[13] Witness the Quebec act, establishing popery in Canada, 1774.—The Catholic bills granting a toleration to Papists in England and Ireland, 1778, with the gloomy aspect that affairs bear to Scotland since that time.

[14] This doctrine of original sin is plainly evinced from scripture, canonical and apocryphal, Job xiv. 4. Psal. li. 5. Rom. v. 12. etc. 1 Cor xv. 21. John iii. 6. Apocrypha Eccles. xxv. {illegible}6; asserted in our church standards, illustrated and defended by many able divines (both ancient and modern) and by our British poets excellently described: Thus,

Adam, now ope thine eyes, and first behold Th' effects which thy original crime hath wrought In some, to spring from thee, who never touch'd Th' excepted tree, nor with the snake conspir'd, Nor sinn'd thy sin; yet from that sin derive Corruption to bring forth more violent deeds.

PARADISE LOST. Lib. ix.

Conceiv'd in sin, (O wretched state!) before we draw our breath: The first young pulse begins to beat iniquity and death.

Dr WATTS.

[15] However much these leading articles in the Arminian and Pelagian scheme be now taught and applauded yet sure they are God-dishonouring and soul-ruining tenets, contrary to scripture, God's covenant, and eversive of man's salvation. For,

(1.) They are contrary to scripture, which teaches us that we are no less dependant in working than in being, and no more capable to act from a principle of life of ourselves, than to exist. The way of man is not in himself, neither is it in man that walketh to direct his steps. What hast thou, O man, but what thou hast received? How to perform that which is good I find not, Jer. x. 23. 1 Cor. iv. 7. Rom. vii. 18. So that a man can do nothing, except it be given him from above; and no man can come unto me except the Father draw him, saith Christ, John iii, 27. vi. 44. See Con. ch. ix. Sec. 3. Article of the church of England 10. And for good works, however far they may be acceptable to God in an approbative way (as being conformable to his command, and agreeable to the holiness of his nature) yet we are assured from his word that moral rectitude in its very summit can never render one acceptable in his sight in a justifying way, for by the works of the law shall no man be justified; not by works of righteousness that we have done, &c. Rom. iii. 28. Gal. ii. 16. Tit. iii 5. So though good works or gospel obedience, and true holiness be absolutely necessary unto salvation, (as being the fruits and evidences of a true and lively faith in every believer) the greatest saint being the best moralist, yet there are no ways meritorious of man's salvation; no, this depends upon God's eternal purposes, Rom. ix. 11. Eph. i. 4.—We find it often said in scripture, that it shall be rendered to every man according to his works, Rom. iii. 6. Rev. xxii. 12 &c. but never for their works; yea works (though otherwise materially good in themselves) in an unregenerate man become sinful before God, for whatsoever is not of faith is sin, Rom. xiv. 23. although the omitting of them be more dishonouring to him, Rom. viii. 8. Psal. xxvi. 5. Matth. xxiii. 23. See Conf. chap. xvi. Sec. 2,3,7.—And so Luther, Calvin, Diodati, Beza, Perkins, Fisher, Flavel, Owen, Simson, Binning, Dickson, Gray, Rutherford, Durham, Gillespie, Guthrie, Renwick, Pool, Henry, Halyburton, Boston, Marshal and many others.

(2.) They are antipodes to reason, and strike eminently against the very nature of God's covenant, for according to the tenor of the covenant of works, nothing but perfect, personal and perpetual obedience can merit (if any thing in a degenerate creature may be so called) and can any reasonable man look his own conscience in the face and say, that he is the person that can perform this. Again, if we betake ourselves unto the covenant of grace, reason itself might blush and be ashamed once to suppose, that the blood of the immaculate Son of God stood in any need of an addition of man's imperfect works, in order to complete salvation. See Catechising on the Heidelberg catechism on question lii. page 180. Blackwall's ratio sacra, page 17, &c.

(3) They must be very dangerous, soul-ruining and Christ dishonouring errors, for it might be counted altogether superfluous for a person to come to a physician for a cure, while he is not in the least suspicious of being infected with any malady: So in like manner, can it be expected that any soul can cordially come (or be brought) to Christ, without a due sense of its infinite distance from God by nature? of the impossibility of making any suitable approaches to him? and of the utter disability to do any thing that may answer the law, holiness and righteousness of God therein, etc.? For they that be whole (at least think themselves so) need not a physician, saith Christ; and I came, not to call the righteous (or such as think themselves so) but sinners to repentance, Mark ix. 12.

From hence observe, that whosoever intends to forsake his sin, in order to come to Christ, or effectually to correct vice, before he believes on him, must needs meet with a miserable disappointment, for without faith it is impossible to please God, Heb. xi. 6. and in the end sink himself into an immense and bottomless chaos of uncertainties, like one lopping the branches off a tree to kill the root; no man cometh to the Father but by me, and without me ye can do nothing, says Christ himself, John xiv. 6. xv. 5. The love of God being the prima causa, the obedience and meritorious righteousness of Christ the foundation, source and spring of man's salvation and all true happiness, for by grace ye are saved, Eph. 2. 8. And whosoever has been made rightly to know any thing of the depravity of his nature in a lapsed state, or experienced any thing of the free grace of a God in Christ, will be made to acknowledge this, That it is God that worketh in us both to will and to do of his good pleasure, Phil. ii. 13. And yet I know it is objected, That it is highly dishonouring to the Author of nature, to argue man to be such a mean and insufficient creature, and that it can never be supposed, that a gracious and merciful God would make such a number of intelligent beings to damn them, or command a sinner to repent and come to Christ, and condemn him for not doing it, if it were not in his own power upon moral suasion to obey, &c. It is true indeed, that in comparison of the irrational insect and inanimate creation, man is a noble creature, both as to his formation, I am wonderfully made, Psal cxxxix. 14. and also in his intellectual parts, but much more in his primeval state and dignity, when all the faculties of the mind and powers of the soul stood entire, being endued not only with animal and intelligent, but also heavenly life, Thou hast made him a little lower than the angels, Psal. viii. 5. But then in what follows, these objecters seem, either inadvertently, or willingly, to have forgot, (1.) That man in honour abideth not, Psal. xlix. 12, (or as the Rabbins read, and some translate it, as Cartwright, Ainsworth, Leigh and Broughton) Adam in honour abideth not one night. Adam, by his disobedience, not only introduced a jarr into the whole creation, rendered his posterity decrepit and lame, but also lost all power to any spiritual good, the whole of his intellectual parts concreated with him being either corrupted, darkened, obliterated or lost. Indeed Dr Taylor would have us believe, that what Adam lost, and more, was restored to Noah, Gen. ix. and that man's mental capacities are now the same as Adam's in innocence, saving so far as God sees fit to set any man above or below his standard, some are below Adam in rational endowments and some are above him, of the latter he thinks Sir Isaac Newton was one (doctrine of original sin, page 235. supplement, page 85.) The fallacy of which is so obvious and absurd that it deserves no observation, for every man to his dear bought experience may know, that man now unassisted by all the dark remains of original, natural, moral and political knowledge he is master of, can acquire no certain knowledge of any part of his duty, as to moral good or evil, but by a gradation of labour, slow and multiplied deductions, and much less is he able to bind the strong man and cast him out. And yet all this is no way dishonouring to the great author of nature as to the works of his hands, for although he made man at first, he made him not originally a sinful man, so that it is our sin that is dishonouring to him. Lo, this have I found out, says the wisest of men, that God at first made man upright, but he sought out many inventions. (2.) That in a proper sense God neither made man to save nor to damn him, but only for his pleasure and the manifestation of his own power and glory, Rev. iv. 11. Conf. chap. ii. Sec. 3. (3.) Although we have lost power to obey, yet he still retains his right to demand obedience, and nothing can be more suitable to the justice, wisdom and sovereignty of God, than to maintain his right to perfect obedience from man whom he originally endued with all power and abilities for what he commanded; neither is he any wise bound to restore that power again to man, which he by his disobedience lost. (4.) All mankind by the fall stand condemned by God's judicial act, In the day that thou eatest thereof thou shalt surely die, Gen. ii. 17. And you'll say, a judge does a malefactor no injury in condemning him, when by the law he is found guilty of death, and cursed is every one who confirmeth not all the words of this law to do them, Deut. xxvii. 26.; and much less the supreme Judge of all, who can do nothing wrong to any, in condemning man, for the wages of sin is death, Rom. vi. 13. and hath not the potter power over the clay, &c.—And finally, if the first Adam's posterity be thus naturally endued with a power to do that which is spiritually good, pray what need was there for the second Adam to die to quicken his elect, Eph. ii. 1.; indeed we are commanded to repent and turn from our iniquities, turn ye, turn ye, and live, Ezek. xxxiii. 11. and ye will not come unto me that ye might have life, John v. 40. But who, excepting a bold Arminian, will say, that these texts imply a natural power in man to turn, come or not as he pleases. If this were the case, the same Spirit of God would not have said elsewhere, Draw me and we will run after thee; turn thou us, and we shall be turned, Cant. i. 4. Jer. xxxi. 18; surely after I was turned, I repented, ver. 19; it was not before I was turned I repented: No, this command and complaint only points out our duty, but the prayers and promises in the word shew us our ability for the performance thereof. And yet after all, proud ignorant man must needs be his own Saviour, and if God say not so too, Cain will be wroth and his countenance fall, Gen. iv. 5. But let the potsherds strive with the potsherds of the earth; but we unto him that striveth with his Maker.

