After this another minister came to visit him, to whom he said, "He hath slain me," and before the minister could answer for himself said, "Not he, but the Spirit of God in him." The minister said, Not I, but the law hath slain you, and withal told him of the process the Lord had against the house of Kenmuir. The other minister read the history of Manasseh, and of his wicked life, and how the Lord was intreated of by him. But the former minister[58] went still upon wrath, telling him, He knew he was extremely pained both in body and mind, but what would he think of the lake of fire and brimstone, of everlasting burning and of utter darkness with the devil and his angels. My lord answered, "Woe is me, if I should suffer my thoughts to dwell upon it any time, it were enough to cause me go out of my senses, but I pray you, what shall I do?" The minister told him he was still in the same situation, only the sentence was not given out, and therefore desired him to mourn for offending God. And farther said, What, my lord, if Christ had given out the sentence of condemnation against you, and come to your bed-side and told you of it, would you not still love him, trust in him, and hang upon him? He answered, "God knoweth I durst not challenge him, howbeit he should slay me, I will still love him; yea though the Lord should slay me, yet will I trust in him, I will ly down at God's feet, let him trample upon me, I will die, if I die, at Christ's feet." The minister, finding him claiming kindness to Christ, and hearing him often cry, O Son of God, where art thou, when wilt thou come to me! Oh! for a love-look! said, Is it possible, my lord, that you can love and long for Christ, and he not love and long for you? Can love and kindness stand only on your side? Is your poor love more than infinite love, seeing he hath said Isa. xlix. 15. Can a woman forget, &c.? My lord, be persuaded yourself, you are graven upon the palms of God's hands. Upon this, he, with a hearty smile, looked about to a gentleman (one of his attendants) and said, I am written, man, upon the palms of Christ's hands, he will not forget me, is not this brave talking.

Afterwards the minister, finding him weaker, said, My lord, the marriage day is drawing near; make ready; set aside all care of your estate and the world, and give yourself to meditation and prayer and spiritual conference. After that he was observed to be still upon that exercise, and when none were near him, he was found praying; yea, when to appearance sleeping, he was overheard to be engaged in that duty. After some sleep, he called for one of his kinsmen with whom he was not reconciled, and also for a minister who had before offended him, that they might be friends again, which was done quickly. To the preacher he said, "I have ground of offence against you, as a natural man, and now I do to you that which all men breathing could not have moved me to do; but now because the Holy Spirit commands me, I must obey, and therefore freely forgive you as I would wish you to forgive me. You are in an eminent station, walk before God and be faithful to your calling; take heed to your steps; walk in the right road; hold your eye right; for all the world decline not from holiness; and take example by me." To his cousin he said, "Serve the Lord, and follow not the footsteps of your father-in-law" (for he had married the bishop of Galloway's daughter); "learn to know that you have a soul, for I say unto you the thousandth part of the world know not that they have a soul: The world liveth without any sense of God."

He desired the minister to sleep in a bed made upon the ground in the chamber by him, and urged him to take a sleep, saying, "You and I have a far journey to go; make ready for it." Four nights before his death, he would drink a cup of wine to the minister, who said, "Receive it, my lord, in hope you shall drink of the pure river of the water of life, proceeding from the throne of God and from the Lamb." And when the cup was in his hand, with a smiling countenance he said "I think I have good cause to drink with a good will to you." After some heaviness the minister said, "My lord, I have good news to tell you.——Be not afraid of death and judgment, because the process that your Judge had against you is cancelled and rent in pieces, and Christ hath trampled it under his feet."——My lord answered with a smile, "Oh! that is a lucky tale, I will then believe and rejoice, for sure I am, that Christ and I once met, and will he not come again." The minister said, "You have gotten the first fruit of the Spirit, the earnest thereof, and Christ will not lose his earnest, therefore the bargain betwixt him and you holdeth." Then he asked, What is Christ like, that I may know him? The minister answered, He is like love, and altogether lovely, Cantic. v. &c.

