Biographia Scoticana (Scots Worthies) A Brief Historical Account of the Lives, Characters, and Memorable Transactions of the Most Eminent Scots Worthies (part 2 of 4)

Biographia Scoticana (Scots Worthies) A Brief Historical Account of the Lives, Characters, and Memorable Transactions of the Most Eminent Scots Worthies (part 2 of 4)

That same day he dined with his friends with great cheerfulness. After dinner he called for a little cheese, which he had been dissuaded from taking for some time, as not good for the gravel, which he was troubled with, and said, I am now beyond the hazard of the gravel.----When he had been secret for sometime, he came forth with the utmost fortitude and composure, and was carried down under a guard from the tolbooth to the scaffold, which was erected at the cross. Here he was so far from shewing any fear, that he rather expressed a contempt at death, and spake an hour upon the ladder with the composure of one delivering a sermon. His last speech is in Naphtali, where among other things becoming a martyr, he saith, "One thing I warn you all of, That God is very wroth with Scotland, and threatens to depart, and remove his candlestick. The causes of his wrath are many, and would to God it were not one great cause, that causes of wrath are despised. Consider the case that is recorded, Jer. xxxvi. and the consequences of it, and tremble and fear. I cannot but also say that there is a great addition of wrath by that deluge of profanity that overfloweth all the land, in so far that many have not only lost all use and exercise of religion, but even of morality. 2. By that horrible treachery and perjury that is in the matters of the covenant and cause of God. Be ye astonished, O ye heavens, at this! &c. 3. Horrible ingratitude. The Lord, after ten years oppression, hath broken the yoke of strangers, from oft our necks, but the fruits of our delivery, is to work wickedness and to strengthen our hands to do evil, by a most dreadful sacrificing to the creature. We have changed the glory of the incorruptible God into the image of a corruptible man, in whom many have placed almost all their salvation. God is also wroth with a generation of carnal corrupt time-serving ministers. I know and do bear testimony, that in the church of Scotland there is a true and faithful ministry, and I pray you to honour these; for their works sake. I do bear my witness to the national covenant of Scotland, and solemn league and covenant betwixt the three kingdoms. These sacred solemn public oaths of God, I believe can be loosed or dispensed with by no person or party or power upon earth, but are still binding upon these kingdoms, and will be so for ever hereafter, and are ratified and sealed by the conversion of many thousand souls, since our entering thereinto. I bear my testimony to the protestation against the controverted assemblies, and the public resolutions. I take God to record upon my soul, I would not exchange this scaffold with the palace or mitre of the greatest prelate in Britain. Blessed be God, who hath shewed mercy to me such a wretch, and has revealed his Son in me, and made me a minister of the everlasting gospel, and that he hath deigned, in the midst of much contradictions from Satan and the world, to seal my ministry upon the hearts of not a few of his people, and especially in the station wherein I was last, I mean the congregation and presbytery of Stirling. Jesus Christ is my light and my life, my righteousness, my strength and my salvation, and all my desire. Him! O him! I do with all the strength of my soul commend to you. Bless him, O my soul, from henceforth, even for ever!" He concluded with the words of old Simeon, Now let thy servant depart in peace, for mine eyes have seen thy salvation. He gave a copy of this his last speech and testimony, subscribed and sealed, to a friend to keep, which he was to deliver to his son, then a child, when he came to age. When on the scaffold he lifted the napkin off his face just before he was turned over and cried, The covenants, the covenants shall yet be Scotland's reviving.

A few weeks after he was executed, and his head placed on the Neitherbow-port, Middleton's coach coming down that way, several drops of blood fell from the head upon the coach, which all their art and diligence could not wipe off, and when physicians were called, and desired to inquire, If any natural cause could be given for this, but they could give none. This odd incident being noised abroad, and all means tried, at length the leather was removed, and a new cover put on: But this was much sooner done, than the wiping off the guilt of this great and good man's blood upon the shedders of it, and this poor nation[110].

Thus fell the faithful Mr. James Guthrie, who was properly the first who suffered unto death in that period, for asserting the kingly prerogative of Jesus Christ in opposition to Erastian supremacy. He was a man honoured of God to be zealous and singularly faithful in carrying on the work of reformation, and had carried himself straight under all changes and revolutions, and because he had been such, he must live no longer. He did much for the interest of the king in Scotland, which the king no doubt was sensible of: When he got notice of his death, he said with some warmth, "And what have you done with Mr. Patrick Gillespie." He was answered, that having so many friends in the house, his life could not be taken. Well, said the king, "If I had known you would have spared Mr. Gillespie, I would have spared Mr. Guthrie." And indeed he was not far out with it; for Mr. Guthrie was capable to have done him as much service. For he was one accomplished with almost every qualification natural or acquired, necessary to complete both a man and a Christian.

But it is a loss we are favoured with so few of the writings of this worthy. For beside those papers already mentioned, he wrote several others upon the protestors side, among which was also a paper wrote against the usurper Oliver Cromwel, for which he suffered some hardships during the time of that usurpation. His last sermon at Stirling preached from Matth xiv. 22. was published in 1738, intitled a cry from the dead, &c.; with his ten considerations anent the decay of religion, first published by himself in 1660; and an authentic paper wrote and subscribed by himself upon the occasion of his being stoned by the resolution party about 1656, for his accession to the call of Mr. Robert Rule to be his colleague, after the death of Mr. Bennet. He also wrote a treatise on ruling elders and deacons, about the time he entered into the ministry, which is now affixed to the last edition of his cousin Mr. William Guthrie's treatise of the trial of a saving interest in Christ.

The Life of JOHN CAMPBEL Earl of Loudon.

He was heir to Sir James Campbel of Lawer, and husband of Margaret Baroness of Loudon.

The first of his state-preferments was anno 1633. when king Charles I. came to Scotland, in order to have his coronation performed there[111]. At which time he dignified several of the Scots nobility with higher titles of honour; and among the rest this nobleman, who was created earl of Loudon May 12th, 1633.

It appears, that from his youth he had been well affected to the presbyterian interest, for no sooner did that reformation (commonly called the second reformation) begin to take air, which was about the year 1637, than he appeared a principal promoter thereof, and that not only in joining these petitioners, afterwards called the covenanters, but also when the general assembly sat down at Glasgow in Nov. 1638, he thought it his honour to attend the same in almost every session thereof, and was of great service both by his advice in difficult cases, and also by several excellent speeches that he delivered therein. As witness Upon the very entry, when the difference arose between the marquis of Hamilton the king's commissioner, and some of the rest, anent choosing a clerk to the assembly, the marquis refusing to be assisted by Traquair and Sir Lewis Stuart, urged several reasons for compliance with his majesty's pleasure, &c. and at last renewed his protest, where upon lord Loudon, in name of commissioners to the assembly, gave in reasons of a pretty high strain, why the lord commissioner and his assessors ought to have but one vote in the assembly, &c. Of these reasons Traquair craved a double, and promised to answer them, but it appears never found leisure for this employment.

About this time, he told the king's commissioner roundly, "They knew no other bonds betwixt a king and his subjects but religion and laws; and if these were broken, mens lives were not dear to them. They would not be so; such fears were past with them[112]."

The king and the bishops being galled to the heart to see that, by the assembly, presbytery was almost restored, and prelacy well nigh abolished, he immediately put himself at the head of an army in order to reduce them, &c. The Scots, hearing of the preparation, provided as well as they could. Both armies marched towards the border, but upon the approach of the Scots, the English were moved with great timidity, whereupon ensued a pacification.----Commissioners being appointed to treat on both sides, the Scots were permitted to make known their desires; the lord Loudon being one of the Scots commissioners, upon his knees said, "That their demand was only to enjoy their religion and liberties, according to the ecclesiastical and civil laws of the kingdom." The king replied, "That if that was all that was to be desired, the peace would soon be made." And after several particulars were agreed upon, the king promised, "That all ecclesiastical matters should be decided by an assembly, and civil matters by the parliament, which assembly should be kept once a-year. That on the 6th of August should be held a free general assembly when the king would be present, and pass an act of oblivion, &c." The articles of the pacification were subscribed June 18th, by the commissioners of both sides, in view of both armies at kirks near Berwick, anno 1639.

But this treaty was short-lived and ill observed, for the king irritated by the bishops, soon after burnt the pacification by the hands of the hangman, charging the Scots with a breach of the articles of the treaty, although the earl of Loudon gave him sufficient proofs to the contrary. Which freedom used by his lordship no way pleased the king; but he was suffered to return home, and the king kept his resentment unto another opportunity.

In the mean time, the general assembly sat down at Edinburgh, August 12th. Mr. Dickson was chosen moderator, and at this assembly, after several matters were discussed, Messrs. Henderson and Ramsay entered upon a demonstration, that episcopacy hath its beginning from men, and is of human institution, &c. But they had not proceeded far, till they were interrupted by Traquair, the king's commissioner, who declared he did not desire them to fall upon any scholastic dispute, but how far those in the reformation had found episcopacy contrary to the constitution of this church; whereupon the truly noble lord Loudon (being present) did most solidly explain the act of the general assembly, 1580, which condemned the office of bishops in the most express terms, prior to the subscription of the national covenant, and because of a difficulty raised from these words in that act, viz. (as it was then used) his lordship observed that in the assemblies 1560, 1575, 1576, 1577, and 1578, episcopacy came still under consideration, though not directly as to the office, yet as to the corruption, &c. and having enlarged upon the office of bishops as without a warrant from the word of God, he concludes--"As we have said, so that the connection between the assemblies of 1574, and of 1581, is quite clear; episcopacy is put out as wanting warrant from the word of God, and presbytery put in, as having that divine warrant; and was accordingly sworn unto."

The same day on which the assembly arose, the parliament sat down, but falling upon matters that did not correspond with the king's design, Traquair did all he could to stop them that they might have nothing done, whereupon they agreed to send up the earls of Dunfermline and Loudon to implore his majesty to allow the parliament to proceed, and to determine what was before them, &c. But ere these two lords had reached the court, orders were sent them discharging them in the king's name, from coming within a mile of him, on supposition they had no express warrant from the lord commissioner; and they were returned home.

In the mean time the parliament by the kings orders is prorogued to the 2d of June 1640, and matters continued so till Jan. 1641, that the committee of parliament having obtained leave to send up commissioners to represent their grievances, did again commission the two foresaid earls, to whom they added Sir William Douglas of Cavers, and Mr. Barclay provost of Irvine. On their arrival they were allowed to kiss the king's hand, and some time after were appointed to attend at the council chamber, but understanding they were not to have a hearing of the king himself, they craved a copy of Traquair's information to the council of England, which was denied. At last the king gave them audience himself upon the third of March, when the lord Loudon, after having addressed his majesty, shewed that his ancient and native kingdom is independent upon any other judicatory whatever, and craved his majesty's protection in defence of religion, liberty, and the cause of the church and kingdom, and then speaking concerning those who have or may misrepresent or traduce these his most loyal Scots subjects, he says, "If it please God, for our sins to make our condition so deplorable as they may get the shadow of your majesty's authority, (as we hope in God they will not) to palliate their ends, then as those who are sworn to defend our religion, our recourse must be only to the God of Jacob for our refuge, who is the Lord of lords, and king of kings, and by whom kings do reign and princes decree justice. And if, in speaking thus out of zeal to religion, and the duty we owe to our country, and that charge which is laid upon us, any thing hath escaped us, sith it is spoken from the sincerity of our hearts, we fall down at your majesty's feet, craving pardon for our freedom." Again having eloquently expatiated upon the desires of his subjects, and the laws of the kingdom, he speaks of the laws of God and power of the church, and says, "Next, we must distinguish betwixt the church and the state, betwixt the ecclesiastical and civil power; both which are materially one, yet formally they are contradistinct in power, in jurisdiction, in laws, in bodies, in ends, in offices and officers, and although the church and ecclesiastic assemblies thereof be formally different and distinct from the parliament and civil judicatories, yet there is so strict and necessary a conjunction betwixt the ecclesiastic and civil jurisdiction, betwixt religion and justice; as the one cannot firmly subsist and be preserved without the other, and therefore they must stand and fall, live and die together, &c." He enlarged further upon the privileges of both church and state, and then concluded with mentioning the sum of their desires, which----"is that your majesty (saith he) may be graciously pleased to command that the parliament may proceed freely to determine all these articles given in to them, and whatsoever exceptions, objections, or informations are made against any of the particular overtures, &c. we are most willing to receive the same in write, and are content in the same way, to return our answers and humble desires[113]."

March 11, the commissioners appeared, and brought their instructions, whereupon ensued some reasonings betwixt them and the king, in which time arch-bishop Laud, who sat on the king's right-hand, was observed to mock the Scots commissioners, causing the king put such questions to them as he pleased. At last Traquair gave in several queries and objections to them, unto which they gave most solid and sufficient answers in every particular.

But this farce being over, for it seems nothing else was here intended by the court than to intrap the commissioners, (and particularly this noble earl who had so strenuously asserted the laws and liberties of his native country). In the end, all the deputies, by the king's order, were taken into custody, and the earl of Loudon sent to the tower for a letter alledged to be wrote by him, and sent by the Scots to the French king, as to their sovereign, imploring his aid against their natural king, of the following tenor:

"SIRE,

"Your majesty being the refuge and sanctuary of afflicted princes and states, we have found it necessary to send this gentleman Mr. Colvil, to represent unto your majesty, the candor and ingenuity as well of our actions and proceedings, as of our inventions, which we desire to be ingraven and written in the whole world, with a beam of the sun, as well as to your majesty. We therefore beseech you, Sire, to give faith and credit to him, and to all that he shall say on our part, touching us and our affairs. Being much assured, Sire, of an assistance equal to your wonted clemency heretofore, and so often shewed to the nation, which will not yield the glory of any other whatsoever, to be eternally, Sire, your majesty's most humble, most obedient and most affectionate servants."

This letter, says a historian[114], was advised to and composed by Montrose, when the king was coming against Scotland with a potent army, transcribed by lord Loudon, and subscribed by them two and the lords Rothes, Marr, Montgomery and Forrester, and general Leslie; but the translation being found faulty by lord Maitland, &c. it was dropped altogether, which copy wanted both the date, which the worst of its enemies never pretended it had, and a direction, which the Scots confidently affirmed it never had; but falling into the king's hand (by means of Traquair), he intended to make a handle of it, to make lord Loudon the first sacrifice. This noble lord being examined before the council, did very honestly acknowledge the hand-writing and subscription to be his; but said, It was before the late pacification, when his majesty was marching in hostility against his native country; that in these circumstances it seemed necessary to have an intercessor to mitigate his wrath, and they could think of none so well qualified as the French king, being the nearest relation by affinity to their sovereign of any other crowned head in the world; but that being but shortly thought on before the arrival of the English on the border, was judged too late, and therefore was never either addressed by them, or sent to the French king.

Notwithstanding this evil was intended against this noble peer, and being remanded back to prison, was very near being dispatched, and that not only without the benefit of his peers, but without any legal trial or conviction. Burnet fairly acknowledges[115], that the king was advised to proceed capitally against him. But the English historians[116] go still farther, and plainly say, That the king about three o'clock in the afternoon, sent his own letter to William Balfour lieutenant of the tower, commanding him to see the lord Loudon's head struck off, within the tower, before nine the next morning, (a striking demonstration of the just and forgiving spirit for which by some king Charles is so much extolled). Upon this command, the lieutenant of the tower, that his lordship might prepare for death, gave him notice of it; which awful intimation, he (knowing the justice of his cause) received with astonishing composure and serenity of mind. The lieutenant went himself to the marquis of Hamilton, who he thought was bound in honour to interpose in this matter. The marquis and the lieutenant made their way to the king, who was then in bed. The warrant was scarce named, when the king, understanding their errand, stopped them, saying, By G--d it shall be executed. But the marquis laying before him the odiousness of the fact, by the violation of the safe conduct he had granted to that nobleman, and the putting him to death without conviction, or so much as a legal trial, with the dismal consequences that were like to attend an action of that nature, not only in respect of Scotland, which would certainly be lost, but likewise of his own personal safety from the nobility. Whereupon the king called for the warrant, tore it, and dismissed the marquis and the lieutenant somewhat abruptly.--After this, about the 28th of June, this noble lord (upon promise of concealing from his brethren in Scotland the hard treatment he had met with from the king, and of contributing his endeavours to dispose them to peace) was liberated from his confinement, and allowed to return home.

But things being now ripened for a new war, the king put himself at the head of another army, in order to suppress the Scots: On the other hand the Scots resolved not to be behind in their preparations, and entered England with a numerous army, mostly of veteran troops, many of whom had served in Germany under Gustavus Adolphus[117]. A party of the king's forces disputed the passage of the Tyne, but were defeated by them at Newburn; whereupon the Scots took Newcastle and Berwick, pushing their way as far as Durham. Here the noble earl of Loudon acted no mean part, for he not only gained upon the citizens of Edinburgh and other places, to contribute money and other necessaries, for the use and supply of the Scots army, but also commanded a brigade of horse, with whom, in the foresaid skirmish at Newburn, he had no small share of the victory. The king retired to York, and finding himself environed on all hands, appointed commissioners to treat with the Scots a second time. On the other side, the Scots nominated the earls of Dunfermline, Rothes, and Loudon, with some gentlemen, and Messrs. Henderson and Johnson, advocates for the church, as their commissioners for the treaty. Both commissioners upon Oct. 1, 1640, met at Rippon, where, after agreeing upon some articles for a cessation of arms for three months, the treaty was transferred to London. Unto which the Scots commissioners (upon a patent granted from the king for their safe conduct) consented and went thither. And because great hopes were entertained by friends in England, from their presence and influence at London, the committee at Newcastle appointed Mr. Robert Blair, for his dexterity in dealing with the Independents; Mr. Robert Bailey, for his eminence in managing the Arminian controversy; and Mr. George Gillespie for his nervous and pithy confutation of the English ceremonies, to accompany the three noblemen, as their chaplains: And Messrs. Smith and Borthwick followed soon after.

After this treaty, things went pretty smooth for some time in Scotland, but the king, not relishing the proceedings of the English parliament, made a tour next year to Scotland, where he attended the Scots parliament. When this parliament sat down (before the king's arrival), Traquair, Montrose, and several other incendiaries, having been cited before them for stirring up strife between the king and his subjects, for undoing the covenanters, of whom some appeared, and some appeared not. In the mean while, the noble earl of Loudon said so much in favours of some of them, discharging himself so effectually of all the orders laid on him last year by the king, that some, forgetting the obligation he came under to steer with an even hand, began to suspect him of changing sides, so that he was well nigh left out of the commission to England with the parliament's agreement to the treaty; which so much offended his lordship, that he supplicated the parliament to be examined by them of his past conduct and negotiations, if they found him faithful (so far was he emboldened, having the testimony of a good conscience), which grieved the members of the house very much. The house declared, indeed, that he had behaved himself faithfully and wisely in all his public employments, and that he not only deserved to have an act of approbation, but likewise to be rewarded by the estates, that their favours and his merit might be known to posterity, &c. They further considered, that the loss of such an eminent instrument could not be easily supplied. The English dealt not so freely with any of our commissioners, as with lord Loudon, nor did ever any of our commissioners use so much ingenuous freedom with his majesty as he did; and he behoved once more to return to London, with the treaty new-revised by the parliament, subscribed by the lord president and others.

After the return of the commissioners, the king being arrived in parliament, they began to dignify several of the Scots nobility with offices of state, and because a lord-treasurer was a-wanting it was moved that none did deserve that office so well as the earl of Loudon, who had done so much for his country. But the king, judging more wisely in this, thought it was more difficult to find a fit person for the chancery than for the treaty, was obliged to make the earl of Loudon chancellor, contrary, both to his own inclination (for he never was ambitious of preferment) and to the solicitation of his friends. But to make amends for the smallness of his fees, an annual pension of 100 pounds was added to this office.

Accordingly upon the 2d of Oct. 1642, this noble lord did solemnly, in the face of the parliament, on his bended knees, before the throne, first swear the oath of allegiance, then that of private counsellor, and lastly, when the great seal, (which for two years had been kept by the marquis of Hamilton) was with the mace delivered to him out of his majesty's hand, he did swear the oath de fideli administratione officii, and was by the lion king at arms, placed in the seat under his majesty's feet, on the right hand of the lord president of parliament; from thence he immediately arose, and prostrating himself before the king, said, "Preferment comes neither from the east nor from the west, but from God alone. I acknowledge, I have this from your majesty as from God's vicegerent upon earth, and the fountain of all earthly honour here, and I will endeavour to answer that expectation your majesty has of me, and to deserve the goodwill of this honourable house, in faithfully discharging what you both (without desert of mine) have put on me." And kissing his majesty's hand, he retired to his seat.

This was a notable turn of affairs from the womb of providence; for behold him, who last year, (for the cause of Christ and love of his country) in all submission receiving the message or sentence of death, is now, for his great wisdom and prudence, advanced by the same person and authority unto the helm of the highest affairs of the kingdom; which verifies what the wise man saith, The fear of the Lord is the beginning of wisdom, and before honour is humility, Prov. xv. 33.

As soon as this excellent nobleman was advanced unto this dignity and office, he not only began to exert his power for the utility and welfare of his own native country, but also, the next year, went up to London to importune his majesty to call his English parliament, as the most expedient way to bring about a firm, permanent or lasting peace betwixt the two kingdoms. And although he was not one of those commissioners nominated and sent up from the parliament and assembly of the church of Scotland, anno 1643, yet it is evident from a letter sent from them while at London, bearing the date of Jan. 6th, 1645, that he was amongst them there, using his utmost endeavours for bringing about that happy uniformity of religion, in doctrine, discipline, and church-government which took place, and was established in these nations at that time.

And next year, before the king surrendered himself to the Scots army to Newcastle, lord Loudon, being sent up as commissioner to the king, (after the lord Leven at the head of 100 officers in the army had presented a petition upon their knees, beseeching his majesty to give them satisfaction in point of religion, and to take the covenant, &c.) did, in plain terms, accost the king in this manner: "The difference between your majesty and your parliament is grown to such an height, that after many bloody battles, they have your majesty with all your garrisons and strong holds in their hands, &c. They are in a capacity now to do what they will in church and state; and some are so afraid, and others so unwilling to proceed to extremities, till they know your majesty's last resolution. Now, Sire, if your majesty shall refuse your assent to the propositions, you will lose all your friends in the house and in the city, and all England will join against you, as one man; they will depose you and set up another government; they will charge us to deliver your majesty to them, and remove our arms out of England, and upon your refusal, we will be obliged to settle religion and peace without you, which will ruin your majesty and your posterity. We own, the propositions are higher in some things than we approve of, but the only way to establish your majesty is to consent to them at present. Your majesty may recover, in a time of peace, all that you have lost in a time of tempest and trouble." Whether or not the king found him a true prophet in all this, must be left to the history of these times.

He was again employed in the like errand to the king, anno 1648, but with no better success, as appears from two excellent speeches to the Scots parliament at his return, concerning these proceedings[118]. And in the same year, in the month of June, he was with a handful of covenanters at a communion at Mauchline muir, where they were set upon by Calender and Middleton's forces, after they had given their promise to his lordship of the contrary.

Although this noble earl (through the influence of the earl of Lanerk) had given his consent at first to the king, who was setting on foot an army for his own rescue, yet he came to be among those who protested against the duke of Hamilton's unlawful engagement. To account some way for this,--He had before received a promise of a gift of the teinds, and a gift sometimes blindeth the eyes, and much more of a nobleman whose estate was at that time somewhat burdened; but by converting with some of the protesting side, and some ministers, who discovered to him his mistake (when his foot was well nigh slipt), he was so convinced that this was contrary to his trust, that he subscribed an admonition to more stedfastness for the commission of the church, in the high church of Edinburgh.

But at last Charles I, being executed, and his son Charles II. called home by the Scots, a new scene begins to appear anno 1650, for malignants being then again brought into places of power and trust, it behoved the lord chancellor (who never was a friend to malignants) to demit. He had now for near the space of ten years presided in parliament, and had been highly instrumental in the hand of the Lord, to establish in this nation, both in church and state, the purest reformation that ever was established in any particular nation, under the new Testament dispensation; but now he was turned out, and lord Burleigh substituted in his place.

In what manner he was mostly employed during the time of Cromwel's usurpation, there is no certain account, only it is probable, that notwithstanding the many struggles he had in asserting the king's interest, he mostly lived a private life, as most of the noblemen and gentlemen of the nation did at that time.

But no sooner was the king restored again unto his dominions, than these lands did again return back unto the old vomit of popery, prelacy and slavery; and it is inconceivable to express the grief of heart this godly nobleman sustained, when he beheld not only the carved work of the sanctuary cut down, by defacing that glorious structure of reformation, which he had such an eminent hand in erecting and building up, but also to find himself at the king's mercy, for his accession to the same. He knew, that next to the marquis of Argyle, he was the butt of the enemies malice, and he had frequently applied for his majesty's grace, but was as often refused; so that the violent courses now carrying on, and the plain invasions upon the liberties and religion of the nation made him weary of his life; and being then at Edinburgh, he often exhorted his excellent lady to pray fast, that he might never see the next session of parliament, else he might follow his dear friend the marquis of Argyle; and the Lord was pleased to grant his request: For he died in a most Christian manner at Edinburgh March 15th, 1662, and his corpse was carried home and interred beside his ancestors.

The most exaggerated praises that can be at present bestowed on this renowned patriot, the worthy earl of Loudon, must be far below his merit, who was possessed of such singular prudence, eloquence and learning, joined with remarkable courage. Which excellent endowments he invariably applied for the support of our ancient and admirable constitution, which he maintained upon all hazards and occasions; whereby he might be truly accounted the chief advocate both for the civil and religious liberties of the people. To sum up all in a few words: he was a most exquisite orator in the senate, a refined politician without what some would say it is impossible to be so, and an honour to his name, an ornament to this nation, and in every virtue in politic, social and domestic life, a pattern worthy of imitation. And although HIS OFFSPRING[119] have hitherto all along retained a sense of their civil liberties, yet it is to be lamented, that few or none of our noblemen at this day, will follow his example.

The Life of Mr. ROBERT BAILEY.

Mr. Robert Bailey was born at Glasgow anno 1539. His father was a citizen there, being lineally descended from Bailey of Jerviston, a brother of the house of Carphin, and a branch of the ancient house of Lamington, all in the county of Lanerk; and by his mother's side, he was of the same stock with the Gibsons of Durie, who have made such a figure in the law. He received his education at Glasgow, and, at that university, plied his studies so hard, that, by his industry and uncommon genius, he attained to the knowledge of twelve or thirteen of the languages, and could write a Latin style that, in the opinion of the learned, might well become the Augustan age.

After his study of divinity, he took orders from arch-bishop Law, about the year 1622, and was soon after presented by the earl of Eglinton to the church of Kilwinning. When the reformation began anno 1637, he wanted not his own difficulties, from his education and tenderness of the king's authority, to see through some of the measures then taken. Yet after reasoning, reading and prayer, (as he himself exprest it) he came heartily into the covenanters interest about that time.

Being a man of distinct and solid judgment, he was often employed in the public business of the church. In 1638, he was chosen by his own presbytery, to be a member of that memorable assembly held at Glasgow, where he behaved himself with great wisdom and moderation.

He was also one of those who attended as chaplains to the army in 1639, and 1640, and was present during the whole treaty begun at Rippon and concluded at London.----What comfort he had in these things he describes in these words, "As for myself, I never found my mind in a better temper than it was all that time, from my outset until my head was again homeward. I was one who had taken leave of the world, and resolved to die in that service. I found the favour of God shining on me, and a sweet, meek and humble, yet strong and vehement spirit leading me along." The same year 1640, he was by the covenanting lords sent to London to draw up an accusation against arch-bishop Laud, for the innovations he had obtruded upon the church of Scotland.

He was translated from Kilwinning to be professor of divinity at Glasgow, when Mr. David Dickson was translated from thence to the divinity chair at Edinburgh. And he was one of those commissioners sent from the church of Scotland to the Westminster assembly anno 1645, where he remained almost the whole time of that assembly. And after they rose, as an acknowledgment of his good services, the parliament of England made him a handsome present of silver plate, with an inscription, signifying it to be a token of their great respect to him, which not long since was to be seen in the house of Carnbrue, being carefully preserved, and perhaps it remains there to this day.

By his first wife Lillias Fleming he had one son and four daughters, by his second wife, principal Strang's daughter he had one daughter who was married to Walkinshaw of Barrowfield.

About this time he was a great confident of the marquis of Argyle, the earls of Cassils, Eglinton, Lauderdale, and Loudon, lord Balmerino, and Sir Archibald Johnston lord Warriston, with others of the chief managers among the covenanters, whereby he obtained the most exact knowledge of the transactions of that time, which he has carefully collected in his letters; as he expresses himself, there was not any one from whom his correspondent could get a more full narrative under Cromwell's usurpation. He joined with that party called resolutioners, and composed several of the papers belonging to that side anno 1661. He was by Lauderdale's interest, made principal of the college of Glasgow, upon the removal of Mr. Patrick Gillespie, about which time it is commonly said, he had a bishopric offered him, but that he refused it, because, says the writer of the memorial[120], he did not choose to enter into a dispute with those, with whom he had formerly lived in friendship. But this was only a sly way of wounding an amiable character, for Mr. Bailey continued firmly attached to presbyterian government, and in opposition to prelacy to his very last; several instances could be brought to this purpose, but a few excerpts from some of his own letters, particularly one to Lauderdale a little before his death[121], may effectually wipe away that reproach. "Having the occasion of this bearer, I tell you my heart is broken with grief, and I find the burthen of the public weighty, and hastening me to my grave. What need you do that disservice to the king, which all of you cannot recompense, to grieve the hearts of all your godly friends in Scotland, with pulling down all our laws at once, which concerned our church since 1633? Was this good advice, or will it thrive? Is it wisdom to bring back upon us the Canterburian times, the same designs, the same practices? Will they not bring on the same effects, whatever fools dream?" And again, in the same letter downward, he says, "My lord, you are the nobleman in all the world I love best, and esteem most----I think I may say I write to you what I please. If you have gone with your heart to forsake your covenant; to countenance the re-introduction of bishops and books, and strengthen the king by your advice in those things, I think you a prime transgressor, and liable among the first to answer for that great sin, &c." And when the arch-bishop came to visit him, when on his death-bed, he would not so much as give him the appellation of lord: yea it appears, that the introduction of prelacy was a means of bringing on his death, as appears evident from his last public letter to his cousin Mr. Spang, dated May 12, 1662, some weeks before his death. After some account of the west country ministers, being called in to Edinburgh, he says, "The guise is now, the bishops will trouble no man, but the states will punish seditious ministers. This poor church is in the most hard taking that ever we have seen. This is my daily grief; this hath brought all my bodily trouble on me, and is like to do me more harm." And very quickly after that, in the month of July, he got to his rest and glorious reward, being aged 63 years.

Mr. Robert Bailey may very justly, for his profound and universal learning, exact and solid judgment, be accounted amongst the great men of his time. He was an honour to his country, and his works do praise him in the gates; among which are, his scripture-chronology, wrote in latin; his Canterburian self-conviction; his parallel or comparison of the liturgy with the mass-book; his dissuasive against the errors of the times; and a large manuscript collection of historical papers and letters, consisting of four volumes folio, beginning at the year 1637, and ending at the restoration, never hitherto published. To him is, by some, ascribed that book, intitled, Historia motuum in regno Scotiæ, annis 1634,----1640.; and if he was the author of that, then also of another anonymous paper called, a short relation of the state of the kirk of Scotland, from the reformation of religion to the month of October 1638. For, from the preface of the last mentioned book, it appears, that both were wrote by the same hand. He also wrote Laudensium, an anecdote against Arminianism; a reply to the modest enquirer, with other tracts and some sermons on public occasion.

N. B. In the life and now published letters of principal Bailie, we have a recent proof of human frailty.--Nay, more, that even great and good men will be biassed in judgment, and prejudiced in mind at others more faithful than themselves: for instance, these very noblemen and ministers to whom he gives the highest elogiums of praise, for being the prime instruments in God's hand for carrying on the work of reformation betwixt 1638, and 1649,--As soon as they took the remonstrators side, he not only represents some of them to be of such a character as I shall forbear to mention; but even gives us a very diminutive view of their most faithful contendings about that time; wherein the gallant Argyle,--courageous Loudon,--the able statesman Warriston,--faithful Guthrie,--godly Rutherford,--peaceable Livingston,--honest M'Ward, &c. cannot evite their share of reflections; which no doubt add nothing to the credit of the last ten years of his history; and all from a mistaken view of the controversy betwixt those protestors and his own party the resolutioners; taking all the divisions and calamities that befel church, state and army at that time to proceed from the protestors not concurring with them; whereas it is just the reverse; the taking in Charles II. that atheistical wretch, and his malignant faction into the bosom of the church, proved the Achan in the camp, that brought all these evils upon the church, state, and army, at and since that time.--These protestors could not submit their consciences to the arbitrary dictates of the public resolutioners: they could not agree to violate their almost newly sworn covenant, by approving of the admission of these wicked malignants into public places of power and trust;--in defence of which many of them faced the awful gibbet, banishment, imprisonment, and other excruciating hardships;--whereas several hundreds of the resolutioners, on the very first blast of temptation, involved themselves in fearful apostacy and perjury; some of them became violent persecutors of these their faithful brethren, and not a few of them absolute monsters of iniquity.--The dreadful effects of which have almost ruined both church and state in these lands; and perhaps this same malignant faction will utterly do it at last, if the Lord in mercy prevent not. For the above, see Bailie's letters, Vol. II. page 350,----448.

The Life of Mr. DAVID DICKSON.

Mr. Dickson was born about the year 1583. He the only son of Mr. John Dick or Dickson merchant in Glasgow, whose father was an old fenar and possessor of some lands in the barony of Fintry, and parish of St. Ninian's, called the kirk of the muir. His parents were religious, of a considerable substance, and were many years married before they had Mr. David, who was their only child; and as he was a Samuel asked of the Lord, so he was early devoted to him and the ministry; yet afterwards the vow was forgot, till providence by a rod, and sore sickness on their son, brought their sins to remembrance, and then he was sent to resume his studies at the university of Glasgow.

Soon after he had received the degree of master of arts, he was admitted professor of philosophy in that college, where he was very useful in training up the youth in solid learning; and with the learned principal Boyd of Trochridge, the worthy Mr. Blair, and other pious members of that society, his pains were singularly blessed in reviving decayed serious piety among the youth, in that declining and corrupted time, a little after the imposition of prelacy upon the church. Here by a recommendation of the general assembly not long after our reformation from popery, the regents were only to continue eight years in their profession; after which, such as were found qualified were licensed, and upon a call after trial were admitted to the holy ministry; by which constitution the church came to be filled with ministers well seen in all the branches of useful learning. Accordingly Mr. Dickson was in 1618, ordained minister to the town of Irvine, where he laboured for about twenty-three years.

That same year the corrupt assembly at Perth agreed to the five articles imposed upon the church by the king and the prelates. Mr. Dickson at first had no great scruple against episcopacy, as he had not studied those questions much, till the articles were imposed by this meeting, and then he closely examined them; and the more he looked into them, the more aversion he found to them; and when some time after, by a sore sickness, he was brought within views of death and eternity, he gave open testimony of the sinfulness of them.

But when this came to take air, Mr. James Law, arch-bishop of Glasgow, summoned him to appear before the high-commission court Jan. 29, 1622. Mr. Dickson, at his entrance to the ministry at Irvine, preached upon 2 Cor. v. 11. The first part, knowing the terrors of the Lord, we persuade men; and when he perceived, at this juncture, a separation (at least for a time); the Sabbath before his compearance, he chose the next words of that text, but we are made manifest unto God: extraordinary power and singular movings of the affections accompanied that parting sermon.

Mr. Dickson appeared before the commission, where after the summons being read, and some other reasoning among the bishops, he gave in his declinature, upon which some of the bishops whispering in his ear (as if they had favoured him upon the good report they had heard of him and his ministry), said to him, Take it up, take it up.----He answered calmly, I laid it not down for that end, to take it up again. Spotswood, arch bishop of St. Andrews, asked if he would subscribe it. He professed himself ready. The clerk, at the bishop's desire, began to read it, but had scarce read three lines, till the bishop burst forth in railing speeches, full of gall and bitterness, and turning to Mr. David, he said, "These men will speak of humility and meekness, and talk of the Spirit of God, &c. but ye are led by the spirit of the devil; there is more pride in you, I dare say, than in all the bishops of Scotland. I hanged a jesuit in Glasgow for the like fault." Mr. David answered, "I am not a rebel; I stand here as the king's subject, &c. grant me the benefit of the law, and of a subject, and I crave no more." But the bishop seemed to take no notice of these words. Aberdeen asked him, Whether he would obey the king or not? He answered, "I will obey the king in all things in the Lord." I told you that, said Glasgow, I knew he would seek to his limitation. Aberdeen asked again, May not the king give his authority that we have, to as many sutors and taylors in Edinburgh, to sit and see whether ye be doing your duty or not? Mr. David said, My declinature answers to that. Then St. Andrews fell again to railing, The devil, said he, will devise, he has scripture enough; and then called him knave, swinger, a young lad, and said, He might have been teaching bairns in the school, thou knowest what Aristotle saith, said he, but thou hast no theology, because he perceived that Mr. Dickson gave him no titles, but once called him Sir, he gnashed his teeth, and said Sir, you might have called me lord; when I was in Glasgow long since, you called me so, but I cannot tell how, ye are become a puritan now. All this time he stood silent, and once lifted up his eyes to heaven, which St. Andrews called a proud look. So after some more reasoning betwixt him and the bishops, St. Andrews pronounced the sentence in these words, "We deprive you of your ministry at Irvine, and ordain you to enter in Turref in the north in twenty days." "The will of the Lord be done, said Mr. David, though ye cast me off, the Lord will take me up. Send me whither ye will, I hope my Master will go with me, and as he has been with me heretofore, he will be with me still, as with his own weak servant."

Mr. Dickson continued preaching till the twenty days were expired, and then began his journey. But the earl of Eglinton prevailed with the bishop of Glasgow, that he might come to Eglinton, and preach there. But the people, from all quarters, resorting to his sermons in Eglinton's hall and court-yard, he enjoyed that liberty but two months; for the bishop sent him another charge, and he went to the place of his confinement.

While in Turref, he was daily employed to preach, by Mr. Thomas Mitchel minister there. But he found far greater difficulty both in studying and preaching there, than formerly. Some time after, his friends prevailed with the bishop of Glasgow to repone him, upon condition he would take back his declinature, and for that purpose, wrote to Mr. Dickson to come to Glasgow. He came as desired, and though many wise and gracious persons urged him to yield, yet he could not be persuaded; yea, at last it was granted to him, That if he, or any friend he pleased, would go to the bishop's castle, and either lift the paper, or suffer his friend to take it off the hall-table, without seeing the bishop at all, he might return to Irvine----But he found that to be but a juggling in such a weighty matter, in point of public testimony, and resolved to meddle no farther in this matter, but to return to his confinement. Accordingly he began his journey, and was scarce a mile out of town, till his soul was filled with such joy and approbation from God, that he seldom had the like.

But some time after, by the continual intercession of the earl of Eglinton and the town of Irvine with the bishop, the earl got a licence to send for him, and a promise, that he should stay till the king challenged him. Thus he returned, without any condition on his part, to his flock, about the end of July 1623.

While at Irvine, Mr. Dickson's ministry was singularly countenanced of God, and multitudes were convinced and converted, and few who lived in his day, were more instrumental in this work than he, so that people, under exercise and soul-concern, came from every quarter about Irvine, and attended his sermons; and the most eminent christians, from all corners of the church, came and joined with him at the communion, which were then times of refreshing, from the presence of the Lord. Yea, not a few came from distant places, and settled at Irvine, that they might be under the drop of his ministry, yet he himself observed, that the vintage of Irvine was not equal to the gleanings of Ayr in Mr. Welch's time; where indeed the gospel had wonderful success in conviction, conversion and confirmation. Here he commonly had his week-days sermon upon Monday, which was the market-day then at Irvine. Upon the Sabbath evenings, many persons under soul-distress used to resort to his house after sermon, when usually he spent an hour or two in answering their cases, and directing and comforting those who were cast down.--In all which he had an extraordinary talent; indeed he had the tongue of the learned, and knew how to speak a word in season to the weary soul. In a large hall, which was in his own house, there would sometimes have been scores of serious Christians waiting for him after he came from church. These, with the people round the town, who came into the market, made the church as throng (if not thronger) on the Mondays, as on the Lord's day. By these week-day sermons, the famous Stuarton sickness (as it was called) was begun about the year 1630, and spread from house to house for many miles in the valley, where Stuarton water runs. Satan indeed endeavoured to bring a reproach upon such serious persons, as were at this time under the convincing work of the Spirit, by running some, seemingly under serious concern, to excess, both in time of sermon, and in families. But the Lord enabled Mr. Dickson, and other ministers who dealt with them, to act so prudent a part, that Satan's design was much disappointed, and solid serious practical religion flourished mightily in the west of Scotland about this time, under the hardships of prelacy.

About the years 1630 and 1631, some of our Scots ministers, Messrs. Livingston, Blair and others, were settled among the Scots in the north of Ireland, where they were remarkably owned of the Lord in their ministry and communions about the six-mile water, for reviving religion and the power and practice of it. But the Irish bishops, at the instigation of the Scots bishops, got them removed, for a season. After they were silenced, and had come over to Scotland, about the year 1637, Mr. Dickson employed Messrs. Blair, Livingston and Cunningham at his communion, for which he was called before the high commission; but, the prelates' power being on the decline, he soon got rid of that trouble.

Several other instances might be given concerning Mr. Dickson, both as to his usefulness in answering perplexing cases of conscience, and to students who had their eye to the ministry. While he was at Irvine, his prudent directions, cautions and encouragements given them were extremely useful and beneficial, as also some examples might be given of his usefulness to his very enemies; but there is little room here to insist on these things.

It was Mr. Dickson who brought over the presbytery of Irvine to supplicate the council in 1637, for a suspension of the service-book. At this time four supplications, from different quarters, met at the council-house-door, to their mutual surprize and encouragement; which were the small beginnings of that happy turn of affairs, that next year ensued: In which great revolution Mr. Dickson had no small share. He was sent to Aberdeen, with Messrs Henderson and Cant, by the covenanters, to persuade that town and country to join in renewing the covenant; this brought him to bear a great part in the debates with the learned doctors Forbes, Barrow, Sibbald, &c. at Aberdeen; which, being in print, needs no further notice at present.

And when the king was prevailed with to allow a free general assembly at Glasgow, Nov. 1638, Mr. Dickson and Mr. Bailey, from the presbytery, made no small figure there in all the important matters before that grave assembly. Here Mr. Dickson signalized himself in a most seasonable and prudent speech he had, when his majesty's commissioner threatened to leave the assembly; as also in the 11th session Dec. 5th, he had another most learned discourse against Arminianism[122].

By this time the Lord's eminent countenancing of Mr. Dickson's ministry at Irvine, not only spread abroad, but his eminent prudence, learning, and holy zeal came to be universally known, especially to ministers, from the part he bore in the assembly of Glasgow, so that he was almost unanimously chosen moderator to the next general assembly at Edinburgh in Aug. 1639, in the 10th session whereof the city of Glasgow presented a call to him; but partly because of his own aversion, and the vigorous appearance of the earl of Eglinton, and his loving people, and mostly for the remarkable usefulness of his ministry in that corner, the general assembly continued him still at Irvine.

Not long after this about 1641, he was transported to be professor in the university of Glasgow, where he did great service to the church, by training up young men for the holy ministry; and yet notwithstanding of his laborious work, he preached on the forenoon of every sabbath, in the high church there; where for some time he had the learned Mr. Patrick Gillespie for his colleague.

Anno 1643, the church laid a very great work upon him, together with Mr. Calderwood and Mr. Henderson to form a draught of a directory for a public worship, as appears by an act of the general assembly. When the pestilence was raging at Glasgow in 1647, the masters and students, upon Mr. Dickson's motion, removed to Irvine. There it was that the learned Mr. Durham passed his trials, and was earnestly recommended by the professor to the presbytery and magistrates of Glasgow. A very strict friendship subsisted between those two great lights of the church, and, among other effects of their religious conversation, we have the sum of saving knowledge, which hath been so often printed with our confession of faith and catechisms. This, after several conversations upon the subject, and manner of handling it, so that it might be useful to vulgar capacities, was, by Messrs. Dickson and Durham, dictated to a reverend minister about the year 1650, and though never judicially approven by this church, yet it deserves to be much more read and practised than what it at present is.

About this time he was transported from the profession of divinity at Glasgow, to the same work at Edinburgh. At which time he published his prelectiones in confessionem fidei (now published in English), which he dictated in latin to his scholars. There he continued his laborious care of students in divinity, the growing hopes of a church; and either at Glasgow or at Edinburgh, the most part of the presbyterian ministers, at least in the west, south and east parts of Scotland, from 1640, were under his inspection; and from the forementioned book, we may perceive his care to educate them in the form of sound words, and to ground them in the excellent standards of doctrine agreed to by the once famous church of Scotland; and happy had their successors been, had they preserved and handed down to posterity the scriptural doctrines pure and entire, as they were delivered by our first reformers, to Mr. Dickson and his contemporaries, and from him and them handed down without corruption to their successors.

All this time, viz. in 1650 and 1651, Mr. Dickson had a great share in the printed pamphlets upon the unhappy debates betwixt the resolutioners and the protestors, he was in his opinions for the public resolutioners: and most of the papers on that side were wrote by him, Mr. Bailey and Mr. Douglas; as those on the other side were wrote by Mr. James Guthrie, Mr. Patrick Gillespie, and a few others.

Mr. Dickson continued at Edinburgh, discharging his trust with great diligence and faithfulness, until the melancholy turn by the restoration of prelacy upon the return of Charles II.; when, for refusing the oath of supremacy, he was with many other worthies, turned out; so that his heart was broken with this heavy change on the beautiful face of that once famed reformed church.

He had married Margaret Robertson daughter to Archibald Robertson of Stone-hall, a younger brother of the house of Ernock, in the shire of Lanerk; by her he had three sons, John, clerk to the exchequer in Scotland; Alexander, professor of Hebrew in the college of Edinburgh; and Archibald, who lived with his family afterward in the parish of Irvine.

On December 1662, he fell extremely sick, at which time worthy Mr. Livingston, now suffering for the same cause, though he had then but forty-eight hours liberty to stay in Edinburgh, came to see him on his death-bed. They had been intimately acquainted near forty years, and now rejoiced as fellow-confessors together. When Mr. Livingston asked the professor, What were his thoughts of the present affairs, and how it was with himself? His answer was, "That he was sure Jesus Christ would not put up with the indignities done against his work and people:" and as for himself, said he, "I have taken all my good deeds and all my bad deeds, and have cast them together in a heap before the Lord, and have fled from both to Jesus Christ, and in him I have sweet peace[123]."

Having been very low and weak for some days, he called all his family together, and spoke in particular to each of them, and having gone through them all, he pronounced the words of the apostolical blessing, 1 Cor. xiii. 13, 14, with much gravity and solemnity, and then put up his hand, and closed his own eyes; and, without any struggle or apparent pain, immediately expired in his son's arms, and with Jacob of old, was gathered to his people in a good old age, being now upwards of seventy-two years.

He was a man singularly endowed with an edifying gift of preaching; and his painful labours had been, in an eminent manner, blessed with success. His sermons were always full of solid and substantial matter, very scriptural, and in a very familiar style; not low, but extremely strong and affecting, being somewhat a-kin to the style of godly Mr. Rutherford; and it is said, That scarce any minister of that time came so near Mr. Dickson's style or method of preaching, as the reverend Mr. William Guthrie, minister at Finwick, who equalled, if not exceeded him.

His works are, a commentary on the epistle to the Hebrews in 8vo; on Matthew's gospel in 4to; on the psalms of David in 8vo; on the epistles, Latin and English, in 4to; and his prelectiones in confessionem fidei, or truth's victory over error, &c. in folio; his therapeutica sacra, or cases of conscience resolved, in Latin 4to, in English 8vo; a treatise of the promises 12mo printed at Dublin in 1630. And beside these he wrote a great part of the answers to the demands, and duplies to the replies of the doctors of Aberdeen in 4to; and some of the pamphlets in defence of the public resolutioners, as has been already observed; and some short poems on pious and serious subjects, such as, the Christian sacrifice, true Christian love, to be sung with the common tunes of the Psalms. There are also several other pieces of his, mostly in manuscript, such as his tyronis concionaturi, supposed to be dictated to his scholars at Glasgow; summarium libri Jesaiæ: his letters on the resolutioners; his first paper on the public resolutions; his replies to Mr. Gillespie and Mr. James Guthrie; his non-separation from the well-affected in the army; as also some sermons at Irvine upon 1 Tim. i. 5. and his precepts for a daily direction of a Christian, &c. by way of catechism, for his congregation at Irvine; with a compend of his sermons upon Jeremiah and the Lamentations, and the first nine chapters to the Romans.

The Life of Sir ARCHIBALD JOHNSTON, Lord WARRISTON.

The first of his public appearances in the favours of that glorious work of reformation (commonly called the second reformation period) seems to have been about the beginning of 1638. When it came first to be known that Traquair was going up to the king, the deputies (afterward called the covenanters) were desirous that he would carry up an information, which the lord Balmerino and Mr. Johnston (the only advocates as yet trusted by the petitioners) had drawn up, and that he would present the same, with their supplication, to his majesty. But both these were rejected, and orders given by him to Traquair, to publish a proclamation at Edinburgh and Stirling, against the requisitions of the covenanters. Sixteen of the nobles, with many barons, gentlemen, burgesses, and ministers, did, after hearing said proclamation, cause Mr. Johnston read a protest against the same. And the same year, when the marquis of Hamilton caused publish another declaration, in name of the king, the covenanters, upon hearing it, gave in another protestation in the same place by Mr. Johnston; whereupon the earl of Cassils, in name of the nobility, Gibson of Durie, in name of the barons, Fletcher provost of Dundee, in name of the burgesses, Mr. Kerr minister at Preston, in name of the church, and Mr. Archibald Johnston, in name of all others, who adhered to the covenant, took instruments in the hands of three notaries, and, in all humility, offered a copy of the same to the herald at the cross of Edinburgh[124].

Upon the 9th of September, a declaration of the same nature being published, the noblemen, gentlemen, burgesses, &c. gave another protest, and Mr. Johnston header and advocate for the church, in name of all who adhered to the confession of faith, and covenant lately renewed within the kingdom, took instruments in the hands of three notaries there present, and offered a copy thereof to the herald at the cross of Edinburgh.

In the same year, when the famous general assembly sat down at Glasgow, in the month of November, Mr. Henderson, being chosen moderator, it was moved, That Mr. Johnston, who had hitherto served the tables at Edinburgh without reward, and yet with great diligence, skill and integrity, deserved the office of clerk above all others. After much reasoning, concerning him and some others (put on a leet for election), the rolls being called, on a vote for a clerk, it carried unanimously for Mr. Johnston, who then gave his oath for fidelity, diligence, and a conscientious use of the registers; and was admitted to all the rights, profits and privileges, which any in that office had formerly enjoyed; and instruments taken both of his admittance and acceptance.

Mr Johnston being thus installed, the moderator desired, that all who had any acts or books of former assemblies, would put them into his hands; whereupon Mr. Sandihills, (formerly clerk) exhibited two books, containing some acts from 1592, to that of Aberdeen in 1618, &c. and being interrogate concerning the rest, he solemnly averred, that he had received no more from the arch-bishop, and to his knowledge, he had no other belonging to the church.--Then a farther motion was made by the assembly for recovering the rest, wanting, that if any had them, they should give them up, whereupon Mr. Johnston gave an evidence how deserving he was of the trust reposed in him, by producing on the table five books (being now seven in all), which were sufficient to make up a register of the church, from the beginning of the reformation; which was very acceptable to the whole assembly.

In the 24th session of this assembly, a commission was given to Mr. Johnston to be their procurator, and Mr. Dalgliesh to be their agent; and in their last session of December 20, an act passed, allowing him the instruction of all treaties and papers that concerned the church, prohibiting all printers from publishing any thing of that kind, not licensed by him.

But the king and the Canterburian faction, being highly displeased with the proceedings of this assembly, advanced with an army toward the borders, which made the covenanters, seeing the danger they were exposed unto, raise another army, with which, under the command of general Leslie, they marched towards the king's army, now encamped on the south side of Tweed, about three miles above Berwick. Upon their approach, the English began to faint, whereupon the king and the English nobility desired a treaty, which was easily granted by the Scots, who appointed the earls of Rothes, Dunfermline and Loudon, the sheriff of Teviotdale, Mr. Henderson and Mr. Archibald Johnston advocate for the church, as their commissioners to treat with the English commissioners, to whom his majesty granted a safe conduct upon the 9th of June, 1639. The Scots, having made known their demands, condescended upon several particulars, which were answered by the other side. On the 17th and the day following, the articles of specification were subscribed to by both parties, in sight of both armies at Birks near Berwick. But this treaty was but short lived, and as ill kept; for the very next year, the king took arms again against the Scots, who immediately armed themselves a second time, and went for England, where they defeated a party of the English at Newburn, and pushed their way as far as Durham. The king, finding himself in this strait, the English supplicating him behind, and the Scots with a potent army before him, resolved on a second treaty, which was set on foot at Rippon, and concluded at London; and thither Mr. Henderson and Mr. Johnston were sent again, as the commissioners for the church; in which affairs they behaved with great prudence and candor. When the Scots parliament sat down this year, they, by an act, appointed a fee of 100 merks to Mr. Johnston, as advocate for the church, and 500 merks as clerk to the general assembly; so sensible were they of his many services done to this church and nation.

Next year, 1641, the king, having fallen out with his English parliament, came to Scotland, where he attended the Scots parliament. In this parliament several offices of state were filled up with persons fit for such employments. The earl of Argyle being put at the head of the treasury, and the earl of Loudon made chancellor; among others, Mr. Archibald Johnston stood fair for the register office; and the generality of the well-affected thought it the just reward of his labours; but the king, Lennox and Argyle, &c. being for Gibson of Durie, he carried the prize. Yet Mr. Johnston's disappointment was supplied by the king's conferring the order of knight-hood upon him, and granting him a commission to be one of the lords of session, with an annual pension of 200 pounds; and Orbiston was made justice clerk[125].

During this and the next year Mr. (now Sir) Archibald Johnston had several great employments committed to his trust. He was one of those nominated to conserve the articles of peace betwixt the two kingdoms until the meeting of parliament, &c. And then he was appointed one of these commissioners, who were sent up to London to negotiate with the English parliament, for sending over some relief from Scotland to Ireland (it being then on the back of the Irish rebellion). While at London, they waited on his majesty at Windsor, and offered their mediation betwixt him and his two houses of parliament; but for this he gave them little thanks, although he found his mistake afterwards.

When the general assembly sat down at Edinburgh, anno 1643, they, upon a motion from Sir Archibald Johnston their clerk, emitted a declaration for joining with the English parliament for a variety of reasons, of which these were the sum and substance. "(1.) They apprehend the war is for religion. (2.) The protestant faith is in danger. (3.) Gratitude for the assistance in the time of the former reformation required a suitable return. (4.) Because the churches of Scotland and England being embarked in one bottom, if the one be ruined, the other cannot subsist. (5.) The prospect of an uniformity between the two kingdoms in discipline and worship, will strengthen the protestant interest at home and abroad. (6.) The present parliament had been friendly to the Scots, and might be so again. (7.) Though the king had so lately established religion amongst them, according to their desire, yet they could not confide in his royal declaration, having so often found his actions and promises contradictory the one to the other, &c." These the estates took in good part, and suggested other reasons of their own, as they saw proper.

