See a more full account of these sufferings in the memoirs of the church of Scotland, from page 290 to 295.



The Life of Mr. ALEXANDER MONCRIEF.

In virtue of an act of the general assembly 1642, appointing a list of six able men for the planting of vacant churches, Mr. Moncrief was pitched upon for the church of Skunie in Fife; and upon Sept. 26. 1643, was received there with great contentment.

After which he had an active hand in carrying on the work of reformation at that time; and was nominated in the commission for the affairs of the kirk. In the years 1650 and 1651, he made no small appearance among these called protestors; and had a particular hand in the western remonstrance, and the causes of God's wrath, which were drawn up about that time.

During Cromwel's usurpation, he suffered much on account of his loyalty, in praying for the king. Upon account of which his house was often searched, and rifled by the English, and he obliged to hide himself. Upon the Sabbath he had spies set upon him, and was closely watched where he went after preaching. He was frequently pursued, and one time a party of horse came after him, yet by a special providence (though attacked once and again by them) he got clear of them. Yet a little after he was seized by them in a neighbouring congregation and imprisoned some time[239].

After he was liberated, he was pitched upon as a person of great courage and magnanimity to present the protestation and testimony[240] against the toleration, and the errors and sectaries that then prevailed in church and state, given in Oct. 1658, to general Monk, drawn up and signed by himself, Messrs. Rutherford, James Guthrie and many others. This he did with the greatest firmness, for which he was exposed unto new extremities, but what return he had for all his faithfulness and loyalty to the king comes immediately to be discovered.

For no sooner was the king restored and settled in his dominions, than this worthy and good man was involved in a new series of sufferings. For, being assembled at Edinburgh, with Mr. James Guthrie and eight others of his brethren in Aug. 1660, where they drew up that humble supplication and address to the king, commonly called, The paper of the 23d of August, they were all imprisoned in the castle of Edinburgh, except Mr. Hay of Craignethen, who escaped.

He continued under confinement until July 12. 1661, that he had his indictment and charge, much about the same time with Mr. James Guthrie, which runs upon his having a share in the remonstrance, and in forming the causes of God's wrath. Refusing to retract any thing in them, he was brought before the parliament several times, and their prosecution for his life was so hot, that the earl of Athol, and others in parliament particularly interested and concerned in this good man and his wife, being importuned by her to appear for him in parliament, dealt with her to endeavour to prevail with him to recede from some of his principles, otherwise, they told her, it was impossible to save his life. This excellent woman answered, "That they all knew she was happy in a good husband, and she had a great affection for him, and many children; yet she knew him to be so stedfast to his principles, where his conscience was concerned, that nobody needed deal with him on that head; for her part, before the world contribute any thing that would break his peace with his Master, she would rather chuse to receive his head at the cross." About the same time, two ladies of the first quality were pleased so far to concern themselves in his case, as to provide a compliment in plate (which was not unusual at that time), and send it to the advocate's lady. Afterward they went and visited her on his behalf, but were told by her it was impossible to save his life, and the compliment was again returned.

Yet it was so over-ruled in providence, that Mr. Moncrief being much respected, and his hardships almost universally regreted, upon account of his eminent piety, integrity and uprightness, severals of all ranks, and different persuasions, and unknown to him, began to make application, and interpose for him, so that the spirit of some of his most violent persecutors began to abate, his process lingred, till, after a tedious imprisonment, he fell sick and obtained the favour of confinement in Edinburgh.——The parliament passed this sentence upon him, "That he, the said Mr. Alexander Moncrief, be for ever incapable of exercising any public trust, civil or ecclesiastic, within the kingdom, until, in the next session of parliament, further orders be taken concerning him, and discharge him in the mean time to go to his parish." And all this for owning before them his accession to the remonstrance and causes of God's wrath.

After this sentence, when living peaceably some eight or nine miles from his own parish, people began to resort to him, and hear him preach, whereupon, under a most severe storm in the middle of winter, by virtue of an act made against him, he was charged to remove twenty miles from his house and charge, and seven or eight from a bishop's seat or royal burgh; and was with his family forced from his house, and obliged to wander in that great storm; and yet when he had removed to a place at a competent distance, even then he got a second charge to remove further, till he was obliged to go to a remote place in the Highlands, where his God who had all along countenanced and supported him wonderfully in his troubles, honoured him to be instrumental in the conversion of many.

The persecution somewhat abating, he brought his family to Perth, for the education of his children, where he continued preaching the gospel. A few at first, but afterwards a great many, attended his ministry. Being again informed against, a party of the horse-guards were sent to apprehend him, but he escaped, though his house was narrowly searched. This forced him from his family, and he was obliged to lurk a good while after this.

At length he came with his family to Edinburgh, where he preached the gospel many years under a series of persecution. He was intercommuned in the year 1675, and his house, and many other places in and about the city, were narrowly searched for him, yet he was always marvelously hid, of which many instances might be given. When he went to the country, many a time parties of the guard were sent in quest of him, and sometimes he would meet them in his return, and pass through the midst of them unknown. When he was one time lodged in a remote part of the suburbs of Edinburgh, a captain, with a party, searched every house and chamber of the closs, but never entered into the house he was in, though the door was open.

Again, when he was lurking in a private family without the walls of Edinburgh, a party was sent to apprehend him. Providentially he had gone out to walk by the house; the party, observing him by his gravity to be a minister, said one to another, That may be the man we are seeking.——Nay, said another, he would not be walking there. Again, when he was advertised that the soldiers were coming to search for him in his own house, he lingered till another minister came to him, and said, Sir, you must surely have a protection from heaven, that you are so secure here, when the town is in such disorder, and a general search to be made. Immediately he went off, and in a little after Mr. Moncrief went out; and was not well down stairs before the guard came up and searched his house. He took a short turn in the street, and came back just as the guard went off.

But the persecution growing still worse, he was obliged to disperse his family for some time. He was solicited, when in these circumstances, to leave the kingdom, and had an ample call to Londonderry in Ireland, yet he always declined to leave his native country, and, in his pleasant way, used to say, He would suffer where he had sinned, and essay to keep possession of his Master's house, till he should come again. He had a sore sickness about the beginning of June 1680. In which time he uttered many heavenly expressions. But he recovered and continued in this the house of his pilgrimage until harvest 1688, when he died, and got above all sin and sorrow, after he had endured a great fight of affliction to obtain a crown of eternal life.

He was mighty in prayer, and had some very remarkable and strange returns thereof. His memory was savoury a long time after his death. Many could bear witness, that God was with him of a truth. He left many seals of his ministry in Fife, and was a most faithful and painful minister. His sufferings are a little hinted at in the fulfilling of the scripture, though neither he nor his persecutors are mentioned there. The relation runs thus:

"The first relates to a considerable family in this country, who made it their business to trouble and persecute the minister of that parish, an eminently holy and faithful man, yea, upon account of his faithfulness, the old laird of that house did pursue him, out of malice, with a false libel before the synod, either to get him broken and put out of the parish, or at least to crush his spirit and weaken him in the exercise of his ministry, but did there meet with a disappointment the Lord clearing the innocence of his servant, and the malice of the other. At which time that gentleman, while he went to the stable where his horses were, being then at the synod on that account, was in the place stricken with sickness, forced to hasten home, and take his bed; and there seized with horror of conscience, which made him often cry, intreating most earnestly for his minister, whom he had thus persecuted, and often said, Oh! to see his face; and told his friends, that if he would not come to him, they should carry him to his house. But his lady did out of malice, in a most rude and violent way, hinder the minister's access to him, and thus that poor gentleman in great horror and anguish died.

"After his death his lady still pursued the quarrel with no less malice, until she also fell sick, and had much terror upon her conscience, crying out for the minister, who was providentially absent, so that she was denied in that which she kept back from her husband; but he came to her before her death, and she confessed, with much bitterness, her wrong to him. After this, a young man, who had been their chaplain, and engaged by them to appear as a witness against that godly man, was so terrified in his conscience, that he could get no rest till he went to the next synod, to acknowledge that horrid sin, in bearing false witness against his minister; but being by some kept from a public appearance, he went to another part of the country, where it is reported he died distracted.

