
Christ, and then went to the Lord's table, and took the seal of God's
covenant. After this he ordinarily called Mr. Melvil father when he
spoke of him.

Afterward he made serious religion his business both in secret and in
his family, and in all places and companies where he came, and did
cordially embrace the interest of Christ and his church as then
established, and gave himself much up to reading; for which reason, that
he might be free of all disturbance, &c. he caused build a study for
himself; in which little chamber, he gave himself to prayer, reading and
meditation, and was so close a student there, that he often forgot to
eat his bread, being sometimes so intent upon his studies, that servants
who were sent to call him down, often returned without answer, yea, his
lady frequently called on him with tears, before he would come:--Such
sweet communion he had with the Lord sometimes in that place.

He made great proficiency in his studies, and not only became an
experimental Christian, but also a very learned man. One evidence of
which he gave in a short dispute with one of the then ministers of
Dundee, while he was in that town: He met (in a house where he was
occasionally) with the parson of the parish (for so the ministers were
then called), who knew not Mr. Durham. After some discourse he fell upon
the Popish controversy with him, and so put him to silence, that he
could not answer a word but went sneakingly out of the room from Mr.
Durham to the provost, craving his assistance to apprehend Mr. Durham as
a Jesuit, assuring the provost, that if ever there was a jesuit in Rome
he was one, and that if he were suffered to remain in the town or
country, he might pervert many from the faith.----Upon which the
provost, going along with him to the house where the pretended jesuit
was, and entering the room, he immediately knew Mr. Durham, and saluted
him as laird of Easter Powrie, craving his pardon for their mistake, and
turning to the parson, asked where the person was he called the
jesuit?--Mr. Durham smiled, and the parson ashamed, asked pardon of them
both, and was rebuked by the provost, who said, Fy, fy! that any country
gentleman should be able to put our parson thus to silence.

His call and coming forth to the ministry was somewhat remarkable, for
in the time when the civil wars broke forth, several gentlemen being in
arms for the cause of religion, among whom he was chosen and called to
be a captain, in which station he behaved himself like another
Cornelius, being a devout man, and one that feared God with all his
house, and prayed to God always with his company, &c. When the Scots
army were about to engage with the English, he judged meet to call his
company to prayer before the engagement, and as he began to pray, Mr.
David Dickson, then professor of divinity at Glasgow coming past the
army, seeing the soldiers addressing themselves to prayer, and hearing
the voice of one praying, drew near, alighted from his horse, and joined
with them; and was so much taken with Mr. Durham's prayer, that he
called for the captain, and having conversed with him a little, he
solemnly charged him, that as soon as this piece of service was over, he
should devote himself to serve God in the holy ministry, for to that he
judged the Lord called him. But though, as yet, Mr. Durham had no
clearness to hearken to Mr. Dickson's advice, yet two remarkable
providences falling out just upon the back of this solemn charge,
served very much to clear his way to comply with Mr. Dickson's
desire:--The first was, In the engagement his horse was shot under him,
and he was mercifully preserved: the second was, In the heat of the
battle, an English soldier was on the point of striking him down with
his sword, but apprehending him to be a minister by his grave carriage,
black cloth and band (as was then in fashion with gentlemen), he asked
him if he was a priest? To which Mr. Durham replied, I am one of God's
priests;--and he spared his life. Mr. Durham, upon reflecting how
wonderfully the Lord had spared him, and preserved his life, and that
his saying he was a priest had been the mean thereof, resolved
therefore, as a testimony of his grateful and thankful sense of the
Lord's goodness to him, henceforth to devote himself to the service of
God in the holy ministry, if the Lord should see meet to qualify him for
the same.