Toward the latter end of this assembly, upon the arrival of the commissioners from the parliament and assembly at Westminster, the Scots assembly, by an act of session 14, commissioned Messrs. Henderson, Douglas, Rutherford, Bailey and Gillespie ministers, John earl of Cassils, John lord Maitland, and Sir Archibald Johnston of Warriston, ruling elders, or any three of them, whereof two should be ministers, "to repair to the kingdom of England, and there to deliver the declaration sent to the parliament of England, and the letter sent to the assembly of divines, now sitting in that kingdom, and to propound, consult, treat and conclude with that assembly, or any commissioner deputed, or any committee or commissioner deputed by the house of parliament, in all matters which may further the union of this island, in one form of church-government, one confession of faith, one catechism, one directory for the worship of God, according to the instructions they have received from the assembly, or shall receive from time to time hereafter, from the commissioners of the assembly deputed for that effect."--This commission was again renewed by several acts of the subsequent assemblies, till the year 1648.--And it appears, that lord Warriston did not only use all diligence as a member of the Westminster assembly, for bringing about the uniformity of religion in worship, discipline and government, but also, for some time, he sat as a member of the English parliament, for concerting such methods as might bring about a firm and lasting peace betwixt the two kingdoms afterward; which is, and was reckoned a most noble piece of service both to church and state in those days; yet we shall find it accounted high treason in this worthy man afterward.

Lord Warriston had, for his upright and faithful dealing, in the many important matters committed to his charge, received many marks of favour and dignity, both from church and state; and to crown all the rest, the Scots parliament in 1646, made an act, appointing his commission to be lord advocate, with the conduct of the committee of London and Newcastle, and the general officers of the army: all which evidence, what a noble hand he had in carrying on that blessed work of reformation.

He had now been clerk to the general assembly since the year 1638, and when that unhappy difference fell out anno 1650, when the act of classes was repeated, whereby malignants were again taken into places of power and trust; which occasioned the rise of those called protestors and resolutioners anno 1650, lord Warriston was one of those who had a principal hand in managing affairs among those faithful anti-resolutioners; for he wrote a most solid letter to that meeting at St. Andrews, July 18, 1651, concerning which, the protestors, in their reasons, proving the said meeting to be no lawful, full or free general assembly, say, "Sir Archibald Johnston, clerk to the assembly a man undeniably faithful, singularly acquainted with the acts and proceedings of this kirk, and with the matters presently in controversy, and who hath been useful above many in all the tracts of the work of reformation, from the beginning, in all the steps thereof, both at home and abroad; having written his mind to the meeting (not being able to come himself) about the things that are to be agitated in the assembly, and held out much clear light from the scriptures, and from the acts of former assemblies, in these particulars. Albeit the letter was delivered publicly to the moderator, in the face of the assembly, and urged to be read by him who presented it, that then the moderator did break it up, and caused it to be read; and that many members did thereafter, upon several occasions, and at several diets, press the reading of it, but it could never be obtained, &c.[126]"

And further, those papers bearing the name of representations, propositions, protestations, &c. were by the said lord Warriston, Messrs. Cant, Rutherford, Livingston, &c. presented to the reverend ministers and elders met at Edinburgh, July 24, 1652, when the marquis of Argyle at London procured an equal hearing to the protestors; and Mr. Simpson, one of these three ministers deposed by the assembly 1651, being sent up by the protestors for that purpose; in the beginning of 1657, Messrs. James Guthrie and Patrick Gillespie, the other three who had been deposed by that assembly, together with lord Warriston, were sent up to assist Mr. Simpson[127].

Lord Warriston had now, for the space of five years or more, wrestled and acted with all his power, for the king's interest, and, being a man of great resolution, he both spoke and wrote as openly against Scotsmen submitting to take offices under the usurper; but being sent up to London in the foresaid year 1657, with some of the Scots nobility, upon some important affairs, and Cromwel being fully sensible how much it would be for his interest to gain such a man as Warriston was, over to his side, he prevailed upon him to re-enter to the office of clerk-register; which was much lamented by this worthy man afterwards, as well as his sitting and presiding in some meeting at London after Oliver's death.

A late historian has observed, That, at that meeting at Edinburgh, which sent him up to London upon business, he reasoned against it, and to the utmost of his power opposed his being sent up, acquainting them with what was his weak side, that, through the easiness of his temper, he might not be able to resist his importunity, craving that he might not be sent among snares; and yet after all he was peremptorily named[128].

To account some way for his conduct in this:----His family was numerous; and very considerable sums were owing him, which he had advanced for the public service, and a good many bygone years salaries; he was, through importunity, thus prevailed upon to side with the usurper, there being no other door open then for his relief. And yet after this his compliance, it was observed, he was generally more sad and melancholy than what he had formerly been, and it is said that his outward affairs did not prosper so well afterward.

The king being restored again to his dominions anno 1660, and the noble marquis of Argyle imprisoned July 14, orders came down to seize Sir James Stuart provost of Edinburgh, Sir Archibald Johnston of Warriston, and Sir John Chiesly of Carswel. The first and last were tried, but lord Warriston escaped for a time, and therefore was summoned, by sound of trumpet, to surrender himself, and a proclamation issued out for seizing him, promising an hundred pounds Scots to any who should do it, and discharging all from concealing or harbouring him under pain of treason. A most arbitrary step indeed! For here is not only a reward offered for apprehending this worthy gentleman, but declaring it treason for any to harbour him, and that without any cause assigned.

Upon the 10th of October following, he was, by order of the council, declared fugitive; and next year Feb. 1st, the indictment against lord Warriston, William Dundas, and John Hume, was read in the house, none of them being present. Warriston was forfeited, and his forfeiture publicly proclaimed, by the heralds, at the cross of Edinburgh. The principal articles of his indictment were, his pleading against Newton Gordon, when he had the king's express orders to plead for him; His assisting to the act of the west kirk, &c.; His drawing out, contriving or consenting to the paper called the western remonstrance, and the book called the causes of the Lord's wrath; his sitting in parliament as a peer in England, contrary to his oath, &c.; His accepting the office of clerk-register from the usurper;----and being president of the committee of safety, when Richard was laid aside, &c. But neither of all these were the proper causes of this good man's sufferings, but a personal prejudice or pique was at the bottom of all these bitter proceedings; for the godly freedom he took in reproving vice, was what could never be forgotten nor forgiven. The last-cited historian hints, that the earl of Bristol was interceeding for him, and says, "I have an account of this holy freedom in lord Warriston, used from a reverend minister, who was his chaplain at that time, and took freedom to advise my lord not to adventure on it; yet this excellent person, having the glory of God and the honour of religion more in his eyes than his own safety, went on in his designed reproof, and would not for a compliment, quit the peace he expected in his own conscience, be the event what it would, by disburthening himself; he got a great many fair words, and all was pretended to be taken well from my lord register; but, as he was told by his well-wishers, it was never forgot[129]." For, in compliance with Cromwel, he was not alone in the matter; the greater part of the nation being involved therein as well as he: And several of those who had been named trustees to the usurper, were all discharged from court, except Warriston, who was before come to Scotland, and ordered to appear before the parliament at the sitting down thereof.

This good man, after the sentence of forfeiture and death passed against him by the first parliament, being obliged to go abroad, to escape the fury of his enemies, even there did their crafty malice reach him; for while at Hamburg, being visited with sore sickness, it is certain that Dr. Bates, one of king Charles's physicians, intending to kill him (contrary to his faith and office), prescribed poison to him instead of physic, and then caused draw from him sixty ounces of blood, whereby (though the Lord wonderfully preserved his life) he was brought near the gates of death, and so far lost his memory, that he could not remember what he had said or done a quarter of an hour before, and continued so until the day of his martyrdom.

And yet all this did not satisfy his cruel and blood-thirsty enemies, while he was yet in life they sought him carefully; and at last, he having gone unadvisedly to France, one Alexander Murray, being dispatched in quest of him, apprehended him at Roan, while he was engaged in secret prayer, a duty wherein he much delighted. In Jan. 1663, he was brought over prisoner, and committed to the tower of London, where he continued till the beginning of June, when he was sent down to Edinburgh to be executed.

His carriage during his passage was truly christian. He landed at Leith on the 8th, and was committed to the tolbooth of Edinburgh; and from thence he was brought before the parliament on the 8th of July. His nephew, Bp. Burnet, says, He was so disordered both in body and mind, that it was a reproach to any government to proceed against him[130].

When at the bar of the house, he discovered such weakness of memory and judgment, that almost every person lamented him, except Sharp and the other bishops, who scandalously and basely triumphed over, and publicly derided him; although it is well known, says a very noted author, that lord Warriston was once in case, not only to "have been a member, but a president of any judicatory in Europe, and to have spoke for the cause and interest of Christ before kings, to the stopping of the mouths of gainsayers[131]."

Here it seemed, that many of the members of parliament inclined to spare his life; but when the question was put, Whether the time of his execution should be just now fixed, or delayed, Lauderdale interposed, upon calling the rolls, and delivered a most dreadful speech for his present execution. And sentence was pronounced, That he be hanged at the cross of Edinburgh, on the 22d of July, and his head placed on the Nether-bow, beside that of Mr Guthrie. He received his sentence with such meekness as filled all with admiration; for then he desired, That the best blessings might be on church and state, and on his majesty (whatever might befal himself), and that God would give him true and faithful counsellors[132].

During the whole time of his imprisonment, he was in a most spiritual and tender frame, to the conviction of his very enemies; and the nearer that his death approached, the composure of his mind became the more conspicuous. He rested agreeably the night before his execution, and in the morning was full of consolation, sweetly expressing his assurance of being clothed with a long white robe, and of getting a new song of the Lamb's praise in his mouth. Before noon he dined with cheerfulness, "hoping to sup in heaven, and to drink the next cup fresh and new in his Father's kingdom."

After he had spent some time in secret prayer, about two o'clock he was taken from prison, attended by several of his friends in mourning, though he himself was full of holy cheerfulness and courage, and in a perfect serenity of mind. When come to the scaffold, he said frequently to the people, "Your prayers, your prayers." When he was on the scaffold he said, "I intreat you, quiet yourselves a little, till this dying man deliver his last speech among you;" and desired they would not be offended at his making use of the paper to help his memory, so much impaired by long sickness and the malice of physicians. Then he read his speech first on the one side of the scaffold, and then on the other. In which speech, after a a short preamble, shewing that that which he intended to have spoken at his death, was not now in his power, being taken from him, yet hoped the Lord would preserve it to be his testimony; being now for some time in a most melancholy concumitance, through long and sore sickness, drawing of blood, &c. He, in the first place, confesseth his sins, pleads for forgiveness, bewails his compliance with the usurper, although, said he, he was not alone in that offence, but had the body of the nation going before him, and the example of all ranks to insnare him, &c. Then declares his adherence to the covenanted work of reformation, earnestly desiring the prayers of all the Lord's praying people, &c. and vindicates himself from having any accession to the late king's death, and to the making of the change of government; taking the great God of heaven to witness between him and his accusers. And at last concluded with these words, "I do here now submit, and commit my soul and body, wife and children, and children's children, from generation to generation for ever, with all others his friends and followers, all his doing and suffering witnesses, sympathizing ones in present and subsequent generations, unto the Lord's choice mercies, graces, favours, services, employment, enjoyments and inheritments on earth and in heaven, in time and all eternity; all which suits, with all others which he hath at any time, by his Spirit, moved and assisted me to put up, according to his will, I leave before and upon the Father's merciful bowels, the Son's mediating merits, and the Holy Spirit's compassionate groans, both now and for ever more Amen[133]."

After the reading of his speech, he prayed with great fervency and liberty, and, being in a rapture, he began thus, "Abba, Father! Accept this thy poor sinful servant, coming unto thee, through the merits of Jesus Christ, &c." Then taking leave of his friends, he prayed again with great fervency, being now near the end of that sweet work, he had so much, through the course of his time, been employed in. No ministers were allowed to be with him, but it was, by those present, observed that God sufficiently made up that want. He was helped up the ladder by some of his friends in deep mourning; and, as he ascended, he said, "Your prayers, your prayers.--Your prayers I desire in the name of the Lord."--Such was the esteem he had for that duty.

When got to the top of the ladder, he cried out with a loud voice, "I beseech you all who are the people of God, not to scare at suffering for the interest of Christ, or stumble at any thing of this kind, falling out in these days; but be encouraged to suffer for him, for I assure you in the name of the Lord, he will bear your charges." While the rope was putting about his neck, he repeated these words again, adding, The Lord hath graciously comforted me. When the executioner desired his forgiveness he said, The Lord forgive thee, poor man,--and withal gave him some money, bidding him do his office if he was ready; and crying out, O pray, pray! Praise, praise, praise,--he was turned over, and died almost without any struggle, with his hands lifted up unto heaven, whither his soul ascended, to enjoy the beatific presence of his Lord and Saviour Jesus Christ.

He was soon cut down, and his head struck off, and set up beside that of his dear friend Mr. Guthrie; and his body carried to Gray-friars church-yard. But his head soon after, by the interest and intercession of lieutenant-general Drummond (who was married to one of his daughters), was taken down and interred with his body.

Thus stood and thus fell the eminently pious and truly learned lord Warriston, whose talents as a speaker in the senate, as well as on the bench, are too well known to be here insisted upon; and for prayer, he was one among a thousand, and oftimes met with very remarkable returns; and though he was for some time borne down with weakness and distress, yet he never came in the least, to doubt of his eternal happiness, and used to say, "I dare never question my salvation, I have so often seen God's face in the house of prayer." And, as the last cited historian observes, "Although his memory and talents were for some time impaired, yet like the sun at his setting, after he had been a while under a cloud, shone most brightly and surprizingly, and so in some measure the more sweetly; for that morning he was under a wonderful effusion of the Spirit, as great perhaps as many have had since the primitive times."

He wrote a large diary, which yet remains in the hands of his relations, and in which is a valuable treasure both of christian experience, and matters of fact little known at present, which might be of great use and light to the history of that period, and wherein he records his sure hopes (after much wrestling in which he was mightily helped) that the church of Scotland would he manifestedly visited and freed from the evils she fell under after the restoration. And his numerous family, whom he so often left upon the Lord's providence, were, for the most part, as well provided for as could have been expected, though he had continued with them in his own outward prosperity. He that overcometh, shall be clothed in white raiment, and I will not blot out his name out of the book of life: but I will confess his name before my Father and his angels.

The Life of Mr. JAMES WOOD.

He was, some time after the year 1651, made provost or principal of the old college of St. Andrews, and one of the ministers there, and being one who in judgment fell in with the resolution party, it occasioned some difference betwixt him and Mr. Rutherford at that time professor of divinity in the new college there, and yet he had ever a great and high esteem for Mr. Wood, as appears from a message he sent him when on his death-bed, wherein he said, "Tell Mr. James Wood from me, I heartily forgive him all the wrongs he hath done, and desire him from me to declare himself the man he is still for the government of the church of Scotland." And truly he was not deceived in him; for Mr. Wood was true and faithful to the presbyterian government; nothing could prevail upon him to comply in the least degree with abjured prelacy. So far was he from that, that the apostacy and treachery of others (viz. Mr. Sharp), whom he had too much trusted, broke his upright spirit, particularly the aggravated defection and perfidy of him whom he termed Judas, Demas and Gehazi all in one, after he had found what part he had acted to the church of Scotland under trust[134].

Mr. Wood continued in the exercise of the foresaid offices, until 1663, when, by the instigation of bishop Sharp, he got a charge to appear before the council on the twenty-third of July, to answer to several things laid to his charge; and though Mr. Sharp was indebted to Mr. Wood for any reputation he had, and was under as great obligations to him as one man could be to another, for they had been more than ordinarily familiar, yet now the primate could not bear his continuing any longer there, and he caused cite him before the council.

When he compeared he was interrogate,--How he came to be provost of the college of St. Andrews?--When he began to answer, he was interrupted, in a very huffing manner, and commanded to give in his answer in a word, for the arch-bishop and others present could not endure his telling some truths he was entering upon. He told them, He was called by the faculty of that college, at the recommendation of the usurpers, as some here, added he (meaning bishop Sharp), very well know. Whereupon he was removed, and a little after called in again, and his sentence intimate unto him; which was, "That the lords of council, for the present, do declare the said place to be vacant, and ordain and command him to confine himself within the city of Edinburgh, and not to depart from thence until farther orders."--When his sentence was intimate to him, he told them, He was sorry they had condemned a person without hearing him, whom they could not charge with the breach of any law. In September following, bishop Sharp got the charge and privileges of that office; which shews that he had some reason for pushing Mr. Wood from that place.

Upon the 30th of the same month, Mr. Wood presented a petition to the council, shewing----That his father was extremely sick, that he had several necessary affairs at St. Andrews, and desired liberty to go there for that effect. Which petition being read, with a certificate of his father's infirmity, the council granted licence to the petitioner to go to St. Andrews, to visit his father, and perform his other necessary affairs; always returning when he should be called by the council.

Thus he continued, till toward the beginning of the year 1664, when he took sickness, whereof he died; and tho' he suffered not in his body, as several of his brethren did, yet the arch-bishop, it appears, was resolved to ruin his name and reputation after his death, if not sooner, in order to which the primate saw good, once or twice, to give him a visit, when on his death-bed in St. Andrews. He was now extremely low in his body, and spoke very little to Mr. Sharp, and nothing at all about the changes made in the state of public affairs; however the consequence of these visits was,----The primate spread a rumour, That Mr. Wood, being now under the views of death and eternity, professed himself very indifferent as to church-government, and declared himself as much for episcopacy as for presbytery: and in all companies Sharp talked, that Mr. Wood had declared to himself, Presbyterian government to be indifferent and alterable at the pleasure of the magistrate, and other falsehoods; yea, he had the impudence (says the historian[135]) to write up an account of this to court, even before Mr. Wood's death.--Which reports coming to the ears of this good man, they added grief unto his former sorrow, and he could have no rest till he vindicated himself from such a false calumny, by a solemn testimony, which he dictated himself, and subscribed upon the 2d of March before two witnesses and a public notary; which testimony, being burnt by order of the high commission in April following, deserves a place here.

"I James Wood, being very shortly, by appearance, to render up my spirit to the Lord, find myself obliged to leave a word behind me, for my vindication before the world.----It hath been said of me, That I have, in word at least, departed from my wonted zeal for the presbyterian government, expressing myself concerning it, as if it were a matter not to be accounted of, and that no man should trouble himself therefore in matter of practice--Surely any Christian that knows me in this kirk, will judge that this is a wrong done to me.--It is true, that I being under sickness, have said sometimes, in conference about my soul's state, that I was taken up about greater business, than any thing of that kind; and what wonder I said so, being under such wrestling anent my interest in Jesus Christ, which is a matter of far greater concernment than any external ordinance. But for my estimation of presbyterian government, the Lord knoweth, that since the day he convinced my heart, which was by a strong hand, that it is the ordinance of God, appointed by Jesus Christ, for governing and ordering his visible church, I never had the least change of thought concerning the necessity of it, nor of the necessity of the use of it.--And I declare before God and the world, that I still account so of it, and that, however there may be some more precious ordinances, that is so precious, that a true Christian is obliged to lay down his life for the profession thereof, if the Lord shall see meet to put him to the trial; and for myself, if I were to live, I would account it my glory to seal this word of my testimony with my blood. Of this declaration I take God, angels and men to be my witness, and have subscribed these presents at St. Andrews on the 2d of March 1664, about seven hours in the afternoon, before these witnesses, &c."

Mr. William Tullidaff, Mr. John Carstairs, John Pitcairn, writer.

JAMES WOOD.

After this he uttered many heavenly expressions, to several persons who came to see him, all setting forth the sweet experience of his soul, until, upon the 5th of March, he made a happy and glorious exit, exchanging this present life for a crown of righteousness.

Mr. Wood was among the brightest lights of that period. He had been colleague to Mr. Sharp, and, after the restoration, he lamented much, that he had been deceived by that unhappy man. He refuted the independents and asserted presbyterial government, as is evident from that work of his, wrote in opposition to Nicolas Lockier's little stone hewed out of the mountain, and his other books that are in print. It is also said, that before his death, he lamented his taking his part with the public resolutioners very much.

'I have been informed (says Wodrow) that he left some very valuable manuscripts behind him, particularly a complete refutation of the Arminian scheme of doctrine, ready for the press, which doubtless if published would be of no small use in this age, when Arminianism hath so far got the ascendant.'

The Life of Mr. WILLIAM GUTHRIE.

Mr. William Guthrie was born at Pitfrothy anno 1620. He was eldest son of the laird of Pitfrothy in the shire of Angus; and by the mother's side, descended from the ancient house of easter Ogle, of which she was a daughter. God blessed his parents with a numerous offspring, for he had three sisters german and four brothers, who all, except one, dedicated themselves to the service of the gospel of God and his son; namely, Mr. Robert, who was licensed to preach, but was never ordained to the charge of any parish, his tender constitution and numerous infirmities rendered him unfit, and soon brought him to the end of his days; Mr. Alexander was a minister in the presbytery of Brichen, about the year 1645, where he continued a pious and useful labourer in the work of the gospel, till the introduction of prelacy, which unhappy change affected him in the tenderest manner, and was thought to have shortened his days; for he died anno 1661. And Mr. John, the youngest, was minister at Tarbolton in the shire of Ayr, in which place he continued till the restoration anno 1662, when the council met at Glasgow, (commonly called the drunken meeting) on the first of October. By this infamous act of Glasgow, above a third part of the ministers in Scotland were thrust from their charges, amounting to near 400. Mr. John Guthrie had his share of the hardships that many faithful ministers of Jesus Christ at that time were brought under. The next year, being 1663, the council, at the instigation of the bishop of Glasgow, summoned him and other nine to appear before them on the 23d of July, under the pain of rebellion; but he and other six did not appear. Anno 1666, he joined with that party, who, on the 26th of November, renewed the covenants at Lanerk; after a sermon preached by him, he tendered the covenants, which were read; to every article of which, with their hands lifted up to heaven, they engaged[136] with great solemnity and devotion. After their defeat at Pentland, he, no doubt, had his share of the violence and cruelty that then reigned, till anno 1668, he was removed to a better world.

Mr. William soon gave proofs of his capacity and genius, by very considerable progress made in the Latin and Greek languages. Then he was sent to the university of St. Andrews, where he studied philosophy under the memorable Mr. James Guthrie his cousin, who was afterwards minister at Stirling, "and who (says Mr. Trail) I saw die in, and for the Lord, at Edinburgh, June 1, 1661."

As the master and scholar were near relations, Mr. Guthrie was his peculiar care, and lodged, when at the college, in the same chamber with him, and therefore had the principles of learning infused into him with more accuracy than his class-fellows.

Having taken the degree of master of arts, he applied himself, for some years, to the study of divinity, under the direction of Mr. Samuel Rutherford. Mr. Trail says, "Then and there it pleased the Lord, who separated him from his mother's womb, to call him, by his grace, by the ministry of excellent Mr. Samuel Rutherford, and this young gentleman became one of the first fruits of his ministry at St. Andrews. His conversion was begun with great terror of God in his soul, and completed with that joy and peace in believing that accompanied him through his life. After this blessed change wrought upon him, he resolved to obey the call of God to serve him in the ministry of his gospel, which was given him by the Lord's calling him effectually to grace and glory. He did for this end so dispose of his outward estate, (to which he was born heir) as not to be intangled with the affairs of this life." He gave his estate to the only brother of the five who was not engaged in the sacred office, that thereby he might be perfectly disintangled from the affairs of this life, and entirely employed in these of the eternal world.

Soon after he was licensed to preach, he left St. Andrews, with high esteem and approbation from the professors of that university, which they gave proof of, by their ample recommendations. After this he became tutor to lord Mauchlin, eldest son to the earl of Loudon; in which situation he continued for some time, till he entered upon a parochial charge.

The parish of Kilmarnock, in the shire of Ayr, being large, and many of the people, belonging to the said parish, being no less than six or seven miles distant from their own kirk; for which and other reasons the heritors and others procured a disjunction, and called the new parish Fen wick or new Kilmarnock.

Mr. Guthrie was employed to preach at Galston, on a preparation-day before the celebration of the Lord's supper; and several members of the new-erected parish, were present at that occasion, who, being greatly edified by his sermons, conceived such a value for him, that they immediately resolved to make choice of him for their minister; and in consequence thereof gave him a very harmonious call, which he complied with. It is said, that he, along with the people, made choice of the place of ground for building the church upon, and preached within the walls of the house before it was completed; which bears the date of being built anno 1643; and he was ordained unto the sacred office Nov. 7, 1644.

He had many difficulties at first to struggle with; and many circumstances of his ministry were extremely discouraging: and yet, through the divine blessing, the gospel preached by him had surprising success; and became, in an eminent manner, the wisdom and power of God to the salvation of many perishing souls.

After Mr. Guthrie came to Fenwick, many of the people were so rude and barbarous, that they never attended upon divine worship; and knew not so much as the face of their pastor: To such, every thing that respected religion was disagreeable. Many refused to be visited, or catechised by him; they would not even admit him into their houses: To such he sometimes went in the evening, disguised in the character of a traveller, and sought lodging; which he could not even obtain without much intreaty; but having obtained it, he would engage in some general amusing conversation at first, and then ask them, How they liked their minister? When they told him, They did not go to church, he engaged them to go and take a trial; others he hired with money to go.--When the time of family worship came, he desired to know if they made any, and if not, what reasons they had for so doing.

There was one person, in particular, whom he would have to perform family worship, who told him That he could not pray; and he asked, What was the reason? He told him, That he never used to pray any, and so could not:--He would not take that for answer, but would have the man to make a trial in that duty before him; to which the man replied, "O Lord! thou knowest that this man would have me to pray; but, thou knowest, that I cannot pray."--After which Mr. Guthrie bid him stop, and said, He had done enough; and prayed himself, to their great surprise. When prayer was ended, the wife said to her husband, That surely this was a minister (for they did not know him): After this, he engaged them to come to the kirk on sabbath, and see what they thought of their minister. When they came there, they discovered, to their consternation, that it had been their minister himself who had allured them thither.--And this condescending manner of gaining them, procured a constant attendance on public ordinances; as was at length accompanied by the fruits of righteousness, which are through Jesus Christ unto the praise of God.

There was also another person in his parish, who had a custom of going a-fowling on the Sabbath-day, and neglecting the church; in which practice he had continued for a considerable time. Mr. Guthrie asked him, What reason he had for so doing? He told him, That the sabbath-day was the most fortunate day in all the week for that exercise,--Mr. Guthrie asked, What he could make by that day's exercise? He replied, That he would make half a-crown of money that day.--Mr. Guthrie told him, If he would go to church on sabbath he would give him as much; and, by that means, got his promise. After sermon was over, Mr. Guthrie asked, If he would come back the next sabbath-day, and he would give him the same?--which he did; and from that time afterwards, never failed to keep the church, and also freed Mr. Guthrie of his promise.--He afterwards became a member of his session.

He would frequently use innocent recreations, such as fishing, fowling, and playing on the ice, which contributed much to preserve a vigorous state of health.--And, while in frequent conversation with the neighbouring gentry, as these occasions gave him opportunity, he would bear in upon them reproofs and instructions with an inoffensive familiarity; as Mr. Dunlop has observed of him, "But as he was animated by a flaming zeal for the glory of his blessed Master, and a tender compassion to the souls of men, and as it was the principal thing that made him desire life and health, that he might employ them in propagating the kingdom of God, and in turning transgressors from their ways; so the very hours of recreation were dedicated to this purpose; which was so indeared to him, that he knew how to make his diversions subservient to the nobler ends of his ministry. He made them the occasion of familiarizing his people to him, and introducing himself to their affections, and in the disguise of a sportsman he gained some to a religious life, whom he could have little influence upon in a ministers gown, of which there happened several memorable examples."

His person was stately and well-set; his features comely and handsome; he had a strong clear voice, joined to a good ear, which gave him a great pleasure in music, and he failed not to employ that talent for the noblest use, the praising of his Maker and Saviour, in which part of divine worship his soul and body acted with united and unwearied vigour.

He was happily married to one Agness Campbel, daughter to David Campbel of Sheldon in the shire of Ayr, a remote branch of the family of Loudon. August 1645, his family affairs were both easy and comfortable. His wife was a gentlewoman endued with all the qualities that could render her a blessing to her husband, joined to handsome and comely features, good sense and good breeding sweetened by a modest cheerfulness of temper, and, what was most comfortable to Mr. Guthrie, she was sincerely pious, so that they lived a little more than twenty years in the most complete friendship, and with a constant mutual satisfaction founded on the noblest principles; one faith, one hope, one baptism, and a sovereign love to Jesus Christ, which zealously inspired them both. By her he had six children; two of whom only out-lived himself; both of them daughters, who endeavoured to follow the example of their excellent parents; one of them was married to Miller of Glenlee, a gentleman in the shire of Ayr, and the other to Mr. Peter Warner anno 1681.; after the revolution, Mr. Warner was settled at Irvine. He had two children, William of Ardrie in Ayr-shire, and Margaret Warner, married to Mr. Wodrow minister at Eastwood, who wrote the history of the sufferings of the church of Scotland betwixt the years 1660 and 1688, inclusive.--But to return.

When Mr. Guthrie was but young and new married, he was appointed by the general assembly to attend the army. When he was preparing for his departure, a violent fit of the gravel (unto which he was often subject) reduced him to the greatest extremity of pain and danger; which made his religious spouse understand and improve the divine chastisement; she then saw how easily God could put an end to his life, which she was too apprehensive about, and brought herself to a resolution never to oppose her inclination to his entering upon any employment, whereby he might honour his Maker, though never so much hazard should attend it.

While he was with the army, upon the defeat of a party he was then with, he was preserved in a very extraordinary manner; which made him ever after retain a greater sense of the divine goodness; and after his return to his parish, was animated to a more vigorous diligence in the work of the ministry, and propagating the kingdom of the Son of God, both among his people and all round about him; his public preaching, especially at the administration of the Lord's Supper, and his private conversation conspiring together for these noble purposes.

After this, Mr. Guthrie had occasion again to be with the army, when the English sectaries prevailed under Oliver Cromwel. After the defeat at Dunbar Sept. 3d, 1650, when the army was at Stirling, that godly man Mr. Rutherford writes a letter to him; wherein, by way of caution, near the end, he says, "But let me obtest all the serious seekers of his face, his secret sealed ones, by the strongest consolations of the Spirit, by the gentleness of Jesus Christ, that Plant of renown, by your last accounts, and by your appearing before God, when the white throne shall be up, be not deceived with these fair words: though my spirit be astonished at the cunning distinctions, which are found out in the matters of the covenant, that help may be had against this man; yet my heart trembleth to entertain the least thought of joining with these deceivers[137]." Accordingly he joined the remonstrators, and was chosen moderator at that synod at Edinburgh after the public resolutioners went out and left them.

The author of his memoirs saith, "His pleasant and facetious conversation procured him an universal respect from the English officers, and made them fond of his company; while at the same time his courage and constancy did not fail him in the cause of his great Master, and was often useful to curb the extravagancies of the sectaries, and maintain order and regularity." One instance of which happened, at the sacrament of the Lord's Supper, at Glasgow, celebrated by Mr. Andrew Gray.----Several of the English officers had formed a design to put in execution the disorderly principle of a promiscuous admission to the Lord's table, by coming to it themselves without acquainting the minister, or being in a due manner found worthy of that privilege.----It being Mr. Guthrie's turn to serve at that table, he spoke to them, when they were leaving their pews in order to make the attempt, with such gravity, resolution and zeal, that they were quite confounded, and sat down without making any further disturbance.

About this time that set of heretics, called quakers, endeavoured to sow their tares in Fenwick parish, when Mr. Guthrie was some weeks absent, about his own private affairs in Angus.--But he returned before this infection had sunk deep; recovered some who were in hazard of being tainted by its fatal influence; and confounded the rest, that they despaired of any further attack upon his flock.--This wild set had made many proselytes to their demented delusions in Kilbryde, Glasgow, and other neighbouring parishes; yea, they prospered so well in Glasford parish, that there is yet a church-yard in that place, where they buried their own dead, with their heads to the east, contrary to the practice of all other christians.

After this, he had several calls for transportation to other parishes, of more importance than ever Fenwick was; which places were, Renfrew, Linlithgow, Stirling, Glasgow, and Edinburgh. But the air and recreation of a country life were useful to him, in maintaining a healthful constitution; and, above all, the love his flock had to him caused him put on an invincible obstinacy, against all designs of separation from them; a relation, when it is animated with this principle of the spiritual life, and founded on so noble a bottom, enters deepest into the soul; and a minister can scarce miss to have peculiar tenderness and warmth of divine affections to those whose father he is after the Spirit; and hath been honoured of God, in bringing them to the kingdom of his Son, and begetting them through the gospel; whose heavenly birth is now the highest pleasure and brightest triumph of his life, and will be one day his crown of glory and rejoicing. And doubtless, when Mr. Guthrie preferred Fenwick, a poor obscure parish, to the most considerable charges in the nation, it was a proof of his mortification to the world, and that he was moved by views superior to temporal interests.

About the year 1656, or 1657, some unknown person somehow got a copy of a few imperfect notes of some sermons that Mr. Guthrie had preached from the 55th chapter of the prophecy of the prophet Isaiah, with relation to personal covenanting; and, without the least intimation of the design made to him, printed them in a little pamphlet of 61 pages 12mo, under this title, A clear, attractive, warming beam of light, from Christ, the Sun of light, leading unto himself, &c.----printed at Aberdeen, 1657.----

This book was indeed anonymous; but Mr. Guthrie was reputed the author by the whole country, and was therefore obliged to take notice of it. He was equally displeased at the vanity of the title, and the defect of the work itself, which consisted of some broken notes of his sermons, confusedly huddled together, by an injudicious hand.----He saw that the only method to remedy this, was to review his own sermons; from which he soon composed that admirable treatise, The Christian's great interest; the only genuine work of Mr. Guthrie, which hath been blessed by God with wonderful success, in our own country; being published very seasonably a little before the introduction of prelacy in Scotland at the restoration.

The author of his memoirs saith, "He had a story from a reverend minister of the church, who had the sentiments of Dr. Owen from his own mouth, who said,----You have truly men of great spirits in Scotland; there is, for a gentleman, Mr. Bailey of Jerviswood, a person of the greatest abilities I almost ever met with; and, for a divine, (said he, taking out of his pocket a little gilt copy of Mr. Guthrie's treatise) that author I take to have been one of the greatest divines that ever wrote. It is my vade mecum, and I carry it and the Sedan new testament still about with me. I have wrote several folios, but there is more divinity in it than in them all.----It was translated into low dutch by the reverend and pious Mr. Kealman, and was highly esteemed in Holland, so that Mrs. Guthrie and one of her daughters met with uncommon civility and kindness, when their relation to its author was known. It was also translated into french, and high dutch; and we are informed, that it was also translated into one of the eastern languages, at the charge of that noble pattern of religion, learning and charity, the honourable Robert Boyle."

At the synod of Glasgow held April 1661, after long reasoning about proper measures for the security of religion, the matter was referred to a committee; Mr. Guthrie prescribed the draught of an address to the parliament, wherein a faithful testimony was given to the purity of our reformation, in worship, doctrine, discipline and government, in terms equally remarkable for their prudence and courage. Every body approved of it; and it was transmitted to the synod. But some, on the resolution side, judged it not convenient, and gave an opportunity to those, who designed to comply with prelacy, to procure a delay; and, at that time, got it crushed: Yet it affords a proof of the zealous honesty and firmness of Mr. Guthrie.

About this time, being the last time that he was with his cousin Mr. James Guthrie, he happened to be very melancholy, which made Mr. James say, "A penny for your thought, cousin."----Mr. William answered, "There is a poor man at the door, give him the penny;" which being done, he proceeded and said, "I'll tell you, cousin, what I am, not only thinking upon, but I am sure of, if I be not under a delusion.----The malignants will be your death, and this gravel will be mine; but you will have the advantage of me, for you will die honourably before many witnesses, with a rope about your neck; and I will die whining upon a pickle straw, and will endure more pain before I rise from your table, than all the pain you will have in your death."

He took a resolution to wait on his worthy friend Mr. James, at his death (his execution being on Saturday June 1.) notwithstanding the apparent hazard, at that time, in so doing; but his session prevailed on him (although with much difficulty) by their earnest intreaties, to lay aside his design at that time.

Through the interposition of the earl of Eglinton, and the chancellor Glencairn, whom he had obliged before the restoration, when he was imprisoned for his loyalty, now contributed what he could for his preservation; by which means (of the chancellor) he, above many, had near four years further respite with his people at Fenwick. In which time, his church, although a large country one, was overlaid and crowded every Sabbath-day, and very many, without doors, from distant parishes, such as Glasgow, Paisley, Hamilton, Lanerk, Kilbryde, Glasford, Strathaven, Newmills, Egelsham, and many other places, who hungred for the pure gospel preached, and got a meal by the word of his ministry. It was their usual practice to come to Fenwick on Saturday, and to spend the greatest part of the night in prayer to God, and conversation about the great concerns of their souls, to attend the public worship on the Sabbath, to dedicate the remainder of that holy day in religious exercises, and then to go home on Monday the length of ten, twelve or twenty miles without grudging in the least at the long way, want of sleep or other refreshments; neither did they find themselves the less prepared for any other business through the week[138].----These years were the most particular under the divine influences of the Holy Spirit, accompanying the ministry and ordinances dispensed by Mr. Guthrie in all his life, and will still be had in remembrance; a remarkable blessing accompanied ordinances to people who came with such a disposition of soul, great numbers were converted unto the truth, and many built up in their most holy faith.----In a word, He was honoured to be a man in the Lord's hand of turning many to a religious life; and who, after his being taken from them, could never, without exultation of soul and emotion of revived affection, think upon their spiritual father, and the power of that victorious grace, which, in those days, triumphed so gloriously; and for many years afterwards, were considered, above many other parishes in the kingdom, as a civilized and religious people; he having with a becoming boldness, fortified them in a zealous adherence to the purity of our reformation; warned them of the defection that was then made by the introduction of prelacy; and instructed them in the duty of such a difficult time, so that they never made any compliance with the prelatical schemes afterwards.

The extraordinary reputation and usefulness of his ministry were admired and followed by all the country around him, which provoked the jealous and angry prelates against him, and was one of the causes of his being at last attacked by them. Then the earl of Glencairn made a visit to the arch-bishop of Glasgow at his own house, and at parting asked as a favour in particular from him, That Mr. Guthrie might be overlooked, as knowing him to be an excellent man.----The bishop not only refused him, but did, with a disdainful haughty air, tell him, That shall not be done; it cannot be, he is a ringleader and keeper up of schism in my diocese,----and then left the chancellor very abruptly. Row, Allan, and some other presbyterian gentlemen, who were waiting on him, observing the chancellor discomposed when the bishop left him, presumed to ask him what the matter was; to which the earl answered, "we have set up these men, and they will tread us under their feet." In consequence of this resolution of bishop Burnet, Mr. Guthrie was, by a commission from him, suspended; and the bishop dealt with several of his creatures, the curates, to intimate the sentence against him, and many refused, for (saith Wodrow), "There was an awe upon their spirits, which feared them from meddling with this great man." Be as it will, at last he prevailed with the curate of Calder, and promised him five pounds sterling of reward. Mr. Guthrie, being warned of this design of the bishop against him, advised with his friends to make no resistance at his deposition from the church and manse, since his enemy wanted only this as a handle to persecute him criminally for his former zeal and faithfulness.

Accordingly, on Wednesday July 20, he, with his congregation, kept the day with fasting and prayer. He preached to them from Hos. xiii. 9. O Israel! thou hast destroyed thyself, &c. From that scripture, with great plainness and affection, he laid before them their own sins, and the sins of the land and age they lived in; and indeed the place was a Bochim----At the close of this day's work, he gave them intimation of sermon on the next Lord's day, very early; and accordingly his people, and many others, met him at the church of Fenwick, betwixt four and five in the morning, when he preached to them from the close of his last text, But in me is thine help.----And as he used on ordinary Sabbaths, he also now had two sermons, and a short interval betwixt them, and dismissed the people before nine in the morning. Upon this melancholy occasion he directed them unto the great Fountain of help, when the gospel and ministers were taken from them; and took his leave of them, commending them to God, who was able to build them up, and help them in time of need.

Upon the day appointed, the curate came to Fenwick, with a party of twelve soldiers, on the sabbath-day; and, by commission from the arch-bishop, discharged Mr. Guthrie to preach any more in Fenwick, declared the church vacant and suspended him from the exercise of his ministry.

The curate left the party without, and came into the manse; and declared, That the bishop and committee, after much lenity shewed to him for a long time, were constrained to pass the sentence of suspension against him, for not keeping of presbyteries and synods with the rest of his brethren, and his unpeaceableness in the church; of which sentence he was appointed to make public intimation unto him, for which purpose he read his commission under the hand of the arch-bishop of Glasgow.

Mr. Guthrie answered, "I judge it not convenient to say much in answer to what you have spoken; only, whereas you alledge there hath been much lenity used toward me--be it known to you, that I take the Lord for party in that, and thank him first----yea, I look upon it as a door which God opened to me, for the preaching of this gospel, which you nor any man else was able to shut, till it was given you of God; and as to that sentence, passed against me, I declare before these gentlemen (meaning the officers of the party) that I lay no weight upon it, as it comes from you, or those that sent you--though that I do respect the civil authority, who, by their law, laid the ground for this sentence passed against me.----I declare I would not surcease from the exercise of my ministry for all that sentence.----And as to the crimes I am charged with,--I did keep presbyteries and synods with the rest of my brethren; but I do not judge those who do now sit in these to be my brethren, who have made defection from the truth and cause of God; nor do I judge those to be free and lawful courts of Christ, that are now sitting; and as to my peaceableness--I know I am bidden follow peace with all men, but I know also I am bidden follow it with holiness; and since I could not obtain peace without prejudice to holiness, I thought myself obliged to let it go.----And as for your commission, Sir, to intimate this sentence,--I here declare, I think myself called by the Lord to the work of the ministry, and did forsake the nearest relation in the world, and gave up myself to the service of the gospel in this place, having received an unanimous call from this parish, and was licenced and ordained by the presbytery; and I bless the Lord, he hath given me some success and seals of my ministry, upon the souls and consciences of not a few, who are gone to heaven, and of some who are yet in the way to it.----And now, Sir, if you will take it upon you to interrupt my work among this people, I shall wish the Lord may forgive you the guilt of it; I cannot but leave all the bad consequences that may fall out upon it betwixt God and your own consciences, and here I do further declare, before these gentlemen, that I am suspended from my ministry for adhering to the covenants and word of God, from which you and others have apostatized."

Here the curate interrupting him, said, The Lord had a work before that covenant had a being, and that he judged them apostates that adhered to that covenant, and he wished that the Lord would not only forgive him (meaning Mr. Guthrie) but if it were lawful to pray for the dead (at which expression the soldiers laughed) that the Lord might forgive the sin of this church these hundred years by-past. It is true, answered Mr. Guthrie, the Lord had a work before that covenant had a being, but it is as true, that it hath been more glorious since that covenant; and it is a small thing for us to be judged of you, in adhering to this covenant, who have so deeply corrupted your ways; and seem to reflect on the whole work of reformation from popery these hundred years bygone, by intimating that the church had need of pardon for the same.----As for you, gentlemen (added he, to the soldiers), I wish the Lord may pardon your countenancing this man in his business. One of them scoffingly replied, I wish we never do a greater fault. Well, said Mr. Guthrie, a little sin may damn a man's soul.

After all this and more had passed, Mr. Guthrie called for a glass of ale, and, craving a blessing himself, drank to the commander of the soldiers. After they were by him civilly entertained, they left the house. At parting with the curate, Mr. Guthrie signified so much to him, that he apprehended some evident mark of the Lord's displeasure was abiding him, for what he was a-doing; and seriously warned him to prepare for some stroke coming upon him, and that very soon.

When the curate left the manse, he went to the church with the soldiers his guard (now his hearers) and preached to them not a quarter of an hour, and intimated to them from the pulpit the bishop's sentence against Mr. Guthrie. Nobody came to hear him but his party, and a few children, who created him some disturbance, till they were chased away by the soldiers[139]. Indeed his people were ready to have sacrificed their all, and resisted even unto blood, in his defence and the gospel, had they been permitted by him.

As for the curate, (says Mr. Wodrow) I am well assured he never preached any more after he left Fenwick; he reached Glasgow, but it is not certain if he reached Calder (though but four miles from Glasgow): However, in a few days he died, in great torment of an iliac passion, and his wife and children died all in a year or thereby, and none belonging to him were left.----His reward of five pounds was dear bought; it was the price of blood, the blood of souls. Neither he, nor his had any satisfaction in it. Such a dangerous thing it is to meddle with Christ's servants.

After this Mr. Guthrie continued in Fenwick until the year 1665. The brother, to whom his paternal estate was made over, dying in summer, Mr. Guthrie's presence at home was the more necessary, for ordering of his private affairs; which made him and his wife make a journey to Angus about the same time. He had not been long in that country until he was seized with a complication of distempers; the gravel, with which he had been formerly troubled; the gout; a violent heart-burning; and an ulcer in his kidneys: All which attacked him with great fury. And being thus tormented with violent pain, his friends were sometimes obliged to hold down his head and up his feet; and yet he would say, The Lord hath been kind to him, for all the ills he had done; and at the same time said, "Though I should die mad, yet I know I shall die in the Lord.--Blessed are the dead that die in the Lord at all times, but more especially when a flood of errors, snares and judgments are beginning, or coming on a nation, church or people."

In the midst of all his heavy affliction he still adored the measures of divine providence, though at the same time he longed for his dissolution, and expressed the satisfaction and joy with which he would make the grave his dwelling-place, when God should think fit to give him rest there.----His compassionate Master did at last indulge the pious breathing of his soul; for, after eight or ten days illness, he was gathered to his fathers, in the house of his brother in-law, Mr. Lewis Skinnier of Brechin, upon Wednesday forenoon, October 10th, 1665, (in the 45th year of his age), and was buried in the church of Brechin, under Pitfrothy's desk.

During his sickness he was visited by the bishop of Brechin, and several episcopal ministers and relations, who all had a high value for him, notwithstanding he exprest his sorrow (with great freedom) for their compliance with the corrupted establishment in ecclesiastical affairs. He died in the full assurance of faith as to his own interest in God's covenant, and under the pleasing hopes that God would return in glory to the church of Scotland.

Mr. John Livingston, in his memorable characteristics, says, "Mr. William Guthrie, minister at Fenwick, was a man of a most ready wit, fruitful invention, and apposite comparisons, qualified both to awaken and pacify conscience, straight and zealous for the cause of Christ, and a great light in the west of Scotland."--And elsewhere says, "Mr. Guthrie, in his doctrine, was as full and free as any man in Scotland had ever been; which, together with the excellency of his preaching gift, did so recommend him to the affection of his people, that they turned the corn-field of his glebe into a little town, every one building a house for his family on it that they might live under the drop of his ministry."

Mr. Crawford, in a MSS. never published, says, "Mr. Guthrie was a burning and a shining light, kept in after many others, by the favour of the old earl of Eglinton, the chancellor's father-in-law.--He converted and confirmed many thousands of souls, and was esteemed the greatest preacher in Scotland."

And indeed, he was accounted as singular a person for confirming those that were under soul-exercise, as almost any in his age, or any age we have heard of.----Many have made reflections on him, because he left off his ministry, on account of the bishop's suspension; his reasons may be taken from what hath been already related. It is true indeed, the authority of the Stuarts was too much the idol of jealousy to many of our worthy Scots reformers; for we may well think (as a late author says, tho' no great enemy unto these civil powers) that it was a wonder the nation did not rise up as one man, to cut off those who had razed the whole of the presbyterian constitution; but the Lord, for holy and wise ends, saw meet to do otherwise, and cut off those in power by another arm, after they had all been brought to the furnace together; altho' they might well have all the while seen as Mr. Guthrie has observed, "That the civil power laid the foundation for the other."

So far as can be learned, Mr. Guthrie never preached in Fenwick again, after the intimation of the bishop's sentence to him; and it is well known, that he, with many of his people in Fenwick, upon a time, went to Stuarton, to hear a young presbyterian minister preach, and when coming home, they said to him, that they were not pleased with that man's preaching (he being of a slow delivery);--he said, They were all mistaken in the man, he had a great sermon; and, if they pleased, at a convenient place, he should let them hear a good part thereof.----And sitting all down on the ground in a good summer night, about sun-setting; when, he having rehearsed the sermon, they thought it a wonderful great one, because of his good delivery, and their amazing love to him: After which they arose, and set forward.

All allow that Mr. Guthrie was a man of strong natural parts (notwithstanding his being a hard student at first); his voice was, among the best sort, loud, and yet managed with a charming cadence and elevation; his oratory was singular, and by it he was wholly master of the passions of his hearers. He was an eminent chirurgion at the jointing of a broken soul, and at the stating of a doubtful conscience; so that afflicted persons in spirit came far and near, and received much satisfaction and comfort by him. Those who were very rude, when he came first to the parish, at his departure were very sorrowful, and, at the curate's intimation of the bishop's commission, would have made resistance, if he would have permitted them, not fearing the hazards or hardships they might have endured on that account afterwards.

Besides his valuable treatise already mentioned, there are also a few very faithful sermons, bearing his name, said to be preached at Fenwick from Matth. xiv. 44, &c. Hos. xiii. 9, &c. But because they are somewhat rude in expression, differing from the stile of his treatise, some have thought them spurious, or, at least, not as they were at first delivered by him. And as for that treatise on ruling elders, which is now affixed to the last edition of his treatise (called his works), it was wrote by his cousin, Mr. James Guthrie of Stirling. There are also some other discourses of his yet in manuscript, out of which I had the occasion to transcribe seventeen sermons published in the year 1779. There are yet a great variety of sermons and notes of sermons bearing his name yet in manuscript, some of which seems to be wrote with his own hand.

The Life of Mr. ROBERT BLAIR.

Mr. Blair was born at Irvine anno 1593. His father was John Blair of Windyedge, a younger brother of the ancient and honourable family of Blair of that ilk; his mother was Beatrix Muir of the ancient family of Rewallan. His father died when he was young, leaving his mother with six children (of whom Robert was the youngest). She continued near fifty years a widow, and lived till she was an hundred years old.

Mr. Robert entered into the college of Glasgow, about the year 1608, where he studied hard and made great progress; but lest he should have been puffed up with his proficiency (as he himself observes) the Lord was pleased to visit him with a tertian fever, for full four months, to the great detriment of his studies.

Nothing remarkable occurred till the 20th year of his age, when he gave himself sometimes to the exercise of archery and the like recreations; but lest his studies should have been hindered, he resolved to be busy at them every other night, and for that purpose could find no place so proper as a room whereinto none were permitted to go, by reason of an apparition that was said to frequent it, yea, wherein it is also said, that he himself had seen the devil, in the likeness of one of his fellow-students[140], whom he took to be really his companion, but when he, with a candle in his hand, chased him to the corner of the room, offering to pull him out, he found nothing; after which he was never more troubled, studying the one night without fear, and the other he slept very sweetly, believing in him, who was still his great Preserver and Protector for ever.

Having now finished his course of philosophy under the discipline of his own brother, Mr. William Blair (who was afterwards minister at Dumbarton). He engaged for some time to be an assistant to an aged schoolmaster at Glasgow, who had above 300 scholars under his instruction, the half of whom were committed to the charge of Mr. Blair. At this time he was called, by the ministry of the famous Mr. Boyd of Trochrigg (then principal of the college of Glasgow), in whose hand, the Lord, as he himself observes[141], did put the key of his heart, so that whenever he heard him in public or private he profited much, being as it were sent to him from God to speak the words of eternal life.

Two years after he was admitted in the room of his brother Mr. William, to be regent in the college of Glasgow, though not without the opposition of arch-bishop Law, who had promised that place to another.----But neither the principal nor regents giving place to his motion, Mr. Blair was admitted. After his admission, his elder colleagues, perceiving what great skill and insight he had in humanity, urged him to read the classical authors; whereupon he began and read Plautus, but the Lord, being displeased with that design, diverted him from this, by meeting with Augustine's confession, wherein he inveighs sharply against the education of youth in heathen writings.----Whereupon he betook himself to the reading of the holy scriptures and the ancient fathers, especially Augustine, who had another relish; and though he perceived that our reformed divines were more sound than several of the ancient, yet in his spare hours he resolved to peruse the ancient monuments, wherein he made a considerable progress.

In summer 1616, he entered on trials for the ministry, and it was laid upon him to preach in the college-kirk the first Sabbath after his licence; and some years after, being told by some of the hearers (who were better acquainted with religion, than he was then) that in his sermon the Lord did speak to their hearts, which not only surprized him, but also stirred him to follow after the Lord.

Upon an evening, the same year, having been engaged with some irreligious company, when he returned to his chamber to his wonted devotion, he was threatened to be deserted of God, had a restless night, and to-morrow resolved on a day of fasting, humiliation and prayer, and towards the end of that day he found access to God with sweet peace, through Jesus Christ, and turned to beware of such company; but running into another extreme of rudeness and incivility to profane persons, he found it was very hard for short-sighted sinners to hold the right and the straight way.

While he was regent in the college, upon a report that some sinful oath was to be imposed upon the masters, he enquired at Mr. Gavin Forsyth, one of his fellow-regents, What he would do in this? He answered, By my faith I must live.----Mr. Blair said, "Sir, I will not swear by my faith, as you do, but, truly, I intend to live by my faith. You may choose your own way, but I will adventure on the Lord."----And so this man did continue (to whom the matter of an oath was a small thing) after he was gone, but it is to be noticed, that Mr. Forsyth was many years in such poverty as forced him to supplicate the general assembly for some relief, when Mr. Blair (who was chosen moderator) upon his appearing in such a desperate case, could not shun observing that former passage of his, and upon his address to him in private, with great tenderness, put him in mind, that he had been truly carried through by his faith, at which he formerly had scoffed.

Some time after he was a regent in the college, he was under deep exercises of soul, wherein he attained unto much comfort.--Amongst other things, that great oracle, the just shall live by faith, sounded loudly in his ears, which put him on a new search of the scriptures, in which he went on till Mr. Culverwal's treatise of faith came out; which being the same with what is since published by the Westminster assembly, he was thereby much satisfied and comforted.

"By this study of the nature of faith, and especially of the text before mentioned; (says he) I learned, 1st, That nominal Christians or common professors were much deluded in their way of believing; and that not only do Papists err who place faith in an implicit assent to the truth which they know not, and that it is better defined by ignorance than knowledge, (a way of believing very suitable to Antichrist's slaves, who are led by the nose they know not whither); but also secure Protestants, who, abusing the description of old given of faith, say that it implies an assured knowledge in the person who believes of the love of God in Christ to him in particular: this assurance is no doubt attainable, and many believers do comfortably enjoy the same, as our divines prove unanswerably against the Popish doctors who maintain the necessity of perpetual doubting, and miscall comfortable assurance the Protestant's presumption. But notwithstanding that comfortable assurance doth ordinarily accompany a high degree of faith, yet that assurance is not to be found in all the degrees of saving faith: so that by not adverting to that distinction many gracious souls and sound believers, who have received Jesus Christ and rested upon him, as he is offered to them in the word, have been much puzzled, as if they were not believers at all: on the other hand, many secure and impenitent sinners, who have not yet believed the Lord's holiness, nor abhorrence of sin, nor their own ruined state and condition, do from self-love imagine, without any warrant of the word, that they are beloved of God, and that the foresaid description of faith agrees well to them.