[16] Mr John Dickson in a letter while prisoner in the Bass.

[17] See Josephus de bello Jud. lib. v. and vi.; and of this destruction Eusebius lib. iii. chap. 6.; and the life of Titus Vespasian.

[18] Well may we tremble now! what manners reign? But wherefore ask we? when a true reply Would shock too much. Kind heaven, avert events, Whose fatal nature might reply too plain! —— Vengeance delay'd but gathers and ferments; More formidably blackens in the wind, Brews deeper draughts of unrelenting wrath, And higher charges the suspended storm.

Young's NIGHT THOUGHTS.

[19] Here Christ's crown rights not only became the word of their testimony, but also the very motto of their civil and military banners, insomuch as when that gallant Scots army lay at Dunce muir, (anno 1639) each captain had his colours flying at his tent door, whereon was this inscription in letters of gold, CHRIST'S CROWN AND COVENANT. Stevenson's History, Vol. II. p. 729.

[20] Here it neither can nor need be expected, that, in such a number of lives they could be all found alike precise in point of public testimony; yet I would fain expect, that what is here recorded of them might be somewhat equivalent to whatever blemishes they otherwise had, seeing their different sentiments are also recorded: Otherwise I presume it were hard to please all parties. For Mr Wodrow has been charged by some (and that not without some reason) that, in favours of some of his indulged quondam brethren, in the last volume of his history, he has not only smothered some matters of fact relative to the more honest part of our sufferers, but even given the most faithful part of their contendings the epithets of unwarrantable heats, heights, flights, extravagancies, extremities, etc. [in his history, vol. II. p. 133, 298, 584.] Again, he and Mr Currie (in his essay on separation, p. 160, and 211) have blamed the publishers of the cloud of witnesses (but on very slender grounds) for corrupting, perverting and omitting some testimonies of our late sufferers, whom they say, came "not to the same length of principles with themselves, or those they had pickt out for that purpose." To avoid both rocks, all possible care has been here taken, and yet it must needs meet with its fate also, according to the various capacities, tempers and dispositions of the readers (and why not censure if blame-worthy?): Yet it is hoped that the honesty, labour and diligence used therein, will counterpoise all other reflections or exceptions.

[21] See collection of acts of parliament (said to be Andrew Stevenson's) preface to part II.

[22] Mr Rutherford, in a letter to the Earl of Cassils. See his letters, part I. epist. 23.

[23] Fuller in the preface to his lives in the holy state.

[24] It is not at all pretended that all and every part of their works, is here inserted, but only those most commonly in print or those come to the knowledge of the publishers.

[25] Vid. Bede's ecclesiastical history, lib. i. ch. 13. Buch. history, book v.

[26] Book iii. cap. 8.

[27] Hind let loose, period II. page 11, prior edition.

[28] The queen and Darnly became so irreconcileable, that as he never rested until he had caused the Italian Rizzio to be murdered, the queen never rested till she caused her husband to be murdered, and divine justice after all never rested till it had caused her to be murdered; so that blood followed blood, till the whole knot was destroyed.

DEFOE'S memoirs, p. 59.

[29] Sir James Melvil of Halhill, in his memoirs, from page 173 to page 178, seems to insinuate, that altho' the earl of Moray was at first of a gentle nature, religiously educated, well inclined, good, wise, &c. yet when he was advanced to the helm of government, through the mean of flatterers, he became more proud and rough in his proceedings, which, together with his too remiss conduct anent his own preservation after so many warnings, was the cause of his own ruin.—And says further, That he was compelled sometimes to receive and apply divers sentences of Solomon concerning chancellors and rulers to this good regent, which he ordered him to commit to writing that he might carry them in his pocket: But before he was slain, this different gloss on the life and character of Moray is contradicted, in substance, by the historians, Knox and Buchanan.

[30] Buchanan's history, vol. II. P. 392.

[31] Spotswood's history, P. 234.

[32] In the memoirs of the duke of Sully, prime minister to Henry IV of France, Vol. 1. page 392. Edin. edit. 1773, there is the following note: James de Bethune, arch bishop of Glasgow in Scotland, came to Paris in quality of ambassador in ordinary from the queen of Scotland, and died there in 1603, aged 66 years, having 57 years suffered great vicissitudes of fortune, since the violent death of cardinal de Bethune arch-bishop of St. Andrews his uncle, which happened in 1646: His epitaph may be still seen in the church of St. John de Lateran.

[33] Vide Calderwood's history, page 31.

[34] In the space of two or three days, there were about 70000 protestants murdered in cold blood in Paris, and other parts of France. This massacre was begun in the night of St. Bartholomew's day in the reign of Charles IX. of that kingdom; the king of Navarre, afterward Henry the Great, narrowly escaped on that occasion, for he was then in Paris, on account of the solemnization of his marriage with Charles's sister, which marriage the papists had contrived, in order to draw as many protestants into that city as possible, that they might have them in their power. See the account of this mournful event at large in Sully's memoirs, volume I.

[35] Spotswood says he was born within the parish of Killearn, at house of Drunmakill. History, page 325.

[36] In the midst of these evils, he (the king) caused to put hands on that notable man Mr. George Buchanan: But by the merciful providence of God he escaped the rage of those that sought his life, although with great difficulty, and remains alive to this day, (anno 1566) to the glory of God, the great honour of this nation, and to the comfort of those who delight in learning and virtue.

KNOX's history.

[37] A little before his death, he returned home from court to visit his friends, during which time king James sent him several messages, and, at last, a very threatening letter to return in twenty days, but he, finding his death approaching, sent him back a letter of admonition relative to the government of his kingdom, and well-being of his council, and, at the end, told him, that he could run the hazard of his majesty's displeasure without danger, for that "by the time limited, he would be where few kings or great men should be honoured to enter;" at reading which it is said the king wept.

[38] His works that are now extant, make two folio volumes.—His treatise, de jure regni apud Scotos, was condemned by act of parliament, about two years after his death, which happened at Edinburgh on the 28th of September, 1582. These pamphlets going under the name of the witty exploits of George Buchanan, seem to be spurious, although it is true he pronounced many witty expressions, many of which have (I suppose) never been committed to writing, and some of which I could mention, were it here necessary.

[39] Mira et vera relatio de Davidis Black transmigratione in coelestem patriam.

[40] Mr Robert Montgomery, minister in Stirling, had made a simoniacal purchase of the Arch-bishopric of Glasgow from the earl of Lennox, for which he was to give him five hundred pounds sterling of yearly rent. Accordingly on the 8th of March 1582. Montgomery came to Glasgow, with a number of soldiers, and pulled the minister in the pulpit by the sleeve, saying, "Come down sirrah;" the minister replied. "He was placed there by the kirk, and would give place to none who intruded themselves without order." Much confusion and bloodshed ensued in the town. The presbytery of Stirling suspended Montgomery, in which the general assembly supported them: Lennox obtained a commission from the king to try and bring the offenders to justice. Before that commission court met, the earls of Marr and Gowrie, the master of Oliphant, young Lochlevin, &c. carried the king to Ruthven castle, and there supplicated him to revoke his commission to Lennox, which he did: and the king ordered him to leave the country, which, after some delays, he also did, retiring to Berwick. Afterwards two persons concerned in the affair at Ruthven, were charged to leave the realm upon pain of corporal punishment, because the council had adjudged that affair to be treason against the king and government. The earl of Gowrie was ordered to leave the kingdom, notwithstanding he had, at the command of the council, confessed that the fact at Ruthven was treason.

[41] The persons concerned in the raid of Ruthven, assembled an army at Stirling and took the castle, from thence they sent a supplication to the king to redress their grievances. In the mean time, the earl of Gowrie, lingering about Dundee was apprehended and committed to prison, which discouraged the party at Stirling very much, so that they fled in the night, and got to Berwick; the captain of the castle and three others were hanged; Gowrie was likewise executed on the 2d of May 1584.

[42] Bennet, in his memorial, says, That while he (James) grasped at arbitrary power, to which he discovered an inclination thro' the whole of his reign, it has been observed, and not without good reason, that he made himself mean and contemptible to all the world abroad, though affecting to swagger over his parliament and people at home, which he did in a manner that was far from making or showing him great.

[43] Mr James Melvil was confined at last to Berwick, where he ended his days, Jan, 1614.

[44] The epigram is as follows,

Cur stant clausi Anglis libri duo, regia in arca, Lumina caeca duo, pollubra sicca duo? Num sensum, cultumque Dei tenet Anglia clausum, Lumine caeca suo, sorde sepulta suo? Romano et ritu, dum regalem instruit aram Purpuream pingit religiosa lupam.

[45] Spotswood doth not ascribe any thing of the form of presbyterian church government to Mr. Knox, because they admitted of superintendents in the church in his time, which he thinks was Episcopacy: but says, That Mr. Andrew Melvil brought this innovation (as he is pleased to call it) from Geneva about the year 1575. Hist. p. {illegible} &c.

[46] The Protestation offered to the estates convened in Parliament at Perth, in the beginning of July, anno 1606.

The earnest desire of our hearts is to be faithful, and in case we would have been silent and unfaithful at this time, when the undermined estate of Christ's kirk craveth a duty at our hands, we should have locked up our hearts with patience, and our mouths with taciturnity, rather than to have impeached any with our admonition. But that which Christ commandeth, necessity urgeth, and duty wringeth out of us, to be faithful office bearers in the kirk of God, no man can justly blame us, providing we hold ourselves within the bounds of that Christian moderation, which followeth God, without injury done to any man, especially these whom God hath lapped up within the skirts of his own honourable stiles and names, calling them, Gods upon earth.