Accordingly, in pursuance of this resolution, he quickly went to
Glasgow, and studied divinity under Mr. David Dickson then professor
there, and made such proficiency therein, that in a short time (being
called thereto) he humbly offered himself to trials _anno_ 1646, and so
was licensed by the presbytery of Irvine to preach the gospel, and next
year, upon Mr. Dickson's recommendation, the session of Glasgow
appointed Mr. Ramsay one of their ministers, to intreat Mr. Durham so
come and preach in Glasgow. Accordingly he came and preached two sabbath
days and one week day. The session being fully satisfied with his
doctrine and the gifts bestowed on him by the Lord for serving him in
the holy ministry, did unanimously call him to the ministry of the
Black-friar church then vacant, in consequence of which he was ordained
minister there in November 1647.

He applied himself to the work of the ministry with great diligence, so
that his profiting did quickly appear to all; but considering that no
man that warreth entangleth himself with the affairs of this life, he
obtained leave of his people to return to his own country for a little
time to settle his worldly affairs there; yet he was not idle here, but
preached every sabbath. He first preached at Dundee, before a great
multitude, from Rom. i. 16. _I am not ashamed of the gospel of Christ_,
and shewed that it was no disparagement for the greatest to be a
gospel-minister; and a second time he preached at Ferling (in his own
country) upon 2 Cor. v. 18. _He hath given to us the ministry of
reconciliation_, &c.; and a third time at Monuseith, at the desire of
the minister there, he preached from 2 Cor. v. 20. _We then are
ambassadors for Christ_, &c. In both places he indeed acted like an
ambassador for Christ, and managed the gospel-treaty of peace to good
purpose. The next sabbath he designed to have preached at Murrose, but
receiving an express to return to Glasgow in haste, his wife being
dangerously sick, he came away, leaving his affairs to the care of his
friends, and returned to Glasgow, where, in a few days, his wife, who
had been the desire of his eyes, died. His Christian submission under
this afflicting dispensation was most remarkable. After a short silence,
he said to some about him, "Now, who could persuade me that this
dispensation of God's providence was good for me, if the Lord had not
said it was so," He was afterward married to Margaret Muir relict of Mr.
Zechariah Boyd, minister of the Barony of Glasgow.

In the year 1650, Mr. Dickson professor of divinity in the college of
Glasgow, being called to be professor of divinity in the university of
Edinburgh, the commissioners of the general assembly authorized for
visiting the university of Glasgow, unanimously designed and called Mr.
Durham to succeed Mr. Dickson as professor there. But before he was
admitted to that charge, the general assembly of this church, being
persuaded of his eminent piety and stedfastness, prudence and
moderation, &c. did, after mature deliberation, that same year, pitch
upon him, though then but about twenty-eight years of age, as among the
ablest and best accomplished ministers then in the church, to attend the
king's family as chaplain. In which station, tho' the times were most
difficult, as abounding with snares and temptations, he did so wisely
and faithfully acquit himself, that there was a conviction left upon the
consciences of all who observed him. Yea, during his stay at court, and,
whenever he went about the duty of his place, they did all carry
gravely, and did forbear all lightness and profanity, none allowing
themselves to do any thing offensive before him. So that while he served
the Lord in the holy ministry, and particularly in that post and
character of the king's chaplain, his ambition was to have God's favour,
rather than the favour of great men, and studied more to profit and
edify their souls, than to tickle their fancy, as some court-parasites
in their sermons do: One instance whereof was, that being called to
preach before the parliament, where many rulers were present, he
preached from John iii. 10. _Art thou a master in Israel, and knowest
not these things?_ when he mostly insisted that it was a most
unaccountable thing for rulers and nobles in Israel, &c. to be
ignorant of the great and necessary things of regeneration, and being
born again of the Spirit; and did most seriously press all, from the
king to the beggar, to seek and know experimentally these things. A good
pattern for all ministers who are called to preach on the like occasion.
He continued with the king till he went to England, and then returned.