The minister said, "My lord, if you had the man Christ in your arms, would your heart, your breast and sides be pained with a stitch?" He answered, "God knoweth I would forget my pain, and thrust him to my heart, yea if I had my heart in the palm of my hand I would give it to him, and think it a gift too unworthy of him." He complained of Jesus Christ in coming and going—"I find, said he, my soul drowned in heaviness; when the Lord cometh he stayeth not long." The minister said, "Wooers dwell not together, but married folk take up house and sunder not, Jesus Christ is now wooing and therefore he feedeth his own with hunger; which is as growing meat as the sense of his presence." He said often, "Son of God, when wilt thou come; God is not a man that he should chance, or as the son of man that he should repent. Them that come to Christ he casteth not away, but raiseth them up at the last day." He was heard to say in his sleep, "My beloved is mine, and I am his." Being asked if he had been sleeping? he said, he had, but he remembered he had been giving a claim to Christ &c. He asked, "When will my heart be loosed and my tongue untied, that I may express the sweetness of the love of God to my own soul;" and before the minister answered any thing, he answered himself, "Even when the wind bloweth."

At another time, being asked his judgment anent the ceremonies then used in the church; he answered, "I think and am persuaded in my conscience they are superstitious, idolatrous and antichristian, and come from hell. I repute it a mercy that my eyes shall not see the desolation that shall come upon this poor church. It is plain popery that is coming among you. God help you, God forgive the nobility, for they are either very cold in defending the true religion, or ready to welcome popery, whereas they should resist; and woe be to a dead time-serving and profane ministry."

He called his lady, and a gentleman come from the east country to visit him, and caused shut the door; then from his bed directed his speech to the gentleman thus, "I ever found you faithful and kind to me in my life, therefore I must now give you a charge which you shall deliver to all noblemen you are acquainted with; go through them and show them from me that I have found the weight of the wrath of God for not giving testimony for the Lord my God, when I had occasion once in my life at the last parliament, for which fault how fierce have I found the wrath of the Lord! My soul hath raged and roared; I have been grieved at the remembrance of it. Tell them that they will be as I am now, encourage my friends that stood for the Lord; tell them that failed, if they would wish to have mercy when they are as I am, now, they must repent and crave mercy of the Lord. For all the earth I would not do as I have done."

To a gentleman one of his kinsmen, he said, "I love you soul and body, you are a blessed man if you improve the blessed means of the word preached beside you. I would not have you drown yourself so much with the concerns of this world (as I did). My grief is, that I had not the occasion of good means as you have, and if you yourself make not a right use of them, one day they shall be a witness against you, &c."

To Lord Herries his brother-in-law he said, "Mock not at my council, my lord. In case you follow the course you are in, you shall never see the face of Jesus Christ, you are deceived with the merchandise of the whore that makes the world drunk out of the cup of her fornication; your soul is built upon a sandy foundation. When you come to my state, you will find no comfort in your religion. You know not what wrestling I have had before I came to this state of comfort. The kingdom of heaven is not gotten with a skip or leap, but with much, seeking and thrusting, &c."

To his own sister he said, "Who knows, sister, but the words of a dying brother may prevail with a loving sister. Alas; you incline to a rotten religion; cast away these rotten rags, they will not avail you when you are brought to this case, as I am. The half of the world are ignorant, and go to hell, and know not that they have a soul. Read the Scriptures, they are plain easy language to all who desire wisdom from God, and to be led to heaven."

To a gentleman, his neighbour, he said, "Your soul is in a dangerous case, but you see it not. Leave these sinful courses. There are small means of instruction to be had seeing the most part of the ministry are profane and ignorant. Search God's word for the good old way, and search and find out all your own ways."

To a gentleman his cousin he said, "You are a young man, and know not well what you are doing. Seek God's direction for wisdom in your affairs, and you shall prosper; and learn to know that you have need of God to be your friend."

To another cousin he said, "David, you are an aged man, and you know not well what an account you have to make. I know you better than you believe, for you worship God according to men's devices; you believe lies of God; your soul is in a dreadful case; and till you know the truth you shall never see your own way aright."

To a young man his neighbour, "Because you are but young, beware of temptation and snares; above all, be careful to keep yourself in the use of means; resort to good company, and howbeit you be named a puritan and mocked, care not for that, but rejoice, and be glad that they would admit you to their society, for I must tell you, when I am at this point in which you see me, I get no comfort to my soul from any other second means under heaven, but from these who are nicknamed puritans; they are the men that can give a word of comfort to a wearied soul in due season, and that I have found by experience."