"Last of all the young laird, who succeeded in that estate, would needs pursue the quarrel, and finding more access through the change of the times, did so endeavour with some who were in power, that an order was passed for banishing him out of that parish; and although he was then otherwise accused upon account of the public cause, yet it was known, the violent persecution of that gentleman was the main cause of that sentence, as those who had a hand in passing it did confess; for he had solemnly sworn, that if he lived there, that minister should not be in that place. Returning to his house a few days after, and boasting how he had kept his word, and got his minister cast out of his parish, he was suddenly struck by the Lord with a high fever, which plucked him away in the very strength of his years." Fulfilling of the scriptures, page 428.



The Life of Mr. ANGUS MACBEAN.

Mr. Angus MacBean was born about the year 1656. After he had spent some time at the grammar-school with good proficiency, he went to the university of Aberdeen; where he began to distinguish himself, no less for his great regard to practical religion (altho' he was yet of the episcopal persuasion), than for his extraordinary parts and abilities in learning.

About this time the bishops, having found their mistake in sending men of little learning and less religion to the south and west parts of Scotland, where the people were much disaffected to them, applied to the professors of divinity to name some of the greatest abilities to be sent to these parts. Accordingly professor Minzies singled out Mr. MacBean from amongst all his students, to be sent to the town of Ayr; but he did not continue long there, having got a call to be minister of Inverness, which he accepted of, and was there admitted Dec. 29, 1683; and here he proved a very pathetic and zealous preacher, and one of the most esteemed of that way. He usually once a-week lectured on a large portion of scripture, which was not the custom then in that apostate and degenerate age.

But notwithstanding of his being in the highest esteem among the prevailing party, the constancy shewn by the sufferers for the cause of truth, and the cruelty used toward them, made such deep impressions on his mind, as could never afterward be rooted out or effaced. As a native consequence of the toleration granted by the duke of York, the mass was openly set up in the castle of Inverness, against which Mr. MacBean preached publicly, and warned the people of the imminent danger the nation was then in. At which the priest was so incensed, that he sent Mr. MacBean a letter, challenging him to a public dispute. This letter he received in a crowd on the weekly market, where he usually walked with some constables to prevent common swearing. He went to a shop, and there wrote such an answer to the priest, as determined him to send him no more challenges. The report of this having spread, some of king James's officers (being there) entered into a resolution to go to church next Lord's day, and to take him out of the pulpit in case he uttered ought against that way. Of this he was informed late on Saturday, and by some friends was importuned to abstain from saying any thing that might exasperate them. But he preached next day on Col. i. 18. and proved, that Christ was the sole King and Head of his church, in opposition to the usurpation of both popery and Erastianism; whereupon the officers got all up to execute their design, which the good man did not observe till he turned himself about (for they sat in a loft on the left side of the pulpit). Then he said with an authority that put them out of countenance, For these things I am become the song of drunkards. On which they all sat down, for it was when drinking, that they had formed that wicked design. From the popish controversy, he was led to a more serious inquiry into the merits of what was then the real controversy; and after serious wrestling with God, and earnest prayer for light and direction from him, in which he spent several nights in his garden, he at length determined fully to declare for the truth, whatever might be the consequence: And accordingly in June 1687, he declined to sit in the presbytery, but continued to preach. In August, the presbytery were informed not only that he absented wilfully, but that he disowned the government of the church by arch-bishops, bishops, &c. and appointed a committee to converse with him. Who, having done so, at a subsequent diet, reported that Mr. MacBean declared plainly to them that he had no freedom to meet with them in their judicatories any more; that it was over the belly of convictions that he had entered into the ministry under bishops; and that these convictions were returning with greater force upon his conscience, so that he could not overcome them; that he was convinced presbytery was the only government God owned in these nations; that he was fully determined to make all the satisfaction he could to the presbyterians; to preach for them and in their favours; and that though he should be dispensed with by bishop and presbytery from keeping their meetings, he could not promise that, in his preaching, he would not give ground of misconstruction to those that owned prelacy. At the same time his colleague Mr. Gilbert Marshal farther reported, That Mr. MacBean, both in his public lectures and sermons, did so reflect upon the government of the church, as was like to make a schism at Inverness; and therefore he had caused cite him to that meeting, to answer for his reproachful doctrine that could not be endured. Mr. MacBean did not appear before them, nevertheless the magistrates prevailed with the presbytery to desist from proceeding against him at that time. But shortly thereafter the presbytery referred him to the synod of Murray, who appointed a committee to join with the presbytery of Inverness to deal with him.

In the mean time Mr. MacBean went to church without his cannonical habit, publicly renounced prelacy, declared himself a presbyterian, and as he found not freedom in the exercise of his charge in that place, he demitted it. He preached his farewel sermon on Job xxxiv. 31, 32. The scriptures he advanced and insisted on, as warrants for his conduct, were Isaiah viii. 11,-14. Jerem. xv. 18,-21. 2 Cor. vi. 16, 18. and to prove that Christ was sole Head of the church, Eph. v. 23. Col. i. 18. 1 Pet. ii. 7. Next Lord's day he went to Ross, and there, in Mr. MacGiligen's meeting-house, preached the truths he formerly opposed; and some times thereafter he preached at Inverness, till he was, by order of the council, called to Edinburgh before them.

On this surprizing change and alteration, a great opposition among the prevailing party soon appeared against him; which was the less to be wondered at, as he embraced every opportunity of declaring for the cause of truth, which they were most violent against; and therefore the presbytery of Inverness sent one of their number to inform the bishop of Murray, then at Glasgow, of the whole affair. But the bishop dying at that time, the arch-bishop of St. Andrews took the affair into his cognizance, and procured an order from the council to bring him to Edinburgh. In consequence of which he was carried south in Jan. 1688. in very tempestuous weather, and was called before the council, where he made a bold and noble stand in defence of the truths he had so solemnly professed. One of the questions asked at him, was, If he thought the king's power was limited? To which he answered, He knew no power, but the Almighty's, unlimited. And though the council could not find then wherewith to attack him, anent the state, yet, to please the bishops, he must be imprisoned: And upon the 27th of Feb. thereafter, the arch-bishop of St. Andrews conveened him before him and the bishop of Murray, and five doctors and ministers in Edinburgh, where (in the virtue of his metropolitan capacity) he deposed him from the exercise of any part of his pastoral office, and deprived him of all benefits that might accrue to him thereby, since the time of his wilful desertion; with certification, if he should transgress therein, the sentence of excommunication should pass against him. He was thereupon remanded back to prison; and though the town of Inverness wrote, earnestly soliciting him to make some compliance, that they might be favoured with his return, yet he valiantly withstood their intreaties, and by his answer dated July 1688. He dissuaded them from insisting on his return, as what he assured them would never happen, and condemns himself in the strongest manner for his adherence to prelacy, declaring against it in the most express way, as anti-scriptural as well as tyrannical. His confinement and the fatigue of his journey, having given such a shock to his constitution, as his life was in danger, Sir Robert Gordon of Gordonstoun, and Dun. Forbes of Culloden offered a bail bond for 10,000 merks to the earl of Perth, then chancellor, that they would present him when called upon, providing he was set at liberty; but he utterly refused to set him at liberty, though he was in a very languishing condition in the tolbooth; where he remained till Perth run away, and that the Edinburgh mob set the prisoners at liberty. After this he continued in the suburbs of Edinburgh, till in the month of Feb. 1689. he joyfully finished his course in the Lord, being in the 33d year of his age. Some days before, news came that the parliament of England had settled the crown on king William, who put an end to those bloody times, and that tyrannical government.

Mr. MacBean without all doubt was a man, both pious and learned, although at first brought up in the prelatical persuasion, and when near his death frequently compared himself in this particular to Moses, who from mount Pisgah saw the land of promise, but for his sinful compliance, as he always called it, would not be allowed to enter therein, having some time before his death, a firm belief of the amazing deliverance which the church and nation soon met with, and left his mortal life rejoicing in hope of the glory of God.



The Life of Mr. THOMAS HOG.

Mr. Thomas Hog was born in the beginning of the year 1628, in the burgh of Tain, in the county of Ross. His parents were careful to give their son a liberal education; for which purpose he was early sent to school, and, from his commencement to the study of letters, he discovered an uncommon genius, and soon made such proficiency as rendered him respected during his youth. He was much addicted to the harmless diversions of that age, yet they did never abate his progress in his studies, nor his detestation of any thing immoral or unbecoming the character of a scholar. He was put to the university in the new town of Aberdeen, where he made great proficiency, till at last he was admitted master of arts, with the universal approbation of the regents of the college.