Towards the end of January 1651, the common session of Glasgow,
appointed Mr. Patrick Gillespie to write a letter to Mr. Durham,
concerning Mr. Robert Ramsay's being professor of divinity in place of
the said Mr. James Durham, in the university of Glasgow. In consequence
of which, Mr. Durham came to Glasgow, for he is mentioned present in the
session in the beginning of April next. At the same time, Cromwel and
his army were in Glasgow, and on the Lord's day Cromwel heard Mr. Durham
preach, when he testified against his invasion to his face. Next day he
sent for Mr Durham, and told him, He always thought he had been a wiser
man, than to meddle with matters of public concern in his sermons.--To
which he answered, It was not his practice, but that he judged it both
wisdom and prudence to speak his mind on that head seeing he had the
opportunity to do it in his presence.----Cromwell dismissed him very
civilly, but desired him to forbear insisting on that subject in public;
and at the same time sundry ministers both in town and country met with
Cromwel and his officers, and represented in strong terms the injustice
of his invasion.

It would appear that Mr. Durham, some time after this, had withdrawn
from Glasgow, and therefore a letter was, in August next, ordered to be
sent to him to come and visit them and preach; and in September next,
there being a vacancy in the inner kirk by the death of Mr. Ramsay, the
common session gave an unanimous call (with which the town-council
agreed) to Mr Durham to be minister there. And some time after this he
was received minister in the inner kirk, Mr. John Carstairs his
brother-in-law being his colleague in that church.

In the whole of his ministry he was a burning and shining light, and
particularly he shined in humility and self-denial. An instance of which
was, Upon a day when Mr. Andrew Gray and he were to preach, being
walking together, Mr. Durham observing multitudes thronging to Mr.
Gray's church, and only a few into his, said to Mr. Gray, "Brother, you
are like to have a throng church to-day." To which Mr. Gray answered,
"Truly, brother, they are fools to leave you and come to me."--"Not so,
dear brother, replied Mr. Durham, for a minister can receive no such
honour and success in his ministry, except it be given him from heaven.
I rejoice that Christ is preached, though my esteem in people's hearts
should decrease and be diminished; for I am content to be any thing so
that Christ be all in all."

He was also a person of the utmost gravity, and scarce smiled at any
thing. Once when Mr. William Guthrie being exceeding merry, made Mr.
Durham smile with his pleasant, facetious and harmless conversation, at
which Mr. Durham was at first a little disgusted, but it being the
laudable custom of that family to pray after dinner, which Mr. Guthrie
did, upon being desired, with the greatest measure of seriousness and
fervency, to the astonishment of all present: when they arose from
prayer, Mr. Durham embraced him and said, "O William, you are a happy
man, if I had been so merry as you have been, I could not have been in
such a serious frame for prayer for the space of forty-eight hours."

As Mr. Durham was devout in all parts of his ministerial work, so more
eminently at communion occasions. Then he endeavoured through grace to
rouse and work up himself to such a divineness of frame, as very much
suited the spiritual state and majesty of that ordinance. Yea, at some
of these solemn and sweet occasions, he spoke some way as a man that had
been in heaven commending Jesus Christ, making a glorious display of
free grace, &c. and brought the offers thereof so low that they were
made to think the rope or cord of the salvation offered, was let down to
sinners, that those of the lowest stature might catch hold of it. He
gave himself much up to meditation, and usually said little to persons
that came to propose their cases to him, but heard them patiently, and
was sure to handle their case in his sermons.

His healing disposition and great moderation of spirit remarkably
appeared when this church was grievously divided betwixt the
resolutioners and protestors; and as he would never give his judgment
upon either side, so he used to say, That division was worse by far than
either of the sides. He was equally respected by both parties, for at a
meeting of the synod in Glasgow, when those of the different sides met
separately, each of them made choice of Mr. Durham for their moderator,
but he refused to join either of them, till they would both unite
together, which they accordingly did. At this meeting he gave in some
overtures for peace, the substance of which was, that they should
eschew all public awakening or lengthening out the debate either by
preaching or spreading of papers on either side, and that they should
forbear practising, executing or pressing of acts made in the last
assembly at St. Andrews and Dundee, and also pressing or spreading
appeals, declinatures, &c. against the same, and that no
church-officer should be excepted at on account of these things, they
being found otherwise qualified, &c.[82]