To one of his natural sisters, "My dove, thou art young, and alas ignorant of God. I know thy breeding and upbringing well enough, seek the Spirit of regeneration. Oh! if thou knew it, and felt the power of the Spirit as I do now. Think not all is gone because your brother is dead. Trust in God, and beware of the follies of youth. Give yourself to reading and praying, and be careful in hearing God's word, and take heed whom you hear, and how you hear, and God be with you."

To a minister he said, "Mr. James, it is not holiness enough to be a minister, for you ministers have your own faults, and those more heinous than others. I pray you, be more painful in your calling, and take good heed of the flock of God, know that every soul that perisheth by your negligence, shall be counted to your soul, murdered before God. Take heed in these dangerous days how you lead the people of God, and take heed to your ministry."

To Mr. George Gillespie, then his chaplain, "You have carried yourself discreetly to me, so that I cannot blame you. I hope you shall prove an honest man; if I have been at any time harsh to you, forgive me. I would I had taken better heed to many of your words, I might have gotten good by the means God gave me, but I made no use of them, &c. I am grieved for my ingratitude against my loving Lord, and that I should have sinned against him who came down from heaven to the earth for my cause, to die for my sins; the sense of this love borne in upon my heart hath a reflex, making me love my Saviour, and grip to him again."

To another kinsman he said, "Learn to use your time Well. Oh alas! the ministry in this country are dead, God help you, ye are not led right, ye had need to be busy among yourselves. Men are as careless in the practice of godliness as it were but words, fashions, signs and shews, but all these will not do the turn. Oh! but I find it hard now to trust in and take the kingdom of heaven by force."

To two neighbouring gentlemen he said, "It is not rising soon in the morning, and running to the park or stone-dyke, that will bring peace to the conscience, when it comes to this part of the play. You know how I have been beguiled with this world, I would counsel you to seek that one thing necessary, even the salvation of your souls, &c."

To a cousin, bailie of Ayr, he said, "Robert, I know you have light and understanding, and though you need not be instructed by me, yet you need be incited. Care not over-much for the world, but make use of good means which you have in your country, for here is a pack of dumb dogs that cannot bark, they tell over a clash of terror, and clatter of comfort without any sense or life."

To a cousin and another gentleman who was along with him he said, "Ye are young men and have far to go, and it may be some of you have not far to go, and tho' your journey be short, howsoever it is dangerous. Now are you happy, because you have time to lay your accounts with Jesus Christ. I intreat you to give your youth to Christ, for it is the best and most acceptable gift you can give him. Give not your youth to the devil and your lusts, and then reserve nothing to Jesus Christ but your rotten bones, it is to be feared that then he will not accept you. Learn therefore to watch and take example by me."

He called Mr. Lamb, who was then bishop of Galloway, and commanding all others to leave the room, he had a long conference with him, exhorting him earnestly not to molest or remove the Lord's servants, or enthrall their consciences to receive the five articles of Perth, or do any thing against their consciences, as he would wish to have mercy from God.——The bishop answered, "My lord, our ceremonies are, of their own nature, but things indifferent, and we impose them for decency and order in God's kirk. They need not stand so scrupulously on them as matter of conscience in God's worship."——My lord replied, "I will not dispute with you, but one thing I know and can tell you from dear experience, that these things indeed are matters of conscience, and not indifferent, and so I have found them. For since I lay on this bed, the sin that lay heaviest on my soul, was withdrawing myself from the parliament, and not giving my voice for the truth against these things which they call indifferent, and in so doing I have denied the Lord my God." When the bishop began to commend him for his well-led life, putting him in hopes of health, and praised him for his civil carriage and behaviour, saying, He was no oppressor, and without any known vice;—he answered, "No matter, a man may be a good civil neighbour, and yet go to hell."——The bishop answered, "My lord, I confess we have all our faults," and thereafter he insisted so long, that my lord thought him impertinent; this made him interrupt the bishop, saying, "What should I more, I have got a grip of Jesus Christ, and Christ of me, &c." On the morrow the bishop came to visit him, and upon asking how he did, he answered, I thank God, as well as a saved man hastening to heaven can.