"2dly, I perceived, that many that make a right use of faith, in order to attain to the knowledge of their justification, make no direct use of it in order to sanctification, and that the living of the just by faith, reacheth further than I formerly conceived, and that the heart is purified by faith. If any say, Why did I not know, that precious faith, being a grace, is not only a part of our holiness, but does promote other parts of holiness, I answer, that I did indeed know this, and made use of faith as a motive to stir me up to holiness, according to the apostle's exhortation, Having therefore these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord. But I had not before learned to make use of faith as a mean and instrument to draw holiness out of Christ, though, it may be, I had both heard and spoken that by way of a transient notion; but then I learned to purpose that they who receive forgiveness of sin, are sanctified through faith in Christ, as our glorious Saviour taught the apostle, Acts xxiv. 18.--Then I saw, that it was no wonder that my not making use of faith for sanctification, as has been said, occasioned an obstruction in the progress of holiness, and I perceived that making use of Christ for sanctification without direct employing of faith to extract the same out of him, was like one seeking water out of a deep well without a long cord to let down the bucket, and draw it up again.--Then was I like one that came to the storehouse, but got my provision reached unto me, as it were, through a window: I had come to the house of mercy, but had not found the right door; but by this discovery, I found a patent door, at which to go in, to receive provision and furniture from Christ Jesus. Thus the blessed Lord trained me up, step by step, suffering many difficulties to arise, that more light from himself might flow in.

"I hoped then to make better progress with less stumbling; but shortly after I met with another difficulty; and wondering what discovery would next clear the way, I found that the spirit of holiness whose immediate and proper work was to sanctify, had been slighted, and thereby grieved: for though the Holy Spirit had been teaching, and I had been speaking of him and to him frequently, and had been seeking the outpouring thereof, and urging others to seek the same; yet that discovery appeared unto me a new practical lesson: and so I laboured more to cherish and not quench the Holy Spirit, praying to be led unto all truth, according to the scripture, by that blessed guide; and that by that heavenly Comforter, I might be encouraged in all troubles, and sealed up thereby in strong assurance of my interest in God.

"About that time, the Lord set me to work to stir up the students under my discipline, earnestly to study piety, and to be diligent in secret seeking of the Lord: and my endeavours this way were graciously blessed to severals of them."

Dr. John Cameron, being brought from France, and settled principal of the college in Mr. Boyd's place, and being wholly set on to promote the cause of episcopacy, urged Mr. Blair to conform to Perth articles, but he utterly refused.----And, it being a thing usual in these days, for the regents to meet to dispute some thesis, for their better improvement, Mr. Blair had the advantage of his opponent (who was a French student), who maintained that election did proceed upon foreseen faith; but the doctor stated himself in the opposition to Mr. Blair, in a way which tended to Arminianism; and Mr. Blair being urged to a second dispute by the doctor himself, did so drive him to the mire of Arminianism, as did redound much to the doctor's ignominy afterward, and although he and Mr. Blair were afterward reconciled, yet he, being so nettled in that dispute, improved all occasions against him; and, for that purpose, when Mr. Blair was on a visit to some of his godly friends and acquaintances, he caused one Garner search his prelections on Aristotle's ethics and politics, and finding some things capable of wresting, he brought them to the doctor, who presented them to the arch-bishop of Glasgow; which coming to Mr. Blair's ears, he was so far from betraying his innocence, being assured the Lord would clear his integrity, that he prepared a written apology, and desired a public hearing before the ministers and magistrates of the city; which being granted, he managed the points so properly, that all present professed their entire satisfaction with him; yea, one of the ministers of the city (who had been influenced against him formerly) said in the face of that meeting, Would to God, king James had been present, and heard what answers that man hath given. Such a powerful antagonist rendered his life so uneasy, that he resolved to leave the college and go abroad; which resolution no sooner took air than the doctor and the arch-bishop (knowing his abilities) wrote letters to cause him stay; but he, finding that little trust was to be put in their fair promises, and being weary of teaching philosophy, demitted his charge, took his leave of the doctor, wishing him well (although he was the cause of his going away) and left the college, to the great grief of his fellow-regents and students, and the people of Glasgow.

Though he had several charges in Scotland presented him, and an invitation to go to France, yet, the next day after his leaving Glasgow, he had an invitation to go and be minister of Bangor in the county of Down in Ireland, which call he, for some time, rejected, until he was several times rebuked of the Lord, which made him bound in spirit to set his face towards a voyage to that country; and although he met with a contrary wind, and turned sea-sick, yet he had such recourse to God, that upon the very first sight of that land, he was made to exult for joy; and whilst he came near Bangor, he had a strong impression borne in upon him, that the dean thereof was sick; which impression he found to be true when he came thither, for Mr. Gibson, the incumbent, being sick, invited him to preach there (which he did for three sabbaths, to the good liking of the people of that parish); and, though he was formerly but a very naughty man, yet he told Mr. Blair, he was to succeed him in that place, and exhorted him, in the name of Christ, not to leave that good way wherein he had begun to walk, professing a great deal of sorrow that he had been a dean; he condemned episcopacy more strongly than ever Mr. Blair durst, and drawing his head toward his bosom, with both his arms he blessed him; which conduct being so unlike himself, and speaking in a strain so different from his usual, made a gentlewoman standing by say, An angel is speaking out of the dean's bed to Mr. Blair; thinking it could not be such a man. Within a few days he died, and Mr. Blair was settled minister there, whose ordination was on this manner--He went to bishop Knox, and told him his opinions, and withal said, That his sole ordination did contradict his principles.--But the bishop, being informed before-hand of his great parts and piety, answered him both wittily and submissively, saying, "Whatever you account of episcopacy, yet, I know, you account presbytery to have a divine warrant--Will ye not receive ordination from Mr. Cunningham and the adjacent brethren, and let me come in among them in no other relation than a presbyter;" for on no lower terms could he be answerable to law. This Mr. Blair could not refuse; he was accordingly ordained about the year 1623.

Being thus settled, his charge was very great, having above 1200 persons come to age, besides children, who stood greatly in need of instruction; and in this case, he preached twice a week, besides the Lord's day; on all which occasions, he found little difficulty either as to matter or method.

He became the chief instrument of that great work which appeared shortly thereafter at Six-mile water, and other parts in the counties of Down and Antrim, and that not only by his own ministry, wherein he was both diligent and faithful, but also in the great pains he took to stir up others unto the like duty.

While he was at Bangor, there was one Constable, in that parish, who went to Scotland with horses to sell, and at a fair sold them all to one, who pretended he had not that money at present, but gave him a bond till Martinmass.--The poor man, suspecting nothing, returned home; and one night, about that time, going homeward near Bangor, his merchant (who was supposed to be the devil) meets him; "Now, says he, you know my bargain, how I bought you at such a place, and now am come, as I promised, to pay the price." Bought me! said the poor man trembling, you bought but my horses. Nay, said the devil, I will let you know I bought yourself and farther said, He must either kill somebody, and the more excellent the person, the better it would be for him; and particularly charged him to kill Mr. Blair, else he would not free him. The man was so overcome with terror, thro' the violence of the temptation, that he determined the thing and went to Mr. Blair's house, with a dagger in his right hand, under his cloke, and though much confounded, was moving to get it out, but, on Mr. Blair's speaking to him, he fell a-trembling, and on inquiry declared the whole fact, and withal said, He had laboured to draw out the dagger but it would not come from the scabbard, though he knew not what hindered it; for when he essayed to draw it forth, again, it came out with ease. Mr. Blair blessed the Lord, and exhorted him to choose him for his refuge; after which, he departed[142].

But two weeks afterwards (being confined to his bed) he sent for Mr. Blair, and told him, That the night before as he was returning home, the devil appeared to him, and challenged him for opening to Mr. Blair what had passed betwixt them, claiming him as his, and putting the cap off his head and the band from his neck, said, That on hallow-evening he should have him soul and body, in spite of the minister and all others, and begged Mr. Blair, for Christ's sake, to be with him against that time. Mr. Blair instructed him, prayed with him, and promised to be with him against the appointed time; but, before that time, he had much hesitation in his own mind, whether to keep that appointment or not: Yet, at last, he took one of his elders with him, and went according to promise, and spent the whole night in prayer, explaining the doctrine of Christ's temptation, and praising with short intermissions, &c.--And in the morning they took courage, defying Satan and all his devices: the man seemed very penitent, and died in a little after.

It was during the first year of his ministry, that he resolved not to go through a whole book or chapter, but to make choice of some passages which held forth important heads of religion, and to close the course with one sermon of heaven's glory, and another of hell's torments; but when he came to meditate on these subjects, he was held a whole day in great perplexity, and could fix upon neither method nor matter till night, when, after sorrowing for his disorder, the Lord, in great pity, brought both matter and method unto his mind, which remained with him until he got the same delivered.

About this time he met with a most notable deliverance, for, staying in a high house at the end of the town until the manse was built, being late at his studies, the candle was done, and calling for another, as the landlady brought it from a room under which he lay, to her astonishment, a joist under his bed had taken fire, which, had he been in bed as usual, the consequence, in all probability, had been dreadful to the whole town, as well as to him, the wind being strong from that quarter; but, by the timeous alarm given, the danger was prevented; which made him give thanks to God for this great deliverance.

When he first celebrated the Lord's supper, his heart was much lifted up in speaking of the new covenant, which made him, under the view of a second administration of that ordinance, resolve to go back unto that inexhaustible fountain of consolation; and coming over to Scotland about that time[143], he received no small assistance from Mr. Dickson, who was then restored unto his flock at Irvine, and was studying and preaching on the same subject.

But it was not many years that he could have liberty in the exercise of his office, for in harvest 1631, he and Mr. Livingston, were, by Ecklim bishop of Down, suspended from their office, but, upon recourse to Dr. Usher, who sent a letter to the bishop, their sentence was relaxed, and they went on in their ministry, until May 1632, that they were by the said bishop, deposed from the office of the holy ministry.

After this, no redress could be had; whereupon Mr. Blair resolved on a journey to court to represent their petitions and grievances to the king; but, after his arrival at London, he could have no access for some time to his majesty, and so laboured under many difficulties with little hopes of redress, until one day, having gone to Greenwich park, where, being wearied with waiting on the court, and while at prayer, the Lord assured him that he would hunt the violent man to destroy him. And while thus in earnest with the Lord for a favourite return, he adventured to propose a sign, that if the Lord would make the reeds, growing hard by, which were so moved with the wind, as he was tossed in mind, to cease from shaking, he would take it as an assurance of the dispatch of his business; unto which the Lord condescended; for in a little time it became so calm, that not one of them moved; and in a short time he got a dispatch to his mind, wherein the king did not only sign his petition, but with his own hand wrote on the margin (directed to the depute) Indulge these men, for they are Scotchmen.

It was while in England, that he had from Ezekiel xxiv. 16. a strange discovery of his wife's death, and the very bed whereon she was lying, and particular acquaintances attending her; and although she was in good health at his return home, yet, in a little, all this exactly came to pass.

And yet, after his return, the king's letter being slighted by the depute, who was newly returned from England, he was forced to have recourse to arch-bishop Usher; which drew tears from his eyes, that he could not help them, and yet, by the interposition of lord Castle-Stuart with the king, they got six months liberty; but upon the luck of this in Nov. 1634, he was again conveened before the bishop, and the sentence of excommunication pronounced against him, by Ecklin bishop of Down.--After the sentence was pronounced, Mr. Blair rose up and publicly cited the bishop to appear before the tribunal of Jesus Christ, to answer for that wicked deed; whereupon he did appeal from the justice of God to his mercy; but Mr. Blair replied, Your appeal is like to be rejected, because you act against the light of your own conscience. In a few months after he fell sick, and the physician inquiring of his sickness, after some time's silence, he, with great difficulty, said, It is my conscience, man--To which the doctor replied, I have no cure for that;--and in a little after he died.

After his ejection, he preached often in his own house, and in others houses, until the beginning of the year 1635, that he began to think of marriage again with Catherine Montgomery, daughter to Hugh Montgomery, formerly of Busbie in Ayr-shire (then in Ireland) for which he came over to Scotland with his own and his wife's friends.--And upon his return to Ireland, they were married in the month of May following.

But matters still continuing the same, he engaged with the rest of the ejected ministers in their resolution in building a ship, called the Eagle-wings, of about 115 tons, on purpose to go to New-England. But about three or four hundred leagues from Ireland, meeting with a terrible hurricane, they were forced back unto the same harbour from whence they loosed, the Lord having work for them elsewhere, it was fit their purposes should be defeated. And having continued some four months after this in Ireland, until, upon information that he and Mr. Livingston were to be apprehended, they immediately went out of the way, and immediately took shipping, and landed in Scotland anno 1631.

All that summer after his arrival, he was as much employed in public and private exercises as ever before, mostly at Irvine and the country around, and partly at Edinburgh. But things being then in a confusion, because the service-book was then urged upon the ministers, his old inclination to go to France revived, and upon an invitation to be chaplain of col. Hepburn's regiment in the French service (newly inlisted in Scotland), with them he imbarked at Leith; but some of these recruits, who were mostly highlanders, being desperately wicked, upon his reproofs, threatening to stab him, he resolved to quit that voyage, and calling to the ship-master to set him on shore, without imparting his design, a boat was immediately ordered for his service; at which time he met with another deliverance, for his foot sliding, he was in danger of going to the bottom, but the Lord ordered, that he got hold of a rope, by which he hung till he was relieved.

Mr. Blair's return gave great satisfaction to his friends at Edinburgh, and, the reformation being then in the ascendant, in the spring of 1638, he got a call to be colleague to Mr. Annan at Ayr; and upon May 2, a meeting of presbytery, having preached from 2 Cor. iv. 5. he was, at the special desire of all the people there, admitted a minister.

He stayed not long here, for, having, before the general assembly held at Glasgow 1638, fully vindicated himself, both anent his affair with Dr. Cameron, while regent in the university, and his settlement in Ireland, he was, for his great parts and known abilities, by them ordered to be transported to St. Andrews; but the assembly's motives to this did prove his determent for some time, and the burgh of Ayr, where the Lord had begun to bless his labours, had the favour for another year. But the assembly held at Edinburgh 1630, being offended for his disobeying, ordered him peremptorily to transport himself thither.

Anno 1640, when the king had, by the advice of the clergy, caused burn the articles of the former treaty with the Scots, and again prepared to chastise them with a royal army, the Scots, resolving not always to play after-game, raised an army, invaded England, routed about 4000 English at Newburn, had Newcastle surrendered to them, and within two days, were masters of Durham; which produced a new treaty, more favourable to them than the former; and with this army was Mr. Blair, who went with lord Lindsay's regiment; and, when that treaty was on foot, the committee of estates and the army sent him up to assist the commissioners with his best advice.

Again after the rebellion in Ireland 1641, those who survived the storm, supplicated the general assembly 1642, for a supply of ministers, when severals went over, and among the first Mr. Blair. During his stay there, he generally preached once every day, and twice on Sabbath, and frequently in the field, the auditors being so large, and in some of these he administered the Lord's supper.

After his return, the condition of the church and state was various during the years 1643, and 1644; and particularly in Aug. 1643, the committee of the general assembly, whereof Mr. Blair was one, with John earl of Rutland, and other Scots commissioners from the parliament of England, and Messrs. Stephen Marshal and Philip Nye, ministers, agreed to a solemn league and covenant betwixt the two kingdoms of Scotland and England; and in the end of the same year, when the Scots assisted the English parliament, Mr. Blair was, by the commission of the general assembly, appointed minister to the earl of Crawford's regiment; with whom he stayed until the king was routed at Marston-muir July 1644, when he returned to his charge at St. Andrews.

The parliament and commission of the kirk sat at Perth in July 1645. The parliament was opened with a sermon by Mr. Blair; and, after he had, upon the forenoon of the 27th, a day of solemn humiliation preached again to the parliament, he rode out to the army, then encamped at Torgondermy, and preached to Crawford's and Maitland's regiments, to the first of whom he had been chaplain:--He told the brigade, That he was informed that many of them were turned dissolute and profane, and assured them, that though the Lord had covered their heads in the day of battle (few of them being killed at Marston-muir), they should not be able to stand before a less formidable foe, unless they repented. Though this freedom was taken in good part from one who wished them well, yet was too little laid to heart; and the most part of Crawford's regiment were cut off at Kilsyth in three weeks afterwards.

After the defeat at Kilsyth, severals were for treating with Montrose, but Mr. Blair opposed it, so that nothing was concluded until the Lord began to look upon the affliction of his people; for the committee of estates recalled general Leslie, with 4000 foot and 1000 dragoons, from England, to oppose whom Montrose marched southward; but was shamefully defeated at Philiphaugh Sept. 13, many of his forces being killed and taken prisoners, and he hardly escaped. On the 26, the parliament and commission of the general assembly sat down at St. Andrews (the plague being then in Edinburgh); here Mr. Blair preached before the parliament, and also prayed before the several sessions thereof; and when several prisoners, taken at Philiphaugh, were tried, three of them, viz. Sir Robert Spotiswood, Nathaniel Gordon, and Mr. Andrew Guthrie, were to be executed on the 17th of January thereafter, Mr. Blair visited them often, and was at much pains with them: He prevailed so far with Gordon, that he desired to be relaxed from the sentence of excommunication which he was under; and accordingly Mr. Blair did the same: The other two, who were bishops sons, died impenitent.--Mali corvi malum ovum.

Anno 1646, the general assembly, sitting at Edinburgh ordered Mr. Blair (who was then moderator), with Mr. Cant and Mr. Robert Douglas, to repair to the king at Newcastle, to concur with worthy Mr. Alexander Henderson and others, who were labouring to convince him great bloodshed in these kingdoms, and reconcile him to presbyterian church-government and the covenants. When these three ministers got a hearing, the room was immediately filled with several sorts of people to see their reception; Mr. Andrew Cant, bring eldest, began briskly to insinuate, with his wonted zeal and plainness, that the king favoured popery; Mr. Blair interrupted him, and modestly hinted, That it was not a fit time nor place for that.--The king, looking on him earnestly, said, "That honest man speaks wisely and discreetly; therefore I appoint you three to attend me to-morrow at ten o'clock in my bed-chamber." They attended, according to appointment, but got little satisfaction; only Mr. Blair asked his majesty, If there were not abominations in popery, &c. The king, lifting his hat, said, "I take God to witness that there are abominations in popery, which I so much abhor, that ere I consent to them, I would rather lose my life and crown." Yet after all this, Mr. Blair and Mr. Henderson (for these two he favoured most) having most earnestly desired him to satisfy the just desires of his subjects, he obstinately refused, though they besought it on their knees with tears. Renewed commissions for this end, were sent from Scotland, but to no good purpose, and Mr. Blair returned home to St. Andrews.

Mr. Henderson died at Edinburgh, Aug. 19, which the king no sooner heard, than he sent for Mr. Blair to supply his place, as chaplain in Scotland; which Mr. Blair, thro' fear of being insnared, was at first averse unto, but having consulted with Mr. David Dickson, and reflecting that Mr. Henderson had held his integrity fast unto the end, he applied himself to that employment with great diligence, every day praying before dinner and supper in the presence chamber; on the Lord's day lecturing once and preaching twice; besides preaching some week days in St. Nicholas's church; as also conversing much with the king, desiring him to condescend to the just desires of his parliament, and at other times debating concerning prelacy, liturgies and ceremonies.

One day after prayer, the king asked him, If it was warrantable in prayer to determine a controversy?--Mr. Blair, taking the hint, said, He thought he had determined no controversy in that prayer. Yes, said the king, you have determined the pope to be antichrist, which is a controversy among orthodox divines. To this Mr. Blair replied, To me this is no controversy, and I am sorry it should be accounted so by your majesty, sure it was none to your father. This silenced the king, for he was a great defender of his father's opinions; and his testimony, Mr. Blair knew well, was of more authority with him than the testimony of any divine. After a few months stay, Mr. Blair was permitted to visit his flock and family.

After the sitting of the Scots parliament, Mr. Blair made another visit to the king at Newcastle, where he urged him with all the arguments he was master of, to subscribe the covenants, and abolish Episcopacy in England, and he was confident all his honest Scotsmen would espouse his quarrel against his enemies in England, &c. To which the king answered, That he was bound by his great oath to defend Episcopacy, &c. in that church, and ere he wronged his conscience by violating his coronation-oath, he would lose his crown. Mr. Blair asked the form of that oath; he said, It was to maintain it to the utmost of his power.--Then, said Mr. Blair, you have not only defended it to the utmost of your power, but so long and so far, that now you have no power, &c. But by nothing could he prevail upon the king, and left him with a sorrowful heart, and returned to St. Andrews.

Again in the year 1648, when Cromwel came to Edinburgh, the commission of the kirk sent Mr. Blair and Messrs. David Dickson and James Guthrie to deal with him, for an uniformity in England. When they came, he entertained them with smooth speeches and solemn appeals to God as to the sincerity of his intentions. Mr. Blair being best acquaint with him, spoke for all the rest; and among other things, begged an answer to these three questions: (1.) What was his opinion of monarchical government? He answered, He was for monarchical government, &c. (2.) What was his opinion anent toleration? He answered confidently, That he was altogether against toleration. (3.) What was his opinion concerning the government of the church? O now, said Cromwel, Mr. Blair, you article me too severely; you must pardon me, that I give you not a present answer to this, &c. This he shifted, because he had before, in conversation with Mr. Blair, confessed he was for independency. When they came out, Mr. Dickson said, I am glad to hear this man speak no worse; whereunto Mr. Blair replied, If you knew him as well as I, you would not believe one word he says, for he is an egregious dissembler and a great liar.

When the differences fell out betwixt the protestors and resolutioners, Mr. Blair was at London, and afterward for the most part remained neuter in that affair; for which he was subjected to some hardships; yet he never omitted any proper place or occasion for the uniting and cementing these differences, none now in Scotland being more earnest in this than he and the learned and pious Mr. James Durham minister at Glasgow. These two, meeting at St. Andrews, had the influence to draw a meeting of the two sides to Edinburgh, where harmony was like to prevail; but the Lord's anger, being still drawn out for the prevailing sins of that time, all promising beginnings were blasted, and all hopes of agreement did vanish.

Thus affairs continued until the year 1660, that the kingdom, being quite sick of distractions, restored again Charles II.; the woeful consequences are otherwise too well known; And, on this last occasion, Mr. Blair again began to bestir himself to procure union betwixt the two foresaid parties, and for that end obtained a meeting; but his endeavours were frustrated, and no reconciliation could be made, till both sides were cast into the furnace of a sore and long persecution.

For in Sept. 1661, Mr. Sharp came to St. Andrews, and the presbytery, having had assurance of his deceitful carriage at court, and of the probability of his being made arch-bishop of St. Andrews, sent Mr. Blair, and another, to him, to discharge their duty, which they did so faithfully, that Sharp was never at ease till Mr. Blair was rooted out.

Mr. Blair taking occasion, in a sermon from 1 Pet. iii. 13 &c. to enlarge on suffering for righteousness sake, giving his testimony to the covenants and work of reformation, against the sinful and corrupt courses of the times, he was called over before the council Nov. 5. when the advocate and some noblemen were appointed to converse with Mr. Blair, where they posed him on the following points: (1.) Whether he had asserted presbyterial government to be jure divino? (2.) Whether he had asserted, that suffering for it was suffering for righteousness-sake? And, (3.) Whether in his prayers against Popery, he had joined Prelacy with it? Having answered all in the affirmative, professing his sorrow that they doubted his opinions in these points, he was first confined to his chamber in Edinburgh; and afterward, upon supplication, and the attestation of physicians on account of his health, he was permitted to retire to Inveresk about the 12th of January, 1662.

Mr. Blair continued here till Oct. following, enjoying much of God's presence amidst his outward trouble; but, being again commanded before the council, by the way, he took a sore fit of the gravel, and was for that time excused; and afterward, through the chancellor's favour, got liberty to go where he pleased, except St. Andrews, Edinburgh and the west country;--he went to Kirkaldy.

While at Kirkaldy, he lectured and prayed often to some Christian friends in his own family; and for his recreation taught his younger son the Greek language and logic. But the arch-bishop, envying the repose Mr. Blair and some others had in these circumstances, procured an act, that no outed minister should reside within 20 miles of an arch-bishop's see; and Mr. Blair removed from Kirkaldy to meikle Couston, in the parish of Aberdour, an obscure place, in Feb. 1666, where he continued till his death, which was shortly after.

For, upon the 10th of Aug. Mr. Blair, being now worn out with old age, and his spirits sunk with sorrow and grief for the desolations of the Lord's sanctuary in Scotland, took his last sickness, and entertained most serious thoughts of his near approaching end, ever extolling his glorious and good Master whom he had served. His sickness increasing, he was visited by many Christian friends and acquaintances, whom he strengthened by his many gracious and edifying words.

At one time, when they told him of some severe acts of council newly made upon arch-bishop Sharp's instigation, he prayed that the Lord would open his eyes, and give him repentance, &c. And to Mrs. Rutherford, at another time, he said, I would not exchange conditions with that man (though he was now on his bed of languishing, and the other possest of great riches and revenues) though all betwixt them were red gold, and given him to the bargain. When some ministers asked him, If he had any hopes of deliverance to the people of God, he said, He would not take upon him to determine the times and seasons the Lord keeps in his own hand, but that it was to him a token for good, that the Lord was casting the prelates out of the affections of all ranks and degrees of people, and even some who were most active in setting them up, were now beginning to lothe them for their pride, falsehood and covetousness.

To his wife and children he spake gravely and Christianly, and after he had solemnly blessed them, he severally admonished them as he judged expedient. His son David said, The best and worst of men have their thoughts and after thoughts; now, Sir, God having given you time for after-thoughts on your way, we would hear what they are now.--He answered, I have again and again thought upon my former ways, and communed with mine heart; and as for my public actings and carriage, in reference to the Lord's work, if I were to begin again, I would just do as I have done. He often repeated the 16th and 23d psalm, and once the 71st psalm, which he used to call his own psalm. About two days before his death, his speech began to fail, and he could not be well heard or understood; however some things were not lost; for, speaking of some eminent saints then alive, he prayed earnestly that the Lord would bless them; and, as an evidence of his love to them, he desired Mr. George Hutcheson (then present) to carry his Christian remembrance to them. When Mr Hutcheson went from his bed-side, he said to his wife and others who waited on him, That he rejoiced in suffering as a persecuted minister. Is it not persecution, added he, to thrust me from the work of the ministry, which was my delight, and hinder me from doing good to my people and flock, which was my joy and crown of rejoicing, and to chase me from place to place, till I am wasted with heaviness and sorrow for the injuries done to the Lord's prerogative, interest and cause. What he afterwards said was either forgot or not understood, till at length, about four o'clock in the morning, he was gathered to his fathers, by a blessed and happy death (the certain result of a holy life).

His body lies near the kirk-wall, in the burial place at Aberdour, and upon the church-wall above his grave, was erected a little monument, with this inscription,

_Hic reconditæ iacent mortuæ Exuviæ D. Roberti Blair, S. S. Evangelii apud Andreapolin Prædicatoris fidelissimi. Obiit Augusti 27, 1666. Ætatis suæ 72._

Mr. Blair was a man of a fine constitution, both of body and mind, of a majestic but amiable countenance and carriage, thoroughly learned, and of a most public spirit for God. He was of unremitting diligence and labour, in all the private as well as public duties of his station. He did highly endear himself to the affection of his own people, and to the whole country wherein he lived, and their attachment to him was not a little strengthened by his conduct in the judicatories of the church, which indeed constituted the distinguishing part of his character.

When the general assembly resolved upon a new explication of the holy bible, and among others of the godly and learned in the ministry, Mr. Blair had the book of Proverbs and Ecclesiastes assigned to him for his part, but he neglected that task, till he was rendered useless for other purposes, and then set about and finished his commentary on the Proverbs in 1666. He composed also some small poetical pieces, as a poem in commendation of Jesus Christ, for the confutation of Popish errors; with some short epigrams on different subjects.

The Life of Mr. HUGH M'KAIL.

Mr. M'Kail was born about the year 1640, and was educated at the university of Edinburgh, under the inspection of his uncle Mr. Hugh M'Kail (in whose family he resided). In the winter 1661, he offered himself to trials for the ministry, before the presbytery of Edinburgh, (being then about 20 years old) and being by them licensed he preached several times with great applause. He preached his last public sermon from Cant. i. 7. in the great church of Edinburgh, upon the Sabbath immediately preceding the 8th of Sept. 1662, the day fixed, by the then parliament, for the removal of the ministers of Edinburgh.

In this sermon, taking occasion to speak of the great and many persecutions to which the church of God has been and is obnoxious, amplifying the point from the persons and powers that have been instrumental therein, he said, That the church and people of God had been persecuted both by a Pharaoh on the throne, a Haman in the state, and a Judas in the church, &c.; which case, to the conviction of his adversaries, seemed so similar to the state and condition of the then rulers of church and state, that though he made no particular application, yet was he reputed guilty; whereupon, a few days after, a party of horse was sent to the place of his residence near Edinburgh, to apprehend him; but, upon little more than a moment's advertisement, he escaped out of bed into another chamber, where he was preserved from the search. After this, he was obliged to return home to his father's house, and, having lurked there a-while, he spent other four years before his death in several other places.

While he lived at his father's house, troubles arose in the west; and the news thereof having alarmed him, with the rest of that country, upon the 18th of November, for such motives and considerations as he himself afterwards more fully declares, he joined himself to those who rose in these parts, for the assisting of that poor afflicted party.--Being of a tender constitution, by the toil, fatigue, and continual marching in tempestuous weather, he was so disabled and weakened, that he could no longer endure; and upon the 27th of the said month, he was obliged to leave them near Cramond water; and, in his way to Libberton parish, passing through Braid's craigs, he was taken without any resistance, (having only a small ordinary sword) by some of the countrymen who were sent out to view the fields[144].--And here it is observable, that his former escape was no more miraculous than his present taking was fatal; for the least caution might have prevented him this inconveniency; but God who gave him the full experience of his turning all things to the good of them that love him, did thus, by his simplicity, prepare the way for his own glory, and his servant's joy and victory.

He was brought to Edinburgh, first to the town-council house, and there searched for letters; but none being found, he was committed prisoner to the tolbooth. Upon wednesday the 28, he was, by order of the secret council, brought before the earl of Dumfries, lord Sinclair, Sir Robert Murray of Priest-field, and others, in order to his examination; where, being interrogate, concerning his joining the west-land forces, he, conceiving himself not obliged by any law or reason, to be his own accuser, did decline the question. After some reasoning, he was desired to subscribe his name, but refused; which, when reported to the council, gave great offence, and brought him under some suspicion of a dissembler. On the 29, he was again called before them, where, for allaying the council's prejudice, he gave in a declaration under his own hand, testifying that he had been with the west land forces, &c. Though it was certainly known, that he had both formed and subscribed this acknowledgment the night before, yet they still persisted in their jealousy, suspecting him to have been privy to all the designs of that party, and dealt with him, with the greater importunity, to declare an account of the whole business, and upon Dec. 3, the boots (a most terrible instrument of torture) were laid on the council-house table before him, and he was certified, that if he would not confess, he should be tortured to-morrow; accordingly he was called before them, and being urged to confess, he solemnly declared, that he knew no more than what he had already confessed; whereupon they ordered the executioner to put his leg to the boot, and to proceed to the torture, to the number of ten or eleven strokes, with considerable intervals; yet all did not move him to express any impatience or bitterness.

This torture was the cause of his not being indicted with the first ten, who were arraigned and sentenced on Wednesday Dec. 5. to be hanged on the Friday following. Many thought, that his small accession to the rising, and what he had suffered by torture, should have procured him some favour, but it was otherwise determined; nor was his former sermon forgot, and the words Achab on the throne. On Monday the 10, he and other seven received their indictment of treason, and were summoned to appear before the justices on Wednesday Dec. 12; but his torture and close imprisonment (for so it was ordered) had cast him into a fever, whereby he was utterly unable to make his appearance; therefore, upon Tuesday the 11, he gave in to the lords of the council a supplication, declaring his weak and sickly condition, craving that they may surcease any legal procedure against him, in such a weak and extreme condition, and that they would discharge him of the foresaid appearance. Hereupon the council ordered two physicians and two chirurgeons to visit him, and to return their attestations, upon soul and conscience, betwixt and to-morrow at ten o'clock, to the justices.

Upon Dec. 8, his brother went from Edinburgh to Glasgow, with a letter from the lady-marquis of Douglas, and another from the duchess of Hamilton to the lord commissioner in his favour, but both proved ineffectual; his cousin Mr. Matthew M'Kail carried another letter from the lady-marquis of Douglas, to the arch-bishop of St. Andrews, for the same purpose, but with no better success.

On Dec. 18, he, being indifferently recovered, was with other three brought before the justices, where the general indictment was read, founded both on old and late acts of parliament, made against rising in arms, entering into leagues and covenants, and renewing the solemn league and covenant without and against the king's authority, &c. Mr. Hugh was particularly charged with joining the rebels at Ayr, Ochiltry, Lanerk and other places, on horseback, &c.; whereupon, being permitted to answer, he spoke in his own defence, both concerning the charge laid against him, and likewise of the ties and obligations that were upon this land to God; commending the institution, dignity, and blessing of presbyterial government; he said, The last words of the national covenant had always a great weight upon his spirit. Here he was interrupted by the king's advocate, who bade him forbear that discourse, and answer the question for the crime of rebellion.--Unto which he answered, The thing that moved him to declare as he had done, was that weighty and important saying of our Lord Jesus, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God, &c. After this confession, and the depositions of those examined anent him were read, with his replies to the same, the assize was inclosed; after which they gave their verdict una voce, and by the mouth of Sir William Murray their chancellor, reported him guilty, &c. The verdict being reported, doom was pronounced, declaring and adjudging him, and the rest, to be taken, on Saturday Dec. 20. to the market cross of Edinburgh, there to be hanged on a gibbet till dead, and his goods and lands to be escheated and forfeited for his Highness use. At the hearing of this sentence, he cheerfully said, The Lord giveth, and the Lord taketh away: blessed be the name of the Lord. He was then carried back to the tolbooth through the guards, the people making lamentation for him by the way. After he came to his chamber, he immediately addressed himself to God in prayer, with great enlargement of heart, in behalf of himself, and those who were condemned with him. Afterwards, to a friend he said, "O how good news! to be within four days journey to enjoy the sight of Jesus Christ;" and protested "he was not so cumbered how to die, as he had sometimes been to preach a sermon." To some women lamenting for him, he said, "That his condition, though he was but young, and in the budding of his hopes and labours in the ministry, was not to be mourned; for one drop of my blood, through the grace of God, may make more hearts contrite, than many years sermons might have done."

This afternoon he supplicated the council for liberty to his father to come to him; which being granted, his father came next night, to whom he discoursed a little concerning obedience to parents from the fifth commandment, and then, after prayer, his father said to him, "Hugh, I called thee a goodly olive tree, of fair fruit, and now a storm hath destroyed the tree and his fruit."----He answered, That his too good thought of him afflicted him. His father said, "He was persuaded God was visiting not his own sins, but his parents sins, so that he might say, Our fathers have sinned, and we have borne their iniquity."--He further said, "I have sinned, thou poor sheep, what hast thou done." Mr. Hugh answered, with many groans, "That, through coming short of the fifth commandment, he had come short of the promise, That his days should be prolonged in the land of the living, and that God's controversy with him was for over-valuing his children, especially himself."

Upon the 20 of December, through the importunity of friends, more than his own inclination, he gave in a petition to the council, craving their clemency after having declared his own innocence; but it proved altogether ineffectual. During his abode in prison, the Lord was very graciously present with him, both to sustain him against the fears of death, and by expelling the overcloudings of terror, that some times the best of men, through the frailty of flesh and blood, are subject unto. He was also wonderfully assisted in prayer and praise, to the admiration of all the hearers, especially on Thursday's night, when, being set at supper with his fellow-prisoners, his father and one or two more, he requested his fellow-prisoners, saying merrily, eat to the full, and cherish your bodies, that we may be a fat Christmass-pye to the prelates. After supper in thanksgiving, he broke forth into several expressions, both concerning himself and the church of God, and at last used that exclamation in the last of Daniel, What, Lord, shall be the end of these wonders!

The last night of his life he propounded and answered several questions for the strengthening of his fellow prisoners: How should he go from the tolbooth thro' a multitude of gazing people, and guards of soldiers to a scaffold and gibbet, and overcome the impressions of all this? He answered, By conceiving a deeper impression of a multitude of angels, who are on-lookers; according to that, We are a gazing-flock to the world, angels and men, for the angels, rejoicing at our good confession, are present to convoy and carry our souls, as the soul of Lazarus, to Abraham's bosom, not to receive them, for that is Jesus Christ's work alone, who will welcome them to heaven himself, with the songs of angels and blessed spirits; but the angels are ministring spirits, always ready to serve and strengthen all dying believers, &c. What is the way for us to conceive of heaven, who are hastening to it, seeing the word faith, Eye hath not seen, nor ear heard, &c.? To this he answered, That the scripture helps us two ways to conceive of heaven; (1.) By way of similitude, as in Rev. xxi, where heaven is held forth by the representation of a glorious city, there discoursed, &c. (2.) By holding forth the love of the saints to Jesus Christ, and teaching us to love him in sincerity, which is the very joy and exultation of heaven, Rev. v. 12. and no other thing than the soul breathing forth love to Jesus Christ, can rightly apprehend the joys of heaven.

The last words he spoke at supper were in the commendation of love above knowledge, "O but notions of knowledge without love are of small worth, evanishing in nothing, and very dangerous." After supper, his father having given thanks, he read the 16th psalm, and then said, "If there were any thing in the world sadly and unwillingly to be left, it were the reading of the scriptures. I said, I shall not see the Lord in the land of the living; but this needs not make us sad, for where we go, the Lamb is the book of scripture and the light of that city, and there is life, even the river of the water of life, and living springs, &c." Supper being ended, he called for a pen, saying, It was to write his testament; wherein he ordered some few books he had, to be re-delivered to several persons. He went to bed about eleven o'clock, and slept till five in the morning; then he arose, and called for his comrade John Wodrow, saying pleasantly, "Up, John, for you are too long in bed; you and I look not like men going to be hanged this day, seeing we lie so long." Then he spake to him in the words of Isaiah xlii. 24. and after some short discourse, John said to him, You and I will be chambered shortly beside Mr. Robertson.--He answered, "John, I fear you bar me out, because you was more free before the council than I was; but I shall be as free as any of you upon the scaffold. He said, He had got a clear ray of the majesty of the Lord after his awakening, but it was a little over-clouded thereafter." He prayed with great fervency, pleading his covenant-relation with him, and that they might be enabled that day to witness a good confession before many witnesses. Then his father coming to him, bade him farewel. His last word to him, after prayer, was, That his sufferings would do more hurt to the prelates, and be more edifying to God's people, than if he were to continue in the ministry twenty years. Then he desired his father to leave him, and go to his chamber, and pray earnestly to the Lord to be with him on the scaffold; for how to carry there is my care, even that I may be strengthened to endure to the end.

About two o'clock afternoon he was brought to the scaffold (with other five who suffered with him), where, to the conviction of all that formerly knew him, he had a fairer and more stayed countenance than ever they had before observed. Being come to the foot of the ladder, he directed his speech to the multitude northward, saying, "That as his years in the world had been but few, his words then should not be many;" and then spoke to the people the speech and testimony which he had before written and subscribed[145].

Having done speaking, he sung a part of the 31st psalm, and then prayed with such power and fervency, as caused many to weep bitterly. Then he gave his hat and cloke from him, and when he took hold of the ladder to go up, he said, with an audible voice, "I care no more to go up this ladder and over it, than if I were going home to my father's house." Hearing a noise among the people, he called down to his fellow-sufferers, saying, Friends and fellow-sufferers, be not afraid; every step of this ladder is a degree nearer heaven: and then, having seated himself thereon, he said, "I do partly believe that the noble counsellors and rulers of this land would have used some mitigation of this punishment, had they not been instigated by the prelates, so that our blood lies principally at the prelates door; but this is my comfort now, that I know that my Redeemer liveth, &c. And now I do willingly lay down my life for the truth and cause of God, the covenants and work of reformation, which were once counted the glory of this nation; and it is for endeavouring to defend this, and to extirpate that bitter root of prelacy, that I embrace this rope," (the executioner then putting the rope about his neck). Then hearing the people weep, he said, "Your work is not to weep, but to pray, that we may be honourably borne through, and blessed be the Lord that supports me now; as I have been beholden to the prayers, and kindness of many since my imprisonment and sentence, so I hope, ye will not be wanting to me now in the last step of my journey, that I may witness a good confession, and that ye may know what the ground of my encouragement in this work is, I shall read to you in the last chapter of the bible;" which having read, he said, "Here you see the glory that is to be revealed on me, a pure river of water of life, &c. and here you see my access to my glory and reward, Let him that is athirst come, &c. And here you see my welcome, the Spirit and the bride say, Come. Then he said, I have one word more to say to my friends (looking down to the scaffold), Where are ye? Ye need neither lament nor be ashamed of me in this condition, for I may make use of that expression of Christ, I go to our Father and my Father, to your God and my God, to your King and my King, to the blessed apostles and martyrs, and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly of the first-born, to God the judge of all, to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant; and I bid you all farewel, for God will be more comfortable to you than I could be, and he will be now more refreshing to me than you can be:--Farewel, farewel in the Lord." Then, the napkin being put on his face, he prayed a little, and put it up with his hand, and said, he had a word more to say concerning what comfort he had in his death, "I hope you perceive no alteration or discouragement in my countenance and carriage, and as it may be your wonder, so I profess it is a wonder to myself; and I will tell you the reason of it; beside the justice of my cause, this is my comfort, what was said of Lazarus when he died, That the angels did carry his soul to Abraham's bosom, so that as there is a great solemnity here, of a confluence of people, a scaffold, a gallows, a people looking out at windows; so there is a greater and more solemn preparation of angels to carry my soul to Christ's bosom; again this is my comfort, that it is to come to Christ's hand, and he will present it blameless and faultless to the Father, and then shall I be ever with the Lord. And now I leave off to speak any more to creatures, and begin my intercourse with God, which shall never be broken off:--Farewel father and mother, friends and relations; farewel the world and all delights; farewel meat and drink; farewel sun, moon and stars; welcome God and Father; welcome sweet Jesus Christ, the Mediator of the new covenant; welcome blessed Spirit of grace, and God of all consolation; welcome glory; welcome eternal life; and welcome death."

Then he desired the executioner not to turn him over until he himself should put over his shoulders, which, after praying a little in private he did, saying, "O Lord, into thy hands I commit my spirit, for thou hast redeemed my soul, O Lord God of truth." And thus in the 26th year of his age he died, as he lived, in the Lord.

His death was so much lamented by the on-lookers and spectators, that there was scarce a dry cheek seen in all the streets and windows about the cross of Edinburgh, at the time of his execution. A late historian gives him this character, that "he was a youth of 26 years of age, universally beloved, singularly pious, of very considerable learning; he had seen the world, and travelled[146] some years abroad, and was a very comely and graceful person. I am told, saith he, that he used to fast one day every week, and had frequently, before this, signified to his friends his impression of such a death as he now underwent. His share in the rising was known to be but small; and when he spoke of his comfort and joy in his death, heavy were the groans of those present."

The Life of Mr. JOHN NEVAY.

Mr. John Nevay was licensed and ordained a minister (in the time of Scotland's purest reformation) and settled at Newmills in the parish of Loudon; and was, besides his soundness in the faith, shining piety in conversation, and great diligence in attending all the parts of his ministerial function, particularly church-judicatories, one who was also very zealous in contending against several steps of defection, which were contrary to the work of reformation carried on in that period. Thus,

When the earl of Callender and major-general Middleton were cruelly harassing the covenanters, and well affected people in the west of Scotland, because they would not join in the duke of Hamilton's unlawful engagement in war against England, (which was a manifest breach of the solemn league and covenant), Mr. Nevay was one of those ministers and other well-affected people, who were assembled at the celebration of our Lord's supper at Machlin-muir, in the month of June 1648, where opposition (in their own defence) was made to the said Calender and Middleton's forces, who attacked them there upon the last day of that solemnity.[147]

Again, when that pretended assembly held at Edinburgh and St. Andrews anno 1651, did approve and ratify the public resolutions, in bringing in the justly excluded malignants into places of public power and trust, in judicatories and armies, he was one of those called remonstrators, who faithfully witnessed and protested against that sad course of covenant-breaking and land-defiling sin.

And, as a conclusion to all, when that head of malignants, Charles II. was again restored as king over these lands, in consequence of which the whole of our covenanted work of reformation (which for some time had flourished) now began to be defaced and overturned; and therefore it behoved the chief promoters thereof to be, in the first place, attacked; and Mr. Nevay, being the earl of Loudon's chaplain and very much valued by him, must be included among the rest; and was, upon the 18th of November 1662, by order of the council, cited, with some others, to repair to Edinburgh, and appear before the council on the 9th of Dec. next. He did not compear until the 23d, when he was examined, and upon refusal of the oath of allegiance, he was banished, and enacted himself in a bond as follows:

"I JOHN NEVAY, minister of the gospel at Newmills, bind and oblige myself to remove forth of the king's dominions, and not to return under pain of death; and that I shall remove before the first of February; and that I shall not remain within the diocese of Glasgow and Edinburgh in the mean time. Subscribed at Edinburgh, Dec. 23.

JOHN NEVAY."

And taking leave of his old parishioners (no doubt with a sorrowful heart), he prepared for his journey, and went over to Holland, among the rest of our banished ministers, where, for some years, he preached to such as would come and hear him; and yet all the while he retained the affection of a most dear and loving pastor to his old parishioners of Loudon, both by sending them many sermons and several affectionate letters, wherein he not only exhorted them to stedfastness in the midst of manifold temptations, but also shewed a longing desire to return to his own native land and parishioners again; as is evident from that excellent letter, wrote some time before his death, dated at Rotterdam Oct. 22. 1669, in which letter, among many other things, he has these expressions: "I can do no more but pray for you; and if I could do that well, I had done almost all that is required. I am not worthy of the esteem you have of me; I have not whereof to glory, but much whereof I am ashamed, and which may make me go mourning to my grave; but if you stand fast, I live; you are all my crown and joy in this earth (next to the joy of Jerusalem and her king), and I hope to have some of you my joy and crown in our Father's kingdom, besides those that are gone before us, and entered into the joy of the Lord. I have not been altogether ignorant of the changes and wars which have been amongst you, deep calling unto deep, nor how the Lord did sit on all your floods as king, and did give you many times some more ease than others, and you wanted not your share in the most honourable testimony that ever was given to the truth and kingdom of Christ in that land, since the days of Mr. Patrick Hamilton, Mr. George Wishart, and Mr. Walter Mill martyrs, &c."

That Mr. John Nevay was no mean divine in his day, either in parts or learning, is fully evident, both from an act of the general assembly anno 1647, wherein he was one of these four ministers who were appointed to revise and correct Rouse's paraphrase of David's psalms in metre, lately sent from England (of which he had the last thirty for his share); and also that elegant and handsome paraphrase of his upon the song of Solomon in Latin verse, both of which shew him to have been of a profound judgment and rare abilities.

There are 52 sermons (or rather notes of sermons) of his published, upon the nature, properties, blessings, &c. of the covenant of grace, in 8vo; 39 sermons on Christ's temptations in manuscript, (being all sent from Holland for the benefit of his old parishioners of Newmills), and might also have been published, if those upon the covenant had met with that reception they deserved.

The Life of Mr. JOHN LIVINGSTON.

Mr. Livingston was born anno 1603. He was son to Mr. William Livingston, minister first at Monybroch or Kilsyth, and afterwards transported to Lanerk, he was nearly related to the house of Calender. Having first taught his son to read and write, he put him to the Latin school at Stirling, under Mr. Wallace a godly and learned man. He stayed here till summer 1617, when he returned home. In October following he was sent to the college of Glasgow, where he stayed four years, until he passed master of arts in 1621.

After this he stayed with his father until he began to preach, during which time he began to observe the Lord's great goodness that he was born of such parents, who taught him the principles of religion so soon as he was capable to understand any thing.--He says, in his own historical account of his life, That he does not remember the time or means particularly whereby the Lord at first wrought upon his heart, only when he was but very young, he would sometimes pray with some feeling, and read the word with some delight; but thereafter did often intermit such exercise, and then would have some challenges, and begin and intermit again, &c. He says, He had no inclination to the ministry, till a year or more after he had passed his course in the college, upon which he bent his desires to the knowledge and practice of medicine, and to go to France for that end: but when proposed to his Father, he refused to comply. About this time his father, having purchased some land in the parish of Monybroch, took the rights in his son's name, proposing that he should marry and live there; but this he refused, thinking it would divert him from his studies, and, in the midst of these straits, he resolved to set apart a day by himself before God, for more special direction; which he did near Cleghorn wood, where, after much confusion anent the state of his soul, at last he thought it was made out to him, that he behoved to preach Jesus Christ, which if he did not, he should have no assurance of salvation: upon which, laying aside all thoughts of other things, he betook himself to the study of divinity. He continued a year and a half in his father's house, where he studied and sometimes preached; during which time he wrote all his sermons before he preached them, until one day, being to preach after the communion of Quodgen, and having in readiness a sermon which he had preached at another place one day before, but perceiving severals there who had heard him preach that sermon formerly, he resolved to choose a new text, and wrote only some notes of the heads he was to deliver; yet, he says, he found, at that time, more assistance in enlarging upon these points, and more motion in his own heart than ever he had found before, which made him afterwards never write any more sermons, excepting only some notes for the help of his memory.

About April 1626, he was sent for by lord Kenmuir to Galloway, in reference to a call to the parish of Anwoth, but some hindrance coming in the way, this design was laid aside. In the harvest following, he hearkened to another call to Torphichen, but this proved also unsuccessful.

After this he went to the earl of Wigton's, where he stayed some time; the most part of this summer he travelled from place to place, according as he got invitations to preach, and especially at communions in Lanerk, Irvine, Newmills, Kinniel, &c. He was also sometimes invited to preach at the Shots; in that place, he says, he used to find more liberty in preaching than elsewhere; yea, the only day in all his life wherein he found most of the presence of God in preaching, he observes, was on a monday after a communion at the kirk of Shots, June 21, 1630. The night before he had been with some Christians, who spent the night in prayer and conference; on the morning there came such a misgiving of spirit upon him, in considering his own unworthiness and weakness, and the expectation of the people, that he was consulting to have stolen away somewhere, and declined that day's work; but thinking he could not so distrust God, he went to sermon, where he got remarkable assistance in speaking about one hour and a half from Ezekiel xxxvi. 25, 26. Then will I sprinkle clean water upon you, and ye shall be clean, from all your filthiness, &c. Here he was led out in such a melting strain, that, by the down-pouring of the Spirit from on high, a most discernible change was wrought upon about 500 of the hearers, who could either date their conversion or some remarkable confirmation from that day forward[148]. Some little of that stamp, he says, remained on him the Thursday after, when he preached at Kilmarnock; but on the Monday following, preaching at Irvine, he was so deserted, that what he had meditated upon, wrote, and kept fully in memory, he could not get pronounced; which so discouraged him, that he was resolved not to preach for some time, at least in Irvine, but Mr. Dickson would not suffer him to go from thence, till he preached next sabbath, which he did with some freedom.

This summer, being in Irvine, he got letters from viscount Clanniboy to come to Ireland, in reference to a call to Killinchie; and, seeing no appearance of entering into the ministry in Scotland, he went thither, and got an unanimous call from that parish. Here he laboured with the utmost assiduity among that people, who were both rude and profane before that, and they became the most experienced Christians in that country. But he was not above a year here until the bishop of Down suspended him and Mr. Blair for non-conformity. They remained deposed until May 1632. when, by the intercession of lord Castle-Stuart, a warrant was granted them from the king to be restored.

After this he was married to the eldest daughter of Bartholomew Fleming merchant in Edinburgh, who was then in Ireland. In Nov. 1635, he was again deposed by the bishop of Down, and a little after, by his orders, excommunicated by one Mr. Melvil minister of Down. This winter, finding no appearance of liberty either to ministers or professors from the bondage of the prelates, he, with others of the deposed ministers, took a resolution to go to New-England; upon which they built a ship for that purpose, and when all things were ready, they, about the 9th of Sept. loosed from Lochfergus; but a violent storm arising, they were driven near the bank of Newfoundland, and were all in danger of being drowned, and, after prayer and consultation, they were obliged to return back to Lochfergus. After this he stayed in Ireland, until he heard that he and Mr. Blair were to be apprehended; and then they went out of the way, and came over to Scotland. When he came to Irvine, Mr. Dickson caused him preach, for which he was called in question afterwards. Leaving Irvine, he passed by Loudon and Lanerk to Edinburgh, where he continued some time.

About the beginning of March 1638, when the body of the land was about to renew the national covenant, he was sent post to London with several copies of the covenant, and letters to friends at court of both nations; when he came there, Mr. Borthwick delivered the letters for him; but he had been there but few days until he had word sent him from the marquis of Hamilton, that he had overheard the king say, He was come, but he should put a pair of fetters about his feet: whereupon, fearing he should be taken in the post-way, he bought a horse, and came home by St. Albans and the western way, and was present at Lanerk and other places, when the covenant was read and sworn unto; and, excepting at the kirk of Shots already noticed, he, as himself says, never saw such motions from the Spirit of God, all the people so generally and willingly concurring; yea, thousands of persons all at once lifting up their hands, and the tears falling from their eyes; so that, through the whole land, the people (a few papists and others who adhered to the prelates excepted) universally entered into the covenant of God, for the reformation of religion against prelates and their ceremonies.

After this anno 1638, he got a call both from Stranrawer in Galloway, and Straiton in Carrick, but he referred the matter to Messrs. Blair, Dickson, Cant, Henderson, Rutherford and his father, who, having heard both parties, advised him to Stranrawer; and he was received there by the presbytery upon the 5th of July 1638. Here he remained, in the faithful discharge of the ministry, until harvest 1648, that he was, by the sentence of the general assembly, transported to Ancrum in Teviotdale. When he came to Ancrum, he found the people very tractable, but very ignorant, and some of them very loose in their carriage; and it was a long time before any competent number of them were brought to such a condition, that he could adventure to celebrate the Lord's supper; but by his diligence, through the grace of God, some of them began to lay religion to heart.

Anno 1649, the parliament and church of Scotland had sent some commissioners to treat with the king at the Hague, in order to his admission; but they returned without satisfaction. Yet the parliament in summer 1650, sent other commissioners to prosecute the foresaid treaty at Breda; and the commission of the kirk chose Mr. Livingston and Mr. Wood, and after that added Mr. Hutcheson to them, with the lords Cassils and Brody as ruling elders, that in name of the church they should present and prosecute their desires. Mr. Livingston was very unwilling to go, and that for several reasons, the chief of which was, he still suspected the king to be not right at heart in respect of the true presbyterian religion, and notwithstanding, he saw that many in the kingdom were ready to receive the king home upon any terms; but he was prevailed on by Messrs. Dickson, James Guthrie, and Patrick Gillespie, to go. After much conference and reasoning with the king at Breda, they were not like to come to any conclusion; here he observed, that the king still continued the use of the service-book and his chaplains, and was many a night balling and dancing till near day. This, with many other things, made him conclude there would be no blessing on that treaty; the treaty, to his unspeakable grief, was at last concluded, and some time after the king set sail for Scotland; but Mr. Livingston refused to go aboard with them; so that when Brody and Mr. Hutcheson saw that they could not prevail with him to come aboard, they desired him before parting to come into the ship, to speak of some matters in hand, which he did, and in the mean while, the boat that should have waited his return, made straight for shore without him. After this the king agreed with the commissioners to swear and subscribe the covenant, and it was laid upon him to preach the next sabbath, and tender the covenants national and solemn league, and take his oath thereon; but he, judging that such a rash and precipitate swearing of the covenants would not be for the honour of the cause they were embarked in, did all he could to deter the king and commissioners from doing it until he came to Scotland; but when nothing would dissuade the king from his resolution, it was done; for the king performed every thing that could have been required of him; upon which Mr. Livingston observed, that it seems to have been the guilt not only of commissioners, but of the whole kingdom, yea of the church also, who knew the terms whereupon he was to be admitted to his government; and yet without any evidence of a real change upon his heart, and without forsaking former principles, counsels and company.