Now therefore, my lords, convened in this present parliament, under the most high and excellent majesty of our dread sovereign, to your honours is our exhortation, that ye would endeavour with all singleness of heart, love and zeal, to advance the building of the house of God, reserving always into the Lord's own hand that glory, which he will communicate neither with man nor angel, viz. to prescribe from his holy mountain a lively pattern, according to which his own tabernacle should be formed: Remembering always that there is no absolute and undoubted authority in this world, excepting the sovereign authority of Christ the king, to whom it belongeth as properly to rule the kirk according to the good pleasure of his own will, as it belongeth to him to save his kirk by the merit of his own sufferings. All other authority is so intrenched within the marches of divine commandment, that the least overpassing of the bounds set by God himself, bringeth men under the fearful expectation of temporal and eternal judgments. For this cause, my lords, let that authority of your meeting in this present parliament, be like the ocean, which, as it is greatest of all other waters, so it containeth itself better within the coasts and limits appointed by God, than any rivers of fresh running water have done.

Next, remember that God hath let you to be nursing fathers to the kirk, craving of your hands, that ye would maintain and advance, by your authority that kirk, which the Lord hath fashioned by the uncounterfeited work of his own new creation, as the prophet speaketh, He hath made us, and not we ourselves; but that that ye should presume to fashion and shape a new portraiture of a kirk, and a new form of divine service which God in his word hath not before allowed; because, that were you to extend your authority farther than the calling ye have of God doth permit, as namely, if ye should (as God forbid) authorize the authority of bishops, and their pre eminence above their brethren, ye should bring into the kirk of God the ordinance of man, and that thing which the experience of preceding ages hath testified to be the ground of great idleness, palpable ignorance, insufferable pride, pitiless tyranny, and shameless ambition in the kirk of God. And finally, to have been the ground of that antichristian hierarchy, which mounteth up on the steps of pre eminence of bishops, until that man of sin came forth, as the ripe fruit of man's wisdom, whom God shall consume with the breath of his own mouth. Let the sword of God pierce that belly which brought forth such a monster; and let the staff of God crush that egg which hath hatched such a cockatrice; and let not only that Roman antichrist be thrown down from the high bench of his usurped authority, but also let all the steps, whereby he mounted up to that unlawful pre eminence, be cut down, and utterly abolished in this land.

Above all things, my lords, beware to strive against God, with an open and displayed banner, by building up again the walls of Jericho, which the Lord hath not only cast down, but hath also laid them under a horrible interdiction and execration; so that the building of them again must needs stand to greater charges to the builders, than the re-edifying of Jericho to Hiel the Bethelite, in the days of Achab; For he had nothing but the interdiction of Joshua, and the curse pronounced by him, to stay him from building again of Jericho; but the noblemen and estates of this realm, have the reverence of the oath of God, made by themselves, and subscribed with their own hands, in the confession of faith, called the king's majesty's published oftener than once or twice, subscribed and sworn by his most excellent majesty, and by his highness, the nobility, estates, and whole subjects of this realm, to hold them back from setting up the dominion of bishops. Because, it is of verity, that they subscribed and swore the said confession, containing not only the maintenance of the true doctrine, but also of the discipline protested within the realm of Scotland.

Consider also, that this work cannot be set forward, without the great slander of the gospel, defamation of many preachers, and evident hurt and loss of the people's souls committed to our charge. For the people are brought almost to the like case, as they were in Syria, Arabia and Egypt, about the 600th year of our Lord, when the people were so shaken and brangled with contrary doctrines, some affirming, and others denying, the opinion of Eutyches, that in end they lost all assured persuasion of true religion; and within short time thereafter, did cast the gates of their hearts open to the peril, to receive that vile and blasphemous doctrine of Mahomet; even so the people in this land are cast into such admiration to hear the preachers, who damned so openly this stately pre eminence of bishops, and then, within a few years after, accept the same dignity, pomp and superiority in their own persons, which they before had damned in others, that the people know not what way to incline, and in the end will become so doubtful in matters of religion and doctrine, that their hearts will be like an open tavern, patent to every guest that chooses to come in.

We beseech your honours to ponder this in the balance of a godly and prudent mind, and suffer not the gospel to be slandered by the behaviour of a few preachers, of whom we are bold to affirm, that if they go forward in this defection, not only abusing and appropriating the name of bishops to themselves, which is common to all the pastors of God's kirk; but also taking upon themselves such offices, that carry with them the ordinary charge of governing the civil affairs of the country, neglecting their flocks, and seeking to subordinate their brethren to their jurisdiction; if any of them, we say, be found to step forward in this cause of defection, they are more worthy, as rotten members, to be cut off from the body of Christ, than to have superiority and dominion over their brethren, within the kirk of God.

This pre eminence of bishops is that Dagon, which once already fell before the ark of God in this land, and no band of iron shall be able to hold him up again. This is that pattern of that altar brought from Damascus, but not shewed to Moses in the mountain, and therefore it shall fare with it as it did with that altar of Damascus, it came last in the temple, and went first out. Likewise the institution of Christ was anterior to this pre eminence of bishops, and shall consist and stand within the house of God, when this new fashion of the altar shall go to the door.

Remember, my lords, that in times past your authority was for Christ, and not against him. Ye followed the light of God, and strived not against it; and, like a child in the mother's hand, ye said to Christ, Draw us after thee. God forbid, that ye should now leave off, and fall away from your former reverence borne to Christ, in presuming to lead him, whom the Father hath appointed to be leader of you. And far less to trail the holy ordinances of Christ by the cords of your authority, at the heels of the ordinances of men.

And albeit your honours have no such intention to do any thing which may impair the honour of Christ's kingdom; yet remember, that spiritual darkness, flowing from a very small beginning, doth so insinuate and thrust itself into the house of God, as men can hardly discern by what secret means the light was dimmed, and darkness creeping in got the upper hand; and in the end, at unawares, all was involved in a misty cloud of horrible apostacy.

And lest any should think this our admonition out of time, in so far as it is statute and ordained already by his majesty, with advice of his estates in parliament, that all ministers, provided to prelacies, should have vote in parliament; as likewise, the General Assembly (his majesty being present thereat) hath found the same lawful and expedient, We would humbly and earnestly beseech all such, to consider,

First, That the kingdom of Jesus Christ, the office bearers and laws thereof, neither should, nor can suffer any derogation, addition, diminution or alteration besides the prescript of his holy word, by any inventions or doings of men civil or ecclesiastical. And we are able, by the grace of God, and will offer ourselves to prove, that this bishopric to be erected, is against the word of God, the ancient fathers, and canons of the kirk, the modern most learned and godly divines, the doctrine and constitution of the kirk of Scotland since the first reformation of religion within the same country, the laws of the realm, ratifying the government of the kirk by the general and provincial assemblies, presbyteries and sessions; also against the well and honour of the king's most excellent majesty, the well and honour of the realm and quietness thereof; the established estate and well of the kirk in the doctrine, discipline and patrimony thereof; the well and honour of your lordships, the most ancient estate of this realm, and finally, against the well of all, and every one, the good subjects thereof, in soul, body and substance.

Next, That the act of parliament, granting vote in parliament to ministers, is with a special provision, that nothing thereby be derogatory or prejudicial to the present established discipline of the kirk and jurisdiction thereof in general and synodical assemblies, presbyteries and sessions.

Thirdly and lastly, The General Assembly (his majesty sitting, voting and consenting therein) fearing the corruption of that office, hath circumscribed and bounded the same with a number of cautions; all which, together with such others as shall be concluded upon by the assembly, were thought expedient to be inserted in the body of the act of parliament, that is to be made for confirmation of their vote in parliament, as most necessary and substantial parts of the same. And the said assembly hath not agreed to give thereunto the name of bishops, for fear of importing the old corruption, pomp and tyranny of papal bishops, but ordained them to be called commissioners for the kirk to vote in parliament. And it is of verity, that according to these cautions, neither have these men, now called bishops, entered to that office of commissionary to vote in parliament, neither since their ingyring, have they behaved themselves therein. And therefore, in the name of the Lord Jesus Christ, who shall hold that great court of parliament to judge both the quick and the dead at his glorious manifestation; and in name of his kirk in general, so happily and well established within this realm, and whereof the said realm hath reaped the comfortable peace and unity, free from heresy, schism and dissention these 46 years by-past; also in name of our presbyteries, from which we have our commission; and in our own names, office bearers and pastors within the same, for discharging of our necessary duty, and disburdening of our consciences in particular, We Except and Protest against the said bishopric, and bishops, and the erection, or confirmation or ratification thereof at this present parliament; most humbly craving, that this our protestation may be admitted by your honours, and registrate among the statutes and acts of the same, in case (as God forbid) these bishoprics be erected, ratified, or confirmed therein.

This Protestation was subscribed by the ministers, whose names follow,

MESSRS. Andrew Melvil, James Melvil, William Scott, James Ross, John Carmichael, John Gillespie, William Erskine, Colin Campbel, James Muirhead, John Mitchel, John Davidson, John Coldon, John Abernethy, James Davidson, Adam Bannantyne, John Row, William Buchanan, John Kennedy, John Ogilvie, John Scrimgeour, John Malcolm, James Burden, Isaac Blackfoord, Isaac Strachan, James Row, William Row, Robert Merser, Edmund Myles, John French, Patrick Simpson, John Dykes, William Young, William Cooper, William Keith, Hugh Duncan, James Merser, Robert Colvil, William Hog, Robert Wallace, David Barclay, John Weemes, William Cranston.