About this time, a very remarkable incident fell out, which confirmed Mr. Hog's aversion to drunkenness, and his belief of an over-ruling providence: For, having accompanied a merchant of Aberdeen to a ship in the mouth of the river Dee, who was going a voyage (being one of his acquaintance), upon his return, with two burgesses who had gone the same errand, through the importunity of one of them, they turned all aside to take a bottle in an inn by the way. There he tarried till he thought they had drunk sufficiently, and, finding they were not disposed to go home, he laid down his share of the reckoning, and was going away, but they, being averse to part with him, and resolute in their cups, laid hold on him to stay, but he, being full six feet high, and proportionably strong and vigorous, soon twisted himself out of their gripes, and went off; and came home to his chamber, and went to bed at his usual hour, but, though in good health, he could get no rest till the clock struck one, when he fell asleep, and rested quietly till the morning, when he arose. At which time coming forth to his class, one met him weeping, and told him, That the two men he left yesternight, after continuing a while at their cups, fell a-contending and then a-fighting, in which the one killed the other. He asked, at what time? and being told just at one, he adored that providence which had both seasonably disposed him to leave them, and made him uneasy whilst the complication of sin was thus committing.

And though Mr. Hog was adorned with these natural and acquired accomplishments which constitute a truly amiable person, heightened with the lustre of an unblameable life, yet, as he himself acknowledged, he remained a stranger to the saving operations of the Spirit of God till about the year 1638, when the arm of the Lord was gloriously revealed in the revival of the work of reformation, and the influences of his grace poured out upon many through the nation: and yet still his conversation was strictly moral, and he frequented societies, conversed and prayed with them, was in the diligent use of means, and in reference to the public state of religion and reformation, was found, bold and resolute; in his straits acknowledging the Lord, bringing these his difficulties before him, to which he thought he got some notable returns; yet upon all these he himself declared, That if he was then in a state of grace and salvation, he was not in that state afterwards, for that the whole of the following work, which, by the Spirit and Word of God, was wrought on his heart, was founded upon a strong and clear conviction of his having been at that time out of Christ, notwithstanding all the forementioned lengths.

What the manner and means of his saving conversion were, we are at a loss to describe; only we find he was under a very deep and severe law-work, and that his convictions were very close, particular and pointed, setting his sin before him; and that during this work, which was of long continuance, whole clouds of sin were charged home upon him without end or measure, so that he was brought well nigh to despair, being then chaplain to the earl of Sutherland, where the work of God flourished in several souls about that house; and amongst whom the butler was at the same time under the same law-exercise, and yet the one did not know of the other; notwithstanding the countess (who was an eminent Christian), wanted not some discerning of what was a-working with them both, and particularly with Mr. Hog; as will appear by what follows:

One time Mr. Hog, sitting alone in his chamber in extreme anguish, nothing but wrath in his view, a horrible temptation was thrown in like a thunderbolt, viz. Why do you continue under such intolerable extremity of distress? Put rather an end to a miserable life immediately. Upon this suggestion, he resented the temptation and the tempter with indignation; his pen-knife (at which the enemy pointed) lying well sharpened upon the table, lest the assault should have been renewed, he rose up and threw it over the window, after which he sat down and fell a-musing upon the intricacies of this his complicated distress, and while in the midst of this his terrible whirlpool, the countess, besides her custom (though she had been ever affable at table) knocked gently at the door, and invited him to go and partake with her of a present of summer fruit; he went with her, and behaved so, that nothing could be known concerning his former troubles. She discovered by her kind speech and behaviour, that she was either impressed with his danger, or that she suspected somewhat of the matter with him. After this entertainment he returned to his room, and found the temptation mercifully removed.

As to the manner of his relief we learn in general, that, from a conviction of actual sin, he was carried up to the fountain-head, original sin, and to a conviction of unbelief as the seat of this fountain, according to Rom. xi. 32. John iii. 16, 38. The Lord having in this manner laid a solid, clear and excellent foundation, he was at length blessed with faith's views of the glory of Christ in his offices and person; which did so ravish his soul, as to render him most willing, through grace, to forego, endure, and, in his strength, to adventure upon any thing in his cause, and for his sake.

But the last and most considerable adventure, while in this family, was his being the instrument to convert a young gentleman of the name of Munro who frequented the house, and though of a sober deportment, yet void of real religion. He took great pleasure in Mr. Hog's company, but wasted his time with idle, frothy and useless discourse. He bore with him for some time, but pitying his case, he used all means possible with him, till by divine grace he was wholly brought over from a state of black nature unto a state of grace; and if he had visited Mr. Hog often before, he made many more visits to him after this, but never gave him occasion to impeach him, for the gentleman became eminently gracious; and for an evidence that this free dealing was blessed, the good man in his after-conduct did so excel in the virtues opposite to the former blemishes, that he was esteemed for accommodating differences, and several gentlemen did submit their contests to him, and acquiesced in his sole determination.

After Mr. Hog was settled at Killearn, this gentleman made him a visit; where, after their mutual endearments, the gentleman addressed Mr. Hog in this amazing dialect, "Sir, my course is nigh finished, and I am upon my entrance into a state of eternal rest. The Lord hath his own way of giving the watchful Christian previous warning concerning the end of the warfare, 2 Pet i. 14.; and I, being so privileged, have been seriously pondering where it may be most convenient to breathe out my last, and quietly lay down this tabernacle, and seeing, after deliberation, I can find no place nor company so fit as with you, I have adventured to come and die with you." At this time the gentleman was in good health, and ate his meat as well as ever, whereupon Mr. Hog endeavoured to divert him from these thoughts; but he firmly persisted in his persuasion: and accordingly in a few days he was seized with a fever, whereof he died.

Mr. Hog was licensed to preach the gospel in the 26th year of his age, and ere one year elapsed, several parishes were competing for him, some of which could have yielded him a greater living than what he ever had; but he preferred Killearn to the rest, because he understood that sovereign grace was pursuing some elect vessels there, and he knew that several gentlemen (especially the baron of Foulis) were friends to religion there: And he was ordained minister in the year 1654 or 1655, with the unanimous consent and approbation of all concerned.

Mr. Hog, being thus settled, he heartily applied himself to his work, taking heed to himself and his doctrine, that he might both save himself and them that heard him, casting a good copy or example before them, in all manner of temperance and Christian virtues, but more especially remarkable in his public character. His concern and sympathy with the ignorant was great, the bulk of the people of that parish, through the long infirmity of their former pastor, and the interveening vacation, being neglected in their examination, became very ignorant; but he was at great pains in spreading catechisms and other abstracts among them; and, going from house to house, he prayed with, exhorted and instructed them in the things pertaining to the kingdom of God; and his deportment was attended with as much majesty proper to that function, as had been observed in any; and no wonder, for few were favoured with so many testimonies of the divine presence, in the discharge of their ministry; as witness J——s N——o, E——b B——e his spouse, B——a B——e her sister, afterwards Mrs. S——d, Mrs. R——s, the judicious and famous John Monro of Ross, Mr. Thomas Taylor, Mr. Angus MacBean minister at Inverness, John Bulloch his own servant, Christian MacIntosh a poor woman in the depths of soul distress; holy Mr. Ross; Mr. John Welwood, and the so much famed John Monro, were either converted or confirmed by him while in this parish, or after his ejection, while he was settled at Knockgaudy in Murray; and none more particular than that instance of Monro of Lumlair, an heritor in that parish, who, upon some reprehensory expressions by Mr. Hog, which he was at first dreadfully offended at, yet were made the means of his thorough conversion, so that he ever looked on Mr. Hog after as his best friend, and laid himself out to promote the success of his ministry.

So soon as it pleased the Lord thus to bless his parochial labours with a gracious change wrought upon a considerable number of the people, he took care to join the more judicious in societies for prayer and conference. These he kept under his own inspection, and did heartily concur with them; for he himself was much in the exercise of that duty, and had several notable returns thereof, of which we have several instances.

1st, A good woman having come to him with this sore lamentation, that her daughter C—— L—— was distracted, Mr. Hog charged one or two devout persons (for he frequently employed such on extraordinary occasions) to set apart a day and a night for fasting and prayer, and then join with him in prayer for the maid next day. Accordingly when this appointment was performed, she recovered her senses as well as before.

2ndly, A daughter of the laird of Parks, his brother-in-law, who lodged with him, being seized with a high fever, and little hope of life; Mr. Hog loved the child dearly, and while he and his wife were jointly supplicating the Lord in prayer, acknowledging their own and the child's iniquity, the fever instantly left her. This passage was found in his own diary, which he concludes with admiration upon the goodness of God, to whom he ascribes the praise of all.