After they landed in Scotland, before he took his leave of the king at Dundee, he used some freedom with him. After speaking somewhat to him anent his carriage, he advised him, that as he saw the English army approaching in a most victorious manner, he would divert the stroke by a declaration, or some such way, wherein he needed not weaken his right to the crown of England, and not prosecute his title at present by fire and sword, until the storm blew over, and then perhaps they would be in a better case to be governed, &c. But he did not relish this motion well, saying he would not wish to sell his father's blood; which made Mr. Livingston conclude, that either he was not called to meddle in state matters, or else he should have little success. Another instance of this he gives us, anno 1654, when he and Mr. Patrick Gillespie and Mr. Minzies were called up by the protector to London, where he proposed to him, that he would take off the heavy fines, that were laid on severals in Scotland, which they were unable to pay; he seemed to like the motion, but when he proposed the overture to the council, they went not into the purpose.

While at London, preaching before the protector, he mentioned the king in prayer, whereat some were greatly incensed; but Cromwel knowing Mr. Livingston's influence in Scotland, said, "Let him alone; he is a good man; and what are we poor men in comparison of the kings of England?"

The general assembly appointed some ministers, and him among the rest, to wait upon the army and the committee of estates that resided with them; but the fear and apprehension of what ensued, kept him back from going, and he went home until he got the sad news of the defeat at Dumbar. After which Cromwel wrote to him from Edinburgh to come and speak to him; but he excused himself. That winter the unhappy difference fell out anent the public resolutions; his light carried him to join the protestors against the resolutioners; and the assembly that followed thereafter, he was present at their first meeting in the west at Kilmarnock, and several other meetings of the protesting brethren afterwards; but not being satisfied with keeping these meetings so often, and continuing them so long, which he imagined made the breach wider, he declined them for some time.

After this, he spent the rest of his time in the exercise of the ministry, both at Ancrum and other places, until summer 1660, that news was brought him that the king was called home, and then he clearly foresaw that the overturning of the whole work of reformation would ensue, and a trial to all who would adhere to the same. But anno 1662, when the parliament and council had, by proclamation, ordered all ministers, who had come in since 1649, and had not kept the holy day of the 29th of May, either to acknowledge the prelates or remove, he then more clearly foresaw a storm approaching. At the last communion which he had at Ancrum, in the month of October, he says, That after sermon on Monday, it pleased the Lord to open his mouth, in a reasonably large discourse anent the grounds and encouragements to suffer for the present controversy of the kingdom of Christ, in the appointing the government of his house; then he took his leave of that place, although he knew nothing of what was shortly to follow after.

After he had, with Elijah, eaten before a great journey, having communicated before he entered upon suffering, he heard in a little time, of the council's procedure against him and about twelve or sixteen others who were to be brought before them; he went presently to Edinburgh (before the summons could reach him) and lurked there some time, until he got certain information of the council's design, whether they were for their life, like as was done with Mr. Guthrie, or only for banishment, as was done with Mr. Mac Ward and Mr. Simpson; but, finding that they intended only the last, he accordingly resolved to appear with his brethren. He appeared Dec. 11, and was examined[149] before the council; the sum of which came to this, That they required him to subscribe or take the oath of allegiance, which he, upon several solid grounds and reasons, refused; and sentence was pronounced, that in forty-eight hours he should depart Edinburgh, and go to the north side of Tay, and within two months depart out of all the king's dominions. Accordingly he went from Edinburgh to Leith, and thereafter, upon a petition in regard of his infirmity, he obtained liberty to stay there until he should remove. He petitioned also for a few days to go home to see his wife and children, but was refused; as also for an extract of his sentence, but could not obtain it. Anno 1663, he went aboard, accompanied by several friends to the ship; they set sail, and in eight days came to Rotterdam, where he found the rest of the banished ministers there before him. Here he got frequent occasion of preaching to the Scots congregation at Rotterdam; and in Dec. following, his wife, with two of his children, came over to him, and the other five were left in Scotland.

Here, upon a retrograde view of his life, he (in the foresaid historical account) observes, that the Lord had given him a body not very strong, and yet not weak; for he could hardly remember himself wearied in reading and studying, although he had continued some seven or eight hours without rising, and also that there was but two recreations that he was in danger to be taken with; the first was hunting on horseback, but this he had very little occasion of, yet he found it very inticing; the other was, singing in concerts of music, wherein he had some skill, and in which he took great delight. He says further, That he was always short-sighted, and could not discern any person or thing afar off, but hitherto he had found no occasion for spectacles, and could read small print as long and with as little light almost as any other. And, as to his inclination, he was generally soft and amorous, averse to debates, rather given to laziness than rashness, and too easy to be wrought upon. And, although he could not say what Luther affirmed of himself concerning covetousness, yet he could say, that he had been less troubled with covetousness and cares than many other evils, and rather inclined to solitariness than company, and was much troubled with wandering of mind and idle thoughts; and for outward things, he was never rich (and although when in Killinchie he had not above four pounds sterling of stipends a-year) yet he was never in want.

He further observes, that he could not remember any particular time of conversion, or that he was much cast down or lifted up; only one night, in the dean of Kilmarnock, having been, most of the day before, in company with some people of Stuarton, who were under rare and sad exercise of mind; he lay down under some heaviness, that he never had such experience of; but, in the midst of his sleep, there came such a terror of the wrath of God upon him, that if it had but increased a little higher, or continued but a few minutes longer, he had been in a most dreadful condition, but it was instantly removed, and he thought it was said within his heart, See what a fool thou art to desire the thing thou couldst not endure.--In his preaching he was sometimes much deserted and cast down, and again at other times tolerably assisted. He himself declares, That he never preached a sermon, excepting two, that he would be earnest to see again in print; the first was at the kirk of Shots (as was already noticed), and the other at a communion Monday at Holywood in Ireland[150]; and both these times he had spent the night before in conference and prayer with some Christians, without any more than ordinary preparation.----For otherwise, says he, his gift was rather suited to common people than to learned judicious auditors. He had a tolerable insight in the Hebrew, Chaldee, and somewhat of the Syriac languages; Arabic he did essay, but he soon dropped it.

He had as much of the French, Italian, Dutch and Spanish as enabled him to make use of their books and bibles. It was thrice laid upon him by the general assembly to write the history of the church of Scotland since the reformation 1638: but this, for certain reasons, he had altogether omitted.

The greater part of his time in Holland he spent in reducing the original text unto a Latin translation of the bible; and for that purpose compared Pagnin's with the original text, and with the later translations, such as Munster, the Tigurine, Junius, Diodati, the English, but especially the Dutch, which he thought was the most accurate translation.

Whether by constant sitting at these studies, or for some other reasons, the infirmities of old age creeping on, he could not determine, but since the year 1664, there was such a continual pain contracted in his bladder, that he could not walk abroad, and a shaking of his hands, that he could scarcely write any; otherwise, he blessed the Lord that hitherto he had found no great defection either of body or mind.

Thus he continued at Rotterdam until Aug. 9th, 1672, when he died. Some of his last words were, "Carry my commendation to Jesus Christ, till I come there myself;" after a pause he added, "I die in the faith, that the truths of God, which he hath helped the church of Scotland to own, shall be owned by him as truths so long as sun and moon endure, and that independency, tho' there be good men and well-meaning professors of that way, will be found more to the prejudice of the work of God than many are aware of, for they evanish into vain opinions. I have had my own faults as well as other men, but he made me always abhor shews. I have, I know, given offence to many, through my slackness and negligence, but I forgive and desire to be forgiven." After a pause, for he was not able to speak much at a time, he said, "I would not have people to forecast the worst, but there is a dark cloud above the reformed churches which prognosticates a storm coming." His wife, fearing what shortly followed, desired him to take leave of his friends; "I dare not (replied he, with an affectionate tenderness), but it is like our parting will only be for a short-time." And then he slept in the Lord.

Although it is usual with the most of men when writing their own account (through modesty) to conceal their own parts, qualifications and other abilities, yet here these things cannot be hid; for it is pretty evident, that since our reformation commenced in Scotland, there has been none whose labours in the gospel have been more remarkably blessed with the down-pouring of the spirit in conversion-work, than great Mr. Livingston's were; yea, it is a question, if any one, since the primitive times, can produce so many convincing and confirming seals of their ministry; as witness the kirk of Shots, and Holywood in Ireland, at which two places, it is said that about 1500 souls were either confirmed or converted and brought to Christ.

His works, besides his letter from Leith 1663, to his parishioners at Ancrum, are, his memorable characteristics of divine providence, &c. and a manuscript of his own life, of which this is an abbreviate. He also (while in his Patmos of Holland) wrote a new Latin translation of the old Testament, which was revised and approven of by Vossius, Essenius, Nethneus, Leusden and other eminent lights of that time; before his death, it was put into the hands of the last to be printed.

The Life of Mr. JOHN SEMPLE.

Mr. John Semple was, for his exemplary walk and singular piety, had in such esteem and veneration, that all ranks of people stood in awe of him, and particularly the clergy, he being a great check upon the lazy and corrupt part of them, who oftentimes were much afraid of him.----One time, coming from Carsphairn to Sanquhar, being twelve miles of a rough way, on a Monday morning, after the sacrament, the ministers, being still in bed, got up in all haste, to prevent his reproof; but he, perceiving them putting on their cloaths, said, "What will become of the sheep, when the shepherds sleep so long; in my way hither, I saw some shepherds on the hills looking after their flocks."--Which, considering his age, and early journey so many miles, after he had preached the day before at home, had much influence on them, and made them somewhat ashamed.

He was one who very carefully attended church-judicatories, from which he was seldom absent, and that from a principle of conscience; so that almost no impediment could hinder him in his purposes; for one time going to the presbytery of Kirkudbright, twenty miles distant from Carsphairn, when about to ford the water of Dee, he was told by some that it was impassable, yet he persisted, saying, "I must go through, if the Lord will; I am going about his work."----He entered in, and the strength of the current carried him and his horse beneath the ford; he fell from the horse, and stood upright in the water, and taking off his hat, prayed a word; after which he and the horse got safely out, to the admiration of all the spectators there present.

He was also a man much given to secret prayer, and ordinarily prayed in the kirk before sacramental occasions, and oftentimes set apart Friday in wrestling with the Lord for his gracious presence on communion sabbaths; and was often favoured with merciful returns, to the great comfort of both ministers and people; and would appoint a week day thereafter for thanksgiving to God.

As he was one faithful and laborious in his Master's service, so he was also most courageous and bold, having no respect of persons, but did sharply reprove all sorts of wickedness in the highest as well as in the lowest, and yet he was so convincingly a man of God, that the most wicked (to whom he was a terror) had a kindness for him, and sometimes spoke very favourably of him, as one who wished their souls well; insomuch as one time, some persons of quality calling him a varlet, another person of quality (whom he had often reproved for his wickedness) being present, said, he was sure if he was a varlet he was one of God's varlets, &c. At another time, when a certain gentleman, from whose house he was going home, sent one of the rudest of his servants, well furnished, with a horse, broad sword and loaded pistols, to attack him in a desert place in the night time; and the servant was ordered to do all that he could to fright him.--Accordingly he surprized him with holding a pistol to his breast, bidding him render up his purse under pain of being shot; but, Mr. Semple, with much presence of mind (although he knew nothing of the pre-conceit), answered, It seems you are a wicked man, who will either take my life or my purse, if God gives you leave; as for my purse, it will not do you much service, though you had it; and for my life, I am willing to lay it down when and where God pleaseth; however if you will lay bye your weapons I will wrestle a fall with you for my life, which if you be a man, you cannot refuse, seeing I have no weapons to fight with you.----In short, after many threats (though all in vain), the servant discovered the whole plot, and asked him, If he was not at the first afraid?--Not in the least, answered he, for although you had killed me, as I knew not but you might, I was sure to get the sooner to heaven; and then they parted.

Mr. Semple was a man who knew much of his Master's mind, as evidently appears by his discovering of several future events:--for on a time when news came, that Cromwel and those with him were upon the trial of Charles I. some persons asked him, What he thought would become of the king? He went to his closet a little, and coming back he said to them, The king is gone, he will neither do us good nor ill any more; which of a truth came to pass. At another time, passing by the house of Kenmuir, as the masons were making some additions thereunto, he said, Lads, ye are busy, enlarging and repairing the house, but it will be burnt like a crow's nest in a misty morning, which accordingly came to pass, for it was burnt in a dark misty morning by the English.

Upon a certain time, when a neighbouring minister was distributing tokens before the sacrament, and when reaching a token to a certain woman, Mr. Semple (standing by) said, Hold your hand, she hath gotten too many tokens already; she is a witch;----which, though none suspected her then, she herself confessed to be true, and was deservedly put to death for the same. At another time, a minister in the shire of Galloway, sending one of his elders to Mr. Semple, with a letter, earnestly desiring his help at the sacrament, which was to be in three weeks after; he read the letter, and went to his closet, and coming back, he said to the elder, I am sorry you have come so far on a needless errand; go home and tell your minister, he hath had all the communions that ever he will have; for he is guilty of fornication, and God will bring it to light ere that time.--This likewise came to pass. He often said to a person of quality (my lord Kenmuir) that he was a rough wicked man, for which God would shake him over hell before he died; and yet God would give him his soul for a prey: which had its accomplishment at last, to the no small comfort and satisfaction of all his near and dear relations.

When some Scots regiments, in the year 1648, in their march through Carsphairn for Preston in England to the duke's engagement (as it was commonly called) and hearing that the sacrament was to be dispensed there next Lord's day, some of the soldiers put up their horses in the kirk, and went to the manse, and destroyed the communion elements in a most profane manner, Mr. Semple being then from home. The next day he complained to the commanding officer, in such a pathetical manner representing the horrible vileness of such an action, that the officer not only regretted the action, but also gave money for furnishing them again:--he moreover told them, He was sorry for the errand they were going upon, for it would not prosper, and the profanity of that army would ruin them. About or after this, he went up to a hill and prayed; and being interrogated by some acquaintances, What answer he got? He replied, That he had fought with neither small nor great, but with the duke himself, whom he never left until he was beheaded:--which was too sadly verified[151].

His painful endeavours were blest with no small success, especially at sacramental occasions, and this the devil envied very much; and particularly one time, among many, which he designed to administer the Lord's supper, before which he assured the people of a great communion, by a gracious and remarkable down-pouring of the Spirit, but that the devil would be envious about this good work, and that he was afraid he would be permitted to raise a storm or speat of rain, designing to drown some of them: but, said he, it shall not be in his power to drown any of you, no, not so much as a dog. Accordingly it came to pass on Monday, when he was dismissing the people, they saw a man all in black entering the water a little above them, at which they were amazed, as the water was very large. He lost his feet (as they apprehended) and came down on his back, waving his hand; the people ran and got ropes, and threw them in to him; and there were ten or twelve men upon the ropes, yet they were in danger of being all drawn into the water and drowned--Mr. Semple looking on, cried, Quit the rope, and let him go; I see who it is; it is the devil, he will burn but not drown, and by drowning of you would have God dishonoured, because he hath got some glory to his free grace in being King to many of your souls at this time, and the wicked world to reproach the work of God, &c. All search was made in that country to find if any man was lost, but none was heard of, which made them conclude it to be the devil.

Mr. Semple, being one of the faithful protestors, in the year 1657, was apprehended with the famous Mr. James Guthrie at Edinburgh in Aug. 1660, and after ten months imprisonment in the castle, was brought before the bloody council, who threatened him severely with death and banishment; but he answered with boldness, My God will not let you either kill or banish me, but I will go home and die in peace, and my dust will lie among the bodies of my people; accordingly he was dismissed, and went home, and entered his pulpit, saying, I parted with thee too easy but I shall hing by the wicks of thee now. It was some time after the restoration, that, while under his hidings, being one night in bed with another minister, the backside of the bed falling down to the ground, the enemy came and carried away the other minister, but got not him:--which was a most remarkable deliverance.

Lastly, He was so concerned for the salvation of his people, that when on his death-bed, he sent for them, and preached to them with such fervency, shewing them their miserable state by nature, and their need of a Saviour, expressing his sorrow to leave many of them as graceless as he got them, with so much vehemency as made many of them weep bitterly.

He died at Carsphairn (about the year 1677, being upwards of seventy years of age) in much assurance of heaven, often longing to be there, rejoicing in the God of his salvation; and that under great impressions of dreadful judgments to come on these covenanted sinning lands; and when scarce able to speak, he cried three times over, A popish sword for thee, O Scotland, England, and Ireland! &c.

The Life of Mr. JAMES MITCHEL.

Mr. James Mitchel[152] was educated at the university of Edinburgh, and was, with some other of his fellow-students, made master of arts anno 1656. Mr. Robert Leighton (afterwards bishop Leighton), being then principal of that college, before the degree was conferred upon them, tendered to them the national and solemn league and covenant; which covenants, upon mature deliberation, he took, finding nothing in them but a short compend of the moral law, binding to our duty towards God and towards man in their several stations, and taking the king's interest to be therein included, when others were taking the tender to Oliver Cromwel, he subscribed the oath of allegiance to the king; but how he was repaid for this, after the restoration, the following account will more fully discover.

Mr. Mitchel, having received a licence to preach the gospel, very soon after the restoration, was, with the rest of his faithful brethren, reduced to many hardships and difficulties. I find (says a historian) Mr. Trail minister at Edinburgh anno 1661, recommending him to some ministers in Galloway as a good youth, that had not much to subsist upon, and as fit for a school, or teaching gentlemen's children[153]. There being no door of access then to the ministry for him, or any such, when prelacy was on such an advance in Scotland.

But whether he employed himself in this manner, or if he preached on some occasions, where he could have the best opportunity, we have no certain account; only we find he joined with that faithful handful who rose in 1666, but was not at the engagement at Pentland[154], being sent in by captain Arnot to Edinburgh the day before, upon some necessary business, on such an emergent occasion.--However, he was excepted from the indemnity in the several lists for that purpose.

After Pentland affair, in the space of six weeks, Mr. Mitchel went abroad, in the trading way, to Flanders, and was for some time upon the borders of Germany, after which he, in the space of three quarters of a year, returned home (with some Dutchmen of Amsterdam), having a cargo of different sorts of goods, which took some time up before he got them all sold off.

Mr. Mitchel, being now excluded from all mercy or favour from the government, and having not yet laid down arms, and taking the arch-bishop of St. Andrews to be the main instigator of all the oppression and bloodshed of his faithful brethren, took up a resolution anno 1668, to dispatch him, and for that purpose, upon the 11th of July, he waited the bishop's coming down in the afternoon to his coach, at the head of black friar's wynd in Edinburgh, and with him was Honeyman bishop of Orkney.----When the arch-bishop had entered, and taken his seat in the coach, Mr. Mitchel stepped straight to the north side of the coach, and discharged a pistol (loaded with three balls) in at the door thereof; that moment Honeyman set his foot in the boot of the coach, and reaching up his hand to step in, received the shot designed for Sharp in the wrist of his hand, and the primate escaped. Upon this, Mr. Mitchel crossed the street with much composure, till he came to Niddry's wynd-head, where a man offered to stop him, to whom he presented a pistol, upon which he let him go; he stepped down the wynd, and up Steven Law's closs, went into a house, changed his cloaths, and came straight to the street, as being the place where, indeed, he would be least suspected. The cry arose, that a man was killed; upon which some replied, It was only a bishop, and all was very soon calmed. Upon Monday the 13, the council issued out a proclamation offering a reward of five thousand merks to any that would discover the actor, and pardon to accessories; but nothing more at that time ensued.

The managers, and those of the prelatical persuasion, made a mighty noise and handle of this against the presbyterians, whereas this deed was his only, without the knowledge or pre-concert of any, as he himself in a letter declares; yea, with a design to bespatter the Presbyterian church of Scotland, a most scurrilous pamphlet was published at London, not only reflecting on our excellent reformers from popery, publishing arrant lies anent Mr. Alexander Henderson, abusing Mr. David Dickson, and breaking jests upon the remonstrators and presbyterians (as they called them), but also, in a most malicious and groundless kind of rhapsody, slandering Mr. Mitchel.

After this Mr. Mitchel shifted the best way he could, until the beginning of the year 1674.; he was discovered by Sir William Sharp, the bishop's brother, and ere ever Mr. Mitchel was aware, he caused a certain number of his servants (armed for that purpose) lay hold on him, and apprehend and commit him to prison; and on the 10th of February was examined by the lord chancellor, lord register and lord Halton; he denied the assassination of the arch-bishop, but being taken apart by the chancellor, he confessed (that it was he who shot the bishop of Orkney while aiming at the arch-bishop), upon assurance of his life, given by the chancellor in these words, "Upon my great oath and reputation, if I be chancellor, I shall save your life." On the 12th he was examined before the council, and said nothing but what he had said before the committee. He was remitted to the justice-court to receive his indictment and sentence, which was, To have his right hand struck off at the cross of Edinburgh, and his goods forfeited; which last part was not to be executed, till his majesty had got notice; because, says lord Halton, in a letter to earl Kincardine, assurance of life was given him upon his confession.

However, he was, on the second of March, brought before the lords judiciary, and indicted for being concerned at Pentland, and for the attempt on the arch-bishop of St Andrews; but he pleaded not guilty, and insisted that the things alledged against him should be proved: The lords postponed the affair till the 25th; meanwhile, the council made an act March 12, specifying that Mr. James Mitchel confessed his firing the pistol at the arch-bishop of St. Andrews, upon assurance given him of life by one of the committee, who had a warrant from the lord commissioner and secret council to give the same, and therefore did freely confess, &c. In the said act it was declared, That, on account of his refusing to adhere to his confession, the promises made to him were void, and that the lords of justiciary and jury ought to proceed against him, without any regard to these. About the 25, he was brought before the justiciary; but as there was no proof against him, they with consent of the advocate protracted the affair, and he was again remanded to prison.

Thus he continued until Jan. 6th, 1676, that he was ordered to be examined before the council by torture, concerning his being in the rebellion (as they formed it) in the year 1666. Accordingly he was brought before them upon the 18th, about six o'clock at night;--Linlithgow, being preses, told him, He was brought before them to see whether he would adhere to his former confession.--He answered, "My lord, it is not unknown to your lordship, and others here present, that, by the council's order, I was remitted to the lords of justiciary, before whom I received an indictment at my lord advocate's instance, &c. to which indictment I answered at three several diets, and at the last diet, being deserted by my lord advocate, I humbly conceive, that, both by the law of the nation, and the practice of this court, I ought to have been set at liberty; yet notwithstanding, I was, contrary to law, equity and justice, returned to prison; And upon what account I am this night before you, I am ignorant." The preses told him, He was only called to see if he would own his former confession.--He replied, "He knew no crime he was guilty of, and therefore made no such confession as he alledged." Upon this, the treasurer depute said, The pannel was one of the most arrogant liars and rogues he had known.--Mr. Mitchel replied, "My lord, if there were fewer of these persons, you have been speaking of, in the nation, I should not be standing this night at the bar; but my lord advocate knoweth, that what is alledged against me is not my confession." The preses said, Sir, we will cause a sharper thing make you confess.--He answered, "My lord, I hope you are Christians and not pagans." Then he was returned to prison.

On the 22d, he was again called before them, to see if he would own his former confession, and a paper produced, alledged to be subscribed by him; but he would not acknowledge the same. The preses said, You see what is upon the table (meaning the boots), I will see if that will make you do it. Mr. Mitchel answered, "My lord, I confess, that, by torture, you may cause me to blaspheme God, as Saul did compel the saints; you may compel me to speak amiss of your lordships; to call myself a thief, a murderer, &c. and then pannel me on it: But if you shall here put me to it, I protest before God and your lordships, that nothing extorted from me by torture, shall be made use of against me in judgment, nor have any force in law against me, or any other person. But to be plain with you, my lords, I am so much of a Christian, that whatever your lordships shall legally prove against me, if it be truth, I shall not deny it;--but, on the contrary, I am so much of a man, and a Scotsman, that I never held myself obliged, by the law of God, nature and nations, to be my own accuser." The treasurer-depute said, He had the devil's logic, and sophisticated like him: ask him whether that be his subscription. Mr. Mitchel replied, I acknowledge no such thing; and he was sent back to prison.

Upon the 24th, they assembled in their robes in the inner parliament house, and the boots and executioner were presented. Mr. Mitchel was again interrogated, as above, but still persisting, he was ordered to the torture. And he, knowing that, after the manner of the Spanish inquisition, the more he confessed, either concerning himself or others, the more severe the torture would be, to make him confess the more, delivered himself in this manner:--"My lord, I have been now these two full years in prison, and more than one of them in bolts and fetters, which hath been more intolerable to me than many deaths, if I had been capable thereof; and it is well known, that some in a shorter time have been tempted to make away with themselves; but respect and obedience to the express law and command of God hath made me to undergo all these hardships, and I hope this torture with patience also, viz. that for the preservation of my own life and the life of others, as far as lies in my power; and to keep innocent blood off your lordships persons and families, which, by shedding of mine, you would doubtless bring upon yourselves and posterity, and wrath from the Lord to the consuming thereof, till there should be no escaping; and now again I protest, &c. as above: When you please, call for the man appointed for the work." The executioner being called, he was tied in a two armed chair, and the boot brought; the executioner asked which of the legs he should take; the lords bade him take any of them; the executioner laying the left in the boot, Mr. Mitchel, lifting it out again, said, "Since the judges have not determined, take the best of the two, for I freely bestow it in the cause;" and so laid his right leg into the engine. After which the advocate asked leave to speak but one word, but notwithstanding, insisted at a great length; to which Mr. Mitchel answered, "The advocate's word or two hath multiplied to so many, that my memory cannot serve, in the condition wherein I am (the torture being begun) to resume them in particular; but I shall essay to answer the scope of his discourse; whereas he hath been speaking of the sovereignty of the magistrate, I shall go somewhat further than he hath done, and own that the magistrate whom God hath appointed, is God's depute; both the throne and the judgment are the Lord's, when he judgeth for God and according to his law; and a part of his office is to deliver the poor oppressed out of the hand of the oppressor, and shed no innocent blood, Jerem. xxii. 3, &c. And whereas the advocate hath been hinting at the sinfulness of lying on any account; it is answered, that not only lying is sinful, but also a pernicious speaking of the truth, is a horrid sin before the Lord, when it tendeth to the shedding of innocent blood; witness the case of Doeg, Psalm lii. compared with 2 Sam. xxii. 9. But what my lord advocate hath forged against me is false, so that I am standing upon my former ground, viz. the preservation of my own life, and the life of others, as far as lies in my power, the which I am expressly commanded by the Lord of hosts."

Then the clerk's servant, being called, interrogated him in the torture, in upwards of thirty questions, which were all in write, of which the following are of the most importance.

Are you that Mr. James Mitchel who was excepted out of the king's grace and favour?

A. I never committed any crime deserving to be excluded.

Q. Were you at Pentland?

A. No.

Q. Were you at Ayr, and did you join with the rebels there?

A. I never joined with any such.

Q. Where was you at the time of Pentland?

A. In Edinburgh.

Q. When did you know of their rising in arms?

A. When the rest of the city knew of it.

Q. Where did you meet with James Wallace?

A. I knew him not at that time.

Q. Did you go out of town with captain Arnot?

A. No.

The other questions were anent his going abroad, &c. He perceived that they intended to catch him in a contradiction, or to find any who would witness against him.--At the beginning of the torture he said, "My lords, not knowing that I shall escape this torture with my life, therefore, I beseech you to remember what Solomon saith, He who sheweth no mercy, shall have judgment without mercy, &c.--And now, my lords, I do freely, from my heart, forgive you, who are sitting judges upon the bench, and the men who are appointed to be about this horrible piece of work, and also those who are vitiating their eyes in beholding the same; and I intreat that God may never lay it to the charge of any of you, as I beg God may be pleased for Christ's sake to blot out my sins and iniquities, and never to lay them to my charge here nor hereafter."

All this being over, the executioner took down his leg from a chest whereon it was lying all the time in the boot, and set both on the ground; and thrusting in the shelves to drive the wedges, began his strokes; at every one of which, enquiring if he had any more to say, or would say any more; Mr. Mitchel answered no; and they continued to nine strokes upon the head of the wedges; at length he fainted, through the extremity of pain at which the executioner cried, Alas! my lords, he is gone! then they stopped the torture and went off; and in a little time, when recovered, he was carried, in the same chair, to the tolbooth.

It is indeed true that Mr. Mitchel made a confession, upon the promise of his life; but the managers, having revoked their promise, because he would not adhere to his confession before the justiciary, (being advised by some friends not to trust too much to that promise) and be his own accuser. "The reader must determine (says a very impartial historian[155]) how far he was to blame now, in not owning his confession judicially, as they had judicially revoked the condition upon which the confession was made, and to put a man to torture for finding out things, for which they had not the least proof, seems to be unprecedented and cruel, and to bring him to a farther trial appears to be unjust." For as another author has well observed, "That when a confession or promise is made upon a condition, and that condition is judicially rescinded, the obligation of the promise or confession is taken away, and both parties are statu quo, Josh. ii. 14, &c. That, in many cases it is lawful to conceal and obscure a necessary duty, and divert enemies from a pursuit of it for a time. 1 Sam. xvi. 1, 2. xx. 5, 6. Jer. xxxviii. 24, &c. That when an open enemy perverts and overturns the very nature and matter of a discourse or confession, by leaving out the most material truths, and putting in untruths and circumstances in their room, it no longer is the former discourse or confession, &c. That when a person is brought before a limited judicatory, &c. before whom nothing was ever confessed or proven, the person may justly stand to his defence, and put his enemies to bring in proof against him, &c."

After this Mr. Mitchel continued in prison till the beginning of next year, when he and Mr. Frazer of Brae were with a party of twelve horse and thirty foot, sent to the Bass, where he remained till about the 6th of Dec. when he was again brought to Edinburgh, in order for his trial and execution; which came on upon the 7th of Jan. 1678. On the third of the month Sir George Lockhart and Mr. John Ellis were appointed to plead for the pannel; but Sharp would have his life, and Lauderdale gave way to it. Sir Archibald Primrose, lately turned out of the register's place, took a copy of the council's act anent Mr. Mitchel, and sent it to this council; and a day or two before the trial, went to Lauderdale, who, together with lord Rothes, lord Halton and Sharp, was summoned: The prisoner's witness, Primrose, told Lauderdale, That he thought a promise of life had been given----The latter denied it----The former wished that that act of the council might be looked into----Lauderdale said, He would not give himself the trouble to look over the book of council.

When his trial came on, the great proof was, his confession, Feb. 16. 1674.; many and long were the reasons upon the points of the indictment. Sir George Lockhart[156] argued in behalf of the prisoner with great learning, to the admiration of the audience, That no extra-judicial confession could be allowed in court, and that his confession was extorted from him by hopes and promises of life. The debates were so tedious that the court adjourned to the 9th of January; the replies and duplies are too tedious to be inserted here: The reader will find them at large elsewhere.[157]

The witnesses being examined, lord Rothes (being shewn Mr. Mitchel's confession) swore that he was present, and saw him subscribe that paper, and heard him make that confession, but that he did not at all give any assurance to the prisoner for his life; nor did he remember that there was any warrant given by the council to his lordship for that effect, &c. Halton and Lauderdale swore much to the same purpose; but the arch-bishop swore, that he knew him, at the very first sight at the bar, to be the person who shot at him, &c. But that he either gave him assurance or a warrant to any to give it, was a false and malicious calumny. That his grace gave no promise to Nichol Somerville, other than that it was his interest to make a free confession. This Nichol Somerville, Mr. Mitchel's brother-in-law, offered, in court, to depone, That the arch-bishop promised to him to secure his life, if he would prevail with him to confess. The arch-bishop denied this, and called it a villainous lie. Several other depositions were taken; such as Sir William Paterson, Mr. John Vanse, and the bishop of Galloway, who all swore in Sharp's favour, it being dangerous for them, at this juncture, to do otherwise.

After the witnesses were examined, the advocate declared he had closed the probation; whereupon Mr Mitchel produced a copy of an act of council March 12th, 1674, praying that the register might be produced, or the clerk obliged to give extracts; but this they refused to do.----"Lockhart (says Burnet[158]) pleaded for this, but Lauderdale, who was only a witness, and had no right to speak, refused, and so it was neglected."

The assize was inclosed, and ordered to return their verdict to-morrow afternoon, which being done, the sentence was pronounced, "That the said Mr. James Mitchel should be taken to the grass-market of Edinburgh, upon Friday the 18th of Jan. instant, betwixt two and four o'clock, in the afternoon, and there to be hanged on a gibbet till he be dead, and all his moveables, goods and gear escheat, and in-brought to his majesty's use, &c." No sooner did the court break up, than the lords, being upstairs found the act recorded, and signed by lord Rothes the president of the council. 'This action' says the last-cited historian, 'and all concerned in it, were looked on by all the people with horror, and it was such a complication of treachery, perjury and cruelty, as the like had not perhaps been known.'

Two days after the sentence, orders came from court, for placing Mr. Mitchel's head and hands on some public place of the city; but the sentence being passed, no alteration could be made; and if Sharp had any hand in this, he missed his end and design. About the same time, his wife petitioned the council, that her husband might be reprieved for some time, that she might be in case to see and take her last farewel of him, especially as it was not above twelve days since she was delivered of a child, and presently affected with a fever; but no regard was paid to this: The sentence must be executed[159].

While he was in prison, he emitted a most faithful and large testimony[160]. In the first place, testifying against all profanity. Then he gives the cause of his suffering, in the words of Elijah, 1 Kings xix. 14. I have been very zealous for the Lord of hosts, &c. He adheres to the covenanted work of reformation and the covenant; approves of lex rex, the causes of God's wrath, apologetical relation, Naphtali, jus populi, &c. Afterwards he speaks of magistracy in these words, "I believe magistracy to be an ordinance and appointment of God, as well under the new Testament as it was under the old; and that whosoever resisteth the lawful magistrate in the exercise of his lawful power, resisteth the ordinance and appointment of God, Rom. xiii. 1. &c. 1 Pet. ii. 13. Deut. xvii. 15, &c. The lawful magistrate must he a man qualified according to God's appointment, and not according to the people's lust and pleasure, lest in the end he should prove to them a prince of Sodom and governor of Gomorrah, whom God, in his righteousness, should appoint for their judgment, and establish for their correction, &c." Then he comes to be most explicit in testifying against the givers and receivers of the indulgence, as an incroachment on Christ's crown and prerogative royal, &c.; protests before God, angels and men, against all acts made anywise derogative to the work of God and reformation; likewise protests against all banishments, imprisoning, finings and confinements that the people of God had been put to these years by-past; describing the woful state and condition of malignants, and all the enemies of Jesus Christ. And in the last place speaks very fervently anent his own sufferings, state and condition, which he begins to express in these words, "Now if the Lord, in his wise and over-ruling providence, bring me to the close of my pilgrimage, to the full enjoyment of my long-looked for and desired happiness, let him take his own way and time in bringing me to it. And in the mean time, O thou my soul I sing thou this song, Spring thou up, O well of thy happiness and salvation, of thy eternal hope and consolation; and whilst thou art burdened with this clogg of clay and tabernacle, dig thou deep in it by faith, hope and charity, and with all the instruments that God hath given thee; dig in it by precepts and promises; dig carefully, and dig continually; ay and until thou come to the source and head of the Fountain himself, from whence the water of life floweth: Dig until thou come to the assembly of the first-born, where this song is most suitably sung, to the praise and glory of the rich grace and mercy of the Fountain of life, &c." And a little farther, when speaking of his mortification to the world, and other sweet experiences, he says, "And although, O Lord, thou shouldst send me in the back track and tenor of my life, to seek my soul's comfort and encouragement from them, yet I have no cause to complain of hard dealing from thy hand, seeing it is thy ordinary way with some of thy people, Psalm xlii. 6. O God, my soul is cast down in me, from the land of Jordan and the hill Hermon, &c. Yea, though last, he brought me to the banquetting house, and made love his banner over me, among the cold highland hills beside Kippen Nov. 1673. He remembered his former loving kindness towards me; but withal he spoke in mine ear, that there was a tempestuous storm to meet me in the face, which I behoved to go through, in the strength of that provision, 1 Kings xix. 7." Then, after the reciting of several scriptures, as comforting to him in his sufferings, he comes at last to conclude with these words, "And seeing I have not preferred nor sought after mine own things, but thy honour and glory, the good liberty and safety of thy church and people; although it be now misconstructed by many, yet I hope that thou, Lord, wilt make thy light to break forth as the morning, and my righteousness as the noon-day and that shame and darkness shall cover all who are enemies to my righteous cause: For thou, O Lord, art the shield of my head, and sword of my excellency; and mine enemies shall be found liars, and shall be subdued. Amen, yea and Amen.

Sic subscribitur, JAMES MITCHEL."

Accordingly, upon the 18th of Jan. he was taken to the grass-market of Edinburgh, and the sentence put in execution. In the morning he delivered some copies of what he had to say, if permitted, at his death; but not having liberty to deliver this part of his vindicatory speech to the people, he threw it over the scaffold, the substance of which was as follows.

"Christian people,

"It being rumoured abroad, immediately after I received my sentence, that I would not have liberty to speak in this place, I have not troubled myself to prepare any formal discourse, on account of the pretended crime for which I am accused and sentenced; neither did I think it very necessary, the same of the process having gone so much abroad, what by a former indictment given me near four years ago, the diet of which was suffered to desert, in respect the late advocate could not find a just way to reach me with the extra-judicial confession they opponed to me; all knew he was zealous in it, yet my charity to him is such, that he would not suffer that unwarrantable zeal so far to blind him, as to overstretch the laws of the land beyond their due limits, in prejudice of the life of a native subject; next by an extreme inquiry of torture, and then by exiling me to the bass; and then, after all by giving me a new indictment at the instance of the new advocate, who, before, was one of mine, when I received the first indictment; to which new indictment and debate in the process, I refer you; and particularly to these two defences of an extra-judicial confession, and the promise of life given to me by the chancellor, upon his own and the public faith of the kingdom; upon the verity thereof I am content to die, and ready to lay down my life, and hope your charity to me a dying man will be such as not to mistrust me therein; especially since it is notoriously adminiculate by an act of secret council, and yet denied upon oath by the principal officers of state present in council at the making of said act, and whom the act bears to have been present: the duke of Lauderdale, being then his majesty's commissioner, was likewise present;----and which act of council was, by the lords of justiciary, most unjustly repelled, &c. Thus much for a short account of the affair for which I am unjustly brought to this place; but I acknowledge my private and particular sins have been such as have deserved a worse death to me; but I hope in the merits of Jesus Christ to be freed from the eternal punishment due to me for sin. I am confident that God doth not plead with me in this place, for my private and particular sins, but I am brought here that the work of God may be made manifest, and for the trial of faith, John ix. 3, 1 Pet. i. 7. That I might be a witness for his despised truths and interest in this land, where I am called to seal the same with my blood; and I wish heartily that this my poor life may put an end to the persecution of the true members of Christ in this place, so much actuated by these perfidious prelates, in opposition to whom, and testimony to the cause of Christ, I at this time lay down my life, and bless God that he hath thought me so much worthy as to do the same, for his glory and interest. Finally, Concerning a christian duty, in a singular and extraordinary case, and anent my particular judgment, concerning both church and state, it is evidently declared and manifested elsewhere. Farewell all earthly enjoyments, and welcome Father, Son and Holy Ghost, into whose hands I commit my spirit.

JAMES MITCHEL."

Here we have heard the end of the zealous and faithful Mr. James Mitchel, who, beyond all doubt, was a most pious man, notwithstanding all the foul aspersions that have been, or will be cast upon him (not only by malignant prelates, but even by the high fliers, or more corrupted part of the presbyterian persuasion) namely, on account of his firing at bishop Sharp; which, they think, is enough to explode, affront or bespatter all the faithful contendings of the true reformed and covenanted church of Scotland. But in this Mr. Mitchel stands in need of little or no vindication; for by this time the reader may perceive, that he looked upon himself as in a state of war, and that, as Sharp was doubtless one of the chief instigators of the tyranny, bloodshed and oppression in that dismal period, he therefore, no doubt, thought he had a right to take every opportunity of cutting him off, especially as all the ways of common justice were blocked up; yet all this opens no door for every private person, at their own hand, to execute justice on an open offender, where there is access to a lawful magistrate appointed for that end. Yea what he himself saith anent this affair, in a letter dated Feb. 1674. may be sufficient to stop the mouths of all that have or may oppose the same, a few words of which may be subjoined to this narrative; where, after he has resumed what passed betwixt him and the chancellor, he says, that as to his design against Sharp, "He looked up him to be the main instigator of all the oppression and bloodshed of his brethren, that followed thereupon, and of the continual pursuing of his life; and he being a soldier, not having laid down arms, but being still upon his own defence, and having no other end or quarrel at any man but what (according to his apprehension of him) may be understood by the many thousands of the faithful, besides the prosecution of the ends of the same covenant, which was and is in that point, the overthrow of prelates and prelacy, and he being a declared enemy to him on that account, and he to him in like manner; and as he was always to take his advantage, as it appeared, so he took of him any opportunity that offered----For," says he, "I, by his instigation, being excluded from all grace and favour, thought it my duty to pursue him at all occasions, &c." And a little farther he instances in Deut. xiii. 19. where the seducer or inticer to a false worship is to be put to death, and that by the hand of the witness, whereof he was one; takes notice of Phinehas, Elijah, &c.; and then observes, that the bishops would say, what they did was by law and authority, but what he did was contrary to both; but he answers, The king himself and all the estates of the land, &c. both were and are obliged by the oath of God upon them, to extirpate the perjured prelates and prelacy, and, in doing thereof, to have defended one another with their lives and fortunes, &c.

The Life of Mr. JOHN WELWOOD.

Mr. John Welwood, born about the year 1649, was son to Mr. James Welwood, sometime minister at Tindergirth (and brother to Mr. Andrew Welwood and James Welwood doctor of medicine at London). After he had gone through the ordinary courses of learning he entered on the ministry, and afterwards preached in many places, but we do not hear that he was ever settled minister in any parish, it being then a time when all who intended any honesty or faithfulness in testifying against the sins and defections of the times, were thrust out of the church and prosecuted with the greatest extremity. It is said, that he preached some five or six sermons in the parish where his father was minister, which were blessed with more discernible effects of good amongst that people than all the diligent painfulness his father had exercised in the time he was minister of that parish.

And besides his singular piety and faithfulness in preaching, he was a most fervent presser to all the duties of the christian life, particularly to the setting up and keeping of fellowship and society meetings, for prayer and christian conference, which he often frequented himself. One time, among several others, at the new house in Livingston parish, after the night was far spent, he said, Let one pray, and be short that we may win to our apartments before it be light; it was the turn of one who exceeded many in gifts.----But before he ended it was day-light within the house. After prayer he said, James, James, your gifts have the start of your graces: And to the rest he said, Be advised, all of you, not to follow him in all times and in all things, otherwise there will be many ins and many outs in your tract and walk.

Anno 1677, there was an Erastian meeting of the actually indulged and non-indulged, procured by the indulged and their favourites, in order to get unity made and kept up (but rather in reality a conspiracy without any truth, unity or veracity among these backsliders and false prophets).--Mr. Welwood, worthy Mr. Cameron, and another minister were called before this meeting, in order to have them deposed, and their licence taken from them, for their faithfulness in preaching up separation from the actually indulged. But they declined their authority, as being no lawful judicatory of Jesus Christ, whilst thus made up of those who were actually indulged. Some of them went to Mr. Hog, who was then in town, though not at this meeting, for his advice anent them. To whom he said, His name is Welwood, but if ye take that unhappy course to depose them, he will perhaps turn out their Torwood at last.

Mr. Welwood was a man of a lean and tender body. He always slept, ate and drank but little, as being one still under a deep exercise, the state and case of his soul laying a great concern upon his spirit, about the defections and tyranny of that day, especially concerning the indulged, and so many pleading in their favour. But, being of a sickly constitution before, he turned more melancholy and tender. Much[161] about this time, he was informed against to the managers at Edinburgh, that having intruded upon the kirk of Tarboltoun, in the shire of Ayr; the council appointed Glencairn and lord Ross to see that he be turned out and apprehended; but there is nothing further can be learned anent this order.

One Sabbath when he was going to preach, and the tent set up for him, the laird on whose ground it was, caused lift it, and set it on another laird's ground. But when Mr. Welwood saw it, he said, in a short time that laird shall not have one furr of land. Some quarrelled him for saying so (this laird being then a great professor). He said, Let alone a little and he will turn out in his own colours. Shortly after this, he fell out in adultery, and became most miserable and contemptible, being, as was said, one of York's four pound papists.

In the beginning of the year 1679, he said to William Nicolson a Fife-shire man, Ye shall have a brave summer of the gospel this year, and for your further encouragement an old man or woman for very age may yet live to see the bishops down, and yet the church not delivered, but ere all be done we will get a few faithful ministers in Scotland to hear; but keep still amongst the faithful poor mourning remnant that is for God, for there is a cloud coming on the church of Scotland, the like of which was never heard; for the most part will turn to defection.----But I see, on the other side of it, the church's delivery, with ministers and christians, that you would be ashamed to open a mouth before them.

Among his last public days of preaching, he preached at Boulterhall in Fife, upon that text, Not many noble, &c. Here he wished that all the Lord's people, whom he had placed in stations of distinction, there and everywhere would express their thankfulness that the words not many were not not any, and that the whole of them were not excluded. In the end of that sermon he said, (pointing to St. Andrews) "If that unhappy prelate Sharp die the death of all men, God never spoke by me." The bishop had a servant, who, upon liberty from his master on Saturday's night, went to visit his brother, who was a servant to a gentleman near Boulterhall (the bishop ordering him to be home on Sabbath night). He went with the laird, and his brother that day. Mr. Welwood noticed him with the bishop's livery on, and when sermon was ended, he desired him to stand up, for he had somewhat to say to him. "I desire you, said he, before all these witnesses when thou goest home, to tell thy master, that his treachery, tyranny and wicked life are near an end, and his death shall be both sudden, surprising, and bloody; and as he hath thirsted after and shed the blood of the saints, he shall not go to his grave in peace, &c." The youth went home, and at supper the bishop asked him, If he had been at a conventicle? He said, He was. He asked, What his text was, and what he said? The man told him several things, and particularly the above message from Mr. Welwood. The bishop made sport of it. But his wife said, I advise you to take more notice of that, for I hear that these men's words are not vain words.

Shortly after this he went to Perth, and there lodged in the house of one John Barclay. His bodily weakness increasing, he was laid aside from serving his Master in public; and lingered under a consumptive distemper until the beginning of April 1679, when he died. During the time of his sickness, while he was able to speak, he laid himself out to do good to souls. None but such as were looked upon to be friends to the persecuted cause knew that he was in town; and his practice was, to call them in, one family after another, at different times; and discourse to them about their spiritual state. His conversation was both convincing, edifying and confirming. Many came to visit him, and among the rest one Aiton, younger of Inchdarny in Fife, (a pious youth about eighteen years of age) and giving Mr. Welwood an account of the great tyranny and wickedness of prelate Sharp, Mr. Welwood said, "You will shortly be quit of him, and he will get a sudden and sharp off-going, and ye will be the first that will take the good news of his death to heaven." Which literally came to pass the May following.

About the same time he said to another who came to visit him, "that many of the Lord's people should be in arms that summer for the defence of the gospel; but he was fully persuaded that they would work no deliverance; and that, after the fall of that party, the public standard of the gospel should fall for some time, so that there would not be a true faithful minister in Scotland, excepting two, unto whom they could resort, to hear or converse with, anent the state of the church; and they would also seal the testimony with their blood; and that after this there should be a dreadful defection and apostacy; but God would pour out his wrath upon the enemies of his church and people, wherein many of the Lord's people, who had made defection from his way should fall among the rest in this common calamity; but this stroke, he thought, would not be long, and upon the back thereof there would be the most glorious deliverance and reformation that ever was in Britain, wherein the church should never be troubled any more with prelacy."

When drawing near his end, in conversation with some friends, he used frequently to communicate his own exercise and experience, with the assurance he had obtained of his interest in Christ, he said, "I have no more doubt of my interest in Christ, than if I were in heaven already." And at another time he said, "Although I have been for some weeks without sensible comforting presence, yet I have not the least doubt of my interest in Christ. I have oftentimes endeavoured to pick a hole in my interest, but cannot get it done." That morning ere he died, when he observed the light of the day, he said, "Now eternal light, and no more night and darkness to me."--And that night he exchanged a weakly body, a wicked world, and a weary life, for an immortal crown of glory, in that heavenly inheritance which is prepared and reserved for such as him.

The night after his exit his corpse was removed from John Barclay's house into a private room, belonging to one Janet Hutton (till his friends might consult about his funeral) that so he might not be put to trouble for concealing him. It was quickly spread abroad that an intercommuned preacher was dead in town, upon which the magistrates ordered a messenger to go and arrest the corpse. They lay there that night, and the next day a considerable number of his friends in Fife, in good order, came to town in order to his burial, but the magistrates would not suffer him to be interred at Perth, but ordered the town militia to be raised, and imprisoned John Bryce, box-master or treasurer to the guildry, for returning to give out the militia's arms. However the magistrates gave his friends leave to carry his corpse out of town, and bury them without their precincts, where they pleased. But any of the town's people, who were observed to accompany the funeral were imprisoned. After they were gone out of town, his friends sent two men before them to Drone, four miles from Perth, to prepare a grave in that church-yard. The men went to Mr. Pitcairn, the minister there (one of the old resolutioners), and desired the keys of the church-yard that they might dig a grave for the corpse of Mr. Welwood, but he refused to give them. They went over the church-yard-dyke and digged a grave, and there the corpse was interred.

There appears to be only one of his sermons in print (said to be preached in Bogles-hole in Clydesdale), upon 1 Peter iv. 18. And if the righteous scarcely be saved, &c.--

There are also some of his religious letters, written to his godly friends and acquaintances, yet extant in manuscript. But we are not to expect to meet with any thing considerable of the writings of Mr. John Welwood[162], or the succeeding worthies; and no wonder, seeing that in such a broken state of the church, they were still upon their watch, haunted and hurried from place to place, without the least time or conveniency for writing; yea, and oftentimes what little fragments they had collected, fell into the hand of false friends and enemies, and were by them either destroyed or lost.

The Life of WILLIAM GORDON of Earlstoun.

William Gordon of Earlstoun was born about the year----. He was son to that famous reformer Alexander Gordon of Earlstoun, and was lineally descended of that famous Alexander Gordon who entertained the followers of John Wickliffe, and who had a new testament of the vulgar tongue which they used to read in their meetings at the wood near Airds beside Earlstoun. William Gordon, having thus the advantage of a very religious education, began very early to follow Christ. As early as the year 1637, Mr. Rutherford in a letter admonishes him thus: "Sir, lay the foundation thus and ye shall not soon shrink nor be shaken: make tight work at the bottom, and your ship shall ride against all storms; if withal your anchor be fastened on good ground, I mean, within the vail, &c.[163]" And indeed by the blessing of God, he began very early to distinguish himself for piety and religion with a firm attachment to the presbyterian interest and a covenanted work of reformation; in which he continued stedfast and unmoveable until he lost his life in the honourable cause.

What hand he had in the public affairs during Cromwel's usurpation, I cannot so well say: we must suppose him upon the remonstrators' side. But the first public testimony he gave after the restoration of Charles II. recorded in history, was, about the year 1663, when some commissioners were appointed by the council to go south and inquire anent some opposition that was then made by the people to the settlement of curates at Kirkendbright and Irongray: and the said commissioners, knowing this worthy gentleman's firmness to the presbyterian principles, and being designed either to make him comply in settling an episcopal incumbent in the parish of Dalry in Galloway (where, by the once established laws, he had some right in presenting) or, if he refused to concur with the bishop, which they had all reason imaginable to suspect he would, to bring him to further trouble. Accordingly they wrote him a letter in the following tenor:--"Finding the church of Dalry to be one of those that the bishop hath presented, an actual minister Mr. George Henry fit and qualified for the charge, and that the gentleman is to come to your parish this Sabbath next to preach to that people, and that you are a person of special interest there,--we do require you to cause his edict to be served, and the congregation to conveen and countenance him so as to be encouraged to prosecute his ministry in that place."--Your loving friends and servants,

LINLITHGOW, GALLOWAY, ANNANDALE, DRUMLANERK.

To this letter Earlstoun give them a very respectful return, shewing, upon solid reasons, why he could not comply with this their unjust demand, as the following excerpt from that letter evidences:--"I ever judged it safest to obey God, and stand at a distance from whatsoever doth not tend to God's glory and the edification of the souls of his scattered people, of which that congregation is a part. And besides, my Lords, it is known to many, that I pretend to lay claim to the light of patronage of that parish, and have already determined therein with the consent of the people to a truly worthy and qualified person, that he may be admitted to exercise his gifts amongst that people; and for me to countenance the bearer of your Lordship's letter, were to procure me most impiously and dishonourably to wrong the majesty of God and violently to take away the Christian liberty of his afflicted people and enervate my own right, &c."[164]

This was, without question, what the managers wanted, and so his trouble began: for, on the 30th of July following, "the lords of council order letters to be directed, to charge William Gordon of Earlstoun to compear before them--to answer for his seditious and factious carriage:" that was, his refusing to comply with prelacy, and hear the curates, and for his favouring and hearing the outed ministers. And further, Nov. 24th, same year, "The council being informed, that the laird of Earlstoun kept conventicles and private meetings in his house,--do order letters to be directed against him to compear before this council to answer for his contempt, under the pain of rebellion." But all this no-ways dashed the courage of this confessor of Christ in adhering to his persecuted and despised gospel; which made these malignant enemies yet pass a more severe and rigorous act against him; in which it was exhibited that he had been at several conventicles (as they were pleased to call the preachings of the gospel) where Mr. Gabriel Semple, a deposed minister, did preach in the Corsack wood and wood of Airds; and heard texts of scripture explained both in his mother's and in his own house by outed ministers; "--and being required to enact himself to abstain from all such meetings in time coming, and to live peaceably and orderly, conform to law," he refused to do the same: They did, therefore, order the said William Gordon of Earlstoun to be banished, and to depart forth of the kingdom within a month, and not to return under pain of death, and that he live peaceably during that time, under, the penalty of 10,000 l. or otherwise, to enter his person in prison.

Here it would appear, that he did not obey this sentence. And although we have little or no particular account of his sufferings, yet we are assured he endured a series of hardships.--In the year 1667, he was turned out of his house and all; and the said house made a garrison for Bannantine that wicked wretch and his party; after which, almost every year produced him new troubles, until the 22d or 23rd of January, 1679, that he emerged out of all his troubles, and arrived at the haven of rest, and obtained his glorious reward in the following manner--

Having some affairs to settle (perhaps on a view never to return) he could not join that suffering handful who were then in arms near Bothwel: he sent his son who was in the action. He himself hastening forward as soon as possible to their assistance, and not knowing of their disaster, was met near the place by a party of English dragoons who were in quest of the sufferers, and, like another valiant champion of Christ, he refused to surrender or comply with their demand, and so they killed him straight out upon the spot[165]; his son being out of the way, and his friends not obtaining that his body should be urned amongst the bones of his ancestors; he was interred in the church-yard of Glassford: and though a pillar or monument was erected over his grave, yet no inscription was got inscribed because of the severity of these times.

Thus fell a renowned Gordon, one whose character at present I am in no capacity to describe: only, I may venture to say, that he was a gentleman of good parts and endowments; a man devoted unto religion and godliness; and a prime supporter of the Presbyterian interest in that part of the country wherein he lived.--The Gordons have all along made no small figure in our Scottish history;--but here was a patriot, a good Christian, a confessor and (I may add) a martyr of Jesus Christ.

The Lives of Messrs. JOHN KID and JOHN KING.