[47] These were, 1. Kneeling at the communion. 2. Private communion. 3. Private baptism. 4. Observation of holydays. 5. Confirmation of children.

[48] See them in Calderwood's history, page 708.

[49] Vide Mr. Welch's dispute with Gilbert Brown the papist, in preface.

[50] The first was called Dr. Welch, a doctor of medicine, who was unhappily killed, upon an innocent mistake in the Low Countries.

Another son he had most lamentably lost at sea, for when the ship in which he was, was sunk, he swam to a rock in the sea, but starved there for want of necessary food and refreshment, and when sometime afterward his body was found upon the rock, they found him dead in a praying posture upon his bended knees, with his hands stretched out, and this was all the satisfaction his friends and the world had upon his lamentable death.

Another he had who was heir to his father's graces and blessings, and this was Mr. Josias Welch minister at Temple patrick in the north of Ireland, commonly called the Cock of the conscience by the people of that country, because of his extraordinary awakening and rouzing gift: He was one of that blest society of ministers, which wrought that unparallelled work in the north of Ireland, about the year 1636 but was himself a man most sadly exercised with doubts about his own salvation all his time, and would ordinarily say, That minister was much to be pitied, who was called to comfort weak saints, and had no comfort himself. He died in his youth, and left for his successor, Mr. John Welch minister in Irongray in Galloway, the place of his grandfather's nativity. What business this made in Scotland, in the time of the late episcopal persecution, for the space of twenty years, is known to all Scotland. He maintained his dangerous post of preaching the gospel upon the mountains of Scotland notwithstanding of the threatenings of the state, the hatred of the bishops, the price set upon his head, and all the fierce industry of his cruel enemies. It is well known that bloody Claverhouse upon secret information from his spies, that Mr. John Welch was to be found in some lurking place at forty miles distance, would make all that long journey in one winter's night, that he might catch him, but when he came he missed always his prey. I never heard of a man that endured more toil, adventured upon more, or escaped to much hazard, not in the world. He used to tell his friends who counselled him to be more cautious, and not to hazard himself so much, That he firmly believed dangerous undertakings would be his security, and that whenever he should give over that course and retire himself, his ministry should come to an end; which accordingly came to pass, for when, after the battle of Bothwel bridge, he retired to London, the Lord called him by death, and there he was honourably interred, not far from the king's palace.

[51] With Mr. Welch other five godly ministers was banished for the same cause, viz. John Forbes, who went to Middleburgh, to the English staple there, Robert Dury, who went to Holland, and was minister to the Scots congregation in Lyden, John Sharp, who became minister and professor of divinity at Die in the Delphinate, where he wrote Carlus Theologeous, &c. and Andrew Duncan and Alexander Strachan, who in about a year got liberty to return into their former places. Calderwood's history, page ult.

[52] Fulfilling of the scripture, part 1st, page 450.

[53] This was the famous Leighton doctor of divinity in the two universities of St. Andrews and Leyden, who, for writing of Zion's plea against prelacy, was apprehended at London by two ruffians, and brought before arch bishop Laud, who sentenced him (besides a fine of 10,000 pounds) to be tied to a stake, and receive thirty-six stripes with a triple cord, and then to stand two hours in the pillory (which he did in a cold winter night), and then to have his ear cut, his face fired and his nose slit; and the same to be repeated that day seven night, and his other ear cut off, with the slitting of the other side of his nose and burning his other cheek; all which was done with the utmost rigour, and then he was sent prisoner to the fleet, where he continued, till upon a petition to the parliament in 1640, he was released, and got for his reparation a vote of 6000 pounds, which it is said was never paid, and made warden of that prison wherein he had been so long confined, but through infirmity and bad treatment he did not long survive, being then seventy two years of age. See this more at length in Stevenson's history, vol. 30, page 948.

[54] Livingston's memorable characters, page 74.

[55] By the calculation of Mr. Livingston's account he behoved to be only 75 years of age; but Mr Calderwood makes him 77; and says he had an honourable burial, being accompanied with four or five thousand people to the grave. Vide his history, page 818.

[56] Mr. Blair says, that he told him, that for three years he durst not say, my God, and that his conscience smote him for the same.—Blair's memoirs, page 39.

[57] About this time the king created one marquis, ten earls, two viscounts and eight lords, and while he was in Scotland he dubbed fifty-four knights on different occasions. See Crawford's peerage, &c.

[58] This minister is supposed to have been Mr. Rutherford, who was by some said to be the author of that pamphlet, intitled, The last and heavenly speech, &c. of John Viscount of Kenmuir.

[59] It would appear from the date of the last of Mr. Rutherford's letters to this noble lady, that she lived till or a little after the restoration.

[60] Mr. Livingston in his memorable Characteristicks, last edition.

[61] See Stevenson's history of church and state, vol. II. page 234.

[62] Bailey's letters, &c. page 587.

[63] See these articles in the history of church and state, vol. II. p. 745. and the civil wars of Great Britain, p. 20, &c.

[64] At that time the assembly sat in king Henry VIII's chapel, and when the weather grew cooler, in Jerusalem chamber, a spacious room in Westminster abbey. The prolocutor, Dr. Twisse, had a chair set at the upper hand, a foot higher than the earth; before it stood two chairs for Dr. Burgess and Mr. White assessors: before these stood a table where Mr. Byfield and Mr. Roborough, the two scribes sat; upon the prolocutor's right hand sat the Scots commissioners; on the left hand the English divines to the number of about 118, whereof about two thirds only attended close. They met every day of the week, except Saturday, six or seven hours at a time, and began and ended with prayer.

[65] Such as the author of the appendix to Spotswood's history, and others.

[66] Mr. Henderson's monument was afterwards repaired, as it now stands intire a little to the westward of the church. On one side the inscription begins with these words,

Hanc quisquis urnam transiens, &c.

On another side it begins,

Qui contra grassantes per fraudem et tyrannidem.

And the English inscription on a third side—

Reader, bedew thine eyes Not for the dust here lies, It quicken shall again, And aye in joy remain: But for thyself, the church and state Whose woe this dust prognosticates.

The fourth side of the urn has no inscription.

[67] Mr. Bailey in his speech to the general assembly, 1647.

[68] It appears that he was also chaplain to the viscount Kenmuir about the year 1634.

[69] Such as our catechisms, directory for worship, form of church-government, and when the confession of faith was about to be compiled, they added to our Scots commissioners Dr. Gouge, D. Hoyt, Mr. Herle the prolocutor, (Dr. Twisse being then dead), Mr. Gataker, Mr. Tuckney, Mr Reynold's and Mr. Reeves, who prepared materials for that purpose.

[70] Mr. Bailey in his letters.

[71] See the preface to Stevenson's history.

[72] Although patronage be a yoke upon the neck of the church, which neither we nor our fathers were able to bear, contrary to Acts i. 13, &c. vi. 6. xiv. 23. 2. Cor. viii. 19. the practice of the primitive church, reason and the natural rights of mankind, yet in the beginning of our reformation from popery, it was somewhat more tolerable (not to say necessary) than now, when there were few ministers, the people but just emerging out of gross darkness, and our noblemen and gentlemen then being generally not only pious religious men, but also promoters of our reformation (the quite contrary of which is the case at present); and yet our wise reformers, while in an advancing state, made several acts both in church and state as barriers against this increasing evil, and never rested until by an Act of Parliament 1649, they got it utterly abolished. Soon after the restoration this act among others was declared null, and patronage in its full force restored, which continued till the revolution, when its form was changed, by taking that power from patrons and lodging it in the hands of such heritors and elders as were qualified by law. But as if this had not been enough, to denude the people of that right purchased to them by the blood of Christ, patronage was, in its extent, by act of parliament 1712, restored, and is now universally practiced with as bad circumstances as ever.——And yet it is to be feared after all, that there are many now-a-days, more irritated and chagrined at this evil, because it more sensibly crosses their own inclination, then because it is an usurpation upon the church of Christ, else they would give a more ample testimony against the other branches of those incroachments made upon Christ's crown and royal dignity. These who would see more of the evil consequences of patronage, and popular elections vindicated, may consult Rectius instruendum; Park upon patronage; the suffrages of the people; the full vindication of the people's right, &c. a plea for the church of Scotland against patronage; the candid inquiry; and an attempt to prove every species of patronage foreign to the nature of the church, &c.

[73] And may we not tremble and be afraid of the same judgments? for how applicable is this to out case in Scotland at present, wherein these our national vows and covenants are not only slighted and neglected, yea flouted at by many in this profane generation, but even some having a more seeming zeal for religion, stand not to argue and say, "That although these covenants were binding on our forefathers who made and took them, yet they can be no way obligatory on us who were never personally engaged therein." But let such for certainty know, that as these solemn vows have their foundation in scripture, Numb. xxx. 7. Deut. v. 3. Josh. xxiv. 25. Psal. lxxvi. 11. Isa. xix. 18. Jer l. 5. Gal. iii. 15. The duties engaged to therein being purely theological and moral, they must have respect unto all circumstances and periods of time, and besides their form being formalis ratio, i.e. formal reason, and the action solemn, the majesty of heaven being both a party and witness therein, the obligation must be perpetual, which no mortal on earth can lawfully dispense with, and so shall bind and oblige all Scotsmen under penalty of breach of God's covenant while sun and moon endure.

