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Transcriber's Notes

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

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

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

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

There is an error in page numbering: the page following 336 is numbered 347.

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

CONTENTS
[Biographia Scoticana]
[The Preface]
[The Introduction]
[The Lives and Characters of the Scots Worthies]
[Contents]
[Errata]
[Footnotes to Biographia Scoticana]
[The Judgment and Justice of God Exemplified, &c.]
[Footnotes to The Judgment and Justice of God Exemplified]
[The Subscribers]
[Transcriber's Notes]

Biographia Scoticana:

OR, A
BRIEF HISTORICAL ACCOUNT
OF THE
LIVES, CHARACTERS, and MEMORABLE
TRANSACTIONS of the most eminent
SCOTS WORTHIES,

Noblemen, Gentlemen, Ministers, and others: From Mr. Patrick Hamilton, who was born about the year of our Lord 1503, and suffered martyrdom at St. Andrews, Feb. 1527, to Mr. James Renwick, who was executed in the Grass-market of Edinburgh Feb. 17, 1688.

TOGETHER WITH

A succinct Account of the Lives of other seven eminent Divines, and Sir Robert Hamilton of Preston, who died about, or shortly after the Revolution.

AS ALSO,

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

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

By JOHN HOWIE.

The Second Edition, corrected and enlarged.

The Righteous shall be had in everlasting Remembrance, Psal. cxii. 6.

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

GLASGOW:

Printed by JOHN BRYCE, and Sold at his Shop, opposite Gibson's-Wynd, Salt-market.

M, DCC, LXXXI

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

THE PREFACE

To the Impartial Reader.

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

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

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

1st, There have been many of different ranks and degrees of men famous in the church of Scotland, of whom little more is mentioned in history than their names, places of abode, and age wherein they existed, and scarcely that. Again, there are many others, of whom the most that can be said is only a few faint hints, which of necessity must render their lives (if they may properly be so called) very imperfect, from what they might and would have been, had they been collected and wrote near a century ago, when their actions and memories were more fresh and recent; several persons being then alive, who were well acquainted with their lives and proceedings, whereby they might have been confirmed by many uncontestible evidences that cannot now possibly be brought in; yea, and more so, seeing there is a chasm in our history during the time of the Usurper, not to mention how many of our national records were about that time altogether lost.[2]

2dly, There are several others, both in the reforming and suffering periods, of whom somewhat now is recorded, and yet not sufficient to form a narrative of, so that, excepting by short relations or marginal notes, they cannot otherwise be supplied.—For it is with regret that the publishers have it to declare, that, upon application unto several places for farther information concerning some of these worthy men, they could find little or nothing in the most part of their registers (excepting a few things by way of oral tradition) being through course of time either designedly, or through negligence lost.

3dly, Some few of these lives already in print being somewhat prolix, it seemed proper to abridge them; which is done in a manner as comprehensive as possible, so that nothing material is omitted, which it is hoped will be thought to be no way injurious to the memory of these worthy men.

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

1st, In these lives we have a short view of the actions, atchievements, and some of the failings of our ancestors set forth before us, as examples for our caution and imitation; wherein by the experience, and at the expence of former ages, by a train of prudent reflections, we may learn important lessons for our conduct in life, both in faith and manners, for the furnishing ourselves with the like Christian armour of zeal, faithfulness, holiness, stedfastness, meekness, patience, humility, and other graces.

2dly, In them we behold what the wisest of men could not think on without astonishment, that God does in very deed dwell with men upon earth, (men a little too low for heaven, and much too high for earth); nay more, dealeth "so familiarly with them, as to make them previously acquainted with his secret designs, both of judgment and mercy, displaying his divine power, and the efficacy of his grace thro' their infirmities, subduing the most hardened sinners to himself, while he as it were reigns himself to their prayers, and makes them the subject of his divine care and superintendency."

3dly, Here we have as it were a mirror exemplifying and setting forth all the virtues and duties of a religious and a domestic life.—Here is the example of a virtuous nobleman, an active statesman, a religious gentleman, a faithful and painful minister in the exercise of his office, instant in season and out of season, a wise and diligent magistrate, one fearing God and hating covetousness, a courageous soldier, a good christian, a loving husband, an indulgent parent, a faithful friend in every exigence; and in a word, almost every character worthy of our imitation. And,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

John Howie.

Lochgoin,
July 21, 1775.

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

Advertisement to the Public, concerning this Edition.

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

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

JOHN HOWIE.

Lochgoin,
June, 1781.

THE INTRODUCTION.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The following BOOKS to be had at the Shop of JOHN BRYCE, Printer and Bookseller, opposite Gibson's-Wynd, Salt-market.

BOOKS in OCTAVO.

Mr. RALPH ERSKINE's Works, in 10 large vols
Trail's sermons, 3 vols
Pike and Hayward's cases of conscience, with the spiritual companion
Dickenson's religious letters
Neil's 23 sermons on important subjects
Durham's exposition of the ten commands
Owen on the CXXX Psalm
Sibb's soul's conflict, together with the bruised reed and smoaking flax
Dickson's truth's victory over error
Durham's unsearchable riches of Christ, in fourteen communion sermons
Adamson's loss and recovery of elect sinners
Rawlin's sermons on justification
Durham's 72 sermons on the LIII of Isaiah
Watt's Logick
Marshal on sanctification
Erskine's scripture songs
Shield's faithful contendings
Welwood's glimpse of glory
Blackwell's sacred scheme
Ridgley's body of divinity, in Folio

The following Articles to be had Stitched,

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

Where also may be had, Bibles gilt and plain, New Testaments, psalm books, confessions of faith, Catechisms large and small, Proverbs, Syllabing Catechisms, Brown's Catechism, Henry's catechism, Muckarsie's catechism, Oliphant's catechism, Proof catechism, Mother's catechism, Watt's catechism, Watt's songs for children, Paper and Pens, Letter cases and Pocket books &c. &c.

THE
LIVES and CHARACTERS
of the
SCOTS WORTHIES.

The Life of Mr. Patrick Hamilton.

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

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

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

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

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

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

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

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

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

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

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

The Life of Mr. George Wishart.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Life of Mr. Walter Mill.

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

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

Oliphant began his Interrogations as follows:

Olip. Thou sayest there are not seven sacraments?

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

Oliph. What think you of a priest's marriage?

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

Oliph. How sayest thou that the mass is idolatry?

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

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

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

Oliph. Thou deniest the office of a bishop?

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

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

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

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

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

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

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

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

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

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

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

The Life of James Stuart, Earl of Moray.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Life of Mr. John Knox.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Life of Mr. George Buchanan.

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

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

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

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

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

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

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

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

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

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

The Life of Mr. Robert Rollock.

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

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

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

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

The Life of Mr. John Craig.

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

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

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

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

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

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

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

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

The Life of Mr. David Black.

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

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

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

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

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

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

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

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

The Life of Mr. John Davidson.

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

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

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

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

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

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

The Life of Mr. William Row.

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

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

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

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

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

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

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