Messrs. John Kid and John King suffered many hardships during the persecuting period, namely, from the year 1670, to the time of their martyrdom 1679. Mr. King was sometime chaplain to lord Cardross; and it appears, he was apprehended and imprisoned in the year 1674. but got out on a bond and surety for 5000 merks, to appear when called. Next year he was again, by a party of the persecutors, apprehended in the said lord Cardross's, but was immediately rescued from their hands by some country people, who had profited much by his ministry. After this, he was taken a third time by bloody Claverhouse near Hamilton, with about 17 others, and brought to Evandale, where they were all rescued by their suffering brethren at Drumclog. After which he and Mr. Kid were of great service, and preached often among the honest party of our sufferers, till their defeat at Bothwel, where Mr. Kid, among other prisoners, was taken and brought to Edinburgh. It would appear that Mr. King was apprehended also at the same time in or west from Glasgow[166]. For a party of English dragoons being there, and one of them on horseback called for some ale, and drank to the confusion of the covenants. Another of his comrades asking him at the stable-green port, where he was going, he answered, To carry King to hell. But this poor wretch had not gone far whistling and singing, till his carbine accidentally went off, and killed him on the spot. God shall shoot at them with an arrow, suddenly shall they be wounded, Psal. lxiv. 7.

Mr. King was taken to Edinburgh, where both he and Mr. Kid were before the council, July 9th. Mr. King confessed, when examined, That he was with those who rose at that time, &c. Mr. Kid confessed, he had preached in the fields, but never where there were men in arms, except in two places. They signed their confession, which was afterwards produced in evidence against them before the justiciary. On the 12th Mr. Kid was again examined before the council, and put to the torture. It seems he was more than once in the boots, where he behaved with much meekness and patience. Mr. King was examined on the 16th before the justiciary, and Mr. Kid on the day following. On the 22d, they received their indictments. Their trial came on upon the 28th. They were again before the justiciary, where, upon their former petition on the 24th, advocates were allowed to plead for them[167], but no exculpation was allowed them. When their indictments were read, the advocate produced their confessions before the council, as proof against them; and accordingly they were brought in guilty and condemned to be hanged at the market cross of Edinburgh on Thursday the 14th of Aug. and their heads and right arms to be cut off, and disposed of at the council's pleasure.

Accordingly, the same day the king's act of indemnity was published in the forenoon, and, to grace the solemnity, the two noble martyrs (who were denied a share therein) were in the afternoon brought forth to their execution. It was related by one there present, that, as they approached the place, walking together hand in hand, Mr. Kid, looking about to Mr. King with a cheerful countenance, said, "I have often heard and read of a kid sacrificed, but I seldom or never heard of a king made a sacrifice." Upon the scaffold they appeared with a great deal of courage and serenity of mind, (as was usual with the martyrs in these times), and died in much peace and joy; even a joy that none of their persecutors could intermeddle with. Their heads were cut off on another scaffold prepared for the purpose.

Thus ended these two worthy ministers and martyrs of Jesus Christ, after they had owned their allegiance to Zion's king and Lord, and given a faithful testimony against popery, prelacy, Erastianism, &c. and for the covenanted work of reformation in its different parts and periods. The reader will find their dying testimonies in Naphtali and the western martyrology, page 146. &c. A few of their sermons I had occasion lately to publish.

The Life of Mr. JOHN BROWN.

Mr. Brown was ordained minister at Wamphray in Annandale. There is no certain account how long he was minister there, only it was some time before the restoration of Charles II. as appears from his great faithfulness in opposing prelacy, which was then about to be intruded upon the church; insomuch that, for his fortitude and freedom with some of his neighbouring ministers for their compliance with the prelates, contrary to the promise they had given him, he was turned out of that place.

Upon the 6th of Nov. 1662, he was brought before the council. Whether by letters to converse with the managers, or by a citation, it is not certain. But the same day, the council's act against him runs thus:

"Mr. John Brown of Wamphray, being conveened before the council, for abusing and reproaching some ministers for keeping the diocesan synod with the arch-bishop of Glasgow, calling them perjured knaves and villains, did acknowledge that he called them false knaves for so doing, because they had promised the contrary to him. The council ordain him to be secured close prisoner in the tolbooth till further orders."

He remained in prison till Dec. 11, when, after Mr. Livingston and others had received their sentence, the council came to this conclusion anent him, "Upon a petition presented by Mr. John Brown minister of Wamphray now prisoner in Edinburgh, shewing, that he had been kept close prisoner these five weeks by-past, and seeing that, by want of free air and other necessaries for maintaining his crazy body, he is in hazard to lose his life, therefore, humbly desiring warrant to be put at liberty, upon caution to enter his person when he should be commanded, as the petition bears; which being at length he heard and considered, the lords of council ordain the king's supplicant to be put at liberty, forth of the tolbooth, his first obliging himself to remove and depart off the king's dominions, and not to return, without licence from his majesty and council, under pain of death."

Great were the hardships he underwent in prison, for (says a historian) he was denied even the necessaries of life; and though, because of the ill treatment he met with, he was brought almost to the gates of death, yet he could not have the benefit of the free air until he signed a bond obliging himself to a voluntary banishment, and that without any just cause.[168]

But, upon the 23d of the same month, on presenting a petition to the council to prorogue the time of his removal from the kingdom, in regard he was not able to provide himself with necessaries, and the weather so unseasonable that he could not have the opportunity of a ship, &c. as the petition bears; which being read and considered, "They grant him two months longer after the 11th of Dec. by-past; in the mean time he being peaceable, acting nothing in prejudice of the present government, &c."--And next year he went over to Holland (then the asylum of the banished) where he lived many years, but never, that we heard of, saw his own native country any more.

How he employed himself mostly in Holland we are at a loss to say; his many elaborate pieces, both practical, argumentative and historical, witness that he was not idle; which were either mostly wrote there, or published from thence; and particularly those concerning the indulgences-paying, &c. sent for the support and strengthening of his persecuted brethren in the church of Scotland, unto whom he and Mr. M'Ward contributed all in their power, that they might be kept straight (while labouring in the furnace of affliction) under a scene of sore oppression and bloody tyranny. But hither did the malice of their enemies yet pursue them. For the king, by the infliction of prelate Sharp, anno 1676, wrote to the states-general to remove them from their province. And although the states neither did nor could reasonably grant this demand, seeing they had got the full stress of laws in Scotland many years before, yet it appears that they were obliged to wander further from the land of their nativity.

Some time before his death, he was admitted minister of the Scots congregation at Rotterdam; where he, with great prudence and diligence, exercised that function; it being always his study and care to gain many souls to Christ. For as he was faithful in declaring the whole counsel of God to his people, in warning them against the evils of the time, so he was likewise a great textuary, close in handling any truth he discoursed upon, and in the application most home, warm and searching, shewing himself a most skilful casuist. His sermons were not so plain, but the learned might admire them; nor so learned, but the plain understood them. His fellow-soldier and companion[169] in tribulation gives him this testimony, "That the whole of his sermons, without the intermixture of any other matter, had a specialty of pure gospel tincture, breathing nothing but faith in Christ, and communion with him, &c."

The ordination of faithful Mr. Richard Cameron seems to have been the last of his public employments; and his last but excellent discourse (before his exile from this world, which appears to have been about the end of the year 1679) was from Jer. ii. 35. Behold I will plead with thee, because thou sayest, I have not sinned, &c. And having finished his course with joy, he died in the Lord. Blessed are the dead which die in the Lord, that they may rest from their labours, and their works do follow them.

No doubt Mr. Brown was a man famous in his day, both for learning, faithfulness, warm zeal and true piety. He was a notable writer, a choice and pathetical preacher; in controversy he was acute, masculine and strong, in history plain and comprehensive, in divinity substantial and divine; the first he discovers in his work printed in Latin against the Sodinians, and his treatise de causa Dei contra anti-sabbatanios, which the learned world know better than can be here described. There is also a large manuscript history intitled, Apologia pro ecclesia, &c. anno Domini 1660, consisting of 1600 pages in 4to, which he gave in to Charles Gordon, sometime minister at Dalmony, to be by him presented to the first free general assembly of the church of Scotland, and was by him exhibited to the general assembly anno 1692; of this history the apologetical relation seems to be an abridgment. His letters and other papers, particularly the history of the indulgence, written and sent home to his native country, manifest his great and fervent zeal for the cause of Christ. And his other practical pieces, such as that on justification, on the Romans, Quakerism the way to Paganism; the hope of glory; and Christ the way, the truth and the life; the first and second part of his life of faith, and Enoch's testament opened up, &c.; all which evidence his solid piety, and real acquaintance with God and godliness.

The Life of HENRY HALL of Haugh-head.

Mr. Hall of Haugh-head (in the parish of Eckford in Teviotdale), having had a religious education, began very early to mind a life of holiness, in all manner of godly conversation. In his younger years he was a most zealous opposer of the public resolutions (that took place anno 1651) insomuch, that when the minister of that parish complied with that course, he refused to hear him, and often went to Ancrum to hear Mr. John Livingston. After the restoration of that wicked tyrant Charles II. being oppressed with the malicious persecutions of the curates and other malignants, for his non-conformity, he was obliged to depart his native country, and go over to the border of England anno 1665, where he was very much renowned for his singular zeal in propagating the gospel, by instructing the ignorant, and procuring ministers to preach now and then among that people, who before his coming were very rude and barbarous, but now many of them became famous for piety. Anno 1666, he was taken prisoner on his way coming to Pentland, to the assistance of his covenanted brethren, and imprisoned with some others in Cesford castle. But, by divine providence, he soon escaped thence, through the favour of his friend the earl of Roxburgh, (who was a blood-relation of his), unto whom the castle then pertained. He retired again to Northumberland, where, from this time until the year 1679, he lived, being very much beloved, of all that knew him, for his care and concern in propagating the gospel of Christ in that country, insomuch that his blameless and shining conversation drew love, reverence and esteem even from his very enemies. About the year 1678, the heat of the persecution in Scotland obliged many to wander about in Northumberland, as one colonel Struthers was violently pursuing all Scotsmen in those places. Haugh-head was in that scuffle near Crookham, a village upon the English border, where one of his nearest intimates, that gallant and religious gentleman Thomas Ker of Hayhop, fell. Upon which he was obliged to return again to Scotland, where he wandered up and down in the hottest time of the persecution, mostly with Mr. Donald Cargil and Mr. Richard Cameron. During which time, beside his many other Christian virtues, he signalized himself by a real zeal, in defence of the persecuted gospel in the fields. He was one of these four elders of the church of Scotland, who at the council of war at Shawhead-muir June 18. 1769, were chosen, with Messrs Cargil, Douglas, King and Barclay, to draw up the causes of the Lord's wrath against the land, which were to be the causes of a fast on the day following. He had, indeed, an active hand in the most part of the transactions among the covenanters at that time; as being one of the commanding officers in that army, from the skirmish at Drumclog, to their defeat at Bothwel-bridge.

After this, being forfeited, and diligently searched for and pursued after, to eschew the violent hands of these his indefatigable persecutors, he was forced to go over to Holland (the only refuge then of our Scots sufferers). But he had not stayed there long, until his zeal for the persecuted interest of Christ, and his tender sympathy for the afflicted remnant of his covenanted brethren, who were then wandering in Scotland, through the desolate caves and dens of the earth, drew him home again; choosing rather to undergo the utmost efforts of persecuting fury, than to live at ease in the time of Joseph's affliction, making Moses's generous choice, rather to suffer affliction with the people of God, than to enjoy what momentary pleasures the ease of the world could afford. Nor was he very much concerned with the riches of this world; for he stood not to give his ground[170] to hold field preachings on, when few or none else would do it; for he was still a true lover of the free and faithful preached gospel, and was always against the indulgence.

About a quarter of a year after his return from Holland, he was mostly with Mr. Cargil, lurking as privily as they could about Borrowstoness and other places on this and the other side the frith of Forth. At last they were taken notice of by these two bloody hounds, the curates of Borrowstoness and Carridden, who soon smelled out Mr. Cargil and his companion, and presently sent information to Middleton, governor of Blackness castle (who was a papist). After consultation, he immediately took the scent after them, ordering his soldiers to follow him at a distance, by twos and threes together, at convenient intervals, to avoid suspicion, while he and his man rode up after them at some distance, till they came to Queensferry; where perceiving the house where they alighted, he sent his servant off in haste for his men, putting up his horse in another house, and coming to the house to them as a stranger, pretended a great deal of kindness and civility to Mr. Cargil and him, desiring that they might have a glass of wine together.--When each had taken a glass, and were in some friendly conference, the governor, wearying that his men came not up, threw off the mask, and laid hands on them, saying, they were his prisoners, and commanded the people of the house, in the king's name to assist. But they all refused, except one Thomas George a waiter; by whose assistance he got the gate shut. In the mean while Haugh-head, being a bold and brisk man, struggled hard with the governor, until Cargil got off; and after the scuffle, as he was going off himself, having got clear of the governor, Thomas George struck him on the head, with a carbine, and wounded him mortally. However he got out; and, by this time the women of the town, who were assembled at the gate to the rescue of the prisoners, convoyed him out of town. He walked some time on foot, but unable to speak much, save only some little reflection upon a woman who interposed, hindering him to kill the governor, that so he might have made his escape more timeously. At last he fainted, and was carried to a country house near Echlin; and although chirurgeons were speedily brought, yet he never recovered the use of his speech any more. Dalziel, living near-by, was soon advertised, and came quickly with a party of the guards, and seized him; and although every one saw the gentleman just a-dying, yet such was his inhumanity, that he must carry him to Edinburgh. But he died, on their hands, on the way thither; and made an end of this his earthly pilgrimage to receive his heavenly crown. His corpse was carried to the Cannongate tolbooth, where they lay three days without burial; and then his friends conveened for that end, to do their last office to him; yet that could not be granted. At last they caused bury him clandestinely in the night; for such was the fury of these limbs of antichrist, that after they had slain the witnesses, they would not suffer them to be decently interred in the earth; which is another lasting evidence of the cruelty of those times.

Thus the worthy gentleman, after he had in an eminent manner, served his day and generation, fell a victim to prelatic fury. Upon him was found, when he was taken, a rude draught of an unsubscribed paper, afterwards called the Queensferry paper; which the reader will find, inserted at large, in Wodrow's history, vol. II. Appendix, No. 46; the substance of which is contained in Crookshank's history, and in the appendix to the cloud of witnesses.

The Life of Mr. RICHARD CAMERON.

Mr. Richard Cameron was born in Falkland, in shire of Fyfe (his father being a merchant there). He was of the episcopal persuasion at first; for, after he had passed his course of learning, he was some time schoolmaster and precentor to the curate of Falkland. He sometimes attended the sermons of the indulged, as he had opportunity; but at last it pleased the Lord to incline him to go out to hear the persecuted gospel in the fields; which when the curates understood, they set upon him, partly by flattery and partly by threats, and at last by more direct persecution to make him forbear attending these meetings. But such was the wonderful working of the Lord by his powerful Spirit upon him, that having got a lively discovery of the sin and hazard of prelacy, he deserted the curates altogether, and no sooner was he enlightened anent the evil of prelacy, but he began more narrowly to search into the state of things, that he might know what was his proper and necessary duty. The Lord was pleased to discover to him the sinfulness of the indulgence, as flowing from the ecclesiastical supremacy usurped by the king; and, being zealously affected for the honour of Christ, wronged by that Erastian acknowledgment of the magistrate's usurped power over the church, he longed for an opportunity to give a testimony against it. This made him leave Falkland, and go to Sir Walter Scot of Harden, who attended the indulged meetings. Here he took the opportunity (notwithstanding of many strong temptations to the contrary) to witness in his station, against the indulgence. Particularly on Sabbath when called to attend the lady to church, he returned from the entry, refusing to go that day; and spent it in his chamber, where he met with much of the Lord's presence (as he himself afterwards testified) and got very evident discoveries of the nature of these temptations and suggestions of Satan, which were like to prevail with him before; and upon Monday, giving a reason unto the said Sir William and his lady why he went not to church with them, he took occasion to be plain and express in testifying against the indulgence, in the original rise, spring, and complex nature thereof. After which, finding his service would be no longer acceptable to them, he went to the south, where he met with the reverend Mr. John Welch. He stayed some time in his company, who, finding him a man every way qualified for the ministry, pressed him to accept a licence to preach; which he for sometime refused, chiefly upon the account that having such clear discoveries of the sinfulness of the indulgence, he could not but testify against it explicitly, so soon as he should have opportunity to preach the gospel in public, &c.----But the force of his objections being answered by Mr. Welch's serious solicitations, he was prevailed on to accept of a licence from the outed ministers, who were then preaching in the fields, and had not then complied with the indulgence. Accordingly he was licenced by Mr. Welch and Mr. Semple at Haugh-head in Teviotdale, at the house of Henry Hall. Here he told them, He would be a bone of contention among them; for if he preached against a national sin among them it should be against the indulgences, and for separation from the indulged.

After he was licenced, they sent him at first to preach in Annandale. He said, How could he go there.----He knew not what sort of people they were. But Mr. Welch said, Go your way, Richie, and set the fire of hell to their tail. He went, and, the first day, he preached upon that text, How shall I put thee among the children, &c. In the application he said, Put you amongst the children! the offspring of robbers and thieves. Many have heard of Annandale thieves. Some of them got a merciful cast that day, and told it afterwards, That it was the first field-meeting that ever they attended; and that they went out of curiosity, to see how a minister could preach in a tent, and people sit on the ground. After this, he preached several times with Mr. Welch, Mr. Semple and others, until 1679, that he and Mr. Welwood were called before that Erastian meeting at Edinburgh, in order to be deposed for their freedom and faithfulness in preaching against the sinful compliance of that time.

After this he preached at Maybole, where many thousands of people were assembled together, it being the first time that the[171]sacrament of the Lord's supper was then dispensed in the open fields. At this time he used yet more freedom in testifying against the sinfulness of the indulgences, for which he was also called before another meeting of the indulged at Dinugh in Galloway; and a little after that, he was again called before a presbytery of them, at Sundewal in Dunscore in Nithsdale: And this was the third time they had designed to take his licence from him. Here it was where Robert Gray a Northumberland man (who suffered afterwards in the Grass-market in 1682.), Robert Neilson and others protested against them for such a conduct. At this meeting they prevailed with him to give his promise, That for some short time he should forbear such an explicit way of preaching against the indulgence, and separation from them who were indulged:----Which promise lay heavy on him afterwards, as will appear in its own proper place.

After the giving of this promise, finding himself by virtue thereof bound up from declaring the whole counsel of God, he turned a little melancholy; and, to get the definite time of that unhappy promise exhausted, in the end of the year 1678, he went over to Holland (not knowing what work the Lord had for him there,); where he conversed with Mr. M'Ward and others of our banished worthies. In his private conversation and exercise in families, but especially in his public sermon in the Scots kirk of Rotterdam, he was most refreshing unto many souls, where he was most close upon conversion work from that text, Come unto me, all ye that labour and are heavy laden, &c.; and most satisfying and agreeable to Mr. M'Ward, Mr. Brown and others, who were sadly misinformed by the indulged, and those of their persuasion, that he could preach nothing but babble against the indulgence, cess-paying, &c. But here he touched upon none of these things, except in prayer, when lamenting over the deplorable case of Scotland by defection and tyranny.

About this time Mr. M'Ward said to him, "Richard, the public standard is now fallen in Scotland, and, if, I know any thing of the mind of the Lord, you are called to undergo your trials before us; and go home, and lift the fallen standard, and display it publicly before the world; but before ye put your hand to it, ye shall go to as many of the field-ministers (for so they were yet called) as ye can find, and give them your hearty invitation to go with you; and if they will not go, go alone, and the Lord will go with you."

Accordingly he was ordained by Mr. M'Ward, Mr. Brown and Roleman, a famous Dutch divine. When their hands were lift up from his head, Mr. M'Ward continued his on his head, and cried out, "Behold, all ye beholders, here is the head of a faithful minister and servant of Jesus Christ, who shall lose the same for his Master's interest, and shall be set up before sun and moon, in the view of the world."

In the beginning of the year 1680, he returned home to Scotland, where he spent some time in going from minister to minister, of those who formerly kept up the public standard of the gospel in the fields; but all in vain, for the persecution being then so hot after Bothwel, against all such who had not accepted the indulgence and indemnity, none of them would adventure upon that hazard, except Mr. Donald Cargil and Mr. Thomas Douglas who came together, and kept a public fast-day in Darmeid-muir, betwixt Clydesdale and Lothian; one of the chief causes of which was the reception of the duke of York (that sworn vassal of antichrist) unto Scotland, after he had been excluded from England and several other places. After several meetings among themselves, for forming a declaration and testimony, which they were about to publish to the world, at last they agreed upon one, which they published at the market-cross of Sanquhar, June 22d, 1680. from which place it is commonly called the Sanquhar declaration. After this they were obliged, for some time, to separate one from another, and go to different corners of the land: And that not only upon the account of the urgent call and necessity of the people, who were then in a most starving condition, with respect to the free and faithful preached gospel, but also on account of the indefatigable scrutiny of the enemy, who, for their better encouragement, had, by proclamation, 5000 merks offered for apprehending Mr. Cameron, 3000 for Mr. Cargil and Mr. Douglas, and 100 for each of the rest, who were concerned in the publication of the foresaid declaration.

After parting, Mr. Cameron went to Swine-know in New-Monkland, where he had a most confirming and comforting day upon that soul-refreshing text, Isa. xxxi. 2. And a man shall be a hiding-place from the wind, and a covert from the tempest, &c. In his preface that day, he said, He was fully assured that the Lord, in mercy unto this church and nation, would sweep the throne of Britain of that unhappy race of the name of Stuart, for their treachery, tyranny and lechery, but especially their usurping the royal prerogatives of Christ, and this he was as sure of as his hands were upon that cloth, yea and more sure, for he had that by sense, but the other by faith.

Mr. H. E.[172] who suffered much by imprisonment and otherways in this period, and though otherways a worthy good man, yet was so misled that having one time premeditated a sermon, wherein he intended to speak somewhat against Mr. Cameron and Mr. Cargil, (so far was he from taking part with them): But on the Saturday's night he heard an audible voice which said twice unto him, audi, he answered, audio, I hear: the voice spoke again, and said, "Beware of calling Cameron's words, vain." This stopt him from his intended purpose. This he told himself afterwards unto an old reverend minister, who afterwards related the matter as above said.

When he came to preach in and about Cumnock, he was much opposed by the lairds of Logan and Horseclugh, who represented him as a Jesuit, and a vile naughty person. But yet some of the Lord's people, who had retained their former faithfulness, gave him a call to preach in that parish. When he began, he exhorted the people to mind that they were in the sight and presence of a holy God, and that all of them were hastening to an endless estate of either well or woe. One Andrew Dalziel, a debauchee (a cocker or fowler), who was in the house, it being a stormy day, cried out, "Sir, we neither know you nor your God." Mr. Cameron, musing a little, said, "You, and all who do not know my God in mercy, shall know him in his judgments, which shall be sudden and surprizing in a few days upon you; and I, as a sent servant of Jesus Christ, whose commission I bear, and whose badge I wear upon my breast, give you warning, and leave you to the justice of God." Accordingly, in a few days after, the said Andrew, being in perfect health, took his breakfast plentifully, and before he rose fell a-vomiting, and vomited his heart's blood in the very vessel out of which he had taken his breakfast; and died in a most frightful manner. This admonishing passage, together with the power and presence of the Lord going along with the gospel dispensed by him, during the little time he was there, made the foresaid two lairds desire a conference with him, which he readily assented to. After which they were obliged to acknowledge, that they had been in the wrong to him, and desired his forgiveness. He said, From his heart he forgave them what wrongs they had done to him, but for what wrongs they had done to the interest of Christ, it was not his part, but he was persuaded that they would be remarkably punished for it. And to the laird of Logan he said, That he should be written childless; and Horseclugh, That he should suffer by burning. Both of which came afterwards to pass.

Upon the fourth of July following (being 18 days before his death), he preached at the Grass-water-side near Cumnock. In his preface that day, he said, "There are three or four things I have to tell you this day, which I must not omit, because I will be but a breakfast or four-hours to the enemy, some day or other shortly; and then my work and my time will be finished both. And the first is this, As for king Charles II. who is now upon the throne of Britain, after him there shall not be a crowned king of the name of Stuart in Scotland[173]. 2dly, There shall not be an old covenanter's head above ground that swore these covenants with uplifted hands, ere ye get a right reformation set up in Scotland. 3dly, A man shall ride a day's journey in the shires of Galloway, Ayr, and Clydesdale, and not see a reeking house nor hear a cock crow, ere ye get a right reformation, and several other shires shall be little better. And 4thly, The rod that the Lord will make instrumental in this, will be the French and other foreigners, together with a party in this land joining them: but ye that stand to the testimony in that day, be not discouraged at the fewness of your number, for when Christ comes to raise up his own work in Scotland, he will not want men enough to work for him, &c."

In the week following, he preached in the parish of Carluke, upon these words Isa. xl. 24. Shall the prey be taken from the mighty? &c. And the Sabbath following, at Hind-Bottom near Crawford-John, he preached on these words, You will not come to me that you may have life. In the time of which sermon he fell a-weeping, and the greater part of the multitude also, so that few dry cheeks were to be seen among them. After this, unto the death of his death, he mostly kept his chamber door shut until night; for the mistress of the house where he stayed, having been several times at the door, got no access. At last she forced it up, and found him very melancholy. She earnestly desired to know how it was with him. He said, That weary promise I gave to these ministers has lain heavy upon me, and for which my carcase shall dung the wilderness, and that ere it be long. Being now near his end, he had such a large earnest of the Spirit, which made him have such a longing desire for full possession of the heavenly inheritance, that he seldom prayed in a family, asked a blessing or gave thanks, but he requested patience to wait until the Lord's appointed time came.

His last-sabbath[174] he preached (with Mr. Cargil in Clydesdale) on Psal. xlvi. 10. Be still and know that I am God, &c. That day he said, He was sure that the Lord would lift up a standard against Antichrist, that would go to the gates of Rome and burn it with fire, and that blood should be their sign, and no quarter their word; and earnestly wished that it might begin in Scotland. At their parting, they concluded to meet the second Sabbath after this at Craigmead.--But he was killed on the Thursday thereafter. And the Sabbath following, Mr. Cargil preached in the parish of the Shots upon that text, Know ye not that there is a great man and prince fallen this day in Israel?

The last night of his life, he was in the house of William Mitchel in Meadow-head, at the water of Ayr, where about 23 horse and 40 foot had continued with him that week. That morning a woman gave him water to wash his face and hands; and having washed and dried them with a towel, he looked to his hands, and laid them on his face, saying, This is their last washing, I have need to make them clean, for there are many to see them. At this the woman's mother wept. He said, Weep not for me, but for yourself and yours, and for the sins of a sinful land, for ye have many melancholy, sorrowful and weary days before you.

The people who remained with him were in some hesitation, whether they should abide together for their own defence, or disperse and shift for themselves. But that day, being the 22d of July, they were surprised by Bruce of Earls-hall; who, having got command of Airely's troop and Strahan's dragoons (upon notice given him by Sir John Cochran of Ochiltree[175]) came furiously upon them about four o'clock in the afternoon, when lying on the east end of Airs-moss. When they saw the enemy approaching, and no possibility of escaping, they all gathered round about him, while he prayed a short word; wherein he repeated this expression thrice over, Lord, spare the green and take the ripe. When ended, he said to his brother with great intrepidity, Come, let us fight it out to the last; for this is the day that I have longed for, and the day that I have prayed for, to die fighting against our Lord's avowed enemies: this is the day that we will get the crown.--And to the rest he said, Be encouraged all of you to fight it out valiantly, for all of you that shall fall this day, I see heaven's gates open to receive you.

But the enemy approaching, they immediately drew up eight horse with him on the right, the rest, with valiant Hackston, on the left, and the foot in the middle; where they all behaved with much bravery until overpowered by a superior number. At last Hackston was taken prisoner (as will afterwards be more fully narrated) and Mr. Cameron was killed on the spot, and his head and hands cut off by one Murray, and taken to Edinburgh. His father being in prison for the same cause, they carried them to him (to add grief unto his former sorrow), and inquired at him, if he knew them. He took his son's hands and head, which were very fair, being a man of a fair complexion with his own hair, and kissed them, and said, "I know, I know them; they are my son's, my own dear son's; it is the Lord, good is the will of the Lord, who cannot wrong me nor mine, but has made goodness and mercy to follow us all our days." After which, by order of the council, his head was fixed upon the Nether-bow port, and his hands beside it, with the fingers upward.

Thus this valiant soldier and minister of Jesus Christ came to his end, after he had been not only highly instrumental in turning many souls unto God, but also in lifting up a faithful standard for his royal Lord and Master, against all his enemies, and the defections and sinful compliances of that time. One of his and Christ's declared enemies, when he took out his head at Edinburgh, gave him this testimony, saying, "There the head and hands of a man who lived praying and preaching, and died praying and fighting." And wherever the faithful contendings of the once famous covenanted church of Scotland are honourably made mention of, this, to his honour, shall be recorded of him.

When he was slain, there was found upon him a short paper, or bond of mutual defence, which the reader will find inserted in Wodrow's history, and in the appendix to the cloud of witnesses. There are also some few of his letters now published with Mr. Renwick's collection of letters, but the only sermon of his that appeared in print formerly, is that preached at Carluke, intitled, Good news to Scotland, published anno 1733. He wrote also in defence of the Sanquhar declaration, but we can give no account of it ever being published. Some more of his sermons were lately published.

An ACROSTIC on his Name.

Most noble Cameron of renown, A fame of thee shall ne'er go down; Since truth with zeal thou didst pursue, To Zion's king loyal and true. Ev'n when the dragon spil'd his flood, Resist thou didst unto the blood:

Ran swiftly in thy Christian race, In faith and patience to that place Christ did prepare to such as thee, He knew would not his standard flee. A pattern of valour and zeal, Rather to suffer than to fail; Didst shew thyself with might and main,

Counting that dross others thought gain; A faithful witness 'gainst all those, Men of all sorts did truth oppose; Even thou with Moses didst esteem Reproaches for the God of heaven: On him alone thou didst rely, Not sparing for his cause to die.

The Life of DAVID HACKSTON of Rathillet.

David Hackston of Rathillet, in the shire of Fife, is said in his younger years to have been without the least sense of any thing religious, until it pleased the Lord, in his infinite goodness, to incline him to go out and attend the gospel then preached in the fields, where he was caught in the gospel net, and became such a true convert, that after a most mature deliberation upon the controverted points of the principles of religion in that period, he at last embarked himself in that noble cause (for which he afterward suffered), with a full resolution to stand and fall with the despised persecuted people, cause and interest of Jesus Christ.

There is no account of any public appearance that this worthy gentleman made, amongst that party, until the 3d of May 1679, that we find him, with other eight gentlemen, who were in quest of one Carmichael, who, by means of the arch-bishop, had got commission to harrass and persecute all he could find (in the shire of Fife) for non-conformity; but not finding him, when they were ready to drop the search, they providentially met with their arch-enemy himself. Whenever they descried his coach, one of them said, It seems that the Lord hath delivered him into our hand; and proposed that they should choose one for their leader, whose orders the rest were to obey. Upon which they chose David Hackston for their commander; but he absolutely refused, upon account of a difference subsisting betwixt Sharp and him in a civil process, wherein he judged himself to have been wronged by the primate; which deed he thought would give the world ground to think, it was rather out of personal pique and revenge, which he professed he was free of. They then chose another, and came up with the coach; and having got the bishop out, and given him some wounds, he fell on the ground. They ordered him to pray, but, instead of that, seeing Rathillet at some distance, (having never alighted from his horse), he crept towards him on his hands and his feet, and said, Sir, I know you are a gentleman, you will protect me.--To which he answered, I shall never lay a hand on you. At last he was killed; after which every one judged of the action as their inclinations moved them. However, the deed was wholly charged upon him (and his brother-in-law, Balfour of Kinloch) although he had no active hand in this action.

About the latter end of the same month of May, that he might not be found wanting to the Lord's cause, interest and people, upon any emergent or occasion, he, with some friends from Fife, joined that suffering handful of the covenanters at Evandale, where, after he and Mr. Hamilton, &c. had drawn up that declaration (afterward called the Rutherglen declaration), he and Mr. Douglas went to the market cross of Rutherglen, and upon the anniversary day the 29 of May, where they extinguished the bonefire, and published the said testimony. They returned back to Evandale, where they were attacked by Claverhouse, upon the first of June near Drumclog. Here Mr. Hackston was appointed one of the commanding officers (under Mr. Hamilton who commanded in chief), where he behaved with much valour and gallantry during that skirmish.--After which he was a very useful instrument among that faithful remnant (as witness his repeated protests against the corrupt and Erastian party), and had an active hand in the most part of the public transactions among them, until that fatal day the 22d of June, where he and his troop of horse were the last upon the field of battle at Bothwel-bridge[176].

But, this worthy and religious gentleman, being now declared a rebel to the king (though no rebel to Zion's king), and a proclamation issued out, wherein was a reward offered of 10,000 merks to any who could inform of or apprehend him, or any of those concerned in the death of the arch-bishop of St. Andrews. Upon this and the proclamation after Bothwel, he was obliged to retire out of the way for about a year's space. In which time he did not neglect to attend the gospel in the fields, where-ever he could have it faithfully dispensed. But this pious gentleman, having run fast and done much in a little time, it could not be expected he should continue long, and upon the 22d of July 1680, having been with that little party a few days, who attended Mr. Richard Cameron at Airs-moss, they were surprized by Bruce of Earls-hall, Airly's troop and Strahan's dragoons.

Here, being commander in chief of that little band, and seeing the enemy approaching fast, he rode off to seek some strength of ground for their better advantage, and the rest followed; but seeing they could go no further, they turned back, and drew up quickly. Eight horse on the right, and fifteen on the left; and the foot who were but ill armed in the middle. He then asked, If they were all willing to fight? They all answered, They were. Both armies advanced, and a strong party of the enemies horse coming hard upon them, their horse fired, killed and wounded severals of them, both horse and foot; after which they advanced to the enemies very faces, when, after giving and receiving fire, valiant Hackston being in the front, finding the horse behind him broke, rode in among them, and out at a side, without any damage; but being assaulted by severals with whom he fought a long time, they following him and he them by turns, until he stuck in a bog, and the foremost of them, one Ramsay, one of his acquaintance, who followed him in, and they being on foot, fought with small swords, without much advantage on either side. But at length closing, he was struck down by three on horseback behind him; and falling after he had received three sore wounds on the head, they saved his life, which he submitted to. He was, with the rest of the prisoners, carried to the rear, where they gave them all a testimony[177] of brave resolute men. After this he was brought to Douglas, and from thence to Lanerk, where Dalziel threatened to roast him for not satisfying him with answers. After which he and other three prisoners were taken to Edinburgh, where, by order of the council, they were received by the magistrates at the water-gate, and he set on a horse's bare back, with his face backward, and the other three laid on a goad of iron, and carried up the street (and Mr. Cameron's head on a halbert before them) to the parliament closs, where he was taken down, and the rest loosed by the hand of the hangman.

He was immediately brought before the council, where his indictment was read by the chancellor, and he examined, which examination and answers thereunto being elsewhere[178] inserted at large, it may suffice here to observe, that being asked, if he thought the bishop's death murder? he told them, That he was not obliged to answer such questions; yet he would not call it so, but rather say, it was not murder. Being further asked, If he owned the king's authority, he replied, "That though he was not obliged to answer, yet as he was permitted to speak, he would say something to that; and 1st, That there could be no lawful authority but what was of God, and that no authority stated in a direct opposition to God could be of God, and that he knew of no authority nor justiciary this day in these nations, but what were in a direct opposition to God, and so could neither be of God nor lawful, and that their fruits were kything it, in that they were letting murderers, sorcerers, and such others at liberty from justice, and employing them in their service, and made it their whole work to oppress, kill and destroy the Lord's people." Bishop Paterson asked, "If ever Pilate and that judicature, who were direct enemies to Christ, were disowned by him as judges?" He said, "He would answer no perjured prelate in the nation." Paterson replied, "He could not be called perjured, since he never took that sacrilegious covenant." Mr. Hackston said, "That God would own that covenant, when none of them were to oppose it, &c." Notwithstanding these bold, free, and open answers, they threatened him with torture, but this he no-wise regarded.

Upon the 26th, he was again brought before the council, where he answered much to the same purpose as before. The chancellor said, He was a vicious man. He answered, That while he was so, he had been acceptable to him, but now when otherwise it was not so. He asked him, If he would yet own that cause with his blood, if at liberty?--He answered, That both their fathers had owned it with the hazard of their blood before him. Then he was called by all a murderer.--He answered, God should decide it betwixt them, to whom he referred it, who were most murderers in his sight, him or them. Bishop Paterson's brother, in conference, told him, That the whole council found that he was a man of great parts, and also of good birth. He said, That for his birth, he was related to the best of the kingdom, which he thought little of, and as for his parts, they were very small; yet he trusted so much to the goodness of that cause for which he was a prisoner, that if they would give God that justice, as to let his cause be disputed, he doubted not to plead it against all that speak against it.

Upon the 27, he was taken before the justiciary, where he declined the king's authority as an usurper of the prerogative of the Son of God, whereby he had involved the land in idolatry, perjury and other wickedness; and declined them as exercising under him the supreme power over the church, usurped from Jesus Christ, &c. and therefore durst not, with his own consent, sustain them as competent judges; but declined them as open and stated enemies to the living God, and competitors for his throne and power, belonging to him only.

On the 29, he was brought to his trial, where the council, in a most unprecedented manner, appointed the manner of his execution; for they well knew his judges would find him guilty. And upon Friday the 30th, being brought again before them, they asked, If he had any more to say.----He answered, What I have said I will seal. Then they told him, They had something to say to him; and commanded him to sit down and receive his sentence, which he did, but told them, They were all murderers; for all the power they had was derived from tyranny; and that these years bygone they had not only tyrannized over the church of God, but also grinded the faces of the poor, so that oppression, perjury and bloodshed were to be found in their skirts.

Upon this, he was carried from the bar on a hurdle drawn backwards, unto the place of execution at the cross of Edinburgh. None were suffered to be with him but two bailies, the executioner and his servants. He was permitted to pray to God Almighty but not to speak to the people. Being come upon the scaffold, his right hand was struck off, and a little after his left; which he endured with great firmness and constancy. The hangman being long in cutting off the right hand, he desired him to strike in the joint of the left, which being done, he was drawn up to the top of the gallows with a pully, and suffered to fall down a considerable way upon the lower scaffold three times with his whole weight, and then fixed at the top of the gallows. Then the executioner, with a large knife, cut open his breast, and pulled out his heart, before he was dead, for it moved when it fell on the scaffold. He then stuck his knife in it, and shewed it on all sides to the people, crying, Here is the heart of a traitor. At last, he threw it into a fire prepared for that purpose, and having quartered his body, his head was fixed on the Nether-bow; one of his quarters, with his hands at St. Andrews; another at Glasgow; a third at Leith; and the fourth at Bruntisland.----Thus fell this champion for the cause of Christ, a sacrifice unto prelatic fury, to gratify the lust and ambition of wicked and bloody men. Whether his courage, constancy or faithfulness had the pre-eminency it is hard to determine.--But his memory is still alive, and it is better to say no more of him, than either too much or too little.

The Life of ROBERT KER of Kersland, Esq.

Robert Ker of Kersland being born and educated in a very religious family, began early to discover more than an ordinary zeal for religion. But the first public appearance that we find he made for the cause, and interest of religion, was in the year 1666, about Nov. 26, when he, Caldwell and some others of the Renfrew gentlemen, gathered themselves together, and marched eastward to join Col. Wallace and that little handful who renewed the covenant at Lanerk. But, having heard that General Dalziel was, by that time got betwixt them and their friends, they were obliged to dismiss. But this could not escape the knowledge of the managers: for the laird of Blackstoun one of their own number, upon a promise of pardon, informed against the rest, and so redeemed his own neck by accusing his neighbour.--But of this he had nothing to boast of afterwards[179].

Kersland was after this, obliged to retire out of the way; and the next year he was forfeited in his life and fortune, and his estate given to Lieut. General Drummond of Cromlie, and his lands in Beith to William Blair of that ilk, which estate they unjustly held until the Revolution[180].

After this, to elude the storm, he thought fit to retire and go over to Holland; and there chose to live with his family at Utrecht;--where he had the advantage of hearing the gospel and other excellent conversation. In that place he continued near three years. But his friends thinking it necessary, that he should come home to settle some of his affairs, if possible, his lady returned home in the end of 1669, and himself soon followed: but to his unspeakable grief, he found, when he came to Edinburgh, that she was in a fever: She lodged in a woman's house who was a favourer of the sufferers. And though he lodged in a more private place, and only used to come in the evenings to visit his sick lady; yet one Cannon of Mardrogate, who had not yet altogether cast off the mask, at least his treachery and apostacy was not then discovered, got notice of it--He soon gave information to the Chancellor, and orders were procured from Lauderdale then in town, to search that house on pretence that Mr. John Welch was keeping conventicles in the Lady Kersland's chamber. But the design was for Kersland himself, as the sequel will declare. Accordingly, a party came, and finding no conventicle, were just going to retire. But one Murray[181] having particular notice from Mardrogate, that when any company came to the room, Kersland in the evening used to retire behind a bed; and having a torch in his hand, provided for that end, said, he behoved to search the room: and so went straight behind the bed and brought him out, charging him to render his arms. Kersland told him he had none but the Bible, which he had then in his hand; and that was enough to condemn him in these times.--At parting with his lady, she shewed much calmness and composure, exhorting him to do nothing that might wound his conscience out of regard to her or her children, and repeated that text of scripture, No man having put his hand to the plough, and looking back, is fit for the kingdom of God.

He was forthwith taken to the guard, and then to the Abbey; where a committee of the council, that same night, was gathered for his examination. When he was brought before them, they asked him concerning the lawfulness of the appearance at Pentland; which he, in plain terms, owned to be lawful, and what he thought duty.--Upon which he was immediately imprisoned. When going away, the Chancellor upbraided him with what passed betwixt him and his lady, which he suffered with much patience.

He was near three months prisoner in Edinburgh; and from thence sent to Dumbarton castle, where he continued near a year and a half. Then he was ordered for Aberdeen, where he was kept close prisoner without fire for three months space in the cold winter season.--From Aberdeen he was brought south to Stirling castle, where he continued some years; and then was, a second time, returned to Dumbarton, where he continued till October 1677. Then the council confined him to Irvine, and allowed him some time to transport himself and his family, then at Glasgow, into that place.

Coming to his family at Glasgow, he was visited by many friends and acquaintance: and the same night, convoying the Lady Caldwall and her daughter, he was taken by some of the guards, and kept in the guard house till next day; when the commanding officer would have dismissed him, but first he behoved to know the arch-bishop's pleasure, who immediately ordered him a close prisoner in the tolbooth. The arch-bishop took horse immediately for Edinburgh: Lady Kersland followed after, if possible, to prevent misinformation.--In the mean time, a fire breaking out in Glasgow, the tolbooth being in hazard, and the magistrates refusing to let out the prisoners, the well affected people of the town got long ladders and set the prisoners free, and Kersland amongst the rest, after he had been eight years prisoner. After the hurry was over, he inclined to have surrendered himself again prisoner; but hearing from his lady of the arch-bishop's design against him, he retired and absconded all that winter.[182] In the spring and summer following, he kept company with the persecuted ministers, and heard the gospel preached in the fields, and was at communions, particularly that at Maybole. About the beginning of harvest, 1678, he returned again to his old retiring place Utrecht, where he continued until the day of his death.

When near his departure, his dear acquaintance Sir Robert Hamilton being with him, and signifying to him that he might be spared as another Caleb to see the good land when the storm was over; to whom, amongst his last words, he said, "What is man before the Lord? yea, what is a nation? as the drop of a bucket, or the small dust in the balance: yea, less than nothing and vanity. But this much I can say in humility, that, through free grace, I have endeavoured to keep the post that God hath set me at. These fourteen years I have not desired to lift the one foot till the Lord shewed me where to set down the other." And so, in a few minutes, he finished his course with joy and fell asleep in Jesus, Nov. 14. 1680, leaving his wife and five children in a strange land.

It were superfluous to insist here upon the character of the thrice renowned Ker. It is evident to all, he was a man of a great mind, far above a servile and mercenary disposition.--He was, for a number of years, hurried from place to place, and guarded from prison to prison. He endured all this with undaunted courage.--He lost a good estate then for the cause of Christ: and, though he got not the martyrs crown, yet he beyond all doubt obtained the sufferers reward.

The Life of Mr. DONALD CARGIL.

Mr. Cargil seems to have been born sometime about the year 1610. He was eldest son to a most respected family in the parish of Rattray. After he had been sometime in the schools of Aberdeen, he went to St. Andrews, where having perfected his course of philosophy, his Father prest upon him much to study divinity, in order for the ministry; but he, through tenderness of spirit, constantly refused, telling his father, That the work of the ministry was too great a burden for his weak shoulders;--and requested to command to any other employment he pleased. But his father still continuing to urge him, he resolved to set apart a day of private fasting to seek the Lord's mind therein. And after much wrestling with the Lord by prayer, the third chapter of Ezekiel, and chiefly these words in the first verse (Son of man, eat this roll, and go speak unto the house of Israel), made a strong impression upon his mind, to that he durst no longer refuse his father's desire, but dedicated himself wholly unto that office.

After this, he got a call to the Barony church of Glasgow. It was so ordered by divine providence that the very first text the presbytery ordered him to preach upon, was these words in the third of Ezekiel (already mentioned) by which he was more confirmed that he had God's call to that parish. This parish had been long vacant, by reason that two ministers of the resolution party, viz. Messrs Young and Blair, had still opposed the settlement of such godly men as had been called by the people. But in reference to Mr. Cargil's call, they were, in God's providence, much bound up from their wonted opposition. Here Mr. Cargil perceiving the lightness and unconcerned behaviour of the people under the word, was much discouraged thereat, so that he resolved to return home and not accept the call; which when he was urged by some godly ministers not to do, and his reasons asked, he answered, They are a rebellious people. The ministers solicited him to stay, but in vain. But when the horse was drawn, and he just going to begin his journey, being in the house of Mr. Durham, when he had saluted several of his christian friends that came to see him take horse, as he was taking farewel of a certain godly woman, she said to him, "Sir, you have promised to preach on Thursday, and have you appointed a meal to a poor starving people, and will ye go away and not give it? if you do, the curse of God will go with you." This so moved him, that he durst not go away as he intended; but sitting down desired her and others to pray for him. So he remained and was settled in that parish, where he continued to exercise his ministry with great success, to the unspeakable satisfaction both of his own parish, and all the godly that heard and knew him, until that by the unhappy restoration of Charles II. prelacy was again restored.

Upon the 26th of May following, the day consecrated in commemoration of the said restoration, he had occasion to preach in his own church (it being his ordinary week-day's preaching) when he saw an unusual throng of people come to hear him, thinking he had preached in compliance with that solemnity. Upon entering the pulpit, he said, "We are not come here to keep this day upon the account for which others keep it. We thought once to have blessed the day, wherein the king came home again, but now we think we shall have reason to curse it, and if any of you be come here in order to the solemnizing of this day we desire you to remove." And enlarging upon these words in the 9th of Hosea, Rejoice not, O Israel, &c. he said, This is the first step of our going a-whoring from God; and whoever of the Lord's people this day are rejoicing, their joy will be like the crackling of thorns under a pot, it will soon be turned to mourning; he (meaning the king) will be the wofullest sight that ever the poor church of Scotland saw; wo, wo, wo unto him, his name shall stink while the world stands, for treachery, tyranny and lechery.

This did extremely enrage the malignant party against him, so that being hotly pursued, he was obliged to abscond, remaining sometime in private houses, and sometime lying all night without, among broom near the city, yet never omitting any proper occasion of private preaching, catechizing and visiting of families and other ministerial duties. But at length when the churches were all vacated of presbyterians by an act of council anno 1662. Middleton sent a band of soldiers to apprehend him, who, coming to the church, found him not, he having providentially just stepped out of the one door, a minute before they came in at the other; whereupon they took the keys of the church-door with them and departed. In the mean while the council passed an act of confinement, banishing him unto the north side of the Tay, under penalty of being imprisoned and prosecuted as a seditious person: But this sentence he no way regarded.

During this time, partly by grief for the ruin of God's work in the land, and partly by the toils and inconveniences of his labours and accommodation, his voice became so broken, that he could not be heard by many together, which was a sore exercise to him, and discouragement to preach in the fields; but one day, Mr. Blackater coming to preach near Glasgow, he essayed to preach with him, and standing on a chair (as his custom was) he lectured on Isa. xliv. 3. I will pour water on him that is thirsty, &c. The people were much discouraged (knowing his voice to be sore broken) lest they should not have heard by reason of the great confluence. But it pleased the Lord to loose his tongue, and restore his voice to such a distinct clearness, that none could easily exceed him; and not only his voice, but his spirit was so enlarged, and such a door of utterance given him, that Mr. Blackater, succeeding him, said to the people, "Ye, that have such preaching, have no need to invite strangers to preach to you; make good use of your mercy." After this he continued to preach without the city, a great multitude attending and profiting by his ministry, being wonderfully preserved in the midst of danger, the enemy several times sending out to watch him, and catch something from his mouth whereof they might accuse him, &c.

In the month of October 1665, they made a public search for him in the city. But he, being informed, took horse, and rode out of town, and at a narrow pass of the way he met a good number of musketteers. As he passed them, turning to another way on the right hand, one of them asked him, Sir, What-o-clock is it? he answered, It is six. Another of them, knowing his voice, said, There is the man we are seeking. Upon hearing this, he put spurs to his horse, and so escaped.

For about three years he usually resided in the house of one Margaret Craig, a very godly woman, where he lectured morning and evening to such as came to hear him. And though they searched strictly for him here, yet providence so ordered it, that he was either casually or purposely absent; for the Lord was often so gracious to him, that he left him not without some notice of approaching hazard. Thus, one sabbath, as he was going to Woodside to preach, as he was about to mount the horse, having one foot in the stirrup, he turned about to his man, and said, I must not go yonder to-day.--And in a little, a party of the enemy came there in quest of him, but missing the mark they aimed at, they fell upon the people, by apprehending and imprisoning severals of them.

Another of his remarkable escapes was at a search made for him in the city, where they came to his chamber and found him not, being providentially in another house that night. But what is most remarkable, being one day preaching privately in the house of one Mr. Calender, they came and beset the house; the people put him and another into a window, closing the window up with books. The search was so strict, that they searched the very cieling of the house, until one of them fell through the lower loft. Had they removed but one of the books, they would certainly have found him. But the Lord so ordered that they did it not; for as one of the soldiers was about to take up one of them, the maid cried to the commander, That he was going to take her master's books, and he was ordered to let them be. Thus narrowly he escaped this danger.

Thus he continued until the 23d of November 1668. that the council, upon information of a breach of his confinement, cited him to appear before them on the 11th of January thereafter. But when he was apprehended and compeared before the council, and strictly examined (wherein he was most singularly strengthened to bear a faithful testimony to his Master's honour and his persecuted cause and truths), yet by the interposition of some persons of quality, his own friends, and his wife's relations, he was dismissed and presently returned to Glasgow, and there performed all the ministerial duties, as when in his own church, notwithstanding the diligence of persecutors in searching for him again.

Some time before Bothwel, notwithstanding all the searches that were made for him by the enemy, which were both strict and frequent, he preached publicly for eighteen Sabbath-days to multitudes, consisting of several thousands, within a little more than a quarter of a mile of the city of Glasgow; yea, so near it, that the psalms when singing were heard through several parts of it; and yet all this time uninterrupted.

At Bothwel being taken by the enemy, and struck down to the ground with a sword, seeing nothing but present death for him, having received several dangerous wounds in the head, one of the soldiers asked his name; he told him it was Donald Cargil, another asked him, if he was a minister? He answered, he was: whereupon they let him go. When his wounds were examined, he feared to ask if they were mortal, desiring, in submission to God, to live, judging that the Lord had yet further work for him to accomplish.

Some time after the fight at Bothwel, he was pursued from his own chamber out of town, and forced to go through several thorn hedges. But he was no sooner out, than he saw a troop of dragoons just opposite to him, back he could not go, soldiers being posted every where to catch him; upon which he went forward, near by the troop, who looked to him, and he to them, until he got past. But coming to the place of the water, at which he intended to go over, he saw another troop standing on the other side, who called to him, but he made them no answer. And going about a mile up the water he escaped, and preached at Langside next Sabbath without interruption. At another time, being in a house beset with soldiers, he went through the midst of them, they thinking it was the goodman of the house, and escaped.

After Bothwel,[183] he fell into a deep exercise anent his call to the ministry, but, by the grace and goodness of God, he soon emerged out of that, and also got much light anent the duty of the day, being a faithful contender against the enemy's usurped power, and against the sinful compliance of ministers, in accepting the indulgence, with indemnities, oaths, bonds, and all other corruptions.

There was a certain woman in Rutherglen, about two miles from Glasgow, who, by the instigation of some, both ministers and professors, was persuaded to advise her husband to go but once to hear the curate, to prevent the family being reduced; which she prevailed with him to do. But she going the next day after to milk her cows, two or three of them dropt down dead at her feet, and Satan, as she conceived, appeared unto her; which cast her under sad and sore exercises and desertion: so that she was brought to question her interest in Christ, and all that had formerly passed betwixt God and her soul, and was often tempted to destroy herself, and sundry times attempted it. Being before known to be an eminent Christian, she was visited by many Christians; but without success: still crying out, she was undone; she had denied Christ, and he had denied her. After a long time's continuance of this exercise, she cried for Mr. Cargil; who came to her, but found her distemper so strong, that for several visits he was obliged to leave her as he found her, to his no small grief. However, after setting some days apart on her behalf, he at last came again to her; but finding her no better, still rejecting all comfort, still crying out, That she had no interest in the mercy of God, or merits of Christ, but had sinned the unpardonable sin; he, looking in her face for a considerable time, took out his Bible, and naming her, said, "I have this day a commission from my Lord and Master, to renew the marriage contract betwixt you and him; and if ye will not consent, I am to require your subscription on this Bible, that you are willing to quit all right, interest in, or pretence unto him:" and then he offered her pen and ink for that purpose. She was silent for some time; but at last cried out, "O! salvation is come unto this house. I take him; I take him on his own terms, as he is offered unto me by his faithful ambassador." From that time her bonds were loosed.

One time, Mr. Cargil, Mr. Walter Smith, and some other Christian friends being met in a friend's house in Edinburgh, one of the company, having got notice, told him of the general bonding of the west country gentlemen for suppressing the field meetings, and for putting all out of their grounds who frequented them. After sitting silent for some time, he answered, with several heavy sighs and groans, The enemy have been long filling up their cup; and ministers and professors must have time to fill up theirs also; and it shall not be full till enemies and they be clasped in one another's arms; and then, as the Lord lives, he will bring the wheel of his wrath and justice over them altogether.

Some time after the beginning of the year 1680, he retired toward the frith of Forth, where he continued until that scuffle at Queensferry, where worthy Haugh-head was killed, and he sorely wounded. But escaping, a certain woman found him in a private place, on the south side of town, and tying up his wounds with her head-clothes, conducted him to the house of one Robert Puntens, in Carlowrie, where a surgeon dressed his wounds, and Mrs. Puntens gave him some warm milk, and he lay in their barn all night. From thence he went to the south, and next Sabbath preached at Cairn-hill, somewhere adjacent to Loudon, in his blood and wounds (for no danger could stop him from going about doing good). His text was in Heb. xi. 32. And shall I more say, for time would fail me to tell of Gideon, &c. At night some persons said to him, We think, Sir, preaching and praying go best with you when your danger and distress are greatest. He said, It had been so, and he hoped it would be so, that the more that enemies and others did thrust at him that he might fall, the more sensibly the Lord had helped him; and then (as it had been to himself) he repeated these words, The Lord is my strength and song, and has become my salvation, in the 118th psalm, which was the psalm he sung upon the scaffold.

