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

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

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



The Life of Mr. GEORGE BUCHANAN.

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

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

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

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

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

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

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

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

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

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



The Life of Mr. ROBERT ROLLOCK.

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

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

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

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



The Life of Mr. JOHN CRAIG.

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

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

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

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

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

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

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

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



The Life of Mr. DAVID BLACK.

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

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

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

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

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

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

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

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



The Life of Mr. JOHN DAVIDSON.

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

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

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

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

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

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



The Life of Mr. WILLIAM ROW.

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

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

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

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

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

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

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



The Life of Mr. ANDREW MELVIL.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



The Life of Mr. PATRICK SIMPSON.

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

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

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

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

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

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

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



The Life of Mr. ANDREW DUNCAN.

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

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

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

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

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



The Life of Mr. JOHN SCRIMZEOR.

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

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

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