3dly, In like manner, a child of the reverend Mr. Urquhart having been at the point of death, those present pressed Mr. Hog to pray (for he was now become so esteemed that none other would in such case do it, he being present) upon which he solemnly charged them to join with him; and having fervently wrestled in prayer and supplication for some time, the child was restored to health. A like instance is found of a child of Kinmundy's in his own diary.

4thly, One David Dumbar, who lived at a distance, being in a frenzy, came to Mr. Hog's house in one of his fits. Mr. Hog caused him to sit down, and having advised with Mr. Frazer of Brae, and some others present, what could be done for the lad; some were for letting blood, but Mr Hog said, The prelates have deprived us of money, wherewith to pay physicians, therefore let us employ him who cures freely, and so laid it on Mr. Frazer to pray, but he put it back on himself. So after commanding the distracted person to be still, he prayed fervently for the poor man, and he was immediately restored to his right mind. This is faithfully attested by those who were eye and ear witnesses.

5thly, Mr. Hog having once gone to see a gracious woman in great extremity of distress, both of body and mind, he prayed with and for her, using this remarkable expression among many others, O Lord, rebuke this temptation, and we in thy name rebuke the same; and immediately the woman was restored both in body and mind. And yet notwithstanding the Lord had honoured him in such a manner, it is doubtful if any in his day more carefully guarded against delusions than he did, it being his ordinary, whenever he bowed a knee, to request to be saved from delusions, &c.

But as Mr. Hog was sent of God to be an ambassador of peace to some, so he was also a messenger of wrath to others. Of which we have several instances, but none more particular than the following, of a certain gentleman in the parish, who had one dead in his family, and intended to bury in the kirk; but on account of the vulgar superstition the general assembly had by an act discharged the same, and Mr. Hog being a strenuous defender of the act of the church, the gentleman was non-plussed what to do; but one William Munro, a strong hectoring fellow, engaged to make his way good against all opposition, and succeeded so far that the people with the corpse were entering the church-yard when Mr. Hog got notice. He went out and set his back to the door through which the corpse was to pass, and began to reason with the people to convince them of their error in breaking through good order; but this had not the desired effect, for the fellow laid violent hands on Mr. Hog to pull him from the door; but he, having the spirit of a man as well as of a Christian, turned on his adversary, wrested the key out of his hand, and told the assailant, Were he to repel force with force, probably he would be no gainer; and then said to the people, "This man hath grieved the Spirit of the Lord, and you shall see either his sudden repentance or a singular judgment befal him." Accordingly the poor wretch continued in his wicked courses, and met with the foretold judgment in a few months after that. Having made a violent attack upon one, who drew out the wretch's sword and dagger, and thrust him through the belly, so that his bowels burst out, and he died most miserably.

Another instance of this kind fell out, while he was lecturing in the laird of Lethem's house in the county of Murray. During the time of worship, he observed a servant laugh once and again, and after an admonition the third time, at which Mr. Hog paused a little, and then with an air of severity said, "The Spirit of God is grieved by one in the company, for mocking at these great truths, therefore I am bold to say, Such offers of grace shall be visibly and more suddenly punished than any here could wish, &c." After they had supped, and retired to their apartments, a message came to his chamber, telling him, that the forementioned mocker was seized with a sudden sickness and cried bitterly for him. Upon this Mr. Hog arose, quickly cast on his gown, and came down stairs to see him without losing a minute's time, but ere he got to him, the poor creature was dead.

Mr. Hog was in judgment on that side called protestors, and therefore was in the beginning of the year 1661. deposed by the synod of Ross, because he would not decline that party judicially; and afterward when he knew he was to be put out of the charge at Killearn anno 1662. he had a farewell sermon to them, where, with the apostle Paul, he took God and their own consciences to witness that he had not shunned to declare the whole counsel of God to them, and added, That the storm would be of a long continuance, but, after all, the sky would clear, and he would live to see it, and be called to his own charge again as minister of Killearn, and die with them. And further said, If any of you shall decline from that good way, and these truths wherein ye have been taught, and shall comply with the wicked designs now carried on, I take heaven and earth to witness against you, I take the stones of these walls I preached in, every word that was spoken, and every one of you to be witnesses against another. With many other words he exhorted them, and his labours were not altogether in vain; for there was not a parish in Scotland that complied less with the corruptions than they did.

After his ejection, John Card, who was converted by his ministry, told him, That he should go to Murray. Of which he had no thoughts then, but in a little the laird of Park offered him Knockgaudy near Oldearn to labour and dwell in, of which he accepted, and went thither; where he was a very useful instrument in the hand of the Lord in turning many souls to him, as has been already said, and here finding his private ministry so blessed with success, he adventured to give the sacrament in this place, which was a bold attempt, considering the severity of the laws at that time. But this solemnity being remarkably blessed with the divine presence and glory, the communicants returned to their habitations with unspeakable joy, and amongst the rest one MacLoad who came from Ross-shire, and understood nothing of the English language; but, Mr. Hog understanding the Irish language, he told him, That he came hither obeying the command of his exalted Redeemer, and understood what was preached there in the English, as well as if every word had been spoken in his own tongue. Which when Mr. Hog interpreted to the rest, they were filled with wonder, and the good man was allowed to communicate, which he did with joy.

Anno 1668. he was imprisoned for the truth at Forres, upon a complaint for keeping conventicles, &c. and there he was wonderfully strengthened and comforted, having great joy in his sufferings. Upon his account many prayers were put up by many in Murray, and their prayers, as one faith of the church's prayers for Peter while in the like case, set God a-working. The effect was, That Mr. Hog, without his own knowledge or expectation, was set at liberty, without any concessions on his part.

But what was more remarkable, he was again apprehended about the beginning of the year 1676. for the same cause, and sent to Edinburgh. He said to some in company, I thank my God, this messenger was most welcome to me: And giving a scratch with his nails on the wall, he said, I trust in the living God, that before my conscience shall get that much of a scratch, this neck (pointing to it) shall go for it. Accordingly when tried, he submitted himself joyfully to a prison, rather than bind himself from preaching; and was sent to the Bass, where by the air of the place and his close confinement he fell into a bloody flux, whereof he was in great danger. A physician being called, gave his opinion, Unless he was liberated from that place, there was no hope of life. But Mr. Hog, hesitating, would not address that mongrel court, at any rate. However the doctor, of his own accord, did it without his knowledge, and gave in a petition to the council, in the strongest terms he could devise. The petition being read, some of the lords interceeded for Mr. Hog, and said, That he lived more quietly, and travelled not the country so much as other presbyterians did. Upon which bishop Sharp, taking up the argument, said, That the prisoner did, and was in a capacity to do, more hurt to their interests, sitting in his elbow-chair, than twenty others could do by travelling from this corner of the land to the other; and if the justice of God was pursuing him, to take him off the stage, the clemency of the government should not interpose to hinder it; and it was his opinion that if there was any place in the prison worse than another, he should be put there. Which motion, being seconded by the prelates, was put to vote, and carried, To the closest prison in the Bass; which was speedily put in execution. When the keeper intimated this to Mr. Hog, he said, It was as severe as if Satan himself had penned it. His servant William Bulloch, being with him when he carried him down to that low, nasty dungeon in the Bass, fell a-weeping, and cried, Now, master, your death is unavoidable. But the good man, directing his eyes up, said, Now, that men have no mercy, the Lord will shew himself merciful; from the moment of my entering this dungeon I date my recovery. And so it fell out, for the very next day he recovered surprisingly, and in a short time was as well as ever. Yet afterward, when speaking of the arch-prelate, he never shewed any resentment, but merrily said, Commend him to me for a good physician.

In the end of the year 1679 being brought to Edinburgh before the council, and refusing to take the bond to live peaceably, he was remanded back to prison, and afterwards liberated, but on what conditions we do not learn.