After this, he and Mr. Richard Cameron met and preached together in Darmeid-muir, and other places, until that Mr. Cameron was slain at Airs-moss, and then he went north, where, in the month of September following, he had a most numerous meeting at the Torwood near Stirling, where he pronounced the sentence of excommunication against some of the most violent persecutors of that day, as formally as the present state of things could then permit. Some time before this, it is said, he was very remote and spoke very little in company; only to some he said, He had a tout to give with the trumpet that the Lord had put in his hand, that would sound in the ears of many in Britain, and other places in Europe also. It is said[184], that nobody knew what he was to do that morning, except Mr. Walt Smith, to whom he imparted the thoughts of his heart. When he began, some friends feared he would be shot. His landlord, in whose house he had been that night, cast his coat and ran for it. In the forenoon he lectured on Ezek. xxi. 25, &c. and preached on 1 Cor. v. 13. and then discoursed some time on the nature of excommunication, and then proceeded to the sentence; after which, in the afternoon, he preached from Lam. iii. 31, 32. For the Lord will not cast off for ever.

The next Lord's day he preached at Fallow-hill in the parish of Livingston. In the preface he said, "I know I am and will be condemned by many, for excommunicating those wicked men; but condemn me who will, I know I am approven of by God, and am persuaded that what I have done on earth is ratified in heaven; for, if ever I knew the mind of God, and was clear in my call to any piece of my generation-work, it was that. And I shall give you two signs, that ye may know I am in no delusion: (1) If some of these men do not find that sentence binding upon them, ere they go off the stage, and be obliged to confess it, &c. (2.) If these men die the ordinary death of men, then God hath not spoken by me[185]."

About the 22d of October following, a long and severe proclamation was issued out against him and his followers, wherein a reward of 5000 merks was offered for apprehending him, &c.--Next month governor Middleton, having been frustrated in his design upon Mr. Cargil at Queensferry, laid another plot for him, by consulting one James Henderson in Ferry, who, by forging and signing letters, in name of bailie Adam in Culross, and some other serious Christians in Fife, for Mr. Cargil to come over, and preach to them at the hill of Baith. Accordingly Henderson went to Edinburgh with the letters, and, after a most diligent search, found him in the west bow. Mr. Cargil being willing to answer the call, Henderson proposed to go before, and have a boat ready at the Ferry against they came; and, that he might know them, he desired to see Mr. Cargil's cloath, (Mr. Skeen and Mr. Boig being in the same room). In the mean time he had Middleton's soldiers lying at the Mutton-hole, about three miles from Edinburgh, &c. Mr. Skeen, Archibald Stuart, Mrs. Muir and Marion Hervey took the way before on foot, Mr. Cargil and Mr. Boig being to follow on horseback. Whenever they came to the place, the soldiers spied them; but Mrs. Muir escaped, and went and stopped Mr. Cargil and Mr. Boig, who fled back to Edinburgh.

After this remarkable escape, Mr. Cargil, seeing nothing but the violent flames of treachery and tyranny against him above all others, retired for about three months to England, where the Lord blessed his labours, to the conviction and edification of many. In the time of his absence that delusion of the Gibbites arose, from one John Gib sailor in Borrowstoness, who, with other three men and twenty-six women, vented and maintained the most strange delusions. Some time after, Mr. Cargil returned from England, and was at no small pains to reclaim them, but with little success. After his last conference with them[186] (at Darngavel in Cambusnethen parish) he come next sabbath, and preached at the Underbank wood, below Lanerk, and from thence to Loudon-hill, where he preached upon a fast day, being the 5th of May. Here he intended only to have preached once, and to have baptized some children. His text was, No man that hath followed me in the regeneration, &c. When sermon was over, and the children baptized, more children came up; whereupon friends pressed him to preach in the afternoon; which he did from these words, Weep not for me, &c. In the mean while, the enemy at Glasgow, getting notice of this meeting, seized all the horses in and about the town, that they could come by, and mounted in quest of him; yea, such was their haste and fury, that one of the soldiers, who happened to be behind the rest, riding furiously down the street, called the Stockwell, at mid-day, rode over a child, and killed her on the spot. Just as Mr. Cargil was praying at the close, a lad alarmed them of the enemy's approach. They (having no centinels that day, which was not their ordinary) were surprized, that some of them, who had been at Pentland, Bothwel, Airs-moss, and other dangers, were never so seized with fear, some of the women throwing their children from them. In this confusion Mr. Cargil was running straight on the enemy, but Gavin Wotherspoon and others baled him to the moss, unto which the people fled. The dragoons fired hard upon them, but there were none either killed or taken that day.

About this time, some spoke to Mr. Cargil of his preaching and praying short. They said, "O Sir, it is long betwixt meals, and we are in a starving condition; all is good, sweet and wholesome that you deliver; but why do you so straiten us?" He said, "Ever since I bowed a knee in good earnest to pray, I never durst preach and pray with my gifts; and when my heart is not affected, and comes not up with my mouth, I always thought it time to quit it. What comes not from the heart, I have little hope it will go to the hearts of others." Then he repeated these words in the 51st psalm, Then will I teach transgressors thy way, &c.

From Loudon hill he took a tour through Ayr-shire to Carrick and Galloway, preaching, baptizing, and marrying some people; but stayed not long until he returned to Clydesdale. He designed, after his return, to have preached one day at Tinto-hill, but the lady of St. John's kirk gave it out to be at Home-common. He, being in the house of John Liddel near Tinto, went out to spend the Sabbath morning by himself, and seeing the people all passing by, he inquired the reason, which being told, he rose and followed them five miles. The morning being warm (about the first of June) and the heights steep, he was very much fatigued before he got to the place, where a man gave him a drink of water out of his bonnet, and another between sermons; this being the best entertainment he got that day, for he had tasted nothing in the morning. Here he lectured on the 6th of Isaiah, and preached on these words, Be not high-minded, but fear, &c. From thence he went to Fife, and baptized many children, and preached one day at Daven-common, and then returned to the Benry-ridge in Cambusnethen, where he received a call from the hands of two men, to come back to Galloway, but got it not answered[187].

Mr. Cargil, in that short time, had ran very fast towards his end[188], which now hastens apace. Having left the Benry-ridge, he preached one day at Auchingilloch[189], and then came to preach his last sermon on Dunsyre-common, (betwixt Clydesdale and Lothian) upon that text, Isa. xxvi. 20. Come, my people, and enter into your chambers, &c.

Some time that night, through the persuasion of Mr. Smith and Mr. Boig, he went with the lady of St. John's kirk, as far as Covington mill, to the house of one Andrew Fisher. In the mean time, James Irvin of Bonshaw, having got a general commission, marched with a party of dragoons from Kilbride, and next morning, by sun-rising, came to St. John's kirk, and having searched it, he searched also the house of one Thomson, and then came to Covington mill, and there apprehended him, Mr. Smith and Mr. Boig. Bonshaw, when he found them, cried out, O blessed Bonshaw! and blessed day that ever I was born! that has found such a prize! a prize of 5000 marks for apprehending of him this morning! They marched hard to Lanerk, and put them in jail, until they got some refreshment, and then brought them out in haste, got horses and set the prisoners on their bare backs. Bonshaw tied Mr. Cargil's feet below the horse's belly (with his own hand) very hard, at which this good man looked down to him, and said, "Why do you tie me so hard? your wickedness is great. You will not long escape the just judgment of God, and, if I be not mistaken, it will seize you in this place." Which accordingly next year came to pass; for having got this price of blood, one of his comrades, in a rage, ran him through with a sword at Lanerk; and his last words were, "G--d d----n my soul eternally, for I am gone." Mischief shall hunt the violent man.

They came to Glasgow in haste, fearing a rescue of the prisoners, and while waiting at the tolbooth till the magistrates came to receive them, one John Nisbet, the arch-bishop's rector, said to Mr. Cargil in ridicule, three times over, Will you give us one word more, (alluding to an expression he used sometime when preaching) to whom Mr. Cargil said with regret, "Mock not, lest your hands be made strong. The day is coming, when you will not have one word to say though you would." This also came quickly to pass, for, not many days after, he fell suddenly ill, and for three days his tongue swelled, and though he was most earnest to speak, yet he could not command one word, and died in great torment and seeming terror.

From Glasgow they were taken to Edinburgh; and July 15th, were brought before the council. Chancellor Rothes (being one of those whom he excommunicated at Torwood) raged against him, threatening him with torture and a violent death. To whom he said. "My lord Rothes forbear to threaten me, for die what death I will, your eyes shall not see it."--Which accordingly came to pass, for he died the morning of that day, in the afternoon of which Mr. Cargil was executed.

When before the council, he was asked, If he owned the king's authority, &c.? He answered, As the magistrates authority is now established by the act of parliament and explanatory act, that he denied the same. Being also examined anent the excommunication at Torwood, he declined to answer, as being an ecclesiastical matter, and they a civil judicatory. He owned the lawfulness of defensive arms in cases of necessity, and denied that those who rose at Bothwel, &c. were rebels; and being interrogate anent the Sanquhar declaration, he declined to give his judgment until he had more time to peruse the contents thereof. He further declared, he could not give his sense of the killing of the bishop; but that the scriptures say, Upon the Lord's giving a call to a private man to kill, he might do it lawfully; and gave the instances of Jael and Phinehas. These were the most material points on which he was examined[190].

While he was in prison a gentlewoman (who came to visit him) told him weeping, "That these heaven-daring enemies were contriving a most violent death for him; some, a barrel with many pikes to roll him in; others, an iron chair red-hot to roast him in, &c." But he said, "Let you, nor none of the Lord's people be troubled for these things, for all that they will get liberty to do to me will be to knit me up, cut me down, and chop off my old head, and then fare them well; they have done with me and I with them for ever."

He was again before the council on the 19th, but refused to answer their questions, except anent the excommunication, wherein he exprest himself much as above. It appears that there was some motion made to spare him, as he was an old man, and send him prisoner to the Bass during life; which motion, being put to a vote, was, by the casting vote of the earl of Argyle, rejected, who doomed him to the gallows, there to die like a traitor.

Upon the 26th, he was brought before the justiciary, and indicted in common form. His confession being produced in evidence against him, he was brought in guilty of high treason, and condemned, with the rest, to be hanged at the cross of Edinburgh, and his head placed on the Nether-bow. When they came to these words, in his indictment, viz. having cast off all fear of God, &c. he caused the clerk to stop, and (pointing to the advocate Sir George MacKenzie) said, "The man that hath caused that paper to be drawn up, hath done it contrary to the light of his own conscience, for he knoweth that I have been a fearer of God from mine infancy; but that man, I say, who took the holy Bible in his hand, and said, It would never be well with the land, until that book was destroyed, &c. I say, he is the man that hath cast off all fear of God." The advocate stormed at this, but could not deny the truth thereof.

When they got their sentence announced by sound of trumpet, he said, "That is a weary sound, but the sound of the last trumpet will be a joyful sound to me, and all that will be found having on Christ's righteousness."

Being come to the scaffold, he stood with his back to the ladder, and desired the attention of the numerous spectators, and after singing from the 16th verse of the 118th psalm, he began to speak to three sorts of people, but being interrupted by the drums, he said, with a smiling countenance, Ye see we have not liberty to speak, or speak what we would, but God knoweth our hearts. As he proceeded, he was again interrupted. Then after a little pause or silence he begin to exhort the people; and to shew his own comfort in laying down his life, in the assurance of a blessed eternity, expressing himself in these words, "Now, I am as sure of my interest in Christ and peace with God, as all within this Bible and the Spirit of God can make me; and I am fully persuaded that this is the very way for which I suffer, and that he will return gloriously to Scotland; but it will be terrifying to many. Therefore I intreat you, be not discouraged at the way of Christ, and the cause for which I am to lay down my life, and step to eternity, where my soul shall be as full of him as it can desire to be; and now this is the sweetest and most glorious day that ever mine eyes did see. Enemies are now enraged against the way and people of God, but ere long they shall be enraged one against another, to their own confusion;" here the drums did beat a third time. Then setting his foot on the ladder, he said, "The Lord knows I go on this ladder with less fear and perturbation of mind, than ever I entered the pulpit to preach."--When up, he sat down and said, "Now I am near the getting of the crown, which shall be sure, for which I bless the Lord, and desire all of you to bless him, that he hath brought me here, and made me triumph over devils, men and sin; They shall wound me no more. I forgive all men the wrongs they have done me; and I pray the sufferers may be kept from sin, and helped to know their duty." Then having prayed a little within himself, he lifted up the napkin and said, "Farewel all relations and friends in Christ; farewel acquaintances and earthly enjoyments; farewel reading and preaching, praying and believing, wanderings, reproach and sufferings. Welcome Father, Son and Holy Ghost; into thy hands I commit my spirit." Then he prayed a little, and the executioner turned him over as he was praying; and so he finished his course, and the ministry that he had received of the Lord.

Take his character from Sir Robert Hamilton of Preston, who was his contemporary.--He was affectionate, affable and tender-hearted to all such as he thought had any thing of the image of God in them; sober and temperate in his diet, saying commonly, It was well won that was won off the flesh; generous, liberal and most charitable to the poor; a great hater of covetousness; a frequent visiter of the sick; much alone; loving to be retired; but when about his Master's public work, laying hold of every opportunity to edify; in conversation still dropping what might minister grace to the hearers; his countenance was edifying to beholders; often sighing with deep groans; preaching in season, and out of season, upon all hazards; ever the same in judgment and practice. From his youth he was much given to the duty of secret prayer, for whole nights together; wherein it was observed that, both in secret and in families, he always sat straight up upon his knees with his hands lifted up, and in this posture (as some took notice) he died with the rope about his neck.

Beside his last speech and testimony, and several other religious letters, with the lecture, sermon and sentence of excommunication at Torwood, which were all published, there are also several other sermons and notes of sermons interspersed, among some people's hands in print and manuscript, some of which were lately published. Yet if we may believe one[191] who heard severals of them preached, they are nothing to what they were when delivered; and however pathetical, yet doubtless far inferior to what they would have been, had they been corrected and published by the worthy author himself.

Follows an ACROSTICK on his Name.

Most sweet and savoury is thy fame, And more renowned is thy name, Surely than any can record, Thou highly favoured of the Lord. Exalted thou on earth didst live; Rich grace to thee the Lord did give.

During the time thou dwelt below, On in a course to heaven didst go. Not casten down with doubts and fears, Assured of heaven near thirty years. Labour thou didst in Christ's vineyard; Diligent wast, no time thou spar'd.

Christ's standard thou didst bear alone, After others from it were gone. Right zeal for truth was found in thee, Great sinners censur'dst faithfully. In holding truth didst constant prove, Laidst down thy life out of true love.

June 21st, 1741. W. W.

The Life of Mr. WALTER SMITH.

Walter Smith was son to Walter Smith in the parish of St. Ninian's, near Airth in Stirling-shire. He was an eminent Christian and good scholar. He went over to Holland, where he studied sometime under the famous Leusden, who had a great esteem and value for him, as being one both of high attainments and great experience in the serious exercise and solid practice of christianity.

In the year 1679, we find that he made no mean figure among that little handful of the Lord's suffering remnant, who rose in their own defence at Bothwel-bridge.--For he was both chosen clerk to the council of war, and also a commanding-officer among the honest party; and had the honour not only to witness and protest against the sinful compliance of that corrupt Erastian party, that then foisted themselves in amongst them, but was also one of those three who were then appointed to draw up the causes of the Lord's wrath against the land, and the Hamilton declaration was to be one of the last causes thereof, with a new declaration which they intended to have published at that time; and although both of these were undertaken, yet the Lord did not honour them to publish the same, as some of them with great regret, unto their dying day, did acknowledge.[192]

After the overthrow and dissipation of the covenanters at Bothwel (wherein the Erastian party among them had no little hand), it appears that Mr. Smith went over, for some time to Holland, but did not stay long; for we meet with him again with Mr. Cargil at Torwood, in Sept. 1680, after which he was very helpful to him in his conversation and advice in difficult cases, and praying in families (when he was fatigued with sore travel, being an old man, and going then often on foot), and many times in public preaching days precenting for him.

He had a longing desire to preach Christ, and him crucified unto the world, and the word of salvation thro' his name. Mr. Cargil had the same desire, and for that end, it is said, had written to two ministers to meet him at Cummerhead in Lismehago in Clydesdale, but ere that day came, that door was closed (for they were in the enemies hands). However Mr. Smith followed the example of our blessed Lord and Saviour, in going about doing good, in many places and to many persons, in spiritual, edifying conversation, and was a singular example of true piety and zeal, which had more influence upon many than most part of the ministers of that day.

A little before his death he drew up twenty-two rules for fellowship or society meetings, which at that time greatly increased, from the river Tay to Newcastle, in which he was very instrumental, which afterwards settled unto a general and quarterly correspondence four times yearly, that so they might speak one with another, when they wanted the public preaching of the gospel; and to appoint general fasting days through the whole community, wherein their own sins, and the prevailing sins and defections of the times, were the principal causes thereof; and that each society was to meet and spend some time of the Lord's day together, when deprived of the public ordinances[193]. Mr. Cargil said, That these society-meetings would increase more and more for a time; but when the judgment came upon these sinful lands, there would be few standing society-meetings, when there would be most need, few mourners, prayers, pleaders, &c. what through carnality, security, darkness, deadness and divisions.

But he was now well nigh the evening of his life, and his labours both. For having been with Mr. Cargil, when he preached his last sermon on Dunsyre common, betwixt Clydesdale and Lothian, he was next morning, by wicked Bonshaw (who had formerly traded in fine horses betwixt the two kingdoms), apprehended at Covington-mill. He was, with the rest of the prisoners, carried from Lanerk to Glasgow, and from thence taken to Edinburgh, where, upon the 15th of July, he was brought before the council, and there examined if he owned the king and his authority as lawful? He answered, "He cannot acknowledge the present authority the king is now invested with, and the exercise thereof, being now clothed with a supremacy over the church." Being interrogate, If the king's falling from the covenant looses him from his obedience, and if the king thereby loses his authority? He answered, "He thinks he is obliged to perform all the duties of the covenant, conform to the word of God, and the king is only to be obeyed in terms of the covenant." Being further interrogate anent the Torwood excommunication, he declared, He thought their reasons were just.

On the 19th he was again brought before them and interrogate, If he owned the Sanquhar declaration? It was then read to him, and he owned the same in all its articles, except that he looked not upon these persons as the formal representatives of the presbyterian church, as they called themselves. And as to that expression, The king should have been denuded many years ago, he did not like the word denuded, but said, What the king has done justifies the peoples revolting against him. As to these words, where the king is called an usurper and a tyrant, he said, Certainly the king is an usurper, and wished he was not a tyrant.

Upon the 20. he was with the rest, brought before the justiciary, where, being indicted in common form, their confessions were produced as evidences against them, and they all brought in guilty of high treason, and condemned to be hanged at the cross of Edinburgh upon the 27. and their heads to be severed from their bodies, and those of Messrs. Cargil, Smith and Boig to be placed on the Nether-bow, and the heads of the others on the West-port, all which was done accordingly.

After Mr. Cargil was executed, Mr. Smith was brought upon the scaffold, where he adhered to the very same cause with Mr. Cargil, and declared the same usurpation of Christ's crown and dignity, and died with great assurance of his interest in Christ, declaring his abhorrence of popery, prelacy, erastianism and all other steps of defection. He went up the ladder with all signs of cheerfulness, and when the executioner was to untie his cravat, he would not suffer him, but untied it himself, and calling to his brother, he threw it down, saying, This is the last token you shall get from me. After the napkin was drawn over his face, he uncovered it again, and said, I have one word more to say, and that is, to all who have any love to God and his righteous cause, that they would set time apart, and sing a song of praise to the Lord, for what he has done for my soul, and my soul saith, To him be praise. Then the napkin being let down, he was turned over praying, and died in the Lord, with his face bending upon Mr. Cargil's breast. These two cleaved to one another, in love and unity, in their life; and between them in their death, there was no disparity. Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided, &c.

The now glorified Mr. Walter Smith was a man no less learned than pious, faithful and religious. His old master, the professor of divinity at Utrecht in Holland (when he heard of his public violent bloody death of martyrdom), gave him this testimony, weeping, saying, in broken English, "O Smith! the great, brave Smith! who exceeded all that I ever taught. He was capable to teach many, but few to instruct him." Besides some letters, and the forementioned twenty-two rules for fellowship meetings, he wrote also twenty-two steps of national defection; all which are now published; and if these, with his last testimony, be rightly considered, it will appear that his writings were inferior to few of the contendings of that time.

The Life of Mr. ROBERT GARNOCK.[194]

Robert Garnock was born in Stirling, anno ----, and baptized by faithful Mr. James Guthrie. In his younger years, his parents took much pains to train him up in the way of duty: but soon after the restoration, the faithful presbyterian ministers being turned out, curates were put in their place, and with them came ignorance, profanity and persecution.--Some time after this, Mr. Law preached at his own house in Monteith, and one Mr. Hutchison sometimes at Kippen. Being one Saturday's evening gone out to his grandmother's house in the country, and having an uncle who frequented these meetings, he went along with him unto a place called Shield-brae.--And next Sabbath he went with him through much difficulty (being then but young) through frost and snow, and heard Mr. Law at Montieth; which sermon through a divine blessing, wrought much upon his mind.--Thus he continued for some considerable time to go out in the end of the week for an opportunity of hearing the gospel, and to return in the beginning of next week to Stirling, but did not let his parents know anything of the matter.

But one time, hearing a proclamation read at the cross exhibiting, that all who did not hear or receive privileges from the curates were to be severely punished; which much troubled his mind, making him hesitate whether to go to a field preaching that he heard was to be next Sabbath, or not. But at last he came to this resolution. Says he, "the Lord inclined my heart to go and put that word to me, go for once, go for all, if they take thee, for that which is to come. So I went there, and the Lord did me good: for I got at that sermon that which, although they had rent me into a thousand pieces, I would not have said what I had said before. So the Lord made me follow the gospel for a long time; and tho' I knew little then what I meant, yet he put it in my heart still to keep by the honest side, and not to comply or join with enemies of one kind or another, yea not to watch, ward or strengthen their hands any manner of way. When I was asked, why I would not keep watch (or stand centry) on the town; it was a commanded duty; I told them, I would not lift arms against the work of God. If ever I carried arms, it should be for the defence of the gospel."

Now, he became a persecuted man, and was obliged to leave the town. His father being a black-smith, he had learned the same trade, and so he went some time to Glasgow, and followed his occupation. From Glasgow he returned home; and from thence went again to Borrowstouness, where he had great debate, as himself expresses it,--"about that woeful indulgence: I did not know the dreadful hazard of hearing them, until I saw they preached at the hazard of men's lives.--This made me examine the matter, until I found out that they were directly wrong and contrary to scripture, had changed their head, had quitted Jesus Christ as their head, and had taken their commission from men, owning that perjured adulterous wretch as head of the church, receiving then commission to preach in such and such places from him and those bloody thieves under him."

From Borrowstouness he returned back to Falkirk; and thence home to Stirling, where he remained for some time under a series of difficulties: for, after he got off when taken with others at the Shield-brae,--while he was making bold to visit Mr. Skeen, he was taken in the castle, and kept all night, and used very barbarously by the soldiers, and at eight o'clock next morning taken before the provost, who not being then at leisure, he was imprisoned till afternoon. But by the intercession of one Colin M'Kinzie (to whom his father was smith) he was got out, and without so much as paying the jailor's fee. "I had much of the Lord's kindness at that time, (says he) although I did not know then what it meant, and so I was thrust forth unto my wandering again."

About this time, he intended to go to Ireland; but being disappointed, he returned back to Stirling, where he was tost to and fro for some time, and yet he remarks, he had some sweet times in this condition; particularly one night, when he was down in the Carfe with one Barton Hendry;[195] after which heavy trials ensued unto him from professors; because he testified against every kind of their compliance with the current of the times. Upon this account, the society meeting he was in and he could not agree. This made him leave them, and go to one in the country; which, he says, "were more sound in judgment, and of an undaunted courage and zeal for God and his cause; for the life of religion was in that society."

At this time, he fell into such a degree of temptation by the devices of the enemy of man's salvation, that he was made to supplicate the Lord several times that he might not be permitted to a affright him in some visible shape, which he then apprehended he was attempting to do. But from these dreadful oppressions he was at last, through the goodness of God, happily delivered.[196] Although, as yet, he knew but little of experimental religion. And, says he, "The world thought I had religion: but to know the hidden things of godliness was yet a mystery to me. I did not know any thing as yet of the new birth, or what it was spiritually to take the kingdom of heaven by violence, &c." Which serves to shew, that one may do and suffer many things for Christ and religion, and yet at the same time be a stranger to the life and power thereof.

But anon he falls into another difficulty; for a proclamation being issued, that all betwixt thirteen and sixty was to pay Poll-money; word was sent his father, that if he would pay it, he should have his liberty; which was no small temptation. But this he absolutely refused, and also told his father plainly (when urged by him to do it) that, if one plack (or four pennies) would do it, he would not give it. His father said, He would give it for him; to whom he answered, If he did, he needed never expect it or any consideration for it from him. And for the result of the matter, hear his own words: "And O! but the Lord was kind to me then; and his love was better than life. I was tossed in my wanderings and banishment with many ups and downs, till I came to Edinburgh, where I heard of a communion to be on the borders of England; and then I went to it. O! let me bless the Lord that ever trysted me with such a lot as that was: for the 20, 21 and 22 of April [1677] were the three most wonderful days with the Lord's presence that ever I saw on earth. O! but his power was wonderfully seen, and great to all the assembly, especially to me. Of the three wonderful days of the Lord's presence at East-Nisbet in the Merse. That was the greatest communion, I suppose, these twenty years. I got there what I will never forget while I live. Glory to his sweet name that ever there was such a day in Scotland. His work was wonderful to me both in spirituals and temporals. O! that I could get him praised and magnified for it. He was seen that day sitting at the head of his table, and his spikenard sending forth a pleasant smell. Both good and bad were made to cry out, and some to say, with the disciples, It is good for us to be here. They would have been content to have staid there. And I thought it was a begun heaven to be in that place."

After this, he returned home to Stirling, and got liberty to follow his employment for some time.--But, lo! another difficulty occurred; for while the Highland host was commanded west, [in the beginning of 1678] all Stirling being commanded to be in arms, which all excepting a very few, obeyed; he refused, and went out of town with these few, and kept a meeting. When he returned, his father told him, he was past for the first time, but it behoved him to mount guard to-morrow.--He refused: his father was angry, and urged him with the practices of others. He told his father, he would hang his faith upon no man's belt, &c. On the morrow, when the drums beat to mount the guard, being the day of his social meeting, he went out of the town under a heavy load of reproach, and even from professors, who made no bones to say, that it was not principle of conscience he hesitated upon, but that he might have liberty to strole through the country: because he attended these meetings; which was no easy matter to bear. Orders were given to apprehend him; but at that time he escaped their hand, and wandered from one place to another, until the beginning of August 1678, that he came to Carrick communion at Maybole: and what his exercise was there, himself thus expresses: "I was wonderfully trysted there; but not so as at the other. I went to the first table, and then went and heard worthy Messrs. Kid and Cameron preach at a little distance from the meeting, who never left the fields till they sealed and crowned it with their blood. I cannot say but the Lord was kind to me, on the day after there, and on the fast day in the middle of the week after that, near the borders of Kilmarnock parish, where a division arose about the indulgence, which to this day is never yet done away. After my return home, I was made to enter into covenant with him upon his own terms against the indulgence and all other compliances: and, because through the Lord's strength I resolved to keep my bargain, and not to join with them, it was said, I had got new light; and I was much reproached, yet I got much of the Lord's kindness when attending the preached gospel in the field, to which I would sometimes go twenty miles."

And having thus wandered to and fro for some time, he went to Edinburgh to see the prisoners, and then returned home to Stirling in the end of the week. Late on Saturday night, he heard of a field preaching, and seeing the soldiers and troopers marching out of the town to attack the people at that meeting, he made himself ready, and, with a few others, went toward the meeting: and, being armed, they arrived near the place; but the soldiers coming forward, the people still, as they approached, seeing the enemy, turned off. So he and a few armed men and the minister, seeing this, took a hill above Fintry beside the craigs of Ball-glass. So the enemy came forward. This little handful drew up in the best posture the time and circumstances would allow; and sung a psalm, at which the soldiers were so affrighted, that they told afterward, that the very matches had almost fallen out of their hands. At last a trooper coming up, commanded them to dismiss: but they refused. This was repeated several times, till the captain of the foot came forward, and gave them the same charge; which they also refused. Upon this, he commanded a party of his men to advance and fire upon them: which they did once or twice: which was by this little company returned with much courage and agility, until the whole party and the commanding officer (consisting of 48 men and 16 horsemen) fired upon this little handful, which he thinks amounted to not above 18 that had arms, with a few women. After several fires were returned on both sides, one of the sufferers stepped forward, and shot one side of the captain's periwig off, at which the foot fled; but the horsemen, taking the advantage of the rising ground, surrounded this small party. They then fired on a young man, but missed him. However, they took him and some others prisoners. The rest fled off. Robert Garnock was hindermost, being the last on the place of action, and says, he intended not to have been taken, but rather killed. At last one of the enemy came after him, on which he resolved either to kill or be killed before he surrendered,--catching a pistol from one for that purpose. But another coming in for assistance, the trooper fled off, and so they escaped unto the other side of a precipice, where they staid until the enemy were gone, who marched directly with their prisoners to Stirling[197].

After the fray was over, Robert staid till evening, and spoke with some friends and the minister, who dissuaded him all they could from going into Stirling. But being now approaching toward the eve of his pilgrimage state, with Paul, in another case, when going up to Jerusalem, he could not be prevailed upon; and so went to town: and entering the town about One in the morning, he got into a house at the foot of the castle-hill, and there got his arms left with much difficulty: but, as he was near the head of the castle-hill, he was by two soldiers (who were lying in wait for those who had been at that meeting) apprehended and brought to the guard; and then brought before lord Linlithgow's son: who asked him, if he was at that preaching? he told him, he was at no preaching. Linlithgow's son said, he was a liar. Robert said, he was no liar; and seeing ye will not believe me, I will tell no more: prove the rest. Linlithgow said, he would make him do it.--But he answered, he should not. Then he asked his name, trade, and his father's name, and where they dwelt? all which he answered. Then he bade keep him fast. At night he was much abused by the soldiers; some of them who had been wounded in the skirmish, threatening him with torture, gagging in the mouth, &c. all which he bore with much patience. In the morning a serjeant came to examine him; but he refused him as a judge to answer to. At last the commanding officer came and examined him, if he was at that skirmish. He answered, That for being there he was taken; and whether I was there or not, I am not bound to give you an account. So he went out, and in a little returned with the provost, who thought to surplant him by asking, who of Stirling folk was there? he answered, That they were both his neighbours and his; and though he had been there, he might account him very impudent to tell: for though he thought it his duty to ask, yet it was not his to tell or answer: and he thought he should rather commend him for so doing. After several other things anent that affair, he was commanded to close prison; and none, not so much as his father, allowed to speak to him; but he did not want company at that time; for, says he, "O but I had a sweet time of it: the Lord's countenance was better unto me than all the company in the world."

The forementioned skirmish had fallen out May 8th, 1679, and upon the 19th of the same month, he was put into the common prison amongst malefactors; where he got some more liberty, having some others of the sufferers with him. However, they were very much disturbed by a notorious murderer, who, being drunk one time, thought to have killed him with a large plank or form. But happily the stroke did not hurt him, though he struck with all his force twice, whereby another was almost killed. This made him and other five to lie sometimes upon the stairs; for they could have no other place; though they desired the thieves hole, they could not obtain it. And thus they passed the time with much pain and trouble, until June 16th, that the Fife men were broke at Bewly[198], and numbers taken which were brought in prisoners on the 11th; whereby they were very much thronged. Here he continued till the break at Bothwel on the 22d, after which there was no small confusion by tendering and pressing of a bond of conformity against offensive arms, wherein he got his share during that time.

Upon the 13th of July, he was brought forth and in company with about 100 more prisoners under a strong guard of red coats taken from Stirling to Edinburgh, and put into Gray-friar's church-yard, amongst the Bothwel prisoners: there he was more vexed both by the enemy and his fellow-sufferers than ever. A specimen of which I shall give in his own words: "Some of my neighbours desired the bond, so they put it to me; but I refused. However, the most part of them took it. Nay, there were some of them supplicated for any bond. This made some of us conclude it was our duty to testify against it; which piece of employment was put upon me, against which some of the prisoners obtested.--So I was rendered odious; but many a-day the Lord was kind to me in that yard, and kept me from many a fear and snare; his love was sweet unto me. The men complained of us to the commanders, who sent for me and examined me on the bond and other things: they said, I should be gagged, and every day I was vexed with them; until almost the whole prisoners petitioned for it--And there was as good as seventy ministers sent unto the ward to take it, and they said, it was not a head to suffer upon: when they had done, they sent in two gentlewomen with the commission; and they set upon me: I told them, if every one of them had as much of it as I had, they would not be so busy to press it: for before this, the bloody crew came to the yard, and called on me, and asked, If I would take the bond. I said, No. They said, I would get no other sentence.--So I was sore put to it: I would often have been at the doing of something; but the Lord would not suffer me. So, in his strength, I fought on against my own heart and them all, and overcame. But O! the cross was sweet unto me and easy. There needs none fear to venture on suffering in his way and strength. O happy day, that ever I was trysted with such a thing. My bargaining with lovely Jesus was sweet unto me. It is true, affliction, for the present, seems not joyous but grievous; but afterwards it yieldeth the peaceable fruits of righteousness to those who are exercised thereby. I never knew the treachery of ministers, and their dreadful hypocrisy and double dealing in the matters of God before that time, and I could never love them after that; for they made many a one to rack their conscience in taking that bond. I was brought out of the yard, Oct. 25th, with a guard of soldiers; when coming out, one Mr. White asked, if I would take the bond? I, smiling, said, No. He, in way of jeer, said, I had a face to glorify God in the Salt market. So I bade farewel to all my neighbours who were sorry; and White bade me take goodnight with them, for I should never see them more. But I said, Lads, take good heart; for we may yet meet again for all this.--So I was brought before their council-court. They asked, if I would take the bond? I said, No.--Some of them said, May be he does not know it; but Halton said, he knows it well enough. So one of them read it. I asked, if they would have me subscribe a lie to take away my life; for I never was in rebellion, nor intended to be so. They said, they would make another bond for me. I answered they needed not trouble themselves; for I was not designed to subscribe any bond at this time.

"Quest. Will ye rise in rebellion against the king?

"Answ. I was not rising in rebellion against the king.

"Q. Will ye take the bond never to rise against the king and his authority?

"A. What is the thing ye call authority? They said, If they, the soldiers or any other subject, should kill me, I was bound not to resist. I answered, That I will never do.

"Q. Is the bishop's death murder?

"A. I am a prisoner; and so no judge.

"Q. Is Bothwel-bridge rebellion?

"A. I am not bound to give my judgment in that.

"Then one of them said, I told you what the rebel rascal would say: you will be hanged, Sir. I answered, you must first convict me of a crime. They said, you did excommunicate prisoners for taking the bond. I said, that was not in my power; and moreover, I was now before them, and prove it if they were able. They said, they would hang me for rebellion. I said, you cannot: for if you walk according to your own laws, I should have my liberty. They said, Should we give a rebellious knave, like you, your liberty? you should be hanged immediately. I answered, That lies not yet in your power: so they caused quickly to take me away, and put me in the iron-house tolbooth. Much more passed that I must not spend time to notice.

"So they brought me to the iron-house to fifteen of my dear companions in tribulation; and there we were a sweet company, being all of one judgment. There serving the Lord, day and night, in singleness of heart, his blessing was seen amongst us; for his love was better than life. We were all with one accord trysted sweetly together: and O it was sweet to be in this company, and pleasant to those who came in to see us, until the indictments came in amongst us. There were ten got their indictments. Six came off, and four got their sentence to die at Magus muir. There were fifteen brought out of the yard, and some of them got their liberty offered, if they would witness against me. But they refused, so they got all their indictments, but complied all, save one, who was sentenced to die with the other four at Magus muir."

In this situation he continued till Nov. 13, that he was, by the intercession of some friends, brought to the west galleries on the other side of the tolbooth, where he continued sometime, till called again before some of the council; after which he was again committed to close prison for a time, till one night being called forth by one of the keepers, one Mr. John Blair, being present, accosted him thus, Wherefore do ye refuse the bond? He answered, I have no time now for that matter. But out of that place, said Blair, you shall not go, for the covenants and the xiii. of the Romans bind you to it. I answered, No; they just bound me to the contrary. What if popery should come to the land, should we bind ourselves never to defend the true religion? He said, we were loosed then. I said, No; Presbyterians were taken by their word, and they should abide by it: and ere all were done, it should be a dear bond unto them:--as for my part, I would rather go to the Grass-market, and seal it with my blood, &c. After he came down, the goodman of the tolbooth abused him in a very indiscreet manner, saying, that, if there were no more men, he should be hanged; and that he was an ignorant fool; ministers nor men could not convince him; and bade take him off again to close prison, where he was again as much vexed with a company of bonders as ever: for they were not only become lax in principle but in duty also, for he roundly told them, "You are far from what you were in the iron-house before you took the bond: then you would have been up at duty by two or three in the morning; now you lie in bed till eight or nine in the day.--They said, it was true enough; but said no more."

After these got their liberty, he was accompanied with some other prisoners, some of whom were kept in for debt. And then, he says, he would have been up by four in the morning, and made exercise amongst them three times a-day, and the Lord was kind to him during that time; and he resolved never to make any compliance, and in this he was made to eat meat out of the eater, and sweet out of the strong. But some gentlemen, prisoners for religion where he was before, prevailed with the goodman of the tolbooth to have him back to them about the beginning of 1680. But here the old temptation to compliance and tampering with the enemy was afresh renewed; for the ministers coming in to visit these, when they could do no more, they brought ministers to the rooms to preach, and would make him hear them; which he positively refused. At last, they brought a minister, one of his acquaintance; him that should have preached that day he was taken[199]. But hearing he had made some compliance with the enemy, he would not go to the next room to hear him make exercise, till he knew the certainty of the matter. After which, he came to another room, where they had some conference. A short hint of it I shall here subjoin as follows: "He asked after my welfare; and if I was going out of the prison? I told him, I blessed the Lord for it, I was well, and was not going out yet." After some conversation anent field-preachings, particularly, one by worthy Mr. Cameron at Monkland, which he condemned; "He asked, why I did not hear ministers? I answered, I desired to hear none but what are faithful; for I am a prisoner, and would gladly be in the right way, not to wrong myself.--He said, wherein are they unfaithful? I said, in changing their head, quiting the Lord's way, and taking on with covenant breakers, murderers of his people, &c. He said, how would I prove that? I said, their own practice proves it. He said, these were but failings, and these would not perjure a man; And it is not for you to cast at ministers: you know not what you are doing.--Answer, I do not cast them off: they cast off themselves by quiting the holding of their ministry of Christ. Quest. How prove you that? Answ. The 10th of John proves it; for they come not in by the door.--You may put me wrong; but I think that in Gal. i. 6. I marvel that ye are so soon removed from him that called you, &c. you may read that at your leisure, how Paul had not his gospel from men, nor by the will of men. He said, lay by these: but what is the reason you will not hear others? I said, I desire to hear none of these gaping for the indulgence, and not faithful in preaching against it."

After some conference anent Messrs. Cameron and Cargil, in which he said Mr. Cameron was no minister; and Mr. Cargil was once one, and had quitted it; that they received their doctrines from men, their hearers, who said, you must preach such and such doctrines, and we will hear you. To all which the martyr gave pertinent answers. He said, "Robert, do not think I am angry that you come not to hear me; for I desire not you, nor any of your faction to come and hear me; for I cannot preach to all your humours. I said, it was all the worse for that. He said, none of these faults would cast off a minister. They were but failings, not principles. I said I could not debate, but I should let any Christian judge, if it was no principle for a minister to hold Christ head of the church. I told him, there was once a day I would have ventured my life at his back for the defence of Christ's gospel; but not now; and I was more willing to lay down my life now for his sweet and dear truths than ever I was. He said, the Lord pity and help me. I said, I had much need of it. And so he went away, and rendered me odious. This, amongst other things, made me go to God and to engage in covenant with his Son never to hear any of those who betrayed his cause, till I saw evidences of their repentance. And I would have been willing to have quitted all for that chiefest among ten thousands."

Thus he continued, till, he says, he got bad counsel from some of his friends to supplicate for his liberty; and they prevailed so far as to draw up a supplication and brought him to subscribe. But when they had got him to take the pen in his hand. "The Lord bade me hold, (says he) and one came and bade me take heed. So I did it not, for which I bless his holy name. But this lets me see, there is no standing in me. Had it not been his free love, I had gone the blackest way ever one did, &c."

The night before gallant Hackston was executed, being down stairs, and hearing of the way and manner he was to be executed, he went up stairs, (though it was treason to speak to him) and told him of it; which he could scarcely believe: But the keepers hearing came up to persuade him to the contrary, and to put Robert in the irons. However they got eight gray coats who watched Mr. Hackston all night, persuading him to the contrary. So that he did not know till at the place of execution.

It would appear, he was not put in the irons then until some time after, that a young woman, who was taken at the Ferry when Hall-head was killed, who having liberty to come into the lady Gilkerclugh then in prison, was conveyed out in a gentleman's habit, of which he and another got the blame, though entirely innocent; for which they were laid in irons: the other got his liberty, but Robert continued his alone sometime, till they intended to send him off with some soldiers to Tanguirs. But the Lord having other ways determined, they could not get as many of the council conveened, as to get an order made out: and so he was continued in prison, during which time he endured sore conflict with those his fellow prisoners, who still complied and got off, and others came in their place who set upon him afresh: So that he and any one who was of his own judgment, could scarcely get liberty to worship God in the room without disturbance, calling him a devil, &c. And those who were faithful and a comfort to him, were still taken from him and executed, while he was retained (his time not being yet come) in prison where he was sometime with one John Scarlet, who, he says, was one of the basest of creatures.

To relate all the trials and difficulties he underwent, during the time of his imprisonment near the space of two years and a half, with his various exercises, with the remarkable goodness of God towards him all that time, will be more than can conveniently be accomplished at present. I shall only notice one or two very strange occurrences of divine providence towards him; which he observes, with a few of his own expressions concerning himself and exercise, and his condition toward the end of his narrative and life also, which follows in his own words.

"I have no reason (says he) but to go through with cheerfulness, whatever he puts me to for owning of his cause: for if it had not been his sweet love to me, I might have been a sufferer for the worst of crimes: for there is in me what is in the worst of creatures: a remarkable instance of which I was tristed with long since;--which, while I live, I will not forget. Being at home working with my father, and having mended a chest-lock to an honest woman, I went home with it to put it on: the woman not being at leisure, there was a gun standing besides me: and I oftimes having guns amongst my hands to dress, took it up, and (not adverting that it was loaded) thinking her not good, tried to fire her; whereupon she went off, and the ball went up through a loft above, and had almost killed a woman and a child; and had not providence directed that shot, I had suffered as a murderer: And am I not obliged to follow and suffer for the chiefest among ten thousands, that has so honoured me a poor wretch? for many other things have escaped me; but I may not stay to mention what the Lord has done for me both at field preachings and other places.

"I have had a continued warfare, and my predominants grew mightily on my hand, which made my life sometimes heavy; but, amongst the many sweet nights and days I have had, was that 23d in the evening and 24th in the morning of August, 1681. The Lord was kind to me; that was the beginning of mornings indeed, whereon I got some of the Lord's love, and whereon I got an open door, and got a little within the court, and there was allowed to give in what I had to say either as to my own souls case or the case of the church which is low at this day. I have indeed had some sweet days since, but I have misguided them, and could not keep in with him; for my corruptions are so mighty, that sometimes I have been made to cry out, Woes me that ever I was born a man of strife and contention to many. O wretched man that I am, who shall deliver me from me from the body of this death? But the Lord maketh up all again with his love; so that I have many ups and downs in my case.--I have forgotten some things particularly worthy remark: Such as, one night I was set upon by a French captain when out of town; but the Lord remarkably delivered me and brought me back again. So the Lord has let me see, I might have been staged for worse actions. So that I have no ground but to be for God while I live, and bless his name that ever honoured me with this dignity of suffering for his name and honourable cause.

"What will become of me is yet uncertain; but upon some considerations, what the land was doing in bringing in of popery--the love I bear to the Lord and his righteous cause, made me give in my protestation against the parliament, which this present year 1681 has made laws for the strengthening of popery: and I could do no less; for the glory of God was dearer to me than my life.

"And now for any thing I know, I will be tortured, and my life taken, and so will get no more written. As to any that read it, I beg of them to shun all that is evil in my life, as they wish to shun hell; and if there be any thing in it that is for use, I request the Lord that he may bring it home upon them, when I am gone, and make it thus useful for them that read it.--So I bid you all farewel, desiring none of you may slight your time or duty as I have done; but shun the appearances of evil, cleave to that which is good, and spend much of your time with God: be not idle night nor day, and give not ever much sleep unto yourselves.--O sirs, if you would be prevailed with to spend time for God, it would be the sweetest and most desireable service ever you took in hand. O be persuaded to fall in love with him, who is, without compare, the chiefest among ten thousand, yea, altogether lovely.--Take him for your all, and bind yourselves hand and foot to his obedience. Let your ears be nailed to the posts of his doors, and be his servants for ever."

"And now seeing I get no more time allowed me here on earth, I close with my hearty farewel to all friends, and pray the Lord may guide them in all truth, and keep them from dreadful snares that are coming through this covenanted land of Scotland. So I bid you all farewel, and be faithful to the death. I know not certainly what may become of me after this; but I look and expect that my time in this world is now near an end, and so desire to welcome all that the Lord sends. Thinking presently to be called in before God's enemies, I subscribe it,

Sept. 28th, 1681 ROBERT GARNOCK."

And having now with pleasure heard somewhat of the life and exercises of Robert Garnock, we come now to notice somewhat anent his trial, death or martyrdom which now hastens apace. So, according to his own expectation, above narrated, he was brought before the council, October 1st, where he disowned the king's authority, refused them as his judges, and on the 7th was brought before the Justiciary, and indicted, "That he did before the council, on the 1st of October, decline the authority of the king and council, and called the king and council tyrant, murderers, perjured and mansworn, declaring it was lawful to rise in arms against them;--And gave in a most treasonable paper, termed, A protestation and testimony against parliamenters, wherein he terms the members of parliament, idolaters, usurpers of the Lord's inheritance; and protests against their procedure in their hell-hatched acts: which paper is signed by his hand, whereby he is guilty of the crime of treason; and further gave in a declaration to the council, wherein the said Robert Garnock disowns the king's authority and government, and protests against the council as tyrants: Therefore, &c." By such an explicit confession, his own papers being turned to an indictment without any matters of fact against him, there was no difficulty of probation, his own protest and declinature being produced before the justiciary and assize, to whom he was remitted. But before the assize were inclosed, Robert Garnock and other five who were indicted with him, delivered a paper to the inquest, containing a protestation and warning, wherein "They advise them to consider what they are doing, and upon what grounds they pass a sentence upon them. They declare they are no rebels: they disown no authority that is according to the word of God and the covenants the land is bound by.--They charge them to consider how deep a guilt covenant breaking is, and put them in mind they are to be answerable to the great Judge of all for what they do in this matter; and say they do this, since they are in hazard of their lives, and against them. It is a dangerous thing to pass a sentence on men merely because of their conscience and judgment; only because they cannot in conscience yield to the iniquous laws of men;--that they are free subjects never taken in any action contrary to the present laws; adding that these whom they once thought should or would rule for God have turned their authority for tyranny and inhumanity, and employ it both in destroying the laws of God, and murdering his people against and without law;--as we ourselves can prove and witness, when brought in before them. After two years imprisonment; one of them most cruelly and tyrant-like rose from the place of judgment, and drew a sword, and would have killed one of us[200], but Providence ordered it otherways: However the wound is yet to be shown. The like action was never heard or read of. After reminding them of David Finlay murdered at Newmills, Mr. Mitchel's case, and James Learmond's, who was murdered after he was three times freed by the assize. They add, that, after such murders as deserve death, they cannot see how they can own them as judges, charging them to notice what they do; assuring them their blood will be heavy upon them:--Concluding with Jer. xxvi. 15. And charging them not to take innocent blood on their heads." And subscribe at Edinburgh October 7th 1681.

ROBERT GARNOCK, D. FARRIE, JA. STEWART, ALEX. RUSSEL, PAT. FORMAN, and G. LAPSLY.

Notwithstanding all this, they were brought in guilty and sentenced to be executed at the Gallowlee betwixt Leith and Edinburgh, upon the 10th instant; Forman's hand to be cut off before, and the heads and hands of the rest after death, and to be set up upon the Pleasance port.

What his deportment and exercises were at the place of execution we are at a loss to describe: but from what is already related, we may safely conclude that, through divine grace, his demeanour was truly noble and Christian. But that the reader may guess somewhat of his exercises, temper and disposition about that time, I shall extract a few sentences of his own words from his last speech and dying testimony.

"I bless the Lord, that ever he honoured the like of me with a bloody gibbet and bloody windy sheet for his noble, honourable and sweet cause. O will ye love him, sirs? O he is well worth the loving and quitting all for. O for many lives to seal the sweet cause with: if I had as many lives as there are hairs on my head, I would think them all little to be martyrs for truth. I bless the Lord, I do not suffer unwillingly nor by constraint, but heartily and cheerfully.--I have been a long time prisoner, and have been altered of my prison. I was amongst and in the company of the most part who suffered since Bothwell, and was in company with many ensnaring persons; though I do not question their being godly folk; and yet the Lord kept me from harkening to their counsel. Glory, glory to his holy and sweet name.--It is many times my wonder how I have done such and such things; but it is he that has done it: he hath done all things in me and for me: holy is his name.--I bless the Lord I am this day to step out of time into eternity, and I am no more troubled than if I were to take a match by marriage on earth, and not so much. I bless the Lord I have much peace of conscience in what I have done. O but I think it a very weighty piece of business to be within twelve hours of eternity, and not troubled. Indeed the Lord is kind, and has trained me up for this day, and now I can want him no longer. I shall be filled with his love this night; for I will be with him in paradise, and get a new song put in my mouth, the song of Moses and the Lamb; I will be in amongst the general assembly of the first born, and enjoy the sweet presence of God and his Son Jesus Christ, and the spirits of just men made perfect: I am sure of it.

"Now my Lord is bringing me to conformity with himself, and honouring me with my worthy pastor Mr. James Guthrie: although I knew nothing when he was alive, yet the Lord hath honoured me to protest against popery, and to seal it with my blood: and he hath honoured me to protest against prelacy and to seal it with blood. The Lord has kept me in prison to this day for that end. His head is on one port of Edinburgh, and mine must go on another. Glory, glory to the Lord's sweet name for what he hath done for me.

"Now I bless the Lord, I am not as many suspect me, thinking to won heaven by my suffering. No, there is no attaining of it but through the precious blood of the Son of God.--Now, ye that are the true seeker of God, and the butt of the world's malice, O be diligent, and run fast. Time is precious: O make use of it, and act for God: contend for truth: stand for God against all his enemies: fear not the wrath of man: love one another; wrestle with God: mutually in societies confess your faults one to another; pray one with another: reprove, exhort and rebuke one another in love. Slight no commanded duty: Be faithful in your stations as you will be answerable at the great day: seek not counsel from men: follow none further than they hold by truth.

"Now, farewell, sweet reproaches for my lovely Lord Jesus, though once they were not joyous but grievous, yet now they are sweet. And I bless the Lord for it, I heartily forgive all men for any thing they have said of me; and I pray it may not be laid unto their charge in the day of accounts: and for what they have done to God and his cause, I leave that to God and their own conscience. Farewell, all Christian acquaintance, father, mother, &c. Farewell, sweet prison for my royal Lord Jesus Christ, now at an end. Farewell, all crosses of one sort or another: and so farewell, every thing in time, reading, praying and believing. Welcome eternal life, and the spirits of just men made perfect: Welcome, Father, Son and Holy Ghost: into thy hands I commit my Spirit."--Sic Subscribitur,

ROBERT GARNOCK.

Accordingly the foregoing sentence in all its parts was executed[201] upon them all except Lapslay who got off.--And so they had their passage from the valley of misery into the celestial country above, to inhabit that land where the inhabitants say not, I am sick, and the people that dwell therein are forgiven their iniquities.

Thus ended Robert Garnock in the flower of his youth; a young man, but old in experimental religion.--His faithfulness was as remarkable as his piety, and his courage and constancy as both.--He was inured unto tribulations almost from his youth, wherein he was so far from being discouraged at the cross of Christ, that he, in imitation of the primitive martyrs, seemed rather ambitious of suffering.--He always aimed at honesty; and, notwithstanding all opposition from pretended friends and professed foes, he was by the Lord's strength, enabled to remain unshaken to the last: for, though he was nigh tripped, yet with the faithful man he was seldom foiled, never vanquished.--May the Lord enable many in this apostate, insidious, and lukewarm generation to emulate the martyr in imitation of him who now inherits the promise, Be thou faithful unto the death, and I will give thee a crown of life.

The Life of Mr. ROBERT M'WARD.

Mr. Robert M'Ward was born in Glenluce. After he had gone through his courses of learning at the university, he was ordained minister of the gospel at Glasgow, where he continued for some time in the faithful discharge of his duty until the year 1661, that this good man and affectionate preacher began to observe the design of the then managers to overturn the whole covenanted work of reformation. In the month of February that year, he gave a most faithful and seasonable testimony against the glaring defections of that time, in an excellent sermon in the Trone-church of Glasgow, upon a week-day; which sermon was afterward the ground of a most severe prosecution. His text was in Amos iii. 2. You have I known of all the families of the earth, &c. He had preached upon it for some time upon the week-days, and after he had run through personal abounding sins, and those of the city, he came to the general and national sins that were then abounding. And having enlarged upon these things in scriptural eloquence, in a most moving way, he gives a good many pertinent directions to mourn, consider, repent and return, to wrestle and pour out their souls before the Lord, and encourageth them to these duties from this, "That God will look upon these duties as their dissent from what is done, prejudicial to his work and interest, and mark them among the mourners of Zion." But what was most noticed, was that with which he closeth this sermon, "As for my part (saith he) as a poor member of this church of Scotland, and an unworthy minister in it, I do this day call you who are the people of God to witness, that I humbly offer my dissent to all acts which are or shall be passed against the covenants and the work of reformation in Scotland. And 2dly, I protest that I am desirous to be free of the guilt thereof, and pray that God may put it upon record in heaven."

The noise of this sermon quickly flew abroad, and Mr. M'Ward was brought to Edinburgh under a guard, and imprisoned. Very soon after, he had an indictment given him by the king's advocate, for treasonable preaching and sedition. What the nature of his indictment was, we may easily guess from the scope of his excellent sermon. He was allowed lawyers, whereby his process became pretty long and tedious. Upon the 6th of June, he was brought before the parliament, where he had a very public opportunity to give a proof of his eminent parts and solid judgment. His charming eloquence was owned here by his very adversaries, and he defended, by scripture and reason, his expressions in his sermon before the bar of the house.

And although his excellent speech had not the influence that might have been expected, yet doubtless it had some, for the house delayed coming to an issue at this time. He indeed expected a sentence of death, which no way damped him; but his Master had more, and very considerable work too, for him elsewhere. Whether it was from orders from court to shed no more blood, or for other certain reasons, it is not known; but his affair was delayed for some time, and upon some encouragement given him of success, he, upon the Monday following, gave in a supplication to the parliament, wherein he exchanges the words protest and dissent, which he had used in his sermon, with those of testifying, solemnly declaring and bearing witness, and yet at the same time declares he is not brought to this alteration, so much for fear of his person, &c. as from an earnest desire to remove out of the way any, or the least occasion of stumbling, that there may be the more ready and easy access, without prejudice of words, to ponder and give judgment of the matter, &c., and withal humbly prostrates himself at their honours feet to be disposed of as they shall think meet.

This supplication, with what went before, might have softened the persecutors (as the forecited historians observe) and yet it had no effect; for Mr. Sharp and his friends resolved now to be rid, as much as they could, of the most eminent of the presbyterian minsters; and therefore he behoved to be banished, which was the highest thing they could go to, unless they had taken his life. Upon the 5th or 6th of July, the parliament gave him for answer, "That they pass sentence of banishment upon the supplicant, allowing him six months to tarry in the nation; one of which only in Glasgow, with power to him to receive the following year's stipend at departure."