[74] See the forementioned letter and note in a pamphlet intitled, Some predictions or prophecies of our Scots Worthies, &c., from page 20 &c.

[75] This protestation had been given in a little before this, to a meeting of ministers in the little kirk of Edinburgh. See Calderwood's history, page 675.

[76] See his own history, page {illegible}32.

[77] Mr. Calderwood gave in a protest against the assembly 1649, for enabling the directory for election of ministers, which protest was not given in, so favours of patronage, as the author of the modest inquiry would insinuate, for Mr. Calderwood in his Altare Damascenum hath affirmed once and again, in the strongest terms, the people's right to choose their own pastor.

[78] This gentleman entered advocate in the year 1648, and was, by the Protector, made one of the judges of the session in the year 1657, and became president in the year 1681. In the year 1682, he had to retire to Holland: in 1689, he was restored to his office, and in 1690, was created a viscount. He wrote the institutions of the law of Scotland, and also published a system of physic greatly valued at that time, with a book intitled, a vindication of the divine attributes, in which there is discovered great force of argument and sound knowledge.

[79] It is said that the presbyterians and independents being on a certain time to dispute before Cromwell, while he was in Scotland, in or about Glasgow, whereat Mr. Binning being present, managed the points controverted, that he not only non plussed Cromwell's ministers, but even put them to shame, which, after the dispute, made Oliver ask the name of that learned and bold young man, and being told his name was Mr. Hugh Binning, he said, He hath bound well indeed, but clapping his hand on his sword, said, This will loose all again.

[80] According to the date of his exhortations at Kirkliston, June 11th. 1653, and his letter to lord Warriston, when on his death-bed affixed to his select sermons, dated Feb. 7, 1656, it should appear, if both be authentic, that he was at least two years and a half in the ministry.

[81] It appears that Mr Gray was some short time married to that worthy young gentlewoman, who afterward was married to Mr. George Hutcheson sometime minister of the gospel at Irvine.

[82] See these overtures at large in the account of his life prefixed in his commentary on the Revelation.

[83] See his letters, part iii. letter 27.

[84] See Stevenson's history, vol. 1. page 149. Rowe's history, page 295.

[85] It is reported, that when King Charles saw lex rex he said, it would scarcely ever get an answer; nor did it ever get any, except what the parliament in 1661 gave it, when they caused to be burnt at the cross of Edinburgh, by the hands of the hangman.

[86] See his letter to Col. Gib, Ker, part II. letter 59.

[87] Betwixt this toleration and that of the duke of York there was this difference; in this all sects and religions were tolerated, except popery and prelacy; but in that of York these two were only tolerated, and all others except those who professed true presbyterian covenanted principles; and as for Queen Ann's toleration, it was nothing else than a reduplication upon this to restore their beloved {illegible} prelacy again.

[88] It is commonly said, that when the summons came he spoke out of his bed and said, Tell them I have got summons already before a superior judge and judicatory, and I behove to answer my last summons, and ere your day come I will be where few kings and great folks come. When they returned and told he was a-dying, the parliament put to a vote, Whether or not to let him die in the college. It carried, Put him out, only a few dissenting. My lord Burleigh said, Ye have voted that honest man out of the college, but ye cannot vote him out of heaven. Some said, He would never win there, hell was too good for him. Burleigh said, I wish I were as sure of heaven as he is, I would think myself happy to get a grip of his sleeve to hawl me in. See Walker's Rem. page 171.

[89] See this testimony and some of his last words published in 1711.

[90] This appears to be these papers bearing the name of representations, propositions, protestations, &c. given in by him, and Messrs. Cant and Livingston to the ministers and elders met at Edinburgh, July 24th 1652.

[91] It appears that he married a second wife by whom he had only one child alive. See his letters part III. letter 55.

[92] Part I. letter 4, and part III. letter 37.

[93] See this discourse at large in Stevenson's history, page 674.

[94] See a more full account of these transactions in Stevenson's history, vol. III. page 176.

[95] Some accounts bear that this was a rape committed by him.

[96] See the national covenant.

[97] See the coronation of Charles II. page 38, &c.

[98] See these articles at large and his answers in Wodrow's church history, vol. 1. page 43,——52.

[99] See the appendix to Wodrow's history, No. 18.

[100] The historian Burnet in the introduction to his history page 30. &c. is pleased to say, "This Argyle was a pretender to high degrees of piety. Warriston went to very high notions of lengthened devotions, and whatsoever struck his fancy during these effusions he looked on it as an answer of prayer." But perhaps the bishop was much a stranger both to high degrees of piety and lengthened devotions, and also to such returns of prayer, for these two gallant noblemen faced the bloody ax and gibbet rather than forgo their profession, with more courage, and (I may say) upon better principles or grounds of suffering than what any diocesan bishop in Scotland at least, or even the doctor himself was honoured to do.

[101] Or the wrestling of the church of Scotland, page 166.

[102] Wodrow in his history, vol. I. page 56.

[103] It surely was a piece of ill advised conduct (as many of themselves afterward acknowledged), that ever they elected or admitted any of that family of Ahab, after the Almighty had so remarkably driven them forth of these kingdoms, unto the regal dignity, upon any terms whatsoever; particularly Charles II. after he had given such recent proofs of his dissimulation and dissaffection unto the cause and people of God in these nations. After which they never had a day to prosper; for by contending against malignants, and yet at the same time vowing and praying for the head of malignants they not only had malignants and sectaries to fight with, but also made a desuetude unto their former attainments, and so came to contend with one another, until prelacy proved their utter ruin at last. It is objected that king Charles was a good natured man, and that the extermination of our excellent constitution, was from evil counsellors. It is but too true, that evil counsellors have many times proved the ruin of kingdoms and commonwealths, else the wise man would not have said. Take away the wicked from before the king, and his throne shall be established, Prov. xxv. 5. But take the matter as it is, he was still the head of that constitution and (not to speak of his other immoralities), a most perfidious, treacherous and wicked man, and could engage to day and break to-morrow, and all to obtain an earthly crown. For a further illustration of this, see a letter shewing the defection of both addressers and protestors, &c; Dr. Owen's sermon before the protector in Scotland; the history of the Stuarts; and Bennet's memorial of Britain's deliverances, &c.

[104] Apologetical relation, Sec. v. page 83.

[105] See these protestations in Wodrow's church-history, vol. I. p. 58 & 59.

[106] This unjust sentence was pronounced in the high church of Glasgow by Mr. John Carstairs, who prefaced Mr. Durham's posthumous works some of which are supposed to be vitiated by him especially his treatise on scandal.

[107] See this paper called the humble petition in Crookshank's history, vol. I. p. 64.

[108] Wodrow's history, vol. I. p. 61.

[109] History of his own times, page 127.

[110] Mr. Alexander Hamilton, when a student at the college of Edinburgh, at the hazard of his life, took down Mr. Guthrie's head and buried it, after it had stood a spectacle for twenty seven years; and it is observable that the very same person afterward succeeded him at Stirling, where he was minister for twelve years.

[111] He was crowned on the 8th of June by Spotswood arch-bishop of St. Andrews, assisted by the bishops of Rose and Murray, Laud then bishop of London had the direction of the ceremony. He preached in the chapel royal, and insisted upon the benefit of conformity, and the reverence due to the ceremonies of the church &c. But this discourse was far from being to the gust of the people. See Stevenson's history, Vol. I. Bennet's memorial, page 178.

[112] Vide Bailie's Letters, Vol. I. page 69.

[113] History of the Stuarts, Vol. I. page 140.

[114] History of the Stuarts, vol. I. p. 140.

[115] Memoirs of the duke of Hamilton, p. 163.

[116] Rushworth's history, vol. I. Oldmixon, vol. I. p. 14{illegible}.

[117] See Dr. Welwood's memoirs, p. {illegible}0.

[118] See these speeches in the history of church and state, vol. III. pages 1215-25.

[119] His son James earl of Loudon suffered much after his father's death, during the persecuting period; and at last was obliged to leave his native country, and died an exile at Leyden, after having endured a series of hardships. And there are recent instances of the truly noble and independent spirit for liberty this worthy family have all along retained, which, we doubt not, will be transmitted to their posterity.

[120] Of his life prefixed to his letters.

[121] See this and another of his letters to Lauderdale, Wodrow's history, Vol. I. page 129.

[122] See the first discourse in Stevenson's history page 562.; and the last in the assembly-journal.

[123] See Mr. Livingston's memorable characteristics, page 81.

[124] See further of these declarations and protests in Stevenson's history of church and state, page 361.

[125] See a more full account of these affairs in the history of church and state, vol. III. page 1009.

[126] See the said reasons, &c. page 50.

[127] Blair's memoirs, page 121.

[128] Wodrow's history, Vol. I. page 164.

[129] Wodrow's history, Vol. I. page 175.

[130] See his history, page 203.

[131] Preface to the apologetical relation.

[132] Crookshank's history, Vol. I. page 248.

[133] The reader will find this speech in Naphtali, and in the appendix to Wodrow's history.

[134] About the time of Middleton's parliament 1661, or 1662, Mr. Wood in company of Mr. Vetch, went into one Glen's shop in Edinburgh to see Sharp, whom he had not seen since he turned bishop.—Sharp discoverning his head to receive the commissioner they had a full view of his face to whom Mr. Wood looked very seriously, and then with much affection uttered these words, "O thou Judas, apostate, traitor, that has betrayed the famous presbyterian church of Scotland to its utter ruin as far as thou canst, if I knew any thing of the mind of God, thou shall not die the ordinary and common death of men." And though this was spoken eighteen years before it was exactly accomplished, anno 1679. See Vetch's large life biography, prior edition, page 471.