About the year 1683, he fell again under the displeasure of the managers, for holding private conventicles, and was banished by the privy council, and ordained to remove off the kingdom in 48 hours, unless he gave caution not to exercise any part of his ministry, under a penalty of 5000 merks over and above performance; which conditions he would by no means submit to, and therefore retired to Berwick, and from thence to London, with a design the first opportunity to go from thence to Carolina; but the pretended plot, called the presbyterian plot, then falling out, he was thrown into prison, where he continued some time, till his money being near spent, for beside his own and his servant's maintenance, he paid 10 shillings sterling weekly to the keeper, for a place by himself, and not to be put down among thieves and felons, he said to his servant William, I'll set to-morrow apart for prayer and see that no person be allowed to come in to interrupt me. Accordingly he rose early and continued close at meditation and prayer till 12 o'clock, when a person in the habit of a gentleman desired to speak with him. William Bulloch told him, that his master was retired, &c. yet he still interceeded to see him. Upon which William, seeing him of a grave pleasant aspect, reported his desire to his master, who ordered him to his room. Mr. Hog received him courteously. The other entertained him with a discourse about suffering for a good God and a good cause, and shewed that our light afflictions which are but for a moment, are not to be compared with the glory that shall be revealed. After which he arose and embraced Mr. Hog most lovingly, exhorted him to continue in well-doing, and then took out of his pocket a white paper, and gave it to him. Mr. Hog, finding its weight, understood it was money, and said to the stranger, Upon what account, Sir, do you give me this money? The other answered, Because I am appointed by our great and exalted Master to do so. Mr. Hog asked his name, and upon his refusing to tell it, Mr. Hog said, Sir, it is not curiosity that prompts me to ask, but I hope to be enlarged, and then I shall account it my duty to call for you at your dwelling in this city, for I suppose you are a citizen in London. The other replied, You must ask me no more questions, but be faithful to the death, and thou shalt have a crown of life. Then he retired, and Mr. Hog never saw nor heard of any him more. When Mr. Hog opened the paper, there were five pounds sterling in it, which to the good man was sweeter than if he had got 1000 pounds settled on him yearly[241].

After he was set at liberty, being at London in the year 1685. when the duke of Monmouth landed in England, and Argyle in Scotland, he plainly told some of his acquaintance, That God would never honour any of these men to be instruments of our deliverance. And much about the same time, some protestants at court, knowing he was in the city, and that he was endued with a prophetic spirit, drew king James's attention so far, that he wanted Mr. Hog should be consulted concerning affairs at that juncture. This being communicated to him, he concealed his mind, till he consulted the Lord by prayer. In the mean time he made ready for his departure, and then told them (what he charged them to report to him faithfully) That if king James had seriously adhered to the principles of our holy reformed religion, his throne should have been established in righteousness, and if he would yet turn from popery matters might be well with him, but if otherwise the land would spue him out. When this was reported, the king ordered he should be speedily apprehended, but he, having foreseen this, eschewed it by a speedy flight to Holland.

When in Holland, he was soon introduced to the prince of Orange, who had him in great esteem, and therefore let him into the secret of his resolution to deliver these nations from popery and tyranny. In the indulgence Mr. Hog agreed with worthy Mr. M'Ward and Mr. Brown, yet was far from clearness to withdraw from all presbyterian[242] ministers, who either had not taken the benefit of the indulgence, or those exposed to suffering notwithstanding the same.

Mr. Hog returned to Scotland anno 1688. where he stayed till 1691.; that his old parishioners, finding the way cleared, sent commissioners to accompany him back to his parish of Killearn; where he was received with great joy in June or July that year. But his constitution being broken, he was unable to discharge his function much in public after that; however his conversation became still more heavenly. King William as a reward to his merit, resolving to have this good man near him, sent him a commission to be one of his chaplains, which was no mean evidence of his esteem for him, and the truth of his prediction concerning him. But before ever that honour was bestowed upon him, he was seized with the trouble, or rather the complication of troubles, whereof he died.

His sickness was considerably long, and accompanied with great pain. One time his judicious servant, hearing the heavy moans he made, asked, Whether it was soul or bodily pain that extorted such heavy groans from him? To which he composedly replied, No soul trouble, man, for a hundred and a hundred times my Lord hath assured me that I shall be with him for ever, but I am making moan for my body. And thereupon entertained him agreeably concerning the Lord's purging away sin from his own children, Isa. xxvii. 9. At another time he said, Pity me, O ye my friends, and do not pray for my life; you see I have a complication of diseases upon me; allow me to go to my eternal rest. And then with deep concern of soul he cried, Look, O my God, upon mine affliction, and forgive all my sins. And yet, says his servant, never was his conversation more heavenly and spiritual, than when thus chastised. Toward his end he was much feasted with our Saviour's comfortable message to his disciples, John xx. 17. I ascend to my Father, and to your father; and to my God, and your God. To the writer of some remarkable passages of his life he said, He could not give a look to the Lord, but he was persuaded of his everlasting love. And to Mr. Stuart (who succeeded him in that place) at another time he said, Never did the sun in the firmament shine more brightly to the eyes of my body, than Christ the Sun of Righteousness hath shined on my soul. "And some time after," (continues the same writer), "when I understood he was very low, I made him my last visit; and when I asked him how he did, he answered, The unchangeableness of my God is my rock. Upon Sabbath evening, for I stayed with him that week, when I came from the church, his speech was unintelligible to me, but his servant desired me to pray, and commit his soul and body to God. After prayer I retired a little, and when I returned, I found all present in tears at his dissolution, especially his wife and his faithful servant William Bulloch." Mr. James Hog and the forementioned writer of the remarkable passages add, That Mr. Thomas Hog had many times foretold that his Lord and husband was coming; so in the end he cried out, "Now he is come, my Lord is come, praise, praises to him for ever more. Amen." And with these words death closed his eyes, upon the 4th day of Jan. 1692, being about 60 years old.

Mr. Hog was of a tall stature, but more remarkable for his courage and fortitude of mind; he was most temperate in his diet and sleep. Gluttony, he said, is a great incentive to lust, and rising betimes is not only good for the health, but best adapted for study, wherein he took great pleasure. His more serious work, his necessary diversions, as visiting of friends, &c. and even meaner things were all gone about by the rule of duty. He was sought unto by many for his good and faithful advices, and in prayer he was most solemn and fervent, the profoundest reverence, the lowest submission, and yet a marvelous boldness and intimacy with God attended his engagements in this exercise. It might truly be said of him as of Luther when he prayed. It was with so much reverence as if he was praying to God, and with so much boldness as if he had been speaking to his friend. And though the Lord did not bless him with natural children, he gave him the powerful assurance of that promise, Isa. lvi. 5. I will give thee a name better than of sons and daughters, which he signally fulfilled to him in making him the instrument of begetting many sons and daughters to the Lord.



The Life of Mr. ROBERT FLEMING.

Mr. Robert Fleming was born at Bathens anno 1630. He was son to Mr. James Fleming minister of the gospel there, who, being a very godly and religious man, took great care of his son's education; and for that purpose sent him first to the college of Edinburgh, where he ran through the course of philosophy with great applause, and made great progress in the learned languages. Then being translated to St. Andrews, he passed his course of theology in that university under the conduct of worthy Mr. Rutherford.

His natural parts bring very great, his understanding quick and penetrative, his judgment clear and profound, his fancy rich, his memory strong, and expressions masculine, they did with such a grace take with them who were not acquainted with his accents or idioms, and to all these his acquired learning was answerable, the culture of which he, through the divine blessing, improved with great diligence. History, the eye of learning, he singularly affected, especially sacred history, the right eye. But to him all history was sacred, seeing he considered God's actions more than man's therein. Nor did he value any man, but for the knowledge of God, wherewith he himself was so much acquainted; for his conversion to God was very early.

Before he was full 23 years old, he was called to a pastoral charge, and was settled therein at Cambuslang in the shire of Clydesdale, where he served the Lord in the ministry, till after the restoration of Charles II. when that storm arose that drove out so many, and particularly that act (commonly called the Glasgow act) whereby near 400 faithful ministers were ejected, of whom the world was not worthy.

He had taken to wife Christiana Hamilton, justly famed for her person, gifts and graces. By her he had seven children, and with them and himself, sweetly committed unto his God's provision, he humbly received the honour of his ejection. Of the children the Lord received three of them to himself, before their mother, and two of them died afterward; the other two survived their father for some time. As for his worldly substance, his share seemed according to Agur's desire, and with Luther he said, To his knowledge he never desired much of it, or was very careful for or about it; for during the most tragical days, his table was spread and cup filled, and his head anointed with fresh oil, his children were liberally educated, and in his work he was profusely rich; but of his own laying up he had no treasure but in heaven. His own testimony of his life was this, It was once made up of seeming contrarieties, great outward trouble and great inward comfort, and I never found (said he) more comfort than when under most affliction.