After he had given the clerk of Kirkudbright some suitable advice anent his Christian walk and particular calling, he caused him swear in the most solemn terms, that he should never consent to, but oppose the election of a corrupt minister and magistrate.—And to his coachman he said, You will go to any one who will give you the most hire, but do not so, go where you can get the best company; though you get less wages, yet you will get the more grace. Then he made him hold up his hand, and promise before God so to do.—And to two young serving-men, who came to him weeping to get his last blessing, he said, Content not yourselves with a superficial view of religion, blessing yourselves in the morning only for a fashion, yea though you would pray both morning and evening, yet that will not avail you, except likewise ye make your account every day. Oh! ye will find few to direct or counsel you; but I will tell you what to do, first pray to the Lord fervently to enlighten the eyes of your mind, then seek grace to rule your affections; you will find the good of this when you come to my situation. Then he took both their oaths to do so.

He gave many powerful exhortations to several persons, and caused each man to hold up his hand and swear in his presence that by God's grace they should forbear their former sins and follow his counsel, &c.

When giving a divine counsel to a friend, he rested in the midst of it, and looked up to heaven, and prayed for a loosened heart and tongue, to express the goodness of God to men, and thereafter went on in his counsel (not unlike Jacob, Gen. xlix. 18. who in the midst of a prophetical testament, rested a little and said, I have waited for thy salvation.)

He gave his lady divers times openly an honourable and ample testimony of holiness, goodness and respective kindness to him, and earnestly craved her forgiveness wherein he had offended her, and desired her to make the Lord her comforter, and said, He was but gone before, and it was but fifteen or sixteen years up or down[59].

He spoke to all the boys of the house, the butler, cook, &c. omitting none, saying, Learn to serve and fear the Lord, and use carefully the means of your salvation. I know what is ordinarily your religion, ye go to kirk, and when ye hear the devil or hell named in the preaching, ye sigh and make a noise, and it is forgot by you before you come home, and then ye are holy enough. But I can tell you, the kingdom of heaven is not got so easily. Use the means yourself, and win to some sense of God, and pray as you can, morning and evening. If you be ignorant of the way to salvation, God forgive you, for I have discharged myself in that point towards you, and appointed a man to teach you, your blood be upon yourselves. He took an oath of his servants, that they should follow his advice, and said to them severally, If I have been tough to or offended you, I pray you for God's sake to forgive me; and amongst others one to whom he had been rough said, Your lordship never did me wrong, I will never get such a master again. Yet he urged the boy to say, My lord, I forgive you; howbeit the boy was hardly brought to utter these words. He said to all the beholders about him, Sirs, behold, how low the Lord hath brought me.

To a gentleman burthened in his estate he said, "Sir, I counsel you to cast your burthen upon the Lord your God."——A religious gentleman of his own name coming to visit him four days before his death, when he beheld him he said, Robert, come to me and leave me not till I die. Being much comforted with his speeches, he said, Robert, you are a friend to me both in soul and body.—The gentleman asked him, What comfort he had in his love towards the saints?—He answered, I rejoice at it.—Then he asked him, What comfort he had in bringing the minister who attended him from Galloway? He answered, God knoweth that I rejoice, that ever he put it in my heart so to do, and now because I aimed at God's glory in it, the Lord hath made me find comfort to my soul in the end; the ministers of Galloway murdered my father's soul, and if this man had not come they had murdered mine also.

Before his sister lady Herries, who was a papist, he testified his willingness to leave the world, That papists may see, said he, that those who die in this religion, both see and know whither they go, for the hope of our father's house. When letters were brought him from friends, he caused deliver them to his lady, saying, "I have nothing to do with them. I had rather hear of news from heaven concerning my eternal salvation." It was observed that when any came to him anent any worldly business, before they were out of doors he was returned to his spiritual exercises, and was exceeding short in dispatching all needful writes. He recommended the poor's case to his friends. Upon coming out of a fainting fit, into which his weakness had thrown him, he said with a smiling countenance to all about him, "I would not exchange my life with you all: I feel the smell of the place where I am going."

Upon Friday morning, the day of his departure from this life, he said, "This night must I sup with Jesus Christ in paradise." The minister read to him 2 Cor. v. Rev. xxii. and some observations on such places as concerned his state. After prayer, he said, "I conceive good hopes that God looketh upon me when he granteth such liberty to pray for me. Is it possible that