So weighty was the ministerial charge upon his spirit, that if he were
to live ten years longer, he would choose to live nine years in study,
for preaching the tenth; and it was thought his close study and
thoughtfulness cast him into that decay whereof he died. In the time of
his sickness, the better part being afraid that the magistrates and some
of the ministry who were for the public resolutions, would put in one of
that stamp after his death, moved Mr. Carstairs his colleague, in a
visit to desire him to name his successor, which after some demur,
injoining secrecy till it was nearer his death, he at last named Mr.
David Vetch then minister of Govan; but afterwards when dying, to the
magistrates, ministers and some of the people, he named other three to
take any of them they pleased.--This alteration made Mr. Carstairs
inquire the reason after the rest were gone, to whom Mr. Durham replied,
O Brother, Mr. Vetch is too ripe for heaven to be transported to any
church on earth; he will be there almost as soon as I.--Which proved so;
for Mr. Durham died the Friday after, and next Sabbath Mr. Vetch
preached, and (though knowing nothing of this) told the people in the
afternoon it would be his last sermon to them, and the same night taking
bed, he died next Friday morning about three o'clock; the time that Mr.
Durham died, as Dr. Rattray, who was witness to both, did declare.--When
on his death-bed, he was under considerable darkness about his state,
and said to Mr. John Carstair's brother, "For all that I have preached
or written, there is but one scripture I can remember or dare gripe
unto; tell me if dare lay the weight of my salvation upon it, _Whosoever
cometh unto me, I will in no wise cast out._"--Mr. Carstairs answered,
"You may depend on it, though you had a thousand salvations at hazard."
When he was drawing towards his departure in a great conflict and agony,
finding some difficulty in his passage, yet he sensibly, through the
strength of God's grace, triumphantly overcame; he cried out in a
rapture of holy joy some little time before he committed his soul to
God, "Is not the Lord good! Is he not infinitely good! See how he
smiles! I do say it, and I do proclaim it." He died on Friday the 25th
of June 1658, in the thirty-sixth year of his age.

Thus died the eminently pious, learned and judicious Mr. James Durham,
whose labours did always aim at the advancement of practical religion,
and whose praise in the gospel is throughout all the churches both at
home and abroad. He was a burning and a shining light, a star of the
first magnitude, and of whom it may be said (without derogating from the
merit of any), that he attained unto the first three and had a name
among the mighty. He was also one of great integrity and authority in
the country where he lived, insomuch, that when any difference fell out,
he was always chosen by both parties as their great referee or judge,
unto whose sentence all parties submitted. Such was the quality of his
calm and healing spirit.

His colleague Mr. John Carstairs, in his funeral sermon from Isa. lvii.
1, 2. _The righteous man perisheth, and no one layeth it to heart,_ &c.
gives him this character,--"Know ye not that there is a prince among
pastors fallen to-day! a faithful and wise steward, that knew well how
to give God's children their food in due season, a gentle and kind
nurse, a faithful admonisher, reprover, &c. a skilful counsellor in
all straits and difficulties; in dark matters he was eyes to the blind,
feet to the lame, a burning and shining light in the dark world, an
interpreter of the word among a thousand, to him men gave ear, and after
his words no man spake again."

His learned and pious works, (wherein all the excellencies of the
primitive and ancient fathers seem to concenter) are a commentary on the
Revelation; seventy-two sermons on the fifty-third chapter of the
prophecy of the prophet Isaiah; an exposition of the ten commandments;
an exposition of the Song of Solomon; his sermons on death; on the
unsearchable riches of Christ; his communion sermons, sermons on
godliness and self-denial; a sermon on a good conscience. There are also
a great many of his sermons in manuscript (never yet published), _viz._
three sermons upon resisting the Holy Ghost from Acts vii 51.; eight on
quenching the Spirit; five upon giving the Spirit; thirteen upon
trusting and delighting in God; two against immoderate anxiety; eight
upon the one thing needful; with a discourse upon prayer, and several
other sermons and discourses from Eph. v. 15. 1 Cor. xi. 24. Luke i. 6.
Gal. v. 16, Psal. cxix. 67. 1 Thess. v. 19. 1 Pet. iii. 14. Matth. viii.
7. There is also a treatise on scandal, and an exposition by way of
lecture upon Job said to be his, but whether these, either as to style
or strain, co-here with the other works of the laborious Mr. Durham,
must be left to the impartial and unbiased reader.