For some time after his ejection, he lived mostly at Edinburgh, Fife and other places until Sept. 1673, that all the ministers in and about Edinburgh being called to appear before the council to hear their sentence, to repair unto the places of their confinement; but he and some others not appearing were ordered to be apprehended wherever they could be found. Which made him shift as well as he could for some time, till he was at last apprehended and imprisoned in the tolbooth of Edinburgh, where he was during the time of Bothwel battle. A little after he was, with some others, called before the council, and tho' they were willing to find bail for their appearance when called, yet because they refused to live peaceably, and not to rise against the king or any authorized by him, they were remanded to prison. However he was liberated[243] and went to Holland, where, after the death of the famous and faithful Mr. Brown, he was admitted minister of the Scots congregation at Rotterdam.

And here again his activity in the ministry was such as was to be expected from such a large soul, comprehensive of the interest of God and his church. What a writer he was need not here be told, but in preaching he might be called a Boanerges and Barnabas also for converse, and for all things useful. What might Cambuslang testify of him! What might Edinburgh and adjacent places, where, after his ejection, he lived and laboured? What might Rotterdam say, where, from the year 1679, till towards his end, he was a most bright and shining light? There was no time wherein we may suppose that he had no good design going on. It is well known that the sun of his life did set on an excellent design, which was, of sending forth a treatise concerning the ways of the Holy Ghost's working upon the souls of men, &c.

As he was religious, so he was said to be of a peaceable and friendly disposition, as not affecting controversy much, so that when speaking of the differences amongst some brethren, he would say, I am amazed to see good men thus tear one another in the dark, nor can I understand how they should have grace in a lively exercise, who value their own particular designs above the interest of the catholic church, &c. Nor is it to be forgot what he said to one of his own begotten sons in the faith, I bless God (said he) that in 15 years time I have never given any man's credit a thrust behind his back, but when I had ground to speak well of any man, I did so with faithfulness, and when I wanted a subject that way, I kept silence.

And according to his practice, his life was a life of worship extraordinary. His solemn dedication of himself to his God was frequent; his soliloquies with him almost perpetual; as spending his days and years after this manner, in order to which we find it was his custom from the 15th or 16th year of his age, to set apart the first day of every year for renewing his covenant with God; or if interrupted that day, to take the next day following. For the first years of his life we cannot give any particular account of the manner of his doing this; but we may guess what they have been, from the few instances following.

1691. In the entry of this new year, (as I have now done for many years most solemnly) I desire again to renew my personal engaging of myself to the Lord my God, and for him, and with my whole heart and desire to enter myself into his service, and take on his blessed yoke, and humbly to lay claim, take and embrace him (O him!) to be my God, my all, my light and my salvation, my shield and exceeding great reward. Whom have I in heaven but thee, O Lord, or in the earth whom I desire besides thee? And now under thy blessed hand my soul desires, and does here testify my trusting myself and securing my whole interest, my credit, my conduct, my comfort, my assistance, and my poor children and to leave myself herein on thy gracious hand, on my dearest Lord, whilst in time, as I write this the 2d day of January 1691.

R. FLEMING.

1692. In the entry and first day of this new year, that I desire as formerly to enter (in this hidden record) a new surrender and offering of myself to my dear Lord and Master, who hath been wonderfully tender and gracious to me, and hath brought me by his immediate conduct through the days and years of my pilgrimage past, hath still cared for his poor servant, and given more singular mercies and evidences of respect than to many else; and now, as still formerly, hath taken me through this last year with singular evidences of his presence and assistance, and as I trusted myself to my Lord, so he hath graciously answered; for which and his special grace hitherto, I desire to insert this witness of my soul's blessing the Lord my God.

And now I do here with my full and joyful consent testify my giving up myself again to the Lord, and to his work and service here, and wherever he shall call me, with desire to consecrate my old age to my God and the guide of my youth. I love my Master and his services, and let my ears be nailed to the posts of his door, as one who would not go free from that blessed yoke and service, and lay in hope the whole assistance hereof on his grace and help, &c. To him I commit myself, my ways, my works and services, which, with my whole desire, I offer to my Lord, in whose hand I desire to secure my credit for the gospel's sake, my comfort and enlargement in this day of deep trouble and anguish, together with my poor children and the whole interest of my family and concerns, desiring to put myself with humble confidence, and all that is dear to me, under his care and conduct. O my soul, bless thou the Lord! This I write the first of Jan. 1692. My Lord and my God.

R. FLEMING.

1694. In the first day and Monday of this new year 1694, that as I have formerly through most of my life past, so now I desire to renew my dedication and engagement to the Lord my God, and to join in the same witness with what herein hath been formerly with my whole heart and desire, and to offer to my dearest Lord praise, in remembrance of what he hath been through the year past, and in the whole of my life, whose gracious tender conduct hath been so wonderfully (and well hast thou, Lord, dealt with thy servant according to thy word) in all that hath befallen me, &c.

And now I do again by a surrender witness my entire commitment of myself, my poor children, my credit for the gospel, my conduct and comfort in so extraordinary a juncture to my dearest Lord, to his gracious and compassionate care and providence; together with my works, and any small design to serve him and my generation; and I do intreat new supplies of his grace and strength to secure and make his poor servant (if it were his blessed will) yet more abundantly forth-coming to him. And with hopes of acceptance I write this Jan. 1st, 1694. Post tenebras spero lucem.

R. FLEMING.

But now drawing near his end in the same year 1694, upon the 17th of July he took sickness, and on the 25th died. On his first arrest, O friends, said he to such as were about him, sickness and death are serious things; but till the spark of his fever was risen to a flame, he was not aware that that sickness was to be unto death; for he told a relation, That if it should be so, it was strange, seeing the Lord did not hide from him the things that he did with him and his. Yet before his expiration, he was apprehensive of its approach: Calling to him a friend, he asked, What freedom he found in prayer for him? seems God to beckon to your petitions, or does he bring you up and leave dark impressions on your mind? This way, said he, I have often known the mind of the Lord. His friend telling him he was under darkness in the case, he replied, I know your mind, trouble not yourself for me; I think I may say, I have been long above the fear of death.

All the while his groans and struggling argued him to be under no small pain, but his answers to enquiring friends certified that the distress did not enter his soul. Always he would say, I am very well, or, I was never better, or, I feel no sickness. This would he say, while he seemed to be sensible of every thing besides pain. But the malignant distemper wasting his natural spirits, he could speak but little, but what he spoke was all of it like himself. Having felt himself indisposed for his wonted meditation and prayer, he thus said to some near him, I have not been able in a manner to form one serious thought since I was sick, or to apply myself unto God; he has applied himself unto me, and one of his manifestations was such as I could have borne no more. Opening his eyes after a long sleep, one of his sons asked how he did? He answered, Never better. Do you know me? said his son. Unto which with a sweet smile he answered, Yes, yes, dear son, I know you. This was about two hours before he died. About an hour afterwards he cried earnestly, Help, help for the Lord's sake, and then breathed weaker and weaker till he gave up the ghost, and after he had seen the salvation of God he departed in peace in the 64th year of his age.

Thus lived and died Mr. Fleming, after he had served his day and generation. His works yet declare what for a man he was; for besides the forenamed treatise, the confirming work of religion, his epistolary discourse, and his well known book, the fulfilling of the scriptures; he left a writing behind him under this title, A short index of some of the great appearances of the Lord in the dispensations of his providence to his poor servant, &c. And although the obscurity of these hints leaves us in the dark, yet as they serve to shew forth his Master's particular care over his servant, who was most industrious in observing the Lord's special providences over others, and perhaps may give some further light into the different transactions of his life, they are here inserted.