[135] Wodrow's history, vol. I. page 208.

[136] See Wodrow's and Crookshank's histories.

[137] Rutherford's letters, part III. let. 66.

[138] After the rest of his brethren were cast out, people so flocked to his sacramental occasions, that the church was so thronged, that each communicant (it is said), had to shew their tokens to the keepers of the door before they got entrance, to prevent disorder and confusion.

[139] Wodrow's history, Vol. I. page 111.

[140] In the form of a crooked boy who laughed in his face, &c, fulfilling of the scriptures, Vol. I. page 357.

[141] His own memoirs, page 11, and 13.

[142] Fulfilling of the scriptures, Vol. I. page 375.

[143] It seems to have been about this time, that Mr. Blair married his first wife Beatrix Hamilton, a very gracious woman, of the house of {illegible}.

[144] See the {illegible} of Mr. {illegible}

[145] See his testimony in Naphtali and Samson's riddle.

[146] Mr. Crookshanks. This was about the Nov. 1662, when the council commenced a process against Sir James Stuart for entertaining him in that family. See his history, vol, II, page 134.

[147] Bishop Guthrie says, That the chief managers here were Mess. William Ardir, William Guthrie, and John Nevay; and that the covenanters were of foot 2000 and horse 500 strong (but this is more than probable). See his memoirs, page 177. Bailie's letters adds Mssrs. Mowet, Thomas Wylie, Gabriel Maxwel, and Alexander Blair, and says they were some 800 foot and 12 horse strong, Vol. II. page 295,—299.

[148] See the fulfilling of the scriptures, part I. page 434. Wodrow's history, vol. I. page 143.

[149] See the process and his answers at large in Wodrow's history, vol. 1. page 144.

[150] Wodrow's history, vol. I. page 113.

[151] See Stevenson's History, vol. III. page 223.

[152] It is generally told, that when his mother was ready to be delivered of him, his father, being in the next room, intreated the midwife, if possible, to stop the birth a few minutes, but she answered, She could not. Afterwards, being asked the reason of it, he answered, He would not die an ordinary death.

[153] Wodrow's history, vol. I. page {illegible}92.

[154] Mr. Wodrow thinks he was at Pentland; but in his answers before the committee he says otherwise.

[155] Crookshank's history, vol. 1. page 343.

[156] The author of the narration of his torture, which is inserted at large in Naphtali.

[157] Wodrow's history, vol. I. appendix, No. 93.

[158] In his history, page 415.

[159] See this petition inserted in Naphtali.

[160] See this testimony at large in the same book.

[161] Wodrow's history, Vol. I. page 443.

[162] Mr. Crookshanks, in his history page 419, calls him Mr. James Welwood, which alteration proceeds probably from a mistake in P. Walker's remarkable passages of the lives of Semple, Welwood, &c. page 26. edit. 1728.

[163] Vid. Rutherford's letters, epist. 139.

[164] Here observe that though this worthy gentleman mentions the right of patronage, yet it is with this proviso and limitation, the choice or consent of the people; otherwise says he it would wrong the majesty of God, take away the Christian liberty of the people, and invalidate his own right; and how unlike is this to the species of patronage and claim of patrons at the time, when nothing but absolute power and arbitrary measures will satisfy them.

[165] His son Alexander Gordon here narrowly escaped being taken, by means of one of his tenants, who knowing him as he rode thro' Hamilton, made him dismount, put on woman's cloaths, and rock the cradle. After this he went over to his brother in law Mr. Hamilton, to represent the low case of the united societies to the churches of the Netherlands; he was by them called home, and when returning back a second time, he was apprehended by the enemy and put to the torture, but by means of his friend the duke of Gordon, his life was spared. However, he was sent to the Bass, and from thence (I suppose) to Blackness, where from 1683, he continued till he was liberated at the Revolution.—It is to be lamented, that neither he, after this, nor his son Sir Thomas, fully followed the steps of their ancestors.

[166] Since the publication of the above, I received the following account of the taking of Mr. King in a letter from a correspondent.

Mr King having come to pay his respects to the Laird of Blair, (in Dalry parish near Kilwinning to whom formerly he had been some time chaplain) one Bryce Blair, a farmer, who had been groom there while Mr. King was about that house, getting notice, came and desired Mr King to pay him a visit, to which he consented. Accordingly, he went where he preached a short word on the Saturday night following. But on the Sabbath morning, a party of the enemy (according to some, Crighton's dragoons) being in quest of him, and getting the scent, two of them in disguise came to an old man feeding cattle near Bryce Blair's house, and asked him, whether he knew where that godly minister Mr. King was; for they were afraid he would be taken, as the enemy were in pursuit of him; and if they knew where he was, they would secure him from them. The old man having more honesty than policy, cried out, I'll run and tell him. Whereupon they rode full speed after him to the house. Finding a servant of the house waiting on Mr King's and his servant's horses, they immediately dismounted, and having driven their own horses into the standing corn, threatening him not to stir from the spot on pain of death, one of them took his saddle, and putting it on Mr. King's horse said, Many a mile have I rode after thee, but I shall ride upon thee now.

By this time the rest had surrounded the house, and Mr. King and his servant being in bed they immediately commanded them to rise and put on their cloaths. While his servant was putting on his spurs, one of the soldiers damned him, saying, was he putting a spur on a prisoner? To whom he replied, He would put on what he pleased: For which he received from him a blow: then another gave that soldier a blow, saying, Damn you, sir, are you striking a prisoner, while making no resistance. In the hurry, Mr. King's servant threw his master's wallees into a peat loft. Thus they were both carried off. They hired one David Cumming in the same parish to be their guide to Glasgow, who willingly consented. They pressed a horse for him to ride upon; but they had not gone far, when the horse ran stark mad, and, jumping and striking all around him with such violence as affrighted the beholders, they were obliged to let him go; but no sooner was he returned home, than he became as calm as ever. Cumming had to go on foot to Glasgow. From thence Mr. King was sent to Edinburgh. After which his servant was set at liberty. For what afterward became of Cumming see the Appendix.

[167] See a short hint of their advocates pleadings and petition in behalf of Mr. King, Crookshank's history, vol. II. page 27.

[168] Crookshank's history, vol. I. page 255.

[169] M'Ward, in his earnest contendings, page 541.

[170] The Rev. Mr. George Barclay, who was very public at this time, and had his hand at many a good turn, and was a blessed instrument to the edification of many souls, but got a waft of that murthering east wind, in the year 1679—said, The best days that ever he had in preaching of the gospel was in the bounds belonging to the laird of Haugh-head, worthy Henry Hull, &c.

[171] Those who dispensed the sacrament of the Lord's supper here, were Messrs. Archibald Riddel, John Welch, Andrew Morton, Patrick Warner, George Barclay and others.

[172] Probably this was Mr. Henry Erskine, the late Mr. Erskine's grandfather.

[173] King James II. never took the coronation oath of Scotland.

[174] Another account bears, that his last sermon was preached at the water of Renan in Galloway, and that it was a very prophetical one. But though he might have preached there, yet, according to the order of time and place as above specified, it does not appear to have been the last sermon that he preached.

[175] It was said, Earshall got 500 l. and Ochiltree 10,000 merks. However some time after, one morning about break of day, a fiery pillar of a bloody colour seemingly about two yards long, was seen hanging above that house. The same day about two o'clock after noon the castle took fire, and was with charters, plate and all, burnt down to the ground. The son said to the father while it was burning, "This is the vengeance of Cameron's blood." That house was never built. For the new house, estate and all, they are gone from that race to others.

[176] See Wilson's impartial relation of Bothwel-bridge, p. 67.

[177] Some of these bloody enemies said, That that handful were men of the greatest courage that ever they set their faces to fight against, although they had been at battles abroad; and that if they had been as well trained, horsed and armed as they were, they would surely have been put to flight. And few of them escaped, for their shots and strokes were deadly, of which few recovered; for though there were but nine of the covenanters killed, yet there were twenty-eight of the enemy killed or died of their wounds in a few days.

Walker's memoirs, p. 56.

[178] See his letters and answers in the cloud of witnesses.

[179] See more of this laird of Blackstoun, in the appendix.

[180] For a particular account of this gift, see Samson's Riddle, &c. page 139, 144.

[181] See more of Murray in the Appendix.

[182] It would appear, he was retaken about the end of that year, by the acts of council; and liberate without any conditions: which was a thing uncommon at this time. Vid. Wodrow's history, Vol. {illegible}, page 146.

N. B. It has been thought somewhat strange, that the posterity of such ancient and religious families as this and Earlstoun should be now extinct in their houses and estates. But this needs be no paradox; for the condition of the covenant or promise of property and dignity is,—if thy children will keep my covenant and testimony, their children shall also sit upon thy throne for ever, and shall return unto the Lord thy God, and obey his voice; thy God will bring them unto the land which thy fathers possessed, and thou shall possess it. Now the contrary practices must produce the contrary effects: and upon none more remarkable than those who apostatize from the profession, principles and piety of their ancestors. It is said, that Sir Thomas Gordon of Earlstoun fell into a profligate and irreligious life. And for Donald Ker, he fell in with king William, and was killed at the battle of Steinkirk in Flanders, 1692. And for John Crawford (alias Ker) who married his sister, and with her the estate of Kersland, he got a patent to be a rogue, patrem sequitur sua proles, from Queen Ann and her ministry, by virtue of which, he feigned himself sometimes a Jacobite, and sometimes an old dissenter, or Cameronian, (as he calls them) unto whom he gives high encomiums. What correspondences he might have with some of these who had been officers in the Angus regiment I know not; but it is evident from the minute of the general meeting that he was never admitted into the community, or secrets of the genuine old dissenters: for, though he attended one or more of their meetings, yet he was refused, and so could never influence them to publish any of their declarations. But more of this, if the Lord will, elsewhere on another occasion.