_The Life of Mr. SAMUEL RUTHERFORD._


Mr. Samuel Rutherford a gentleman by extraction, having spent sometime
at the grammar-school, went to the university of Edinburgh, where he was
so much admired for his pregnancy of parts, and deservedly looked upon
as one from whom some great things might be expected, that in a short
time (though then but very young) he was made professor of philosophy in
that university.

Sometime after this he was called to be minister at Anwoth, in the shire
of Galloway, unto which charge he entered by means of the then viscount
of Kenmuir, without any acknowledgment or engagement to the bishops.
There he laboured with great diligence and success, both night and day,
rising usually by three o'clock in the morning, spending the whole time
in reading, praying, writing, catechising, visiting, and other duties
belonging to the ministerial profession and employment.

Here he wrote his _exercitationes de gratia_, &c. for which he was
summoned (as early as June 1630) before the high commission court, but
the weather was so tempestuous as to obstruct the passage of the
arch-bishop of St. Andrews hither, and Mr. Colvil one of the judges
having befriended him, the diet was deserted. About the same time his
first wife died after a sore sickness of thirteen months, and he himself
being so ill of a tertian fever for thirteen weeks, that then he could
not preach on the Sabbath day, without great difficulty.

Again in April 1634, he was threatened with another prosecution at the
instance of the bishop of Galloway, before the high commission court,
and neither were these threatenings all the reasons Mr. Rutherford had
to lay his account with suffering, and as the Lord would not hide from
his faithful servant Abraham the things he was about to do, neither
would he conceal from this son of Abraham what his purposes were
concerning him; for in a letter to the provost's wife of Kirkcudbright,
dated April 20, 1633, he says, "That upon the 17th and 18th of August he
got a full answer of his Lord to be a graced minister, and a chosen
arrow hid in his quiver[83]." Accordingly the thing he looked for came
upon him, for he was again summoned before the high commission court for
his non-conformity, his preaching against the five articles of Perth,
and the forementioned book of _exercitationes apologetica pro divina
gratia_, which book they alledged did reflect upon the church of
Scotland, but the truth was, says a late historian[84], The argument of
that book did cut the sinews of Arminianism, and galled the Episcopal
clergy to the very quick, and so bishop Sydresert could endure him no
longer. When he came before the commission court he altogether declined
them as a lawful judicatory, and would not give the chancellor (being a
clergyman) and the bishops their titles by lording of them, yet some had
the courage to befriend him, particularly, the lord Lorn (afterwards the
famous marquis of Argyle), who did as much for him as was within his
power to do; but the bishop of Galloway, threatening that if he got not
his will of him, he would write to the king; it was carried against him,
and upon the 27th of July 1636, he was discharged to exercise any part
of his ministry within the kingdom of Scotland, under pain of rebellion,
and ordered within six months to confine himself within the city of
Aberdeen, &c. during the king's pleasure, which sentence he obeyed,
and forthwith went toward the place of his confinement.