* * * * *

"How near I was brought to death in my infancy, given over and esteemed a burthen to my friends, so as my death was made desirable to them; I being the refuse of my father's children, yet even I was then God's choice, and in a most singular way restored. 2. That remarkable deliverance, in receiving a blow by a club when a child, which was so near my eye as endangered both my sight and life. 3. The strange and extraordinary impression I had of an audible voice in the church at night, when being a child I had got up to the pulpit, calling me to make haste, &c. 4. That I, of all my father's sons, should be spared, when the other three were so promising, and should thus come to be the only male heir surviving of such a stock. 5. That solemn and memorable day of communion at Gray-friar's in the entry of the year 1648, where I had so extraordinary a sense of the Lord's presence, yea, whence I can date the first sealing evidence of my conversion, now 40 years past. 6. The Lord's gracious and signal preservation and deliverance given me at Dumbar fight. 7. These solemn times and near approaches of the Lord to my soul; the first at Elve when I went there, and the other a little after my father's death in the high study. 8. The scripture Acts xii. was given me to be my first text, and how I was unexpectedly and by surprize engaged therein. 9. The great deliverances at sea going to Dundee, the first time in company with the duke of Lauderdale, the other in company with Mr. Gray of Glasgow. 10. That extraordinary dream and marvellous vision I had twice repeated, with the inexpressible joy after the same. 11. These memorable impressions and passages about my health, when it seemed hopeless, at my first entry upon the ministry, and the strange expression of Mr. Simpson of Newmills. 12. The Lord's immediate and wonderful appearance for me in my first entry to the ministry, with that extraordinary storm on the day of my ordination, and the amazing assault which followed the same in what befel, wherein Satan's immediate appearance against me was so visible.—13. The great and conspicuous seal given to my ministry from the Lord, in the conversion of several persons, with that marvellous power which then accompanied the word on the hearts of the people. 14. That signal appearance of the Lord and his marvellous condescendence in my marriage lot, and in the whole conduct of the same. 15. My deliverance from so imminent hazard of my life in my fall from my horse at Kilmarnock. 16. The Lord's marvellous assistance at the two communions of Cathcart and Dunlop, with the great enlargement I had at the last of these two places at the last table. 18. That as my entry to my charge was with such a bright sunshine, so no less did the Lord appear at my parting from that place, &c. 18. The Lord's special providence as to my outward lot after my removal thence, in many circumstances that way. 19. The gracious sparing my wife so long, when her life was in such hazard in the years 1665 and 1672. 20. The preservation I had in going over to Fife in the year 1672. and the settlement I got there. 21. The dream at Boussay, wherein I got such express warning as to my wife's removal, with the Lord's marvellous appearance and presence the Thursday after at St. Johnston's. 22. That extraordinary warning I got again of my dear wife's death, and of the manner of it at London in the year 1674. 23. These two remarkable scripture places given me at West Nisbet in my return from London 1674. viz. that in Rom. iv. in the forenoon, and that in Psal. cxv. in the afternoon. 24. Those great and signal confirmations given me at my wife's death, and that great extraordinary voice so distinct and clear which I heard a few nights after her death. 25. These special confirmations given me at my leaving my country at West Nisbet, Ridsdale, Stanton, and the first at sea from the Shiels. 26. These solemn passages to confirm my faith from Heb. xi. and Exod. xxxiii. and at other times at London, and the last night there before I went away. 27. These extraordinary and signal times I had at my first entering at Rotterdam. 28. These two marvellous providences that did occur to me at Worden, and about the business of William Mader. 29. The marvellous sign given me of the state of my family, in what happened as to the sudden withering of the tree, and its extraordinary reviving again at my first entry to my house at Rotterdam. 30. The great deliverance from fire in the high street. 31. The good providence in returning my diary after it had been long lost. 32. The special providence in preserving my son from perishing in water. 33. The surprizing relief when cited by the council[244] of Scotland to appear, with that sweet resignation to the Lord which I had then under such a pungent trial. 34. The remarkable event of a warning I was forced to give that some present should be taken away by death before the next Lord's day. 35. The Lord's immediate supporting under a long series of wonders (I may truly say) for which I am obliged in a singular way to set up my Ebenezer, that hitherto hath the Lord helped. 36. The remarkable appearance of the Lord with me (which I omitted in its place) in the strange providence relating to Mr. Monypenny's death in Preston-pans. 37. The solemn providence and wonder in my life, my fall under the York coach in August 1654, when the great wheel went over my leg, so as I could feel it passing me without hurting, far less breaking my leg, as if it had been thus carried over in a just poise, to let me see how providence watched over me, &c. 38. The comfort God gave me in my children, and those extraordinary confirmations I got from God upon the death of those sweet children whom God removed from me to himself."

Now, reader, go and do thou likewise, for blessed is that servant, whom his Lord, when he cometh, shall find so doing, Matth. xxiv.



The Life of Mr. ALEXANDER SHIELDS.

Mr. Alexander Shields, son to James Shields of Haugh-head in the Merse, born anno 1660, or 1661, and being sent to school (when capable of instruction) made such proficiency there, that in a short time he entered upon the study of philosophy under Sir William Paterson, then regent of the college of Edinburgh, (afterwards clerk to the bloody council) where he made no less progress. For, being of a lively genius and penetrating wit, he soon commenced master of arts, and that with no small applause. And having furnished his mind with no small degree of the ancillary knowledge of learning, he began to think upon the study of divinity in view for the ministry. But finding little encouragement this way for any who could not in conscience join with prelacy, or the prevailing defections of those called the indulged, he took a resolution, and went over among others to Holland (shortly before or after Bothwel) for the further improvement of his studies, where he continued some short time, and then returned home to his native country.

But upon his going to London, to be an amanuensis to Dr. Owen, or some of the English divines who were writing books for the press; he had a letter of commendation to one Mr. Blackie a Scots minister, who, appointing him to speak with him at a certain season, had several ministers convened unknown to him, and did press and enjoin him to take license. So that being carried into it, in that sudden and surprizing way, he did accept of it from the Scots dissenting ministers at London, but without any imposition for sinful restriction. However, the oath of allegiance becoming in a little time the trial of that place, Mr. Shields studied, as he had occasion, to shew the sinfulness thereof, which these ministers took so ill that they threatened to stop his mouth, but he refused to submit himself thereunto.

But it was not long here that he could have liberty to exercise his office. For, upon the 11th day of January 1685, he was, with some others, apprehended by the city-marischal (at a private meeting in Gutter-lane) who came upon them at an unawares, and commanded them to surrender in the king's name. Mr. Shields, being first in his way, replied, What king do you mean? by whose authority do you disturb the peaceable ordinances of Jesus Christ?——Sir, you dishonour your king in making him an enemy to the worship of God. At which the marischal said, He had other business to do than to stand pratting with him. Mr. Shields made an attempt to escape, but was not able; and he and his companions were brought before the lord mayor, who threatened to send him to Bridewell. However bail was offered and admitted for him, to answer at Guildhall upon the 14th. Upon which day he attended, with a firm resolution to answer. But while he went out for a refreshment, he was called for, and none answering, his bail bond was forfeited, which afterward gave him no small uneasiness when his bail's wife said to him, Alas! why have you ruined our family? However, to prevent further damage, he appeared on the 20th, when he was arraigned in common form and examined, Whether he was at Bothwel, and if he approved of bishop Sharp's death? with several other questions. To which he replied, That he was not obliged to give an account of his thoughts, and that he came there to answer to his indictment, and not to such questions as these. Upon which he was taken to Newgate by a single officer without any mittimus or any express order unto what prison he should be committed. By the way (says he[245]) he could have escaped, had he not been led or betrayed there by flattery. It was some days before his mittimus came, by which he was ordered to be kept in custody till the next quarter session, which was to be at Guildhall on the 23d of Feb. following.

But Charles II. in this interval dying, he was, with other seven who were apprehended with him, March 5, put on board the Kitchen yacht for Scotland, and landed at Leith on the 13th, and the next day Mr. Shields was examined before the council, where he pled the liberty of his thoughts, putting them to prove his accusation, and waving a direct answer anent owning the king's authority; which gave way to his slip afterwards, as he (in his own impartial account of his sufferings) observes among other reflections "In this I cannot but adore the wisdom of the Lord's conduct, but with blushing at the folly of mine. I was indeed determined, I think, by a sovereign hand, and led upon this not usually trodden path by truth's confessor beyond my ordinary genius or inclination, to fence with these long weapons, declining direct answers which is the most difficult road, and most liable to snares; and wherein it is more hard to avoid wronging truth than in the plain and open-hearted way." However, he was remanded back to prison till the 23d, when he was brought before the justiciary, and interrogate, Whether he would abjure the apologetical declaration, and own the authority of James VII.? But being still on the reserve, he was sent back till the 25th, and from thence continued till the day following, which he calls the day of his fatal fall, the just desert of his former blind and bold approaches to the brink of these precipices over which he had looked, and was now left to fall therein. Here he was again examined to the effect aforesaid, and withal threatened with the most severe usage if he did not satisfy them. Whereupon he gave in a minute in writing, wherein, after a short preamble, he says, "The result of my thoughts is in the sincerity of an unfeigned conscience and in the fear of God, that I do renounce and disown that and all other declarations, in so far as that they declare war against the king expresly, proposedly or designedly, and assert that it is lawful to kill all employed by his majesty or any, because so employed in church, state, army or country." When they read this, they said it was satisfactory, and required him to hold up his hand. This he still refused, till allowed to dictate to the clerk what words he should swear. Which being done, he protested, that it might not be constructed to any other sense than the genuine words he delivered in the minute he did subscribe and swear. That which induced him to this, he says, was, "They gave it in his own meaning, and so far was his mind deceived, that by a quibble and nice distinction they thought that the word might bear, That this was not a disowning of that nor no declaration that ever he saw (save one of their pretending) nor that neither but in so far, or if so be; which different expressions he was taught to confound by scholastic notions infused into him by the court, and some of the indulged ministers while in prison, &c." Having so done, the justiciary dismissed him, but, on pretence he was the council's prisoner, he was sent back to his now more weary prison than ever. For he had no sooner made this foolish and unfaithful step of compliance (as he himself expresses it) than his conscience smote him, and continuing so to do, he aggravated his fall in such a sort as he wanted words to express.