The reader will find the above mentioned patent on the frontispiece of his memoirs: And what satisfaction he himself had in this dirty work and wicked courses in the courts interest, as he himself calls it, and how he was by them repaid as he deserved, in these memoirs, from page 31 to 81, &c.

[183] It appears that it was about this time, that he resolved to go over to Holland, but we have no certain account where or what time he stayed there; but from the sequel of the following account it could not be long.

[184] See Walker's remarkable passages of the life of Mr. Cargil, &c. page 8.

[185] The first of these was clearly verified in the case of lord Rothes, and the second was verified in the remembrance of many yet alive. (1.) Every person knoweth that Charles II. was poisoned. (2.) His brother the duke of York died at St Germains in France. (3.) The duke of Monmouth was executed at London. (4.) The duke of Lauderdale turned a belly god, and died on the chamber-box. (5.) The duke of Rothes died raving under the dreadful terror of that sentence, &c. (6.) Bloody Sir George MacKenzie died at London, and all the passages of his body running blood. (7.) General Dalziel died with a glass of wine at his mouth in perfect health. See Walker's remarks, page 10.

[186] About this time the Gibbites were all taken and imprisoned in the tolbooth and correction house of Edinburgh, but, by the duke of York and his faction, were soon liberated; after which the four men and two women went west to the Frost moss, betwixt Airth and Stirling, where they burnt the Holy Bible, every one of them using expressions at that horrid action which are fearful to utter.

[187] To these two men he said, If I be not under a delusion, (for that was his ordinary way of speaking of things to come) the French and other foreigners with some unhappy men in this land, will be your stroke: it will come at such a nick of time when one of these nations will not be in a capacity to help another. For me, I am to die shortly by the hand of those murderers, and shall not see it, I know not how the Lord's people will endure it that have to meet with it; but the foresight and forethought of it make me tremble. And then, as if it had been to himself, he said, Short but very sharp.

[188] Sometimes he ran on foot, having lost several horses in his remarkable escapes, one of which was shot under him at Linlithgow-bridge.

[189] The week before he was taken, he married two persons; and being in the Leewood, John Weir and his wife brought him his dinner. Being pressed to eat, he said, Let me alone, I cannot be pressed: for I took not that meal of meat these 30 years but I could have taken as much when I rose up as when I sat down. Vide Walk. Relation, page 45.

[190] See his examination and answers at large in Wodrow's history Vol. II. page 184.

[191] Vid Walker in his remarkable passages, &c.

[192] See a more full account of this in Wilton's impartial relation of Bothwel-bridge, page 13. &c.

[193] The reader will find an account of these their transactions in their own register now published of late, under the title of Faithful Contendings displayed, &c.

[194] What relates to this worthy, I have extracted from the account of his life wrote by himself when in prison yet in manuscript; what concerns his trial and martyrdom, I have collected from history and other writings.

[195] {illegible} he says they saw a remarkable flash of fire the elements seeming as it were to open and then to close again.

[196] In his narrative he condescends upon four different times he apprehended he heard or saw the enemy; the last of which he was in company with another returning from a sermon. But I forbear to relate these as I did with a late instance in the life of Mr. Cargil lest they should seem incredible in this sceptical age.

[197] I have been more full in relating the way and manner of this skirmish, as it is omitted, so far as I can learn, in the histories of the sufferings of the church of Scotland.

[198] This seems to have been the skirmish at Bewly bog only mentioned in history.

[199] Whether this was Mr Law after the revolution minister at Edinburgh, Mr. Hutcheson or another, I can not say.

[200] Probably this was R. Garnock, who though a private man, was honoured of the Lord to be a public witness, which was most galling to them.

[201] N. B. The faithful and pious Mr. Renwick was present, and much affected at this execution: after which he assembled some friends, and lifted their bodies in the night, and buried them in the West Kirk. They also got their heads down; but, day approaching, they could not make the same place but were obliged to turn aside to Lauriston's Yards (to whom one Alexander Tweedie then in company with them, was gardener) where they in a box interred them. The said gardener, it is said, planted a white rose-bush above them, and a red one below them a little; which proved more fruitful than any bushes in all the garden. This place being uncultivated for a considerable time, they lay till October 7th, 1728, that another gardener trenching the ground found them. They were lifted and by direction were laid on a table in the summer house of the proprietor; and a fair linen cloth cut out and laid upon them, where all had access to come and see them; where they beheld a hole in each head which the hangman broke with his hammer when he drove them on the pikes. On the 19th, they were put in a full coffin covered with black, and by some friends, carried unto Gray-Friars church-yard, and interred near the martyr's tomb (being near forty-five years since their separation from their bodies) they were re-buried on the same day Wednesday, and about four o'clock afternoon the same time that at first they went to their resting place: and attended, says one present, "with the greatest multitude of people old and young men and women, ministers and others, that ever I saw together." And there they ly awaiting a glorious resurrection on the morning of the last day, when they shall be raised up with more honour, than at their death they were treated with reproach and ignominy.

[202] Some accounts bear that Naphtali was wrote by him, but Wodrow says otherwise.

[203] So says the history of the civil wars, page 186. The history of Montrose's wars, or memoirs of his life, page 12{illegible}.; and his letters to the covenanters, appendix, page 49.

[204] Although Montrose got off at this time, yet when he made another insurrection anno 1650, he was fought and routed by a few troops under the command of the forementioned colonels Strahan, Hacket and Ker, and he himself taken afterwards in the land of Assen's, bound and brought to Edinburgh, where he was by the parliament condemned to be hanged May 21st, on a gallows thirty feet high, three hours space, his head to be cut off and placed on the tolbooth, and his legs and arms to be hanged up in other public towns of the kingdom, which was executed accordingly. See the history of the civil wars, page 30. Montrose's memoirs, page {illegible}, &c.

[205] Blair's memoirs, page 113.

[206] See this engagement in Cromwel's life.

[207] See a more full account of the battle in Wodrow's history, vol. 1. page 250, &c.

[208] Their sword or short shabble yet remains, and may now be seen in the hands of the publisher of this collection. It was then by his progenitors, counted to have twenty eight gaps in its edge, which made them afterwards observe that there were just as many years in the time of the persecution, as there were steps or broken pieces in the edge thereof.

[209] Hebrews xi. 57, 58.

[210] Wilson's history of Bothwel-bridge, page 41.

[211] This house and family was always a harbour and succour to our late sufferers both gentlemen, ministers and private Christians; for which, after this and their non conformity to prelacy, they were not only harrassed, pilaged and plundered to the number of ten or twelve times during that period, but also both the said James Howie the possessor, and John Howie his son, was by virtue of a proclamation, May 5th, 1689, declared rebels, their names inserted in the fugitive roll, and put up on the parish church-doors, whereby they were exposed to close hiding, in which they escaped many imminent dangers, and yet were so happy as to survive the revolution at last, yet never acceded to the revolution church, &c. But the said James Howie, when dying, Nov. 1691, emitted a latter will or testimony, wherein he not only gave good and satisfying evidence of his own well being, and having interest in Jesus Christ, but also gave a most faithful testimony to Scotland's covenanted work of reformation, and that in all the parts and periods thereof.

[212] In the time of this, or another plunder shortly after this, some of the soldiers burnt the Bible in the fire in a most audacious manner.

[213] This seems to have been when he made a tour through Ayr-shire to Galloway: a little after they were surprized by the enemy on a fast day, near Loudon hill, upon May 5th 1681.

[214] Mr. Wodrow's history, Vol. II.

[215] The reader may consult his last speech, which is at full in the cloud of witnesses.

[216] Here it was commonly said, that after the enemy went off at the first, they met with two persons one of whom told them, They were good seekers but ill finders; or somewhat to that purpose, which made them return. It has also been said, that one of their men confessed this at his death. However this be, people could not help observing that not many years ago three of the offspring of the other person blamed lost their lives by fire near the same place where these three gallant martyrs were killed. Whether it had any reference to that, God knoweth, I shall not, can not determine. Only we may say, The Lord is known by the judgment he executeth, Psal. ix. 16.

[217] This John Gemmel was brother to the martyr, and being lying of a fever in a house in the same parish, called Derwholling, he was that day apprehended by some of the same party, together with the goodman of the house Thomas Wylie, and his son William Wylie for reset. They were all taken to Ayr, where the said Thomas Wylie died. While in Ayr, it is said, this John Gemmel dreamed one night that he should be banished, and his fellow-sufferer Hardhill should be hanged: which accordingly came to pass.—They were taken to Edinburgh and examined, and the foresaid William Wylie was required to take the oath of allegiance, but refused. They ordered him to take the test. This he refused also. They asked his reasons. He said, He had taken more oaths already than he had well kept, and if there should come a change of government, where stood he then? Bishop Paterson's brother came, and clapping his hands on his shoulder said, Thomas, as sure as God is in the heavens, you'll never see a change of government. But in this he proved a false prophet. However, he and John Gemmel were, with eleven more banished to Barbadoes, and sold for slaves there, where they continued for about three years, and at last purchased their liberty and returned home at the Revolution. The first known person they saw, after their landing at Irvine, was lieutenant Nisbet, by whom they had been apprehended; and of whom see more in the appendix.