From Aberdeen he wrote many of his famous letters, from which it is
evident that the consolation of the Holy Spirit did greatly abound with
him in his sufferings, yea, in one of these letters, he expresses it in
the strongest terms, when he says, "I never knew before, that his love
was in such a measure. If he leave me, he leaves me in pain, and sick of
love, and yet my sickness is my life and health. I have a fire within
me, I defy all the devils in hell and all the prelates in Scotland to
cast water on it." Here he remained upwards of a year and a half, by
which time he made the doctors of Aberdeen know that the puritans (as
they called them) were clergymen as well as they. But upon notice that
the privy council had received in a declinature against the high
commission court in the year 1638, he adventured to return back again
to his flock at Anwoth, where he again took great pains, both in public
and private, amongst that people, who from all quarters resorted to his
ministry, so that the whole country side might account themselves as his
particular flock, and it being then in the dawning of the reformation,
found no small benefit by the gospel, that part of the ancient prophecy
being farther accomplished, _for in the wilderness shall waters break
out, and streams in the desert_, Isa. xxxv. 6.

He was before that venerable assembly held at Glasgow in 1638, and gave
an account of all these his former proceedings with respect to his
confinement, and the causes thereof. By them he was appointed to be
professor of divinity at St. Andrews, and colleague in the ministry with
the worthy Mr. Blair, who was translated hither about the same time. And
here God did again so second this his eminent and faithful servant, that
by his indefatigable pains both in teaching in the schools and preaching
in the congregation, St. Andrews the seat of the arch-bishop (and by
that means the nursery of all superstition, error and profaneness) soon
became forthwith a Lebanon out of which were taken cedars, for building
the house of the Lord, almost through the whole land, many of whom he
guided to heaven before himself (who received the spiritual life by his
ministry), and many others did walk in that light after him.

And as he was mighty in the public parts of religion, so he was a great
practiser and encourager of the private duties thereof. Thus in the year
1640, when a charge was foisted in before the general assembly at the
instance of Mr. Henry Guthrie minister at Stirling (afterward bishop of
Dunkeld), against private society meetings (which were then abounding in
the land), on which ensued much reasoning, the one side yielding that a
paper before drawn up by Mr. Henderson should be agreed unto concerning
the order to be kept in these meetings, &c. but Guthrie and his
adherents opposing this, Mr. Rutherford, who was never much disposed to
speak in judicatories, threw in this syllogism, "What the scriptures do
warrant no assembly may discharge; but private meetings for religious
exercises the scriptures do warrant, Mal. v. 16. _Then they that feared
the Lord spake often one to another_, &c. James v. 16. _Confess your
faults one to another, and pray one for another_, &c. These things could
not be done in public meetings, &c." And although the earl of Seaforth
there present, and those of Guthrie's faction upbraided this good man
for this, yet it had influence upon the majority of the members, so
that all the opposite party got done, was an act anent the ordering of
family-worship.

He was also one of the Scots commissioners appointed _anno_ 1643, to the
Westminster assembly, and was very much beloved there for his
unparalleled faithfulness and zeal in going about his Master's business.
It was during this time that he published _lex rex_, and several other
learned pieces against the Erastians, Anabaptists, Independents, and
other sectaries that began to prevail and increase at that time, and
none ever had the courage to take up the gauntlet of defiance thrown
down by this champion[85].

When the principal business of this assembly was pretty well settled,
Mr. Rutherford, on October 24, 1647, moved that it might be recorded in
the scribe's book, that the assembly had enjoyed the assistance of the
commissioners of the church of Scotland, all the time they had been
debating and perfecting these four things mentioned in the solemn
league, _viz._ Their composing a directory for worship, an uniform
confession of faith, a form of church-government and discipline, and the
public catechism, which was done in about a week after he and the rest
returned home.

Upon the death of the learned Dematius _anno_ 1651, the magistrates of
Utrecht in Holland, being abundantly satisfied as to the learning,
piety, and true zeal of the great Mr. Rutherford, invited him to the
divinity chair there, but he could not be persuaded. His reasons
elsewhere (when dissuading another gentleman from going abroad) seem to
be expressed in these words:--"Let me intreat you to be far from the
thoughts of leaving this land. I see it and find it, that the Lord hath
covered the whole land with a cloud in his anger, but though I have been
tempted to the like, I had rather be in Scotland beside angry Jesus
Christ (knowing he