Yet after all this his dangers were not over, for having wrote a letter to John Balfour to be by him transmitted to some friends in Holland declaring his grief and sorrow, and his mind anent his former compliances, &c. it fell into the enemies hands; whereupon he was again brought before the lords of council, and though much threatening ensued, yet he owned the letter, and declared his sorrow for what he had formerly done. After which they appointed him to confer with the arch-bishop of St. Andrews, and the bishops of Glasgow and Dunkeld. With them he had a long reasoning, and among other things they objected that all powers were ordained of God, be they what they will. He answered, "All power is ordained of God by his provident will, but every power assumed by man is not so by his approbative and preceptive will." One of the prelates said, That even his provident will is not to be resisted.——He answered, That the holy product of it cannot and may not, but the instrument he made use of some times might be resisted. It was urged that Nero was then regnant when this command of non-resistance was given.——He answered, That the command was given in general for our instruction how to carry in our duty under lawful magistrates, abstracting from Nero. Then they asked him, How he would reconcile his principles with that article in the confession of faith, that difference in religion, &c.——He answered, "Very easily: For though difference in religion did not make void his power, yet it might stop his admission to that power where that religion he differed from was established by law, &c."

He was continued till Aug. 6. when he was again before the justiciary and indicted; which made him write two letters, one to the advocate and the other to his old regent Sir William Paterson, which he thought somewhat mitigated their fury. Whereupon he drew up a declaration of his sentiments, and gave in to the lords of council, upon which much reasoning betwixt him and them ensued. After two conferences wherein he was asked many questions, in the third he condescended to sign the oath of abjuration, (which they had so much insisted he should again take, as he had at their command torn his name from the first) only it was worded thus, If so be such things are there inserted; which he told them, he was sure was not the case: This with difficulty was granted. As he subscribed he protested before them, "That none were to think by this he justified the act of succession or the abrogation of the ancient laws about it, or the want of security for religion or liberty, or that he acknowledged the divine approbation of it, &c." When all was over he was delayed till to-morrow. But to-morrow he was sent to the Bass, and doubtless would have suffered, had he not got out in woman's clothes and eloped.

After his escape (without seeking after any other party whatsoever) he came straight to Mr. Renwick, and that faithful contending remnant then in the fields, where upon the 5th of Dec. 1686. he attended a meeting for preaching at the wood of Earlston in Galloway. After which he continued with Mr. Renwick for some time: In which time he ceased not, both in public and private, to give full proof and evidence of his hearty grief and sorrow for his former apostacy and compliances. Upon the 22d he came to their general meeting, where he gave them full satisfaction in espousing all and every part of their testimony and likewise made a public confession of his own guilt; wherein he acknowledged, (1.) That he had involved himself in the guilt of owning the (so called) authority of James VII. shewing the sinfulness thereof, taking shame to himself. (2.) He acknowledged his guilt in taking the oath of abjuration and his relapsing into the same iniquity, the sinfulness of which he held forth at great length, and spake so largely to these particulars as discovering the heinousness of that sin as made Mr. Renwick say, "I think none could have done it, unless they had known the terrors of the Lord;" and added, "I thought it both singular and promising to see a clergyman come forth with such a confession of his own defections, when so few of that set are seen in our age to be honoured with the like."

After this when Mr. Renwick and the united societies were necessitated to publish their informatory vindication, Mr. Shields went over to Holland to have the same printed about the beginning of the year 1687.; but it appears he was necessitated to return home before that work was finished.

After Mr. Renwick's death he continued for some time in the fields preaching in Crawford muirs at Disinckorn-hill in Galston parish and many other places, and about the end of the same year 1688. when Kersland and the united societies, who had, in the inter-regnum of the government, thrust out some of the curates, and demolished some of the popish monuments of idolatry, were obliged to publish a vindication of themselves in these proceedings; which they did at the cross of Douglas. Mr. Shields being present did sing some verses in the beginning of the 76th psalm, In Judah's land God is well known, &c. making some notes and while expatiating on the same, said, That this psalm was sweetly sung by famous Mr. Robert Bruce at the cross of Edinburgh at the break of the Spanish Armada the same time a hundred years ago.

Upon the 3d of March 1689. when Mr. Linning, he and Mr. Boyd renewed the covenants at Borland-hill in Lismahago, Mr. Shields stood up again before a vast confluence of people, and declared his unfeigned sorrow for his former sin of compliances, &c. to the affecting of all the multitude, and the abundant satisfaction of the godly there present, who had been grieved therewith.

At and after the revolution he was of much service to the army, and greatly esteemed by King William. And after his return home he, with the foresaid Messrs. Linning and Boyd, presented a large paper of proposals to the first general assembly after the revolution[246]; both craving a redress of their grievances, and likewise shewing on what terms they and their people could and would join with them, &c. But this paper being judged by the committee of this assembly to contain "peremptory and gross mistakes, unreasonable and impracticable proposals, and uncharitable and injurious reflections, tending rather to kindle contentions than compose divisions[247]," it never once got a hearing, but was thrown over the bar of that assembly. And yet notwithstanding all this, the three foresaid brethren being resolved to unite with them at any rate, gave in another called the shorter paper, importing their submission, casting down all their former proposals and desires at the assembly's feet, "to be disposed of as their wisdom should think fit." Which paper he, through their insinuation, was brought to subscribe, and of which, it is said[248], he sadly repented afterwards. For having dropt his former testimony at their feet, who trampled on it, and though they did not rent him, yet they soon found out a way to get rid of him. For,

Soon after the revolution, he was settled minister at St. Andrews, where he continued in the discharge of his office until the year 1699, that he, with Messrs. Borland, Stobo and Dalgliesh, were pitched upon to go over with his countrymen to the national settlement at Darien in America, where he, by letters under his own hand, gave particular account of matters there; wherein it is evident that his spirit was quite sunk with the divisions, impiety and unrighteousness of too many of that handful, and at last was sadly crushed with the fatal disappointment of that undertaking, by the conduct of the then government; which he shewed, had it been faithfully and well managed, might have been of great advantage to this nation, as well as to the Christian religion; and yet for want of a proper reinforcement, they were either cut off or dissipated. While in Caledonia he preached mostly on Acts xvii. 26, 27. God hath determined the times before appointed, and the bounds of our habitation. One time, as he and the rest of the ministers made a tour up the country, upon their return they were bewildered in the woods, and hearing the noise of the sea, they got at last to the shore, and so were obliged to pass through various windings and bendings of the coast under lash of the swelling surges or waves of the sea, being sometimes obliged to climb upon their hands and feet upon the steep and hard rocks, until at last Mr. Shields was like to faint, which troubled them much. Their provision and cordials were spent, at length they came to a welcome spring of fresh water springing out of the rock by the sea side: "This well (says Mr. Borland) was to us as that well was to Hagar in the wilderness.—By this well we rested a little, and Mr. Shields having drunk of it, was refreshed and strengthened, and with the help of the Lord we were enabled to proceed on our journey." After which Mr. Shields and Mr. Borland escaped death very narrowly, the ship sinking in the harbour of Kingston a very little after they were gone out of it. He died of a malignant fever, June 14. 1700. in a Scot's woman's house at Port-Royal, in Jamaica, a little after he left Caledonia. A kind country woman Isabel Murray, paid the expence of his funeral. His last preaching was from the last words of Hosea, Who is wise? and he shall understand these things: prudent? and he shall know them, for the ways of the Lord are right, and the just shall walk in them, but transgressors shall fall therein[249].