[218] According to Mr. Wodrow he was sometime also precentor at Finwick. See the History, Vol. I. page 443.

[219] Wodrow's History, Vol. I. page 235.

[220] Walker, in his eighth additional passage, &c. says, That he was in Ireland in the year 1670.; but of this we have no farther ac-{footnote truncated}

[221] In an old copy there are these words. "In the hands of a few who shall have neither magistrate nor minister among them, who shall be sore despised and undervalued of all, &c." Whether this alteration proceeds from different informations or from partiality is hard to determine, only it is affirmed that the author of these passages was then amongst that party who had neither magistrate nor minister at that time; Or at least was not in full communication with any party, if it was not those adhering to Mr. Hepburn.

[222] The foresaid old copy says, This was within two hours of his death.

[223] Renwick's life wrote by Mr. Shields, page 99.

[224] Some have doubted of the certainty of this interview; however, there is no seeming improbability in it, nor does it make any thing to the disparagement of either Mr. Peden, or Mr. Renwick.

[225] After this (says Patrick Walker) that troop of dragoons came to quarter in Cambusnethen, two of them were quartered in the house of James Gray (one of his acquaintance) and being frighted in their sleep, they started up and clapped their hands, crying, Peden, Peden. These two dragoons affirmed, That out of their curiosity they opened his coffin to see his corps, and yet they had no smell, though he had been forty days dead.

[226] John Ker of Kersland, in his memoirs, page 8 where he adds, that when some people were going to join Argyle in 1685, Mr. Peden after a short ejaculation, bid them stop, for Argyle was fallen a sacrifice that minute. Some taking out their watches marked the time, which accordingly answered his being taken.

[227] Amongst the branches of this numerous family, were Mr. Adam Blackadder, who was first imprisoned in Stirling at seventeen years of age, and afterwards in Blackness, in the year 1684, for waiting on his father John Blackadder, who came over with Argyle 1685, and was apprehended, but afterwards set at liberty; and that religious gentleman Colonel Blackadder sometime governor of Stirling castle since the revolution. Whither that Dr. William Blackadder mentioned in history was that Mr Blackadder who was at Bothwel, or if he was son to Mr John Blackadder and brother to the above mentioned, I cannot say at present.

[228] It was one Mr. William Blackadder that was at Bothwel.

[229] A historian says, that Mr. Blackadder was as free to have declared his disapprobation of what was done there, as he was of his not being there—But whether it be not a slur thrown upon the memory of this worthy man, to insinuate that he should suffer such hardships and so many years imprisonment merely out of ill nature, when he was free to have declared what would have satisfied them, must be left with the reader.

[230] See this in his testimonials from the classes, which are inserted in his life at large, pag. 25, &c.

[231] This seems to have been when he made a hasty journey thither in the year 1684 and 1686. See his letters page 98, and 136.

[232] See his letters and the answers, with the reasoning on Cathcart's affair at large from page 84 to 97.

[233] Mr. Peden on his death-bed sent for him, and after some conference owned he had been misinformed anent him; exhorted him to go forward, and he would be carried honestly through; asked his forgiveness, and desired him to pray with him before he departed: all which Mr. Renwick did with great cheerfulness. See Walker's remarks of the life of Mr. Peden.

[234] See his letter to Earlston, page 163.

[235] Mr. Hugh Kennedy then moderator.

[236] This testimony was again of late republished by some friends to the same cause.

[237] For besides these reproaches already noticed, with many others, he and his followers were charged as men of anarchical, murdering and bloody principles, which makes it the less wonder that their successors should be still charged with the same.

[238] And it is to be remarked, that many of the Jury were professors, and eminent in the tolerated meetings; while others, even of the malignants, chose rather to run the hazard of the penalty, as the laird of Torrence, who compeared not, and Somerville chamberlain of Douglas, who, though when he appeared, yet when he saw Mr Renwick turn about, and direct his speech to them, he ran away, saying, He trembled to think to take away the life of such a pious like man, though they should take his whole estate. The list of the Assizers is as follows:

James Hume of Kimmergen. John Hume of Nine wells. John Martin clerk to the manufactory. Alexander Martin sometimes clerk of —— Robert Halyburton merchant. Thomas Laurie merchant. Archibald Johnston merchant. Thomas Wylie merchant. James Hamilton vintner. William Cockburn merchant. James Hamilton jun. stationer. Robert Currie stationer. Joseph Young merchant. John Cuningham merchant in Glasgow. Ninian Banantine of Kaims, chancellor.

[239] Wodrow's history, Vol. I. page 71, &c.

[240] In this testimony among other things they say, "We do profess our dissatisfaction that the civil powers should take upon them to prescribe public humiliation and thanksgiving, with the causes and diets thereof, to all the ministers and members of this church, as being contrary to the well warranted privileges and constant practice of the church itself, and in its own nature introductory to greater encroachments, and putting into the hands of the civil powers the modelling of the public worship of God, a thing most properly ecclesiastic, &c."

[241] This relation was attested by William Bulloch, who was his faithful servant near thirty years who was eye and ear witness, and was inclined to think he was an angel.

[242] It must, of necessity, here be observed, That any who are acquainted with the historical accounts of these times, will find that Mr. Hog was not so explicit upon point of public testimony, as the more faithful part of our sufferers at that time; otherwise he was, for parts and attainments, a very remarkable and extraordinary man, as this narrative in part discovers.

[243] Pat. Walker in his remarks says, That while he was in prison he dealt earnestly with Messrs. King and Kid (then under sentence of death) to give a healing testimony in favours of the indulged. And that he was liberate upon the terms of the indemnity, &c. However be as it will, to derogate from nothing due to the memory of Mr. Fleming, It is well known, that though he was never actively indulged himself, yet he ran into some extremes in coalescence with them; which was no small grief at that time to faithful Mr. M'Ward, as witness his earnest contendings, &c.

[244] This seems to have been in the year 1685, upon a process of forfeiture and citation of appearance given him amongst others, but upon a representation given in by him, his diet was deserted: which made up a part of his compliances.

[245] In his own impartial relation, page 11.

[246] To the Moderator and remanent Members of the General Assembly, now convened at Edinburgh, October 1690, The humble Proposals of Mr. Alexander Shields, &c.

If our eye could suitably affect our hearts this day, Right Reverend, we might find much matter, both of rejoicing and mourning, in the wonderful commencement and advancement of this work of reformation. We are called to rejoice with thanksgiving for the mercy of God manifested and magnified in the progress of this work hitherto; that the Lord hath been pleased in sovereign mercy to prevent and surprize us with such a reviving in our bondage, by the repression of tyranny, suppression of popery, and depression of prelacy. When the doctrine of this church is asserted, and the confession of faith formerly received, is read, voted, approven and established by parliament. The worship and ordinances of Christ are administred in great purity, plenty and peace: The government of Christ's institution, is at length restored to what it was anno 1592. And the discipline retrieved to such a fond of freedom, that all ecclesiastic courts may without restraint, or being accountable to any exotic usurped power in the magistrate, assert all the authority, and exercise the power, wherewith Christ hath intrusted them. Which power, if duly and diligently improved, and put in execution, may, through the blessing of God, contribute very much to the reducing of order, and the redress of many disorders in this church. And now the causes of our disunion and division, in times of defection, being in a great measure removed, when erastian usurpations are abrogated, the churches intrinsic power redintegrated, and the corruptions introduced by compliances, so far abdicated and antiquated, that they are not, in the constitution of the church, and do not continue to be the scandal and snare of the times; we hope and expect a remedy may be found for our breaches and divisions, that we thought incurable, and union and communion in the Lord may be attained. We are no less obliged to mourn, when we observe this house of the Lord so unlike the former, wanting many things the former had, and pestered with many things the former wanted. They that have seen our former reformation in its integrity, before the late deformation, can hardly refrain from weeping at the sight of the sad disproportion between this and the former. In the former, as the constitution was calculate in the nearest conformity to the divine pattern, so the builders had always a care to pull down what was to be demolished, before they established what was to stand; and to purge away the rubbish from the foundation, before they promoved the superstructure. Accordingly, when prelacy was reintroduced at several times, the first thing they did, when they recovered their power, was always to exert it, in condemnation of that corruption, and of these assemblies and meetings that promoved, abetted, favoured, or complied. And when the erastian supremacy began to encroach upon the church's liberties, and to bring the ministry into bondage, they did not think it enough to wrestle against it, by personal witnessings; but, by the good hand of God upon their endeavours, never ceased until it was condemned by acts of assembly. They proceeded also with great earnestness and vigilance, to purge the church of corrupt and scandalous ministers. But now, after all the rubbish and filth, brought into the house of God, by invasions and usurpations of the enemies, and defections of friends, when now opportunity and capacity is given to rebuild and beautify the house of the Lord, and to repair the desolations thereof, the present building is so far advanced, without pulling down and purging away the rubbish, and condemning these corruptions and defections, in compliance with them, or confessing and forsaking them, as our fathers used to do. And the prelatical clergy, after all the evil they have done, and bitter fruits they have produced, are yet kept in many places, and like to continue, as a seminary and nursery of a corrupt ministry. As long as this rubbish stands, there can be little hope either of purity or stability in the superstructure.