His Master having work for him elsewhere, he submitted to the sentence, and transported himself and his family to Rotterdam, where for a while, upon the death of the reverend Mr. Alexander Petrie (author of the compendious church history), he was employed as minister of the Scots congregation there, to the no small edification of many; and that not only to such as were fled hither from the rage and fury of the bloody persecutors, but also to those who resorted to him and Mr. Brown, for their advice in difficult cases, in carrying on and bearing up a faithful testimony against both right and left-hand extremes, with every other prevailing corruption, and defection in that day, it being a day of treading down in the valley of vision.

Thither the rage of his persecutors followed him, even in a strange land; for about the end of the year 1676, the king by the influence of primate Sharp, wrote to the state-general to cause remove James Wallace, Robert M'Ward, and John Brown, out of their provinces. But the states, considering that Messrs. M'Ward and Brown had already submitted unto the Scots law, and received the sentence of banishment, during life, out of the king's dominion, and having come under their protection, could not be imposed on to remove them out of these provinces, or be any further disquieted; and for this end sent a letter to their ambassador at the court of England, to signify the same to his majesty.

After this, this famous man was concerned in ordaining worthy and faithful Mr. Richard Cameron, when in Holland in the year 1679, and afterwards sent him home with positive instructions to lift and bear up a free and faithful standard against every defection and encroachment made upon the church of Christ in these lands, and particularly the indulgences, against which Mr. M'Ward never failed to give a free and faithful testimony, as is evident from several of his writings, particularly that in answer to Mr. Fleming.

He remained at Rotterdam until some time about the 1681 or 1682, that he died. It is said, that when, in his last sickness, he desired Mr. Shields and some other friends to carry him out to see a comet or blazing-star (that then appeared), and when he saw it, he blest the Lord that now was about to close his eyes, and was not to see the woful days that were coming on Britain and Ireland, but especially upon sinful Scotland. After which he died, and entered into his Master's joy, after he had been for twenty years absent from his native country.

It were altogether superfluous here to insist upon the character of this faithful minister and witness of Jesus Christ, seeing that his own writings do fully evidence him to have been a man of admirable eloquence (not to speak of his learning) and singular zeal and faithfulness. While remaining in Holland, he wrote several pieces[202] which are said to be these;--The poor man's cup of cold water ministred to the saints and sufferers for Christ in Scotland, published about 1679; earnest contendings, &c. published in 1723; banders disbanded; with several prefatory epistles to some of Mr. Brown's works. He wrote also many other papers and letters, but especially a history of the defections of the church of Scotland, which has never hitherto been published.

The Life of Captain JOHN PATON.

John Paton was born at Meadow-head, in the parish of Fenwick and shire of Ayr. He was brought up in the art and occupation of husbandry till near the state of manhood.--But of the way and manner in which he went at first to a military life, there are various accounts.--Some say, that he inlisted at first a volunteer, and went abroad to the wars in Germany, where, for some heroic atchievement, at the taking of a certain city (probably by Gustavus Adolphus king of Sweden), he was advanced to a captain's post; and that when he returned home, he was so far changed that his parents scarcely knew him. Other accounts bear, that he was with the Scots army (or militia) who went to England in January 1643-4, and was at the battle of Marston-muir, at which place, it is said that by some bad drink, an asthmatical disorder was contracted in his breast, which continued ever after.

But whatever of the ways, or if both ways were certain, he behoved to return very suddenly home; for it is said, That anno 1645, when the several ministers in the western shires were called out upon the head of their own parish militia, to oppose Montrose's insurrection, he was called out by Mr. William Guthrie (or, as some say, taken by him from the plough), and, under the character of a captain, behaved with much gallantry about that time among the covenanters, particularly upon their defeat by Montrose at Kilsyth, which fell out in the following manner:

Montrose, having upon July 2d obtained a victory over the covenanters, advanced over the Forth, and upon the 14th encamped at Kilsyth near Stirling, and upon the 15th encountered the covenanters army, commanded by lieutenant-general Bailey. At the first on-set, some of Montrose's highlanders, going too far up the hill, were invironed by the covenanters, and like to have been worsted; but the old lord Airly being sent from Montrose with fresh supplies of men, the covenanters were obliged to give way, and were, by the enemy, turned over unto a standing marsh or bog, where there was no probability either of fighting or escaping. In this hurry, one of the captain's acquaintance, when sinking, cried out to him, for God's sake to help; but when he got time to look that way, he could not see him, for he was gone through the surface of the marsh, and could never be found afterwards. Upon this disaster, the swiftest of the covenanters horse got to Stirling; the foot were mostly killed on the spot and in the chace, which, according to some historians[203], continued for the space of fourteen miles, whereby the greater part of the covenanters army was either drowned, or by these cruel savages cut off and killed.

In this extremity, the captain, as soon as he could get free of the bog, with sword in hand made the best of his way through the enemy, till he got safe to the two colonels Hacket and Strahan, who all three rode off together: but had not gone far till they were encountered by about fifteen of the enemy, all of whom they killed, except two who escaped. When they had gone a little farther, they were again attacked by about thirteen more, and of these they killed ten, so that only three of them could make their escape from them. But, upon the approach of about eleven Highlanders more, one of the colonels said (in a familiar dialect), Johny, if thou do not somewhat now, we are all dead men. To whom the captain answered, Fear not; for we will do what we can, before we either yield, or flee before them. They killed nine of them, and put the rest to flight.

About this time, the Lord began to look upon the affliction of his people. For Montrose, having defeated the covenanters at five or six different times, the committee of estates began to bethink themselves, and for that end saw cause to recall general Leslie, with 4000 foot and 1000 dragoons, from England. To oppose him Montrose marched southward, but was shamefully routed by Leslie at Philiphaugh upon the 13th of Sept. Many of his forces were killed and taken prisoners, and he himself escaped with much difficulty[204]. After which Mr. William Guthrie and captain Paton returned home again to Fenwick.

Thus matters went on till the year 1648, that there arose two factions in Scotland, which were headed by duke Hamilton and the marquis of Argyle. The one party aimed at bringing down the king to Scotland; but the other opposed the same. However, the levies went on, whereby duke Hamilton, with a potent army, marched to England. In the meanwhile major-general Middleton came upon a certain handful of the covenanters, assembled at the celebration of the Lord's supper at Mauchlin, a small village in the shire of Ayr. At which place were Messrs. William Ardair, William Guthrie and John Nevay ministers, and the earl of Loudon, who solicited Middleton to let the people dismiss in a peaceable manner; which he promised to do: but, in a most perfidious way, he fell upon them on the Monday after; which occasioned some bloodshed on both sides, for captain Paton (being still aware of these malignants notwithstanding all their fair promises) caused his people from Fenwick to take arms with them, which accordingly they did; whereby they only made resistance.--Yea it is said, that the captain that day killed eighteen of the enemy with his own hand.

But duke Hamilton and his army being defeated, and he himself afterward beheaded, the English pursuing the victory, Cromwel and his men entered Scotland, by which means the engagers were not only made to yield, but quite dissipated. Whereupon some of the stragglers came west plundering, and took up their residence for some time in the muirs of Loudon, Egletham and Fenwick, which made the captain again bestir himself; and taking a party of Fenwick men he went in quest of them; and found some of them at a certain house in that parish called Lochgoin, and there gave them such a fright (though without any bloodshed) as made them give their promise never to molest or trouble that house or any other place in the bounds again, under pain of death:--and they went off without any further molestation.

Charles I. having been beheaded Jan. 30, 1648-9, and Charles II. called home from Breda 1650, upon notice of an invasion from the English, the Scotch parliament appointed a levy of 10,000 foot and 3000 horse to be instantly raised for the defence of the king and kingdom; among whom it behoved the captain again to take the field, for he was now become too popular to be hid in obscurity.

Accordingly Cromwel and his army entered Scotland in July 1650. After which several skirmishes ensued betwixt the English and the Scots army, till the Scots were, by Cromwel and his army, upon the 3d of September, totally routed at Dumbar. After which, the act of classes being repealed, both church and state began to act in different capacities, and to look as suspiciously on one another as on the common enemy. There were in the army on the protestors side, colonels Ker, Hacket and Strahan, and of inferior officers, major Stuart, captain Arnot (brother to the laird of Lochridge) captain Paton, and others. The contention came to such a crisis, that the colonels Ker and Strahan left the king's army, and came to the west[205] with some other officers; and many of them were esteemed the most religious and best affected in the army. They proceeded so far as to give battle to the English at Hamilton, but were worsted; the Lord's wrath having gone forth against the whole land, because Achan was in the camp of our Scottish Israel[206].

The king and the Scots army, being no longer able to hold out against the English, shifted about and went for England, and about the end of August 1651, had Worcester surrendered to them. But, the English army following hard upon their heels, they were by them totally routed upon the 3d of September, which made the king fly out of the kingdom. After which the captain returned home, when he saw how fruitless and unsuccessful this expedition had been.

About this time, he took up the farm of Meadow-head, where he was born, and married one Janet Lindsay (who lived with him but a very short time). And here he no less excelled in the duties of the true Christian life, in a private station, than he exceeded others while a soldier in the camp; and being under the ministry of that faithful man Mr. William Guthrie, by whom he was made one of the members of his session, and continued so till that bright and shining light in the church was turned out by Charles II. who was again restored, and the yoke of supremacy and tyranny being by him wreathed about the neck of both church and state, whereby matters grew still worse, till the year 1660, that upon some insolencies committed in the south and west by Sir James Turner, some people rose (under the command of Barscob and other gentlemen from Galloway) for their own defence. Several parties from the shire of Ayr joined them, commanded by colonel James Wallace from Achan's; captain Arnot came with a party from Mauchlin; Lockhart of Wicketshaw with a party from Carluke; major Lermont with a party from above Galston; Neilson of Corsack with a party from Galloway; and captain Paton (who now behoved to take the field again) commanded a party of horse from Loudon, Fenwick and other places. And being assembled they went eastward, renewed the covenants at Lanerk, and from thence went to Bathgate, then to Collington, and so on till they came to Rullion, near Pentland hills, where they were upon that fatal day November 28, attacked by general Dalziel and the king's forces. At their first on-set captain Arnot, with a party of horse, fought a party of Dalziel's men with good success; and, after him, another party made the general's men fly; but upon their last rencounter about sun-setting, Dalziel (being repulsed so often) advanced the whole left wing of his army upon col. Wallace's right, where he had scarce three weak horse to receive them, and were obliged to give way[207]. Here captain Paton (who was all along with captain Arnot in the first encounter) behaved with great courage and gallantry. Dalziel, knowing him in the former wars, advanced upon him himself, thinking to take him prisoner. Upon his approach, each presented their pistols. Upon their first discharge, captain Paton perceived the pistol-ball to hoop down upon Dalziel's boots, and knowing what was the cause (he having proof), put his hand to his pocket for some small pieces of silver he had there for the purpose, and put one of them into his other pistol. But Dalziel, having his eye on him in the mean while, jumped his horse behind that of his own man, who by that means was slain. The colonel's men, being flanked in, on all hands, by Dalziel's men, were broke and overpowered in all their ranks. So that the captain and other two horsemen from Finwick were surrounded, five men deep, by the general, through whom he and the two men at his back had to make their way, when there was almost no other on the field of battle, having, in this last rencounter, stood almost an hour.

Whenever Dalziel perceived him go off, he commanded three of his men to follow hard after him, giving them marks whereby they should know him. Immediately they came up with the captain, before whom was a great slough or stank in the way, out of which three Galloway men had just drawn their horses. They cried to the captain, What would they do now! He answered them, What was the fray--he saw but three men coming upon them; and then caused his horse jump the ditch, and faced about with his sword drawn in his hand, stood still till the first, coming up, endeavoured to make his horse jump over also.--Upon which he, with his sword[208], clove his head in two, and his horse being marred, fell into the bog, with the other two men and horse. He told them to take his compliments to their master, and tell him he was not coming this night, and came off, and got safe home at last.

After this Christ's followers and witnesses were reduced to many hardships, particularly such as had been any way accessory to the rising at Pentland, so that they were obliged to resort unto the wildernesses and other desolate and solitary places. The winter following he and about twenty persons had a very remarkable deliverance from the enemy.--Being assembled at Lochgoin, upon a certain night, for fellowship and godly conversation, they were miraculously anticipated or prevented by a repeated dream (of the enemies approaching) by the old man of the house, who was gone to bed for some rest on account of his infirmity; and that just with as much time as they could make their escape, the enemy being within forty falls of the house.--After they got off, the old man rose up quickly and met them with an apology, for the circumstance the house was then in (it being but a little after day break), and nothing at that time was discovered.

About this time, the captain sometimes remained at home, and sometimes in such remote places wherein he could best be concealed from the fury of his persecutors. He married a second wife, one Janet Millar from Eglesham (whose father fell at Bothwel-bridge), by whom he had six children, who continued still to possess the farm of Meadow-head and Artnock in tack, until the day of his death.

He was also one who frequented the pure preached gospel where-ever he could obtain it, and was a great encourager of the practice of carrying arms for the defence thereof, which he took to be a proper mean in part to restrain the enemy from violence. But things growing still worse and worse, new troops of horse and companies of foot being poured in upon the western shires on purpose to suppress and search out these field-meetings, which occasioned their rising again anno 1679. While, by these unparalleled severities, they were with those of whom the apostle speaks, destitute, afflicted and tormented, of whom the world was not worthy, and they wandered in deserts and in mountains, and in dens and caves of the earth[209].

For that suffering remnant, under the command of Mr. Robert Hamilton, having got the victory over Claverhouse on the 1st of June 1676, at Drumclog in Evandale (in which skirmish there was about 36 or 40 of that bloody crew killed), they went on the next day for Glasgow, in pursuit of the enemy; but that proving unsuccessful, they returned back, and on June 3d formed themselves into a camp, and held a council of war. On the 4th they rendezvouzed at Kyperidge, &c.; and on the 5th they went to commissar Fleming's park, in the parish of Kilbride, by which time captain Paton (who all this time had not been idle) came to them with a body of horsemen from Finwick and Galston; and many others joined them, so that they were greatly increased.

They had hitherto been of one heart and one mind, but a certain party of horse from Carrick came to them (with whom were Mr. Welch, and some other ministers who favoured the indulgence), after which they never had a day to do well, until they were defeated at Bothwel-bridge, upon the 22d of June following.

The protesting party were not for joining with those of the Erastian side, till they should declare themselves fully for God and his cause, against all and every defection whatever; but Mr. Welch and his party found out a way to get rid of such officers as they feared most opposition from: For orders were given to Rathillet, Haugh-head, Carmichael, and Mr. Smith, to go to Glasgow, to meet with Mr. King and captain Paton; and they obeyed. When at Glasgow, Mr. King and captain Paton led them out of the town, as they apprehended, to preach somewhere without the town; but at last, upon inquiry where they were going, it was answered (according to orders sent privately to Mr. King and captain Paton), That they were to go and disperse a meeting of the enemy at Campsie; but upon going there, they found no such thing, which made them believe it was only a stratagem to get free of Mr. King and the rest of the faithful officers; upon which they returned.

The faithful officers were Mr. Hamilton, general Hackston of Rathillet, Hall of Haugh-head, captain Paton in Meadow-head, John Balfour of Kinloch, Mr. Walter Smith, William Carmichael, William Cleland, James Henderson, and Robert Fleming. Their ministers were Messrs. Donald Cargil, Thomas Douglas, John Kid, and John King; for Mr. Richard Cameron was then in Holland. Henry Hall of Haugh-head, John Paton in Meadow-head, William Carmichael, and Andrew Turnbull, were ruling elders of the church of Scotland.

Thus the protesting party continued to struggle with the Erastian party (in which contending captain Paton had no small share) until that fatal day June 22d, when they were broke, and made to flee before the enemy. The captain, at this time, was made a major; and some accounts bear, that the day preceding, he was made a colonel. An author[210], when writing upon that affair, says, That he supposes John Paton, Robert Fleming, James Henderson and William Cleland were chosen to be colonels of regiments; however, as he did not enjoy this place long, we find him still afterward continued in the character of captain John Paton.

After the defeat at Bothwel-bridge, captain Paton made the best of his way homeward; and having had a fine horse, with all manner of furniture from the sheriff of Ayr, upon the way he gave him to one to take home to his master, but being robbed of all its fine mounting, by an old intelligencer (of the same name as was supposed), which very much surprised the sheriff when he received the horse, and the captain when he got notice thereof. This was a most base and shameful action, designing to stain the character of this honest and good man.

The sufferers were now exposed to new hardships, and none more than captain Paton, who was not only declared rebel by order of proclamation, but also a round sum offered for his head, which made him be more hotly pursued, and that even in his most secret lurking places. In which time, a little after Bothwel, he had another most remarkable escape and deliverance from his blood-thirsty enemies, which fell out in this manner.----

The captain, with a few more, being one night quartered in the forementioned house of Lochgoin[211], with James Howie (who was one of his fellow sufferers), at which time one captain Ingles, with a party, lay at the dean of Kilmarnock's, who sent out partie, on all hands, to see what they could apprehend; and that night, a party, being out in quest of some of the sufferers, came to Meadow-head, and from thence went to another remote place in the muirs of Finwick, called Croilburn, but finding nothing there, they went next to Lochgoin, as apprehending they would not miss their design there; and that they might come upon this place more securely, they sent about five men, with one serjeant Rae, by another way whereby the main body could not come so well up undiscovered.

The sufferers had watched all night (which was very stormy) by turns, and about day-break the captain, on account of his asthmatical disorder, went to the far end of the house for some rest. In the mean while, one George Woodburn went out to see if he could observe any thing (but it seems he looked not very surely), and going to secret duty instead of this, from which he was but a little time returned, until on a sudden, ere they were aware, serjeant Rae came to the inner door of the house, and cried out, Dogs, he had found them now. The four men took to the spence--James and John Howie happened to be then in the byre, among the cattle. The wife of the house, one Isabel Howie, seeing none but the serjeant, cried to them to take the hills, and not be killed in the house. She took hold of Rae, as he was coming boldly forward to the door of the place in which they were, and ran him backward out of the outer door of the house, giving him such a hasty turn as made him ly on the ground. In the mean while, the captain, being alarmed, got up, put on his shoes (though not very hastily,) and they got all out; by which time the rest of the party was up. The serjeant fired his gun at them, which one John Kirkland answered by the like with his. The bullet passed so near the serjeant, that it took off the knot of hair on the side of his head. The whole crew being now alarmed, the captain and the rest took the way for Eglesham muirs; and they followed. Two of the men ran with the captain, and other two stayed by turns and fired back on the enemy, the enemy firing on them likewise; but by reason of some wetness their guns had got, in coming through the water, they were not so ready to fire, which helped the others to escape.

After they had pursued them some time, John Kirkland turned about, and stooped down on his knee, and aimed so well, that he shot a highland sarjeant through the thigh, which made the front still stoop as they came forward, till they were again commanded to run. By this time the sufferers had got some ground, and, being come to the muirs of Eglesham, the four men went to the height in view of the enemy, and caused the captain (who was old and not able to run) take another way by himself. At last he got a mare upon the field, and took the liberty to mount her a little, that he might be more suddenly out of their reach. But ere he was aware, a party of dragoons going for Newmills was at hand, and what was more observeable, he wanted his shoes (having cast them off before, and was riding on the beasts bare back), but he passed by them very slowly, and got off undiscovered; and at length gave the mare her liberty (which returned home) and went unto another of his lurking-places. All this happened on a Monday morning, and on the morrow these persecutors returned, and plundered the house, drove off their cattle and left almost nothing remaining[212].

About this time the captain met with another deliverance. For, he having a child removed by death, the incumbent of the parish, knowing the time when the corpse was to be interred, gave notice to a party of soldiers at Kilmarnock to come up and take him at the burial of his child. But some persons present at the burial, persuaded him to return back in case the enemy should come upon them at the church-yard, which he accordingly did (when he was but a little distant from the church).

He was also a great succourer of those sufferers himself, in so far as his circumstances could admit, several of his fellow-companions in the tribulation and patience of Jesus Christ, resorting at certain times to him: Such as worthy David Hackston of Rathillet, Balfour of Kinloch, and Mr Donald Cargil; and it is said, That Mr. Cargil dispensed the sacrament of baptism to twenty-two children in his barn at Meadow-head, sometime after the engagement at Bothwel-bridge[213].

But, being now near the end of his race and weary pilgrimage, about the beginning of Aug. 1684. he came to the house of one Robert Howie in Floack, in the parish of Mearns (formerly one of his hiding places) where he was, by five soldiers, apprehended before ever he or any in the house were aware. He had no arms, yet the indwellers there offered him their assistance, if he wanted it. Indeed they were in a condition to have refused him, yea, he himself, once in a day, was in case to have extricated himself from double that number. But he said, It would bring them to further trouble, &c. and as for himself, he was now become weary of his life, being so hunted from place to place, and being now well stricken in years, his hidings became the more irksome; and he was not afraid to die, for he knew well, that, whenever he fell into their hands, this would be the case, and he had got time to think thereon for many years; and for his interest in Christ, of that he was sure. They took him to Kilmarnock, but knew not who he was (taking him for some old minister or other) till they came to a place on the high-way, called Moor-yeat, where the good man of that place, seeing him in these circumstances, said, Alas! captain Paton, are you there! And then to their joy, they knew who they had got into their hands. He was carried from Kilmarnock (where his eldest daughter, being about 14 years of age, got access to see him) to Ayr, and then back to Glasgow, and soon after to Edinburgh.

It is reported as a fact, that general Dalziel met him here, and took him in his arms, saying, "John, I am both glad and sorry to see you. If I had met you on the way before you came hither I should have set you at liberty: But now it is too late. But be not afraid, I will write to his majesty for your life." The captain replied, "You will not be heard." Dalziel said, "Will I not! If he does not grant me the life of one man, I shall never draw a sword for him again." And it is said, That, having spoken some time together, a man came and said to the captain, You are a rebel to the king. To whom he replied, Friend, I have done more for the king than perhaps thou hast done. Dalziel said, Yes, John, that is true, (perhaps he meant at Worcester). And struck the man on the head with his cane till he staggered, saying, He would learn him other manners than to use such a prisoner so. After this and more reasoning, the captain thanked him for his courtesy, and they parted.

His trial was not long delayed. I find (says a historian[214]) that April 16th, the council ordered a reward of 20 pounds sterling to Cornet Lewis Louder, for apprehending John Paton who had been a notorious rebel these 18 years. He was brought before the justiciary, and indicted for being with the rebels at Glasgow, Bothwel, &c. The advocate, ex super abundanti, passed his being at Pentland, and insisted on his being at Bothwel. The lords found his libel relevant, and for probation they refer to his own confession before the council: John Paton in Meadow-head in Finwick, that he was taken in the parish of Mearns, in the house of Robert Howie in Floack, and that he haunted ordinarily in the fields and muirs, confesses that he was moved by the country people to go out in the year 1666, commanded a party at Pentland, confesses that he joined with the rebels at Glasgow, about eight days before the engagement, commanded a party at Bothwel, &c. The assize had no more to cognize upon, but his own confession, yet brought him in guilty. The Lords condemned him to be hanged at the grass-market of Edinburgh on Wednesday the 23d of April. But, by other accounts he was charged before the council for being a rebel since the year 1640; his being an opposer of Montrose; his being at Mauchlin muir, &c.

He was prevailed on to petition the council, upon which he was respited to the 30th, and from that to May 9th, when he suffered according to his sentence. And no doubt, Dalziel was as good as his word.--For it is said that he obtained a reprieve for him from the king; but that coming to the hands of bishop Paterson, was kept up by him, till he was executed, which enraged the general not a little. It seems that they had a mind to spare him, but as he observed in his last speech, the prelates put an effectual stop to that. In the last eight days that he lived, he got a room by himself, that he might more conveniently prepare for death, which was a favour at that time granted him above many others.

What his conduct or deportment at the place of execution was, we are now at a loss to know, only we must believe it was such as well became such a valiant servant and soldier of Jesus Christ, an evidence of which we have in his last speech and dying testimony wherein among other things he says, "You are come here to look on me a dying man, and you need not expect that I shall say much, for I was never a great orator or eloquent of tongue, though I may say as much to the commendation of God in Christ Jesus, as ever a poor sinner had to say, &c.--I bless the Lord I am not come here as a thief or murderer, and I am free of the blood of all men and hate bloodshed directly or indirectly, and now I am a poor sinner; and never could merit any thing but wrath: and I have no righteousness of my own, all is Jesus Christ's and his alone. Now as to my interrogations I was not clear to deny Pentland or Bothwel. The council asked me if I acknowledged authority; I said, All authority according to the word of God. They charged me with many things as if I had been a rebel since the year 1640, at Montrose's taking, and at Mauchlin-muir. Lord, forgive them, for they know not what they do." In the next place he adheres to the scriptures, the covenants and the whole of the work of reformation, and then says, "Now, I leave my testimony as a dying man against that horrid usurpation of our Lord's prerogative and crown-rights, I mean that supremacy established by law in these lands, which is a manifest usurpation of his crown, for he is given by the Father to be head to the church, Col. i. 18, &c." And further, he addressed himself in a few words to two or three sorts of people, exhorting them to be diligent in the exercise of duty, and then in the last place comes to salute all his friends in Christ, whether prisoned, banished, widows, the fatherless, wandering and cast out for Christ's sake and the gospel's. He forgave all his enemies in these words, "Now as to my persecutors, I forgive all of them, instigators, reproachers, soldiers, private council, judiciaries, apprehenders, in what they have done to me, but what they have done in despite against the image of God in me, who am a poor thing, without that, it is not mine to forgive them, but I wish they may seek forgiveness of him who hath it to give, and would do no more wickedly." Then he leaves his wife and six small children on the Lord, takes his leave of worldly enjoyments, and concludes, saying, "Farewel, sweet scriptures, preaching, praying, reading, singing, and all duties. Welcome Father, Son and Holy Spirit. I desire to commit my soul to thee in well doing: Lord, receive my spirit[215]."

Thus another gallant soldier of Jesus Christ came to his end, the actions of whose life and demeanour at death, do fully indicate that he was of no rugged disposition (as has been by some asserted of these our late sufferers) but rather of a meek, judicious and Christian conversation, tempered with true zeal and faithfulness for the cause and interest of Zion's King and Lord. He was of a middle stature (as accounts bear) large and robust, somewhat fair of complexion, with large eye-brows. But what enhanced him more was courage and magnanimity of mind, which accompanied him upon every emergent occasion; and though his extraction was but mean, it might be truly said of him, That he lived a hero and died a martyr.

The Life of JOHN NISBET of Hardhill.

John Nisbet born about the year 1627, was son to James Nisbet, and lineally descended from one Murdoch Nisbet in Hardhill, who about 1500, joined those called the Lollards of Kyle; but, a persecution being raised against them, he fled over seas, and took a copy of the new Testament in writing. Sometime after, he returned home, digged a vault in the bottom of his own house, unto which he retired, serving God, reading his new book, and instructing such as had access to him. But to return,

John Nisbet, being somewhat advanced in years, and one who had the advantage of a tall, strong, well-built body, and of a bold, daring, public spirit, went abroad and joined in the military, which was of great use to him afterwards. Having spent some time in foreign countries, he returned to Scotland, and swore the covenants when king Charles at his coronation swore them at Scoon in 1650. Then, having left the military, he came home and married one Margaret Law, who proved an equal, true and kind yoke-fellow to him all the days of her life, and by whom he had several children, three of whom survived himself, viz. Hugh, James and Alexander.

In the month of Dec. 1683, she died on the 8th day of her sickness, and was buried in Stone-house church-yard. This behoved to be done in the night, because it might not be known, neither would any do it but such as might not appear in the day-time. The curate having knowledge of it, threatened to take the corpse up, burn it or cast it to the dogs; but some of the persecuted party sent him a letter, assuring him, That if he touched these graves they would burn him and his family, and all he had;--so he forbare.

He early applied himself to the study of the holy scriptures, which, through the grace of God, was so effectual, that he not only became at last one well acquainted with the most interesting parts of practical religion, but also he attained no small degree of knowledge in points of principle, which proved of unspeakable advantage to him in all that occurred to him in the after-part of his life, in maintaining the testimony of that day.

He married and took up the Hardhill in the parish of Loudon, in which station he behaved with much discretion and prudence. For no sooner did prelacy and Erastianism appear on the field, in opposition to our antient and laudable form of church-government, at the restoration of Charles II. than he took part with the presbyterian side. And having anno 1664, got a child baptized by one of the ejected ministers (as they were then called), the incumbent or curate of the parish was so enraged, that he declared his resolution from the pulpit, to excommunicate him the next Lord's day. But behold the Lord's hand interposed here; for, before that day came, the curate was landed in eternity.

This gentleman, being always active for religion, and a great encourager of field-meetings, was, with the rest of Christ's faithful witnesses, obliged to go without the camp bearing his reproach. When that faithful remnant assembled together, and renewed the covenant at Lanerk 1666, his conscience summoned him out to join them in that particular circumstance, which being known and he threatened for such an action, he resolved to follow these persecuted people, and so kept with them in arms till their defeat upon the 28th of Nov. at Pentland hills, at which fight he behaved with great courage and resolution. He fought till he was so wounded, that he was stript for dead among the slain, and yet such was the providence of God, that (having more work for him to accomplish) he was preserved.

He had espoused Christ's cause by deliberate choice, and was indeed of an excellent spirit; and, as Solomon says, more excellent than his neighbour. His natural temper was likewise noble and generous: As he was travelling through a muir on a snowy day, one of his old neighbours (who was seeking sheep) met him, and cried out, "O Hardhill, are you yet alive! I was told, you was going in a pilgrim's habit, and that your burns were begging, and yet I see you look as well as ever." Then taking out a six-dollar, he offered it to him. John, seeing this, took out a ducat, and offered it to him, saying, "I will have none of yours, but will give you if you please; for you may see that nothing is wanting to him that fears the Lord, and I would never have thought that you (calling him by his name) would have gone so far with the enemies of God, as to sell your conscience to save your gear, &c. Take warning, H. go home and mourn for that, and all your other sins, before God; for, if mercy do not prevent, you will certainly perish." The poor man thanked him, put up his money, and went home.

After this remarkable escape he returned home, where probably he continued (not without enduring many hardships) till the year 1670, that by his fame for courage, wisdom and resolution among the sufferers, when that party who were assembled near Loudon-hill to hear the gospel, June 1st, came in view of an engagement with Claverhouse (who attacked them that day at Drumclog), Hardhill, not being present, was sent for by one Woodborn in the mains of Loudon, to come in all haste to their assistance. But before they got half-way they heard the platoons of the engagement, and yet they rode with such alacrity, that they just came up as the firing was over. Upon their approach, Hardhill (for so he was commonly called) cried to them to jump the ditch, and get over upon the enemy sword in hand. Which they did with so great resolution and success, that in a little they obtained a complete victory over the enemy, wherein Hardhill had a share, by his vigorous activity in the latter end of that skirmish.

The suffering party, knowing now that they were fully exposed to the rage and resentment of their bloody persecuting foes, resolved to abide together. And for that purpose sent a party to Glasgow in pursuit of the enemy, among whom Hardhill was one. After which he continued with them and was of no small advantage to the honest party, till that fatal day June 22d, that they fled and fell before the enemy at Bothwel-bridge. Here, says Wodrow, he was a captain, if I mistake not. And being sent with his party along with those who defended the bridge, he fought with great gallantry, and stood as long as any man would stand by him, and then made his retreat just in time, and through the goodness of God, he escaped from their hands at this time also.

After Bothwel, he was denounced a rebel, and a large reward offered to such as could apprehend him. At which time the enemy seized all that he had, stripped his wife and four children of all, turning them out of doors, whereby he was reduced as one of those mentioned Hebrews xi. 38. They wandered about in desarts and in mountains, and in dens and caves of the earth, &c. Thus he lived for near the space of five years, suffering all manner of hardships, not accepting deliverance, that he might preserve to himself the free enjoyment of the gospel, faithfully preached in the fields. And being a man of a public spirit, a great observer of fellowship meetings (alas, a duty now too much neglected!) and very staunch upon points of testimony, and become very popular among the more faithful part of our sufferers, and was by them often employed as one of their commissioners to their general meetings, which they had erected some years before this, that they might the better understand the mind of one another in carrying on a testimony in that broken state.

One thing very remarkable was--The Sabbath night (being that day eight days before he was taken) as he and four more were travelling, it being very dark, no wind, but a thick small rain: no moon, for that was not her season; behold, suddenly the clouds clave asunder, toward east and west, over their heads, and a light sprang out beyond that of the sun, which lasted above the space of two minutes. They heard a noise, and were much amazed, saying one to another, What may that mean? but he spoke none, only uttering three deep groans, one of them asked him, What it might mean? He said, "We know not well at present, but within a little we shall know better: yet we have a more sure word of prophecy, unto which we would do well to take heed:" And then he groaned again, saying, "As for me, I am ready to live or to die for him, as he in his providence shall call me to it, and bear me through in it; and although I have suffered much from prelates and false friends these 21 years, yet now I would not for a thousand worlds I had done otherwise; and if the Lord spare me, I will be more zealous for his precious truths, and if not, I am ready to seal his cause with my blood; for I have longed for it these 16 years, and it may be I will ere long get it to do. Welcome be his will, and if he will help me through with it, I shall praise him to all eternity." Which made them all wonder, he being a very reserved man; for although he was a strict observer of the Sabbath, a great examiner of the scripture, and a great wrestler in prayer, yet he was so reserved as to his own case and soul's concernment, that few knew how it was with him as to that, until he came to prison.

All this and more could not escape the knowledge of the managers, as is evident from Earlston's answers before the council 1683, and we find that one of the articles that John Richmond suffered for, at the cross of Glasgow, March 19th 1684, was his being in company with John Nisbet. This made the search after him and other sufferers more desperate. Whereupon in the month of November 1683, having retired amongst other of his lurking places, unto a certain house called Midland, in the parish of Fenwick, where were assembled for prayer and other religious exercises (on a Saturday's night) other three of his faithful brethren, viz. Peter Gemmel, a younger brother of the house of Horse-hill in the same parish, George Woodburn, a brother of the Woodburns in the Muirs of Loudon, and one John Fergushill from Tarbolton. Upon notice that lieutenant Nisbet, and a party of col. Buchan's dragoons were out in quest of the wanderers (as they were sometimes called) they resolved on the Sabbath morning to depart. But old John Fergushill, not being able to go by reason of some infirmities, they were obliged to return back with him, after they had gone a little way from the house; and were, the same day, apprehended. The way and manner of which, with his answers both at Ayr, and before the council at Edinburgh, as they stand in an old manuscript given under his own hand, while he was their prisoner, is as follows:

"First when the enemy came within sight of the house, we seeing no way of escape, John Fergushill went to the far end of the house, and the other two and I followed. And ere we were well at the far end of the house, some of the enemy were in the house. And then in a little after they came and put in their horses, and went to and fro in the house for more than an hour, and we four still at the far end of the house; And we resolved with one another to keep close till they should come just on us; and if it should have pleased the Lord to have hid us there, we resolved not to have owned them; but if they found us out, we thought to fight, saying one to another, It was death at length. They got all out of the house, and had their horses drawn forth. But in a little time came back[216], tittling one to another, and at last cried for a candle to search the house with; and came within a yard of us with a light burning in their hand. According to our former resolution, we did resist them, having only three shot; and one of them misgiving, and they fired above twenty-four shot at us, and when we had nothing else, we clubbed our guns, till two of them were quite broke, and then went in grips with some of them; and when they saw they could not prevail, they cried, All to go out and fire the house. Upon which we went out after them, and I received six wounds in the going out. After which, they getting notice what I was, some of themselves cried out to spare my life, for the council had offered 3000 merks for me. So they brought me towards the end of the yard, and tied my hands behind my back, (having shot the other three to death). He that commanded them, scoffingly asked me, What I thought of my self now? I smiled and said, I had full contentment with my lot, but thought that I was at a loss that I was yet in time and my brethren in eternity. At which he swore he had reserved my life for a farther judgment to me. When we were going towards Kilmarnock; he (the lieutenant, who was a cousin of his own) called for me, and he and I went before the rest, and discoursed soberly about several things. I was free in telling him what I held to be sin, and what I held to be duty; and when we came to Kilmarnock tolbooth, he caused slack my arms a-little, and inquired if I desired my wounds dressed: and at the desire of some friends in the town, he caused bring in straw and some cloaths for my brother John Gemmel[217] and me to lie upon, but would not suffer us to cast off our cloaths. On Monday, on the way to Ayr, he raged against me, and said that I had the blood of the three men on my head that were killed yesterday; and that I was guilty of all, and the cause of all the troubles that were come on the poor barony of Cunningham first and last. But when we came near the town, he called me out from the rest, and soberly asked me, What he should say to the superior officers in my behalf? I told him, That if the Lord would keep me from wronging truth, I was at a point already in what he put me to, as to suffering. When we first entered the tolbooth of Ayr, there came two and asked some things at me, but they were to little purpose. Then I was taken out with a guard and brought before Buchan. He asked me, 1st, If I was at that conventicle? I told him, I looked upon it as my duty. 2dly, How many armed were there? I told him, I went to hear the gospel preached, and not to take up the account of what men were there. 3dly, Where away went they, &c.? I told him it was more than I could tell. 4thly, Do you own the king? I told him, while he owned the way and work of God, I thought myself bound both to own and fight for him, but when he quitted the way of God, I thought I was obliged to quit him. 5thly, Will ye own the duke of York as king? I told him, I would not; for it was both against my principles and the laws of the nation. 6thly, Was you clear to join with Argyle? I said, No. He held me long, and spoke of many things. We had the musters through hands, popery, prelacy, presbyterianism, malignants, defensive and offensive arms, there being none in the room but him and I. I thought it remarkable, that all the time from sabbath and to this present, I had and have as much peace and quietness of my mind, as ever in my life. O help me to praise him! for he alone did it. Now, my dear friends and acquaintance, cease not to pray for me while I am in the body, for I may say I fear nothing, but that, thro' weakness, I wrong truth. And my last advice is, that ye be more diligent in following Christian duties. Alas! that I was not more sincere, zealous and forward for his work and cause in my day.--Cease to be jealous one of another, and only let self-examination be more studied, and this, through his blessing, shall open a door to more of a Christian soul-exercise; and more of a soul-exercise, through his blessing, would keep away vain jangling, that does no way profit, but gives way to Satan and his temptations, &c.

"When I came to Edinburgh, I was the first night kept in the guard. The next night I was brought into their council-house, where were present Drummond (viz. Perth) Linlithgow and one Paterson, together with some others. They first said to me, that they looked upon me as one acquainted with all that was done amongst these rebellious persons, therefore the lords of his majesty's privy council would take it as a great favour that I would be free in telling them what I knew, that might most conduce to the peace and security of the nation. I told them, That when I came to particulars, I should speak nothing but truth, for I was more afraid to lie than to die, but I hoped they would be so much christians as not to bid me tell any thing that would burden my conscience. Then they began thus: (1.) What did ye in your meetings? I told them, We only sung a part of a psalm, read a part of the scripture, and prayed time about. (2.) Why call ye them fellowship and society-meetings? A. I wonder why you ask such questions, for these meetings were called so when our church was in her power. (3.) Were there any such meetings at that time? A. There were in some places of the land. (4.) Did the ministers of the place meet with them in these? A. Sometimes they did, and sometimes they did not. (5.) What mean you by your general meeting, and what do you do at them? While I was thinking what to answer, one of themselves told them more distinctly than I could have done, and jeeringly said, looking to me, When they have done, then they distribute their collections. I held my peace all the time. (6.) Where keep ye these meetings? A. In the wildest muirs we can think off. (7.) Will ye own the king's authority? A. No. (8.) What is your reason? you own the scriptures and your own confession of faith? A. That I do with all my heart. (9.) Why do ye not own the king's authority (naming several passages of scripture, and that in the 23d chapter of the confession)? A. There is a vast difference, for he being a Roman catholic, and I being not only brought up in the presbyterian principles from my youth, but also sworn against popery. (10.) What is that to you though he be popish, he is not bidding you be a papist, nor hindring you to live in your own religion? A. The contrary does appear, for we have not liberty to hear a gospel-preaching, but we are taken, killed and put to the hardest of sufferings. They said, It was not so, for we might have the gospel, if our wild principles would suffer us to hear it. I said, They might say so, but the contrary was well known through the land, for ye banished away our faithful ministers, and thrust in such as live rather like profligates than like ministers; so that poor things neither can nor dare join with them. (11.) Are ye clear to join with Argyle? A. No. Then one of them said, Ye will have no king but Mr. James Renwick; and asked, If I conversed with any other minister upon the field than Mr. Renwick? I told them, I conversed with no other:----And a number of other things that were to little purpose.

"Sirs, this is a true hint of any material thing that passed betwixt them and me. As for their drinking of healths, never one of them spoke of it to me, neither did ever any of them bid me pray for their king; but they said, That they knew I was that much of a christian, that I would pray for all men. I told them, I was bound to pray for all; but prayer being instituted by a holy God, who was the hearer of prayer, no christian could pray when every profligate did bid them, and it was no advantage to their cause to suffer such a thing.

"How it may be afterwards with me, I cannot positively say, for he is a free Sovereign, and may come and go as he pleaseth. But this I say and can affirm, that he has not quarreled with me since I was prisoner; but has always waited on to supply me with all consolation and strength, as my necessity required; and now when I cannot lay down my own head nor lift it without help, yet of all the cases that ever I was, I had never more contentment. I can now give the cross of Christ a noble commendation. It was always sweet and pleasant, but never so sweet and pleasant as now. Under all my wanderings, and all my toilings, a prison was still so terrifying to me, that I could never have been so sure as I would have been. But immediately at my taking, he so shined on me, and ever since that, he and his cross are to me far beyond whatever he was before. Therefore let none scare or stand at a distance from their duty for fear of the cross, for now I can say from experience, that it is as easy, yea, and more sweet, to ly in prison in irons, than it is to be at liberty. But I must forbear at present."

Upon the 26th, he was ordered by the council to be prosecuted before the justiciary. Accordingly on the 30th he was before the justiciary, and arraigned, his own confession being the only proof against him, which runs thus, "John Nisbet of Hardhill, prisoner, confesses, when examined before the council, That he was at Drumclog, had arms, and made use of them against the king's forces; and that he was at Glasgow; and that he was at a field meeting within these two months, betwixt Eglesham and Kilbride; &c." The which being read, he adhered to, but refused to subscribe it. The assize brought him in guilty, and the lords sentenced him to be hanged at the grass-market, Dec. 4th, betwixt two and four in the afternoon, and his lands, goods and gear to be forfeited to the king's use.

It was inserted by the council in his confession, That the reason why he could not join with Argyle was, that one Cleland told him, that Argyle and his party were against all kingly government. Mr. Wodrow thinks this false, and that it was only foisted in by the clerk of the council, it not being the first time that things of this nature had been done by them. But he behoves to have been in a mistake here, for in one of Hardhill's papers, in manuscript, left behind him in way of testimony, he gives this as the first reason for his not joining with Argyle, and the second was to the same purpose with what Mr. Wodrow has observed, viz. because the societies could not espouse his declaration, as the state of the quarrel was not concerted according to the ancient plea of the Scottish covenanters, and because it opened a door to a sinful confederacy.

His sentence was accordingly executed, and he appeared upon the scaffold with a great deal of courage and christian composure, and died in much assurance, and with a joy which none of his persecutors could intermeddle with. It was affirmed by some, who were present at his execution, that the scaffold or gibbet gave way and came down, which made some present flatter themselves, that by some laws in being, he had won his life (as they used to say in such cases). But behold a disappointment here, for he behoved not to escape so (for to this end he was born). Immediately all was reared up, and the martyr executed.

In his last testimony, which is inserted in the cloud of witnesses, after a recital of many choice scripture texts, which had been comforting and strengthening to him in the house of his pilgrimage, he comes among other things in point of testimony, to say, "Now, my dear friends in Christ, I have alway since the public resolutioners were for bringing in the malignants, and their interest, thought it my duty to join with the Lord's people, in witnessing against these sinful courses, and now see clearly that it has ended in nothing less than the making us captains, that we may return to Egypt by the open doors, that are made wide to bring in popery, and set up idolatry in the Lord's covenanted land, to defile it. Wherefore it is the unquestionable and indispensible duty of all who have any love to God and to his son Jesus Christ, to witness faithfully, constantly and conscientiously against all that the enemies have done or are doing to the overthrow of the glorious work of reformation, and banishing Christ out of these lands, by robbing him of his crown rights.----And however it be, that many, both ministers and professors, are turning their back upon Christ and his cause, reproaching and casting dirt upon you and the testimony of the day. Yet let not this weaken your hands, for I assure you it will not be long to the fourth watch, and then he will come in garments dyed in blood, to raise up saviours in mount Zion, and to judge the mount of Esau; and then the cause of Jacob and Joseph shall be for fire, and the malignants, prelates and papists, shall be for stubble; the flame thereof shall be great: But my generation work being done with my time, I go to him who loved me, and washed me from all my sins."

Then he goes on declaring, that he adhered to the scripture, confession of faith, catechisms larger and shorter, and all the pieces of reformation attained to in Scotland from 1638, to 1649, with all the protestations, declarations, &c. given by the faithful since that time; owns all their appearances in arms, at Pentland, Drumclog, Bothwel, Airs-moss, &c. against God's stated enemies, and the enemies of the gospel, and kingly government, as appointed and emitted in the word of God, they entering covenant ways and with covenant qualifications. And withal adds, "But I am persuaded, Scotland's covenanted God will cut off the name of Stuart, because they have stated themselves against religion, reformation, and the thriving of Christ's kingdom and kingly government in these lands; and although men idolize them so much now, yet ere long there shall none of them be to tyrannize in covenanted Britain any more."

Then he proceeds in protesting against popery, prelacy, the granters and accepters of the indulgence, and exhorting the people of God to forbear contention and censuring one another; to keep up their sweet fellowship and society-meetings, with which he had been much comforted:----And concludes, bidding farewel to all his dear fellow-sufferers, to his children, christian friends, sweet Bible, and to his wanderings, and contendings for truth. Welcomes death, the city of his God, the blessed company of angels, and the spirits of just men; but above all, the Father, Son, and Holy Ghost;----Into whose hands he commits his spirit. Amen.

After he wrote his last speech, he was taken out immediately to the council, and from that to the place of execution. All the way thither he had his eyes lifted up to heaven. He seemed to rejoice, and his face shined visibly. He spoke but little till he came to the scaffold. When he came there, he jumped upon it and cried out, "My soul doth magnify the Lord, my soul doth magnify the Lord. I have longed these 16 years to seal the precious cause and interest of precious Christ with my blood, who hath answered and granted my request, and has left me no more to do but to come here and pour out my last prayer,--sing forth my last praises of him in time on this sweet and desirable scaffold, mount that ladder, and then I shall get home to my father's house, see, enjoy, serve and sing forth the praises of my glorious Redeemer for ever, world without end." Then he resumed the heads of his last testimony to the truth, and enlarged on what he owned and disowned, but the drums being beat, little could be heard. Only with difficulty he was heard to say, "The covenanted God of Scotland hath a dreadful storm of wrath provided, which he will surely pour out suddenly and unexpectedly, like a thunderbolt, upon these covenanted lands, for their perfidy, treachery, and apostacy, and then men shall say, they have got well away that got a scaffold for Christ." He exhorted all to "make use of Christ for a hiding place; for blood, blood, shall be the judgment of these lands." He sang the first six verses of the 34th psalm, and read the 8th of the Romans, and prayed divinely with great presence of mind and very loud. Then went up the ladder rejoicing and praising the Lord, which all evidently saw: And so ended the race which he had run with faith and patience upon the 4th of Dec. 1685, in the 58th year of his age.

He was a man of strong memory, good judgment, and much given to self-denial. It is said of him, that, under his hidings in a cave, near or about his own house, he wrote out all the new testament; which probably (according to some accounts) might be a transcription of an old copy, which one of his ancestors is said to have copied out in the time of popery, when the scriptures were not permitted to be read in the vulgar language.

Hardhill was always a man very particular upon the testimony of the day, which made some compliers censure him as one too harsh and rugged in point of principle; but this must be altogether groundless. For in one of the forementioned manuscripts, he lets fall these words, "Now as for misreports, that were so much spread of me, I declare, as a dying person going out of time to eternity, that the Lord never suffered me in the least to incline to follow any of those persons who were drawn away to follow erroneous principles. Only I thought it still my duty, to be tender of them, as they had souls, wondring always wherefore I was right in any measure, and they got leave to fall in such a manner. I could never endure to hear one creature rail and cry out against another, knowing we are all alike by nature." And afterwards when speaking of Argyle's declaration, he farther says, "Let all beware of refusing to join with ministers or professors, upon account of personal infirmities, which is ready to raise prejudice among persons. But it shall be found a walking contrary to the word of God, and so contrary to God himself, to join either with ministers or professors, that hold it lawful to meddle with sinful things; for the holy scriptures allow of no such thing. He is a holy God, and all that name the name of God must depart from evil."

There were also twenty-six steps of defection drawn up by him (yet in manuscript) wherein he is most explicit in proving from clear scripture proofs the sinfulness of the land's apostacy from God, both nationally and personally, from the public resolutions to the time of his death in the year 1685. He was by some thought too severe in his design of killing the prisoners at Drumclog. But in this he was not altogether to blame, for the enemies word was No quarters, and the sufferers were the same; and we find it grieved Mr. Hamilton very much, when he beheld some of them spared, after the Lord had delivered them into their hand. Happy shall he be that rewardeth thee as thou hast served us, &c. Psalm cxxxvii. 8. Yea Hardhill himself seems to have had clear grounds and motives for this, in one of the above mentioned steps of defection, with which we shall conclude this narrative.

"Fifteenthly, As there has been rash, envious and carnal executing of justice on his and the church's enemies, so he has also been provoked to reject, cast off, and take the power out of his people's hand, for being so sparing of them, when he brought forth and gave a commission to execute on them that vengeance due unto them, as it is Psalm cxlix. 9 For as justice ought to be executed in such and such a way and manner as aforesaid; so it ought to be fully executed without sparing, as is clear from Joshua vii. 24. &c. For sparing the life of the enemy, and fleeing upon the spoil, 1 Sam. xv. 18. Saul is sharply rebuked, and though he excused himself, yet for that very thing he is rejected from being king. Let the practice of Drumclog be remembered and mourned for. If there was not a deep ignorance, reason might teach this; for what master, having servants and putting them to do his work, would take such a flight at his servants hands, as to do a part of his work, and come and say to the master, That it is not needful to do the rest; when the not doing of it would be dishonourable to the master, and hurtful to the whole family. Therefore was the wrath of the Lord against his people, insomuch that he abhorred his inheritance, and hiding his face from his people, making them afraid at the shaking of a leaf, and to flee when none pursueth, being a scorn and a hissing to enemies and fear to some who desire to befriend his cause. And, O lay to heart and mourn for what has been done to provoke him to anger, in not seeking the truth to execute judgment, and therefore he has not pardoned. Behold! for your iniquities have you sold yourselves, and for your transgressions is your mother put away, Isa. l. 1.; &c."

The Life of Mr. ALEXANDER PEDEN.

Mr. Alexander Peden was born in the parish of Sorn in the shire of Air. After he had past his courses of learning at the university, he was, for some time, employed to be schoolmaster, precentor and session clerk to Mr. John Guthrie, minister of the gospel then at Tarbolton[218]. When he was about to enter into the ministry, he was accused by a young woman, as being the father of a child, which she was with. But of this aspersion he was fully cleared, by the confession of the real father. The woman, after suffering many calamities, put an end to her own life, in the very same place where Mr. Peden had spent 24 hours seeking the divine direction, while he was embarrassed with that affair.

A little before the restoration, he was settled minister at New Glenluce in Galloway, where he continued for about the space of three years, until he was among others thrust out by the violence and tyranny of these times. When he was about to depart from that parish, he lectured upon Acts xx. from the seventh verse to the end, and preached in the forenoon from these words in the 31st verse, Therefore watch, and remember, that for the space of three years I ceased not to warn every man, &c. asserting that he had declared unto them the whole counsel of God, and had kept back nothing, professing he was free from the blood of all souls. In the afternoon, he preached from the 32d verse, And now, brethren, I commend you to the word of his grace, &c. which occasioned a weeping day in that church. He many times requested them to be silent, but they sorrowed most of all when he told them, they should never see his face in that pulpit again. He continued till night, and when he closed the pulpit door, he knocked three times very hard on it, with his Bible, saying three times over, I arrest thee, in my Master's name, that none ever, enter thee, but such as come in by the door, as I have done. Accordingly never did curate or indulged enter that pulpit, until the revolution, that one of the presbyterian persuasion opened it.

About the beginning of the year 1666, a proclamation was emitted by the council against him (and several of the ejected ministers); wherein he was charged with holding conventicles, preaching and baptizing children at the Ralstoun in Kilmarnock parish in October last, and another in Castlehill in Craigy parish, where he baptized 25 children. But upon his non-appearance at this citation, he was next year declared a rebel, and forfeited in both life and fortune.[219]

After this, he joined with that faithful party, which, in the same year, was broke at Pentland hills; and with them he came the length of Clyde, where he had a melancholy view of their end, and parted with them there. Afterward, when one of his friends said to him, Sir, You did well that left them, seeing you was persuaded that they would fall and flee before the enemy, he was offended, and said, Glory, glory to God, that he sent me not to hell immediately, for I should have stayed with them, though I should have been all cut in pieces.

In the same year he met with a very remarkable deliverance. For he, Mr. Welch and the laird of Gler-over, riding together, they met a party of the enemy's horse whom there was no evading. The laird fainted, fearing they should be taken. Mr. Peden, seeing this, said, Keep up your courage and confidence, for God hath laid an arrest on these men, that they shall do us no harm. When they met, they were courteous, and asked the way. Mr. Peden went off the way, and shewed them the ford of the water of Titt. When he returned, the laird said, Why did you go? you might have let the lad go with them. No, said he, they might have asked questions of the lad, which might have discovered us; but as for me, I knew they would be like Egyptian dogs; they could not move a tongue against me, my time not being yet come, &c.

He passed his time sometimes in Scotland and sometimes in Ireland[220], until June 1673, that he was by Major Cockburn taken in the house of Hugh Ferguson of Knockdew in Carrick, who constrained him to stay all night. Mr. Peden told them it would be a dear night's quarters to them both, accordingly they were both carried prisoners to Edinburgh. There the said Hugh was fined in 1000 merks for reset, harbour and converse with him. Some time after his examination he was sent prisoner to the bass one sabbath morning. Being about the public worship of God, a young girl, about the age of fourteen years, came to the chamber door mocking with loud laughter. He said, Poor thing, thou laughest and mockest at the worship of God, but ere long God shall write such a sudden and surprising judgment on thee, that shall stay thy laughing &c. Very shortly after that, as she was walking on the rock, a blast of wind swept her off to the sea, where she was lost.

Another day as he was walking on the rock, some soldiers were passing by, and one of them cried, the devil take him. He said, Fy, fy! poor man, thou knowest not what thou art saying; but thou shalt repent that. At which he stood astonished, and went to the guard distracted, crying out for Mr. Peden, saying, The devil would immediately come and take him away. Mr. Peden came, and spoke to and prayed for him, and next morning came to him again and found him in his right mind, under deep convictions of great guilt. The guard being to change, they commanded him to his arms, but he refused; and said, He would lift no arms against Jesus Christ, his cause and people; I have done that too long. The governor threatened him with death to-morrow by ten o-clock. He confidently said, three times over, That though he should tear him in pieces, he should never lift arms that way. About three days after, the governor put him forth of the garrison, letting him ashore. And he, having a wife and children, took a house in East Lothian, where he became a singular christian.

He was brought from the Bass to Edinburgh, and sentence of banishment parted upon him in Dec. 1678 with other 60 prisoners for the same cause, to go to America, never to be seen again in Scotland, under pain of death. After this sentence was past, he often said, That that ship was not yet built that should take him or these prisoners to Virginia, or any other of the English plantations in America. When they were on ship-board in the road of Leith, there was a report that the enemies were to send down thumbkins to keep them in order; on which they were much discouraged. He went above deck and said, Why are ye so discouraged; you need not fear, there will neither thumbkins nor bootkins come here; lift up your hearts, for the day of your redemption draweth near: If we were once at London, we will all be let at liberty, &c. In their voyage thither, they had the opportunity of commanding the ship and escaping, but would not adventure upon it without his advice. He said, Let all alone, for the Lord will set all at liberty in a way more conducive to his own glory and our own safety. Accordingly when they arrived, the skipper who received them at Leith, being to carry them no farther, delivered them to another to carry them to Virginia, to whom they were represented as thieves and robbers. But when he came to see them, and found they were all grave sober Christians, banished for presbyterian principles, he said, he would sail the seas with none such. In this confusion, that the one skipper would not receive them, and the other would keep them no longer for being expensive to him, they were set at liberty. Some, says the skipper, got compliments from friends in London. Others assure us, That they got off through means of the Lord Shaftesbury, who was always friendly to the presbyterians. However it is certain that they were all liberated at Gravesend, without any bond or imposition whatever. And in their way homeward the English showed them no small degrees of kindness.

After they were set at liberty, Mr. Peden stayed in London and other places of England until June 1670, that he came to Scotland, and that dismal day, the 22d of that month, when the Lord's people fell and fled before their enemies at Bothwel-bridge, he was 40 miles distant (being near the border), where he kept himself retired until the middle of the day, that some friends said to him, Sir, the people are waiting for sermon, (it being the Lord's day). To whom he said, Let the people go to their prayers; for me, I neither can nor will preach any this day; for our friends are fallen and fled before the enemy at Hamilton, and they are hashing and hagging them down, and their blood is running down like water.

Shortly after this stroke at Bothwel-bridge, he went to Ireland, but did not stay long at that time. For in the year 1630, being near Mauchlin in the shire of Ayr, one Robert Brown, in Corsehouse in Loudon parish, and one Hugh Pinaneve, factor to the earl of Loudon, stabling their horses in that house where he was, went to a fair in Mauchlin, and in the afternoon, when they came to take their horses, they got some drink; in the taking of which the said Hugh broke out into railing against our sufferers, particularly against Mr. Cameron, who was lately, before that, slain at Airs-moss. Mr. Peden, being in another room overhearing all, was so grieved that he came to the chamber door and said to him, Sir, hold your peace; ere twelve o'clock you shall know what for a man Mr. Cameron was: God shall punish that blasphemous mouth of yours in such a manner, that you shall be set up for a beacon to all such railing Rabshakehs. Robert Brown, knowing Mr. Peden, hastened to his horse, being persuaded that his word would not fall to the ground; and fearing also that some mischief might befal him in the said Hugh's company, he hastened home to his own house, and the said Hugh to the earl's; and casting off his boots, he was struck with a sudden sickness and pain through his body, with his mouth wide open, and his tongue hanging out in a fearful manner. They sent for the said Robert to take some blood from him, but all in vain; for he died before midnight.

After this, in the year 1682, he married that singular christian John Brown, at his own house in Priesthall (in the parish of Moor-kirk in Kyle) upon one Mabel Weir. After marriage, he said to the bride Mabel, You have got a good man to be your husband, but you will not enjoy him long; prize his company, and keep linen by you to be his winding-sheet, for ye will need it when ye are not looking for it, and it will be a bloody one. Which sadly came to pass in the beginning of May 1685.

In the same year 1682, he went to Ireland again, and coming to the house of William Steel in Glenwhary in the county of Antrim, he enquired at Mrs. Steel, if she wanted a servant for threshing of victuals. She said, They did, and asked what his wages were a-day and a-week. He said, The common rate was a common rule. To which she assented. At night he was put to bed in the barn with the servant lad, and that night he spent in prayer and groaning. To-morrow he threshed with the lad, and the next night he spent in the same way. The second day the lad said to his mistress, This man sleeps none, but groans and prays all night; I can get no sleep with him; he threshes very well and not sparing himself, though I think he hath not been used to it, &c.; and when I put the barn in order, he goes to such a place and prays for the afflicted church of Scotland, and names so many people in the furnace, &c. He wrought the second day; his mistress watched and overheard him praying, as the lad had said. At night she desired her husband to enquire if he was a minister: which he did, and desired him to be free with him, and he should not only be no enemy to him but a friend. Mr. Peden said, he was not ashamed of his office, and gave an account of his circumstances. But he was no more set to work, or to lie with the lad. He staid some considerable time in that place, and was a blessed instrument in the conversion of some, and the civilizing of others, &c. There was a servant lass in that house, whom he could not look upon but with frowns; and at last he said to the said William Steel and his wife, Put her away, for she will be a stain to your family; she is with child, and will murder it, and will be punished for the same. Which accordingly came to pass; for which she was burnt at Craigfergus; the usual punishment of malefactor, in that country.

In the year 1684, being in the house of John Slowan in the parish of Conert, in the same country of Antrim, about 10 o'clock at night sitting by the fireside, discoursing with some honest people, he started to his feet, and said, Flee off, Sandy, and hide yourself, for col ---- is coming to this house to apprehend you, and I advise you all to do the like, for they will be here within an hour. Which came to pass. When they had made a most inquisitive search without and within the house, and went round the thorn bush where he was lying praying, they went off without their prey. He came in and said, And has this gentleman given poor Sandy such a fright, and other poor things, for this night's work, God shall give him such a blow within a few days, that all the physicians on earth shall not be able to cure. Which likewise came to pass; for he soon died in great misery, vermin issuing from all the pores of his body, with such a nauseous smell that none could enter the room where he lay.

At another time, when he was in the same parish, one David Cuningham, minister in the meeting-house there, one Sabbath day broke out into very bitter reflections upon Mr. Peden. One Mr. Vernon, one of Mr. Cuningham's elders, being much offended thereat, told Mr. Peden on Monday what he had said. Mr. Peden, taking a turn in his garden, came back and charged him to go tell Mr. Cuningham from him, That before Saturday's night he should be as free of a meeting-house as he was. Which accordingly came to pass, for he got a charge that same week not to enter his meeting-house under pain of death.

One time travelling alone in Ireland, being a dark mist, and night approaching, he was obliged to go to a house belonging to a quaker, where he begged the favour of his roof all night. The quaker said, Thou art a stranger, thou art very welcome, and shalt be kindly entertained, but I cannot wait upon thee, for I am going to the meeting. Mr. Peden said, I will go along. The quaker said, Thou mayest if thou pleasest, but thou must not trouble us. He said, I shall be civil. When they came to the meeting (as their custom was) they sat for some time silent, some with their faces to the wall, and some covered; and, there being a void in the loft above, there came down the appearance of a raven, and sat on one man's head, who rose up and spoke with such vehemence, that the foam flew from his mouth. It went to a second, and he did so likewise. Mr. Peden, sitting next the landlord, said, Do you not see? You will not deny yon afterward. He answered, Thou promised to be silent. From a second it went to a third man's head, who did as the former two. When they dismissed, on the way home, Mr. Peden said to his landlord, I always thought there was devilry amongst you, but I never thought that he had appeared visibly till now I have seen it. O! for the Lord's sake, quit this way, and flee to the Lord Jesus, in whom there is redemption thro' his blood, even the forgiveness of all your iniquities. The poor man fell a-weeping and said, I perceive that God hath sent you to my house, and put it in your heart to go along with me, and permitted the devil to appear visibly among us this night. I never saw the like before; let me have the help of your prayers, for I resolve, through the Lord's grace, to follow this way no longer. After this he became a singular Christian; and when dying, blessed the Lord that in mercy he sent the man of God to his house.

Before he left Ireland, he preached in several places, particularly one time near the forementioned Mr. Vernon's house in 1685, where he had made a most clear discovery of the many hardships his fellow-sufferers were then undergoing in Scotland; and of the death of king Charles, the news of which came not to Ireland till twenty-four hours thereafter.

After this he longed to be out of Ireland; what through the fearful apprehension of that dismal rebellion that broke out there about four years after, and what from a desire he had to take part with the sufferings of Scotland. And before his departure from thence, he baptised a child to one John Maxwel a Glasgow-man (who had fled over from the persecution) which was all the drink-money (as he expressed it) that he had to leave in Ireland.

After he and twenty Scots sufferers came aboard, he went above deck, and prayed, (there not being then the least wind) where he made a rehearsal of times and places when and where the Lord had heard and helped them in the day of their distress, and now they were in a great strait. Waving his hand to the west (from whence he desired the wind) he said, Lord, give us a loof-full of wind; fill the sails, Lord, and give us a fresh gale, and let us have a swift and safe passage over to the bloody land, come of us what will. When he began to pray, the sails were hanging all straight down, but ere he ended they were all blown full, and they got a very swift and safe passage over. In the morning, after they landed, he lectured ere they parted on a brae side; in which he had some awful threatening against Scotland, saying, The time was coming, that they might travel many miles in Galloway, Nithsdale, Ayr and Clydesdale, and not see a reeking house or hear a cock crow; and further added, My soul trembles to think what will become of the indulged, backslidden and upsitten ministers of Scotland; as the Lord lives, none of them shall ever be honoured to put a tight pin in the Lord's tabernacle nor assert Christ's kingly prerogative as Head and King of his church.

After his arrival in Scotland, in the beginning of the year 1683, he met with several remarkable deliverances from the enemy. One time fleeing from them on horseback, he was obliged to ride a water where he was in eminent danger. After he got out, he cried, Lads, do not follow me, for I assure you, ye want my boat, and so will drown; and consider where your landing will be, &c.--which affrighted them from entering the water. At another time, being also hard pursued, he was forced to take a bog and a moss before him. One of the dragoons, being more forward than the rest, run himself into that dangerous bog, where he and the horse were never seen more.

About this time he preached one Sabbath night in a sheep-house (the hazard of the time affording no better). That night he lectured upon Amos vii. 8. And I will set a plumb-line in the midst of my people the house of Israel, &c. On this lecture he said, I'll tell you good news--Our Lord will take a feather out of Antichrist's wing, which shall bring down the duke of York, and banish him out of these kingdoms----And there shall never a man of the house of Stuart sit upon the throne of Britain after the duke of York, whose reign is now short; for their lechery, treachery, tyranny, and shedding the precious blood of the Lord's people.--But oh! black, black! will the days be that will come upon Ireland! that they shall travel forty miles, and not see a reeking house or hear a cock crow, &c. When ended, he and those with him lay down in the sheep-house, and got some sleep; and early next morning went up a burn-side and stayed long. When he came back, he sang the 32d psalm from the 7th verse to the end; and then repeated that verse,

_Thou art my hiding-place, thou shalt from trouble keep me free; Thou with songs of deliverance about shalt compass me._

Saying these and the following are sweet lines which I got at the burn-side this morning, and will get more to-morrow; and so will get daily provision.----He was never behind any who put their trust in him, and we will go on in his strength, making mention of his righteousness, and of his only. He met with another remarkable deliverance, for the enemy coming upon him, and some others, they were pursued by both horse and foot a considerable way. At last, getting some little height between them and the enemy, he stood still and said, Let us pray here; for if the Lord hear not our prayers and save us, we are all dead men, &c. Then he began, saying, Lord, it is thy enemy's day, hour and power, they may not be idle: But hast thou no other work for them, but to send them after us? send them after them to whom thou wilt give strength to flee, for our strength is gone. Twine them about the hill, Lord, and cast the lap of thy cloke over old Sandy and their poor things, and save us this one time; and we'll keep it in remembrance, and tell it to the commendation of thy goodness, pity and compassion, what thou didst for us at such a time. And in this he was heard; for a cloud of mist interveened immediately betwixt them; and in the mean time a post came to the enemy to go in quest of Mr. Renwick and a great company with him.

At this time it was seldom that Mr. Peden could be prevailed on to preach; frequently answering and advising people to pray much, saying, It was praying folk that would get through the storm; they would yet get preaching, both meikle and good, but not much good of it, until judgment was poured out to lay the land desolate, &c.

In the same year 1685, being in Carrick, John Clark of Muirbrook, being with him, said, Sir, what think ye of this time? Is it not a dark and melancholy day? Can there be a more discouraging time than this? He said, Yes, John, this is a dark discouraging time, but there will be a darker time than this; these silly graceless creatures the curates shall go down, and after them shall arise a party called presbyterians, but having little more but the name, and these shall as really as Christ was crucified without the gates of Jerusalem on mount Calvary bodily, I say, they shall as really crucify Christ in his cause and interest in Scotland, and shall lay him in his grave, and his friends shall give him his winding-sheet, and he shall ly as one buried for a considerable time; O then, John, there shall be darkness and dark days, such as the poor church of Scotland never saw the like, nor ever shall see if once they were over; yea, John, this shall be so dark that if a poor thing would go between the east sea-bank and the west sea-bank, seeking a minister to whom they would communicate their case, or tell them the mind of the Lord concerning the time, he shall not find one. John asked, Where the testimony should be then? He answered, In the hands of a few, who should be despised and undervalued of all[221], but especially by these ministers who buried Christ; but after that he shall get up upon them, and at the crack of his winding sheet as many of them as are alive, who were at his burial, shall be distracted and mad with fear, not knowing what to do; then, John, there shall be brave days such as the church of Scotland never saw the like, but I shall not see them, but you may.

About this time as he was preaching in the day-time, in the parish of Girvin, and being in the fields, one David Mason, then a professor, came in haste trampling upon the people, to be near him. At which he said, There comes the devil's rattle-bag; we do not want him here. After this, the said David became officer and informer in that bounds, running through rattling and summoning the people to their unhappy courts for non-conformity, at which he and his got the name of the devil's rattle-bag.----Since the revolution, he complained to his minister, that he and his family got that name.----The minister said, Ye weel deserved it, and he was an honest man that gave you it; you and yours must enjoy it; there is no help for that.

It is very remarkable, that being sick, and the landlord, where he stayed, being afraid to keep him in his house (the enemy being then in search of hiding people), made him a bed among the standing corn; at which time a great rain fell out, insomuch that the waters were raised, and yet not one drop to be observed within ten feet of his bed, while he lay in that field.

Much about the same time he came to Garfield, in the parish of Mauchlin, to the house of one Matthew Hog (a smith to trade). He went to his barn, but thought himself not safe there, foot and horse of the enemy searching for wanderers (as they were then called). He desired the favour of his loft, being an old waste house two story high. This he refused. He then said, Weel, weel, poor man, you will not let me have the shelter of your roof, but that same house will be your judgment and ruin yet. Some time after this, the gable of that house fell and killed both him and his son.

His last sermon was preached in the Collimwood at the water of Air, a short time before his death. In the preface before this sermon, he said, There are four or five things I have to tell you this night; and the 1_st_ is, A bloody sword, a bloody sword, a bloody sword for thee, O Scotland, that shall pierce the hearts of many. 2_dly_, Many miles shall ye travel and see nothing but desolation and ruinous wastes in thee, O Scotland. 3_dly_, The fertilest places in Scotland shall be as waste as the mountains. 4_thly_, The women with child shall be ript up and dashed in pieces. And 5_thly_, Many a conventicle has God had in thee, O Scotland, but ere long God will make a conventicle that will make Scotland tremble. Many a preaching hath God bestowed on thee, but ere long God's judgment shall be as frequent as these precious meetings were, wherein he sent forth his faithful servants to give faithful warning of the hazard of thy apostacy from God, in breaking, burning and burying his covenant, persecuting, slighting and contemning the gospel, shedding the precious blood of his saints and servants. God sent forth a Welwood, a Kid, a King, a Cameron, a Cargil and others to preach to thee, but ere long God shall preach to thee by fire and a bloody sword. God will let none of these mens words fall to the ground, that he sent forth with a commission to preach these things in his name, &c. In the sermon he further said, That a few years after his death there would be a wonderful alteration of affairs in Britain and Ireland, and Scotland's persecution should cease; upon which every one would believe the deliverance was come, and consequently would fall fatally secure; but you will be all very far mistaken, for both England and Scotland will be scourged by foreigners, and a set of unhappy men in these lands taking part with them, before any of you can pretend to be happy, or get a thorough deliverance, which will be more severe chastisement than any other they have met with, or can come under, if once that were over.

After much wandering from place to place, through Kyle, Carrick and Galloway (his death drawing near), he came to his brother's house, in the parish of the Sorn, where he was born, where he caused dig a cave, with a willow bush covering the mouth thereof, near to his brother's house. The enemy got notice, and searched the house narrowly several times, but him they found not. While in this cave, he said to some friends[222], 1_st_, That God would make Scotland a desolation. 2_nd_, There would be a remnant in the land, whom God would spare and hide, 3_dly_, They would be in holes and caves of the earth, and be supplied with meat and drink; and when they came out of their holes, they would not have freedom to walk for stumbling on dead corpses. And 4_thly_, A stone cut out of the mountain would come down, and God would be avenged on the great ones of the earth, and the inhabitants of the land for their wickedness; and then the church would come forth with a bonny bairn-time at her back of young ones; and he wished that the Lord's people might be hid in their caves as if they were not in the world, for nothing would do until God appeared with his judgments, &c.; and withal gave them this sign, That if he be but once buried, they might be in doubt, but if oftener than once, they might be persuaded that all he had said would come to pass, and earnestly desired them to take his corpse out to Airs-moss, and bury him beside Richie (meaning Mr. Richard Cameron) that he might have rest in his grave, for he had got little during his life. But he said, bury him where they would, he would be lifted again; but the man that would first put hands to his corpse, four things would befal him, 1_st_, He would get a great fall from a house. 2_dly_, He would fall in adultery. 3_dly_, In theft, and for that he should leave the land. 4_thly_, Make a melancholy end abroad for murder. All which came to pass. This man was one Murdoch, a mason to trade, but then in the military service, being the very first man who put hands to his corpse.

Mr. Peden had for some time been too credulous in believing the obliquous misrepresentations of some false brethren concerning Mr. James Renwick, whereby he was much alienated from him; which exceedingly grieved Mr. Renwick, stumbled some of his followers, and confirmed some of his adversaries, who boasted that now Mr. Peden was turned his enemy[223]. But now, when dying, he sent for him, who came to him in all haste, and found him lying in very low circumstances. When Mr. Renwick came in, he raised himself upon his elbow, with his head on his hand, and said, Are you the Mr. James Renwick there is so much noise about? He answered, Father, my name is James Renwick, but I have given the world no ground to make any noise about me, for I have espoused no new principles or practices, but what our reformers and covenanters maintained, &c. He caused him sit down and give him an account of his conversion, principles and call to the ministry. All which Mr. Renwick did in a most distinct manner. When ended, Mr. Peden said, Sir, You have answered me to my soul's satisfaction; I am very sorry that I should have believed any such ill reports of you, which not only quenched my love to, and marred my sympathy with you, but made me express myself so bitterly against you, for which I have sadly smarted. But, Sir, ere you go, you must pray me, for I am old and going to leave the world. Which he did with more than ordinary enlargement. When ended, he took him by the hand and drew him to him, and kissed him, saying, Sir, I find you a faithful servant to your Master; go on in a single dependence upon the Lord, and ye will get honestly through, and clear off the stage, when many others who hold their heads high will ly in the mire and make foul hands and garments. And then prayed that the Lord might spirit, strengthen, support and comfort him in all duties and difficulties[224].

A little before his death he said, Ye will all be displeased where I will be buried at last, but I discharge you all to lift my corpse again. At last one morning early he left the cave and came to his brother's door. His brother's wife said, Where are you going, the enemy will be here? He said, I know that. Alas! Sir (said she), what will become of you, ye must go back to the cave again. He said, I have done with that, for it is discovered; but there is no matter; for within forty-eight hours I will be beyond the reach of all the devil's temptations, and his instruments in hell and on earth, and they shall trouble me no more. About three hours after that he entered the house, the enemy came, found him not in the cave, searched the barn narrowly, casting the unthreshen corn, searched the house, stabbing the beds, but entered not into the place where he lay. After a weary pilgrimage, within forty eight hours he became an inhabitant of that land, where the weary are at rest, being then past sixty years of age.

He was buried in the laird of Affleck's isle; but a troop of dragoons came and lifted his corpse, and carried it[225] two miles, to Cumnock gallows-foot (after he had been forty days in the grave) where he lies buried beside other martyrs.

Thus died Mr. Alexander Peden so much famed for his singular piety, zeal and faithfulness, and indefatigableness in the duty of prayer; but especially who exceeded all we have heard of in latter times, for that gift of foreseeing and foretelling future events, both with respect to the church and nation of Scotland and Ireland, and particular persons and families, several of which are already accomplished. A gentleman of late, when speaking in his writings of Mr. Peden, says, Abundance of this good man's predictions are well known to be already come to pass[226]. And although these things are now made to stoop or yield to the force of ridicule and the sarcasms of the profane, and fashions of an atheistical age and generation, yet we must believe and conclude with the Spirit of God, that the secrets of the Lord both have been, are, and will be with them who fear his name.

There are some few of Mr. Peden's sermons in print, especially two preached at Glenluce anno 1682. the one from Matth. xxi. 38. and the other from Luke xxiv. 21.; which prophetical sermons, though in a homely stile, are of a most zealous and spiritual strain; now re-printed in a late collection of sermons. As for those papers handed about under Mr. Peden's name, anent Mr. James Renwick and his followers, they are, with good reason, looked upon as altogether spurious.

The Life of Mr. JOHN BLACKADDER.

Mr. John Blackadder was a lineal descendent, and the only representative of the house of Tullialen. After he had undergone his courses of classical learning, he was ordained minister of the gospel at Traquair near Dumfries, where he continued faithfully to discharge the trust committed unto his charge, until he was with many others of his faithful brethren thrust out by that act commonly called, the drunken act of Glasgow, in the year 1662.--At that time, a party came from Dumfries to seize him; but he was gone out of the way. But his wife and children (to whom the soldiers were extremely rude) were forced to retire to Barndennoch in Glencairn parish. But there he and his numerous family[227] met with further troubles: for in the year 1665, a party of Sir James Turner's men came in quest of him; but happily he and his wife were at Edinburgh. However with great fury and terrible oaths and execrations in the middle of the night they turned out the children from their beds, caused one of them to hold the candle till they searched his book and papers, and took what they lifted. They stabbed the beds with their swords, and threatened to roast the children on the fire, and caused one of them to run near half a mile in a dark night in his shirt.

After this he went and preached in the fields, where he had numerous meetings, particularly at the hill of Beeth in Fife in the year 1670. He had been before this, by the council's letter, put to the horn; and after this, came west about the year 1675, and preached in the parish of Kilbride and other places. The same year being in the Cow-hill in Mr. Livingston parish, he went out in the evening (being in the month of August) unto a retired place. When he came in again, he seemed somewhat melancholy. Being asked by some friends, what was the reason? He said he was afraid of a contagious mist that should go through the land in many places that night, which might have sad effects, and death to follow; and as a mean he desired them to keep doors and windows as close as possible, and notice where it stood thickest and longest: which they did; which was upon a little town called the Craigs, wherein was but a few families; and within four months after that, thirty corpses went out of that place: great dearth and scarcity followed for three years space after. Mr. Blackadder was in his judgment against the indulgence, and preached sometimes with Mr. John Dickson, they being both of one sentiment. He continued under several hardships until the year 1678, that he went over to Mr. M'Ward in Holland. Having continued sometime there, and then returned home, he was about Edinburgh in the time of Bothwel[228]; and, after that, was of no small use to the prisoners in dissuading them from taking the bond, and other compliances; which he did by letters.

After he had endured a series of hardships, and surmounted a number of difficulties, he came to discharge his last public work at a moor side, at the new house in the parish of Livingston, March 28th, 1681. He lectured upon Micah iv. chapter from the 9th verse, where he asserted, "That the nearer the delivery, our pains and showers would come thicker and sorer upon us; and that we had been in the fields; but ere we were delivered, we would go down to Babylon; that either popery would overspread the land, or else would be at the breaking in upon us, like an inundation of water." He preached upon 1 Thess. iii. 3. And, amongst other things desired people to take good heed what ministers they heard, and what advice they followed: and, praying, he said, he was as clear and willing to hold up the blest standard of the gospel, as ever, and blessed the Lord he was free of every bond and imposition; and said, "The Lord rebuke, give repentance and forgiveness to these ministers who persuaded the poor prisoners to take the bond; for their perishing at sea was more shaking to him than some thousands of them that had been slain in the fields." He went to Edinburgh, and being got notice of by major Johnston, he was by him apprehended upon the 6th of April following, and brought first to general Dalziel, then to the guard, and then before a committee of council, consisting of the chancellor, general, advocate, and bishop Paterson. The chancellor asked, if he had excommunicated the king, or was at Torwood? He answered, he was not there these four years. Chan. But do ye approve of what was done there? Answ. I am not free to declare my inward sentiments of things and persons; and therefore I humbly beg to be excused[229]: You may form a libel against me, and I shall endeavour to answer it as I can. Chan. But we hear you keep conventicles since the indemnity. Answ. I am a minister of the gospel, though unworthy, and under the strictest obligation to exercise my ministry as I shall be answerable at the great day. I did and do full count it my duty to exercise my ministry as I am called thereunto. Chan. But you have preached in the fields, that is to say, on moors and hill sides. I shall not ask you, if ye have preached in houses, though there is no liberty even for that. Answ. I place no case of conscience, nor make any difference between preaching in houses and in the fields, but as it may best serve the conveniency of the hearers; nor know I any restriction as to either in the word. My commission reaches to houses and fields, within and without doors. Chan. We doubt, you know and have seen the laws discharging such preaching. Answ. I have, and I am sorry that ever any laws were made against preaching the gospel. Chan. Not against the gospel, but against preaching rebellion--The chancellor asked, if he kept conventicles in Fife? which he did not deny.--He was carried to the guard. The council sat in the afternoon; but he was not again called before them; but without a farther hearing, was sentenced to go to the Bass. Accordingly, April 7th, he was carried thither, when on the way, at Fisher's-row there happened to be a gathering of people, the captain, apprehending it might be for his rescue, told Mr. Blackadder, if they attempted any thing of this kind, he would instantly shoot him through the head: He told the captain he knew nothing of any such design.

He continued there, till the end of this year 1685, when he contracted a rheumatism from the air of the place. A motion was made for his liberation on bail on this account; but it never took effect; and so he entered into the joy of his Lord about the beginning of the year 1686 and as the interest of Christ always lay near his heart through his life, so amongst his last words he said, "The Lord would yet arise, and defend his own cause in spite of all his enemies." Thus died Mr. John Blackadder, a pious man, and a powerful preacher. There are several well vouched instances of the Lord's countenancing his ministry, while in the fields, and of the remarkable success of his sermons, (which were not so low and flat but the pious learned might admire them, nor so learned but the plainest capacity might understand them). In a word, he was possessed of many singular virtues. His going through so many eminent dangers with such undaunted courage, was remarkable, and his love to God and his church exemplary.

I have only seen two of his many pathetick sermons, which are very extensive upon the sufferings of Christ from Isa. liii. 11. He shall see of the travail of his soul and shall be satisfied, &c--The reader will find them in a small collection of sermons lately published.

The Life of Mr. JAMES RENWICK.

Mr. James Renwick was born in the parish of Glencairn in Nithsdale, Feb. 15, 1662. His parents though not rich, yet were exemplary for piety. His father Andrew Renwick (a weaver to trade) and his mother Elizabeth Corsan, had several children before Mr. James, who died young; for which when his mother was pouring forth her motherly grief, her husband used to comfort her with declaring, that he was well satisfied to have children, whether they lived or died, young or old, providing they might be heirs of glory. But with this she could not attain to be satisfied, but had it for her exercise to seek a child from the Lord, that might not only be an heir of glory, but might live to serve him in his generation: whereupon when Mr James was born, she took it as an answer of prayer, and reputed herself under manifold engagements to dedicate him to the Lord, who satisfied her with very early evidences of his accepting that return of his own gift, and confirmed the same with very remarkable appearances of his gracious dealings with the child. For, by the time he was two years of age, he was observed to be aiming at prayer even in the cradle and about it, wherewith his mother conceived such expectations and hopes, that the Lord would be with him, and do good by him, &c. so that all the reproaches he sustained, difficulties and dangers that afterwards he underwent, to his dying day, never moved her in the least, from the confidence that the Lord would carry him through, and off the stage in some honourable way for his own glory. His father also, before his death, (which was Feb. 1, 1679.) obtained the same persuasion, that his time in the world would be but short, but that the Lord would make some eminent use of him.

After he had learned to read the Bible, about 6 years old, the Lord gave him some sproutings of gracious preparations, training him in his way, exercising him with doubts and debates above childish apprehension, about the Maker of all things, how all things were made, and for what end; and with strange suppositions of so many invisible worlds above and beneath, with which he was transported into a train of musing, and continued in this exercise for about the space of two years, until he, by prayer and meditation on the history of the creation, came to a thorough belief that God made all things, and that all which he made was very good. And yet after he came to more maturity, he relapsed to a deeper labyrinth of darkness about these foundation truths, and was so assaulted with temptations of atheism, that being in the fields and looking to the mountains, he said, "If these were all devouring furnaces of burning brimstone, he would be content to go through them all, if so be he could be assured there was a God." Out of which he emerged through grace into the sweet serenity of a settled persuasion of the being of a God, and of his interest in him.

From his younger years he made much conscience of obeying his parents, whose order (if they had spoken of putting him to any trade) he would no way decline, yet his inclination was constant for his book, until providence propitiously furnished him with means of greater proficiency at Edinburgh, by many, who were so enamoured of his hopeful disposition, that they earnestly promoted his education; and when he was ready for the university, they encouraged him in attending gentlemen's sons for the improvement of their studies and his own both; which consorting of youths, as it is usually accompanied with various temptations to youthful vanity, so it inticed him, with others, to spend too much of his time in gaming and recreations. Then it was, for no other part of his time can be instanced, when some, who knew him not (for these were only his traducers), took occasion from this extravagance, to reproach him with profanity and flagitiousness, which his nature ever abhorred, and disdained the very suspicion thereof. When his time at the college drew near an end, he demonstrated such a tenderness of offending God, &c. that, upon his refusal of the oath of allegiance then tendered, he was denied his share of the public solemnity of laureation with the rest of the candidates; but received it privately at Edinburgh. After which he continued his studies, attending on the then private and persecuted meetings for gospel-ordinances for a time.

But upon a deplorable discovery of the unfaithfulness of the generality, even of non-conformist ministers, he was again for some time plunged in the deeps of darkness; doubting what should be the end of such backsliding courses, until, upon a more inquisitive search after such ministers as were freest from these defections, he found more light, and his knowledge of the iniquity of these courses was augmented and his zeal increased. And being more confirmed, when he beheld how signally the faithful ministers were owned of the Lord, and carried off the stage with great stedfastness, faith and patience, especially after the death of that faithful minister and martyr, Mr. Donald Cargil (at whose execution he was present July 27, 1681.), he was so commoved, that he determined to embark with these witnesses in that cause for which they suffered: and he was afterward so strengthened and established in that resolution, getting instruction about these things in and from the word, so sealed with a strong hand upon his soul, that all the temptations, tribulations, oppositions and contradictions he met with from all hands to the day of his death, could never shake his mind to the least doubt concerning them.

Accordingly in this persuasion, upon grounds of scripture and reason, &c. in Oct. 1681, he came to a meeting with some of these faithful witnesses of Christ, and conferring about the testimonies of some other martyrs lately executed (which he was very earnest always to gather and keep on record), he refreshed them greatly by a discourse shewing how much he was grieved and offended with those who heard the curates, pleaded for cess-paying, and defended the owning of the tyrant's authority, &c. and how sad it was to him that none were giving a formal testimony against these things; and in the end, added, "That he would think it a great ease to his mind, to know and be engaged with a remnant that would singly prosecute and propagate the testimony against the corruptions of the times to the succeeding generations, and would desire nothing more than to be helped to be serviceable to them."

At his very first coming amongst them, he could not but be taken notice of; for, while some were speaking of removing of the bodies of the martyrs lately executed at the Gallowlee, Mr. Renwick was very forward to promote it, and active to assist therein, and when the serious and sincere seekers of God who were interspersed up and down the land, and adhered to the testimony, as Messrs. Cameron and Cargil left it, towards the end of that year 1681, began to settle a correspondence in general, for preserving union, understanding one another's minds, and preventing declensions to right or left hand extremes. In the first of which (the duke of York holding a parliament at Edinburgh), they agreed upon emitting that declaration published at Lanerk Jan. 12, 1682, wherein Mr. Renwick was employed proclaiming it, but had no hand in the penning thereof, otherwise it might have been more considerately worded than what it was; for, though he approved of the matter of it, yet he always acknowledged there were some expressions therein somewhat unadvised.

After publishing this declaration, the next general meeting, finding themselves reproached and informed against both at home and abroad in foreign churches (as if they had fallen from the principles of the church of Scotland), thought it expedient to send the laird of Earlstoun to the United Provinces to vindicate themselves from these reproaches, and to crave that sympathy which they could not obtain from their own countrymen. Which at length, thro' mercy, proved so encouraging to them, that a door was opened to provide for a succession of faithful ministers, by sending some to be fitted for the work of the ministry there. Accordingly Mr. Renwick, with some others, went thither. His comrades were ready and sailed before, which made him impatiently haste to follow. Yet, at his departure, to a comrade, he affirmed, "Though they were gone before him, as they did not depart together, so he saw something should fall out, which should obstruct their coming home together also." Which was verified by the falling off of Mr. Flint (however forward at that time) unto a contrary course of defection.

When he went over, he was settled at the university of Groningen, where he plied his studies so hard, and with such proficiency, that (upon the necessities of his friends in Scotland longing for his labours, and his own ardent desire to be at the work) in a short time he was ready for ordination.--To precipitate which, his dear friend Mr. Robert Hamilton, (who merited so much of those who reaped the benefit of Mr. Renwick's labours afterward) applied to one Mr. Brakel, a godly Dutch minister, who was much delighted at first with the motion, and advised it should be done at Embden; but this could not be obtained, because the principal man there who was to have the management of the affair was in his judgment Cocceian, &c. Whereupon Mr. Hamilton solicited the classes of Groningen to undertake it; which they willingly promised to do; and calling for the testimonial of Mr. Renwick and the rest who went over at that time, Mr. Renwick's was produced (being providentially in readiness when the others were a-wanting) and though in a rude dress, was sustained. The classes being conveened, they were called in and had an open harangue, wherein open testimony was given against all the forms and corruptions of their church: whereat they were so far from being offended, that after a solemn and serious consideration of their cause, they declared it was the Lord's cause, and cost what it would, though all the kings of the earth were against it, they would go through with it. They all three should have passed together, but upon some discontents arising, the other two were retarded. It was the custom of the place, that every one that passes, must pay twenty guilders for the use of the church, but they jointly declared that they would be at all the charges themselves.

But the next difficulty was, that being told it was impossible for any to pass without subscribing their catechism, &c. and observing that their forms and corruptions are therein justified, Mr. Renwick resolutely answered, He would do no such thing, being engaged by solemn covenant to the contrary. This was like to spoil all, but at length they condescended that he subscribe the confession and catechism of the church of Scotland, a practice never before heard of in that land; which was accepted. The day of ordination being come, Mr. Renwick was called in a very respectful way. After spending some time in prayer, the examination began, which lasted from ten in the morning, to two o'clock in the afternoon. Then

His friends, who were attending in the church, were called in (amongst whom was his honoured friend Mr. Hamilton, and another elder of the church of Scotland[230]), to be witness to the laying on of the hands; which, after the exhortation, they performed with prayer, the whole meeting melting in tears; and thereafter he had a discourse to the classes. With this solemnity the classes were so much affected, that at dinner (to which he and his friends were invited) the preses declared the great satisfaction all the brethren had in Mr. Renwick, that they thought the whole time he was before them, he was so filled with the Spirit of God, that his face seemed to shine, and that they had never seen nor found so much of the Lord's Spirit accompanying any work as that, &c. But no sooner were these difficulties over, than others of a more disagreeable aspect began to arise, which if they had appeared but one day sooner might have stopped the ordination, at least for a time. But the very next day, Mr. Brakel told them, That a formed libel was coming from the Scottish ministers at Rotterdam, containing heavy accusations against the poor society people in Scotland, &c. which they behoved either to vindicate, or else the ordination must be stopped, but this being too late as to Mr. Renwick, it came to nothing at last.

After his ordination, he had a most longing desire to improve his talent for the poor persecuted people in Scotland, who were his brethren; and having received large testimonials of his ordination and learning (particularly in the Hebrew and Greek tongue) from the classes, and finding a ship ready to sail, he embarked at the Brill; but waiting some days upon a wind, he was so discouraged by some profane passengers pressing the king's health, &c. that he was forced to leave that vessel, and take another bound for Ireland. A sea storm compelled them to put in to Rye harbour in England, about the time when there was so much noise of the Rye-house plot, which created him no small danger; but, after many perils at sea, he arrived safe at Dublin, where he had many conflicts with the ministers there, anent their defections and indifference; and yet in such a gaining and gospel-way, that he left convictions on their spirits of his being a pious and zealous youth, which procured him a speedy passage to Scotland. In which passage he had considerable dangers and a prospect of more, as not knowing how or where he should come to land, all ports being then so strictly observed, and the skipper refusing to let him go till his name be given up. But yet at last he was prevailed on to give him a cast to the shore, where he began his weary and uncertain wanderings (which continued with him till he was apprehended) thro an unknown wilderness, amongst unknown people, it being some time before he could meet with any of the societies.

In Sept. 1683, he commenced his ministerial work in Scotland, taking up the testimony of the standard of Christ, where it was fixed, and had fallen at the removal of the former witnesses Messrs. Cameron and Cargil, which in the strength of his Master he undertook to prosecute and maintain against opposition from all hands, which seemed insupportable to sense and reason.

In the midst of which difficulties, he was received by a poor persecuted people, who had lost all that worldly enjoyment they had, for the sake of the gospel. His first public meeting was in a moss at Darmead, where for their information and his own vindication, he thought it expedient not only to let them know how he was called to the ministry, and what he adhered to, but besides to unbosom himself about the then puzzling questions of the time, particularly concerning ministers, defections, &c.--shewing, whom he could not join with, and his reasons for so doing; and in the end told them, on what grounds he stood, and resolved to stand upon; which he resolved (the Lord assisting him) to seal with his blood.

After this the father of lies began to spue out a flood of reproaches to swallow up and bury his name and work in contempt, which was very credulously entertained and industriously spread, not only by profane, but even by many professors, &c. Some saying, he had excommunicated all the ministers in Scotland, and some after they were dead; whereas he only gave reasons why he could not keep communion with some in the present circumstances. Others said, That he was no presbyterian, and that his design was only to propagate schism. But the truth was, he was a professed witness against all the defections of presbyterians from any part of their covenanted work of reformation, &c. Again, other ministers alleged he was sectarian, independent or anabaptist, or they knew not what. But when he had sometimes occasion to be among them, in and about Newcastle and Northumberland[231], they were as much offended as any, at his faithful freedom in discovering the evils of their way, and declared that they never met with such severe dealing from any presbyterian before him.

But the general out-cry was, that he had no mission at all. Others slandering him, that he came only by chance, at a throw of the dice; with many other calumnies, refuted by the foregoing relation.

On the other hand, some gave out that he and his followers maintained the murdering principles of the delirious and detestable blasphemies of Gib; all which shameless and senseless fictions he ever opposed and abhorred. Yea some ministers, more seemingly serious in their essays to prepossess the people against him, said, "That they had sought and got the mind of the Lord in it, that his labours should never profit the church of Scotland, nor any soul in it, &c." assuring themselves he would break, and bring to nothing, him and them that followed him ere it were long; comparing them to Jannes and Jambres, who withstood Moses. All which reproaches he was remarkably supported under, and went on in his Master's business, while he had any work for him to do.

In the mean while, by the noise that went through the country concerning him, the council got notice; and thereupon, being enraged at the report of his preaching in the fields, they raised a hotter and more cruel persecution against him than can be instanced ever to be against any one man in the nation; nay, than ever the most notorious murderer was pursued with. For, having publicly proclaimed him a traitor, rebel, &c., they proceeded to pursue his followers with all the rigour that hellish fury and malice could suggest or invent; and yet the more they opposed, the more they grew and increased.

In 1684, his difficulties from enemies, and discouragements from friends opposite to him, and manifold vexations from all hands, began to increase more and more; and yet all the while he would not intermit one day's preaching, but was still incessant and undaunted in his work; which made the ministers inform against him, as if he had intruded upon other men's labours; alledging, that when another minister had appointed to preach in a place, he unexpectedly came and preached in the same parish, and for that purpose instanced one time near Paisley; whereas he went upon a call from severals in that bounds, without knowing then whether there was such a minister in that country. It is confessed, that he hath sometimes taken the churches to preach in, when either the weather, instant hazard at the time, or respect to secresy or safety did exclude from every other place. But, could this be called intrusion, to creep into the church for one night, when they could not stand, nor durst they be seen without.

This year, in prosecution of a cruel information, the soldiers became more vigilant in their indefatigable diligence to seek and hunt after him; and from whom he had many remarkable deliverances: particularly in the month of July, as he was going to a meeting, a country man, seeing him wearied, gave him a horse for some miles to ride on, they were surprized with lieutenant Dundass and a party of dragoons. The two men with him were taken and pitifully wounded. He escaped their hands, and went up Dungavel hill, but was so closely followed (they being so near that they fired at him all the time), that he was forced to leave the horse (losing thereby his cloak-bag with many papers) and seeing no other refuge, he was fain to run, in their sight, towards a heap of stones, where, for a little moment getting out of their sight, he found a hollow place into which he crept; and committing himself by earnest ejaculation to God, in submission to live or die; and believing, that he should yet be reserved for greater work, that part of scripture often coming into his mind, Psalm vi. 8. Depart from me all ye workers of iniquity, together with these words, Psalm xci. 11. For he shall give his angels charge, &c. In the mean time, the enemy searched up and down the hill, yet were restrained from looking into that place where he was. Many such sore and desperate chaces he and those with him met; some continuing whole nights and days, without intermission, in the wildest places of the country, for many miles together, without so much as a possibility of escaping the sight of those who pursued them.

This year Sept. 24. letters of intercommuning were issued out against him, commanding all to give him no reset or supply, nor furnish him with meat, drink, house, harbour or any thing useful to him; requiring all sheriffs &c. to apprehend and commit to prison his person, wherever they could find him; by virtue of which the sufferers were reduced unto incredible straits, not only in being murdered, but by hunger, cold, harrassing, &c. in which perplexity, having neither a possibility to flee nor ability to fight, they were forced to publish an apologetical representation of their sentiments, shewing how far they might, according to the approven principles and practices, and covenant engagements of our reformers, &c. restrict and reduce into practice that privilege of extraordinary executing of judgment, on murdering beasts of prey, professing and prosecuting a daily trade of destroying innocents, &c.----When this declaration was first proposed, Mr. Renwick was somewhat averse to it, fearing the sad effects it might produce; but, considering the necessity of the case would admit of no delay, he consented and concurred in the publication thereof. Accordingly, it was fixed upon several market-crosses and parish church-doors Nov. 8. 1684.

After the publication of this declaration, rage and reproach seemed to strive which should shew the greatest violence against the publishers and owners of it. The council published a proclamation for discovering such as own, or will not disown it; requiring that none above the age of fifteen travel without a pass, and that any who could apprehend any of them should have 500 merks for each person, and then every one should take the oath of abjuration; whereby the temptation and hazard became so dreadful, that many were shot instantly in the fields, others, refusing the oath were brought in, sentenced and executed in one day, yet spectators at executions were required to say, whether these men suffered justly or not. All which dolorous effects and more, when Mr. Renwick with a sad and troubled heart observed, he was often heard to say, though he had peace in his end and aim by it, yet he wished from his heart that declaration had never been published.

Neither was the year 1685, any thing better. For it became now the enemy's greatest ambition and emulation, who could destroy most of these poor wandering mountain men (as they were called); and when they had spent all their balls, they were nothing nearer their purpose than when they began; for the more they were afflicted, the more they grew. The bush did burn but was not consumed, because the Lord was in the bush.

Charles II. being dead, and the duke of York, a professed papist proclaimed in Feb. 1685. Mr. Renwick could not let go this opportunity of witnessing against that usurpation of a papist upon the government of the nation, and his design of overturning the covenanted work of reformation, and introducing popery. Accordingly he and about 200 men went to Sanquhar May 28. 1685. and published that declaration, afterward called the Sanquhar declaration.

In the mean time the earl of Argyle's expedition taking place, Mr. Renwick was much solicited to join with them. He expressed the esteem he had of his honest and laudable intention, and spoke very favourably of him, declaring his willingness to concur if the quarrel and declaration were rightly stated, but because it was not concerted according to the ancient plea of our Scottish covenants, &c. he could not agree with them; which created unto him a new series of trouble and reproach, and that from all hands, and from none more than the indulged.

In the year 1686. Mr. Renwick was constrained to be more public and explicit in his testimony against the designs and defections of the time; wherein he met with more contradictions and opposition from all hands and more discouraging and distracting treatment, even from some who once followed him; and was much troubled with letters of accusation against him from many hands. One of the ministers that came over with Argyle, wrote a very vindictive letter[232] against him, which letter he answered at large. He also was traduced both at home and abroad by one Alexander Gordon, who sometimes joined with that suffering party. But by none more than one Robert Cathcart in Carrick, who wrote a most scurrilous libel against him; from which Mr. Renwick vindicated himself in the plainest terms. But this not satisfying the said Robert Cathcart, he did, in the name of his friends in Carrick and the shire of Wigton (though without the knowledge of the half of them), take a protest against Mr. Renwick's preaching or conversing within their jurisdiction; giving him occasion with David to complain, They speak vanity, their heart gathereth iniquity, &c; yea mine own familiar friend in whom I trusted, hath lift up his heel against me.

Notwithstanding of all former obloquies he sustained from all sorts of opposers, he had one faithful and fervent wrestler on his side, Mr. Alexander Peden; and yet a little before his death, these reproachers so far prevailed with him as to instigate him to a declared opposition against Mr. Renwick, which not only contributed to grieve him much, but was also an occasion of stumbling to many[233] others of the well affected, and to the confirmation of his opposers. Yet nevertheless he proceeded in his progress through the country, preaching, catechizing and baptizing; travelling through Galloway, where he was encountered with a most insolent protestation given in against him by the professors between Dee and Cree, subscribed by one Hutchison, which paper he read over at a public meeting in that bounds (after a lecture upon Psalm xv. and a sermon from Song ii. 2.), giving the people to know what was done in their name, with several animadversions thereon, as that which overturned several pieces of our valuable reformation; exhorting them, if there were any there who concurred therein, that they would speedily retract their hand from such an iniquity, &c.[234]

Shortly after this, while his work was increasing daily on his hand, and his difficulties multiplying, the Lord made his burthen lighter by the help of Mr. David Houston from Ireland, and Mr. Alexander Shields, who joined with him, all in one accord, witnessing against the sins of the time; which as it was very refreshing to him, and satisfied his longing, desires and endeavours, so it furnished him withal to answer those who said, That he neither desired to join with another minister, not so much as to meet with any other for joining. The first being already confuted, and as for the other, it is well known how far he travelled both in Scotland and England to meet with ministers for a coalescence, who superciliously refused. He once sent a friend on that purpose to a minister of great note in Glendale in Northumberland, but he peremptorily refused. At another time, in the same country, before that he happened to be in a much respected gentlewoman's house, where providentially Dr. Rule came to visit, whom Mr. James, in another room, overheard discharging her by many arguments to entertain or countenance Mr. Renwick, if he should come that way; whereupon he sent for the doctor, letting him know that the same person was in the house, and that he desired to discourse with him on that head, but this he refused.

After this one informed against him to the Holland ministers, who returned back with Mr. Brackel's advice to Mr. Renwick and others; but as it relished of a gospel spirit, not like that of his informers, it was no way offensive to him. Mr. Roelman, another famous Dutch divine, and a great sympathizer once with Mr. Renwick and that afflicted party, by their informations, turned also his enemy, which was more weighty to him, that such a great man should be so credulous; but all these things never moved him, being fully resolved to suffer this and more for the cause of Christ.

In 1687, a proclamation was issued out Feb. 12. tolerating the moderate presbyterians to meet in their private houses to hear the indulged ministers, while the field meetings should be prosecuted with the utmost rigour of law, &c. A second proclamation was given June 28. allowing all to serve God in their own way, in any house, &c. A third was emitted Oct. 5. declaring that all preachers and hearers at any meeting in the open fields should be prosecuted with the utmost severity that law will allow, &c. and that all dissenting ministers who preach in houses should teach nothing that should alienate the heart of the people from the government; and that the privy counsellors, sheriffs, &c. should be acquainted with the places set apart for their preaching, etc. This proclamation it seems was granted as an answer to an address for the toleration given in, in name of all the presbyterian ministers July 21. 1687.

Whereupon Mr. Renwick found it his duty not only to declare against the granters, but also against the accepters of this toleration; warning also the people of the hazard of their succession to it, etc. At which the indulged were so incensed, that no sooner was their meeting well settled, than they began to shew their teeth at him, calling him an intruder, a jesuit, a white devil, going through the land carrying the devil's white flag; that he had done more hurt to the church of Scotland, than its enemies had done these twenty years, etc.: As also spreading papers through the country, as given under his hand, to render him odious; which in truth were nothing else than forgeries, wherein they only discovered their own treachery.

Yet all this could not move him, even when his enemies were shooting their arrows at him; being not only the butt of the wicked, but the scorn of professors also, who were at their ease; and a man much wondered at every way; yet still he continued at his work, his inward man increasing more and more, when his outward man was much decaying; and his zeal for fulfilling his ministry, and finishing his testimony still increasing the more, the less peace and accommodation he could find in the world; at the same time becoming so weak, that he could not mount or sit on horseback; so that he behoved to be carried to the place of preaching, and never in the least complained of any distemper in the time thereof.

In the mean while, the persecution against him being so furious, that in less than five months after the toleration, fifteen most desperate searches were made for him: To encourage which a proclamation was made Oct. 18. wherein a reward of 100 pounds sterling was offered to any who could bring in the persons of him, and some others, either dead or alive.

In the beginning of the year 1688, being now drawing near the period of his course, he ran very fast, and wrought very hard both as a christian and as a minister: And having for some time had a design to emit something in way of testimony against both the granters and accepters of the toleration, that might afterward stand on record. He went toward Edinburgh, and on his way at Peebles he escaped very narrowly being apprehended. When at Edinburgh he longed and could have no rest till he got that which he, with the concurrence of some others, had drawn up in form delivered; and upon inquiry, hearing that there was to be no presbytery or synod of tolerated ministers for some time, he went to a minister of great note amongst them[235], whom he heard was moderator, and delivered a protestation into his hands; and then, upon some reasons, emitted it in public as his testimony against the toleration[236].

From thence he went to Fife, and preached some sabbaths: and, upon the 29th of January, preached his last sermon at Borrowstonness. Then returned to Edinburgh, and lodged in a friend's house in the Castle hill, who dealt in uncustomed goods; and wanting his wonted circumspection (his time being come), one John Justice, a waiter, discovered the house that very night; and hearing him praying in the family, suspected who it was, attacked the house next morning Feb. 1. and pretending to search for uncustomed goods, they got entrance; and, when Mr. Renwick came to the door, Mr. Justice challenged him in these words, My life for it this is Mr. Renwick.--After which he went to the street crying for assistance to carry the dog Renwick to the guard.

In the mean time, Mr. James and other two friends essayed to make their escape at another door, but were repelled by the waiters. Whereupon he discharged a pistol which made the assailants give way; but as he passed thro' them, one with a long staff hit him on the breast, which doubtless disabled him from running. Running down the Castle-wynd toward the head of the Cowgate, having lost his hat, he was taken notice of, and seized by a fellow on the street, while the other two escaped.

He was taken to the guard, and there kept some time. One Graham, captain of the guard, seeing him of a little stature and comely youthful countenance, cried, What! is this the boy Renwick that the nation hath been so much troubled with. At the same time one bailie Charters, coming in, with great insolency accused him with bawdy houses, which he replied to with deserved disdain. Then he was carried before a quorum of the council; and when Graham delivered him off his hand, he was heard say, Now I have given Renwick up to the presbyterians, let them do with him what they please. What passed here could not be learned.

He was committed close prisoner and laid in irons, where as soon as he was left alone he betook himself to prayer to his God, making a free offer of his life to him, requesting for through-bearing grace, and that his enemies might be restrained from torturing his body; all which requests were signally granted, and by him thankfully acknowledged before his execution.

Before he received his indictment, he was taken before the chancellor, into the viscount of Tarbet's lodging, and there examined concerning his owning the authority of James VII. the cess, and carrying arms at field-meetings; and delivered himself with such freedom and boldness as astonished all present. The reason why he was interrogate anent the cess was, a pocket-book found about him, in which were the notes of two sermons he had preached on these points which he owned. There were also some capitals in the same book, and because the committee was urgent to know these names, partly to avoid torture, and knowing they could render the persons no more obnoxious, he ingenuously declared the truth of the matter.----Which ingenuity did much allay their rage against him; and being asked by the chancellor, What persuasion he was of? He answered, Of the protestant presbyterian persuasion. Again, How it came to pass he differed then so much from other presbyterians, who had accepted of the toleration, and owned the king's authority; and what he thought of them? He answered, He was a presbyterian, and adhered to the old presbyterian principles (which all were obliged by the covenant to maintain), and were once generally professed and maintained by the nation from 1640, to 1660, from which they had apostatized for a little liberty (they knew not how long), as you yourselves (said he) have done for a little honour. The chancellor replied, and the rest applauded, That they believed, that these were the presbyterian principles, and that all presbyterians would own them as well as he, if they had but the courage, etc. However on Feb. 3. he received his indictment upon the three foresaid heads, viz. disowning the king's authority, the unlawfulness of paying the cess, and the lawfulness of defensive arms. All which he was to answer on the 8th of February. To the indictment was added a list of forty-five, out of which the jury was to be chosen, and a list of the witnesses to be brought against him; which are too tedious here to insert.

After receiving his indictment, his mother got access to see him, to whom he spoke many savoury words. And on Sabbath Feb. 5. he regretted that now he must leave his poor flock; and declared, "That if it were his choice, he could not think on it without terror, to enter again into and venture upon that conflict with a body of sin and death; yet if he were again to go and preach in the field, he durst not vary in the least nor flinch one hair-breadth from the testimony, but would look on himself as obliged to use the same freedom and faithfulness as he had done before." And in a letter on Feb. 6. he desired that the persons, whose names were decyphered, might be acquainted with it, and concludes, "I desire none may be troubled on my behalf, but rather rejoice with him, who, with hope and joy, is waiting for his coronation-hour." Another time his mother asked him, How he was? He answered, He was well, but that since his last examination he could scarcely pray. At which she looked on him with an affrighted countenance, and he told her, He could hardly pray, being so taken up with praising, and ravished with the joy of the Lord. When his mother was expressing her fear of fainting, saying, How shall I look upon that head and those hands set up among the rest on the port of the city, etc! He smiled, telling her, She should not see that, for (said he) "I have offered my life unto the Lord, and have fought that he may bind them up, and I am persuaded that they shall not be permitted to torture my body, nor touch one hair of my head farther." He was at first much afraid of the tortures, but now, having obtained a persuasion that these should not be his trials, thro' grace he was helped to say, "That the terror of them was so removed, that he would rather choose to be cast into a chaldron of burning oil, than do any thing that might wrong truth." When some other friends were permitted to see him, he exhorted them to make sure their peace with God, and to study stedfastness in his ways; and when they regretted their loss of him, he said, "They had more need to think the Lord, that he should now be taken away from these reproaches[237] which had broken his heart, and which could not be otherwise wiped of, even though he should get his life, without yielding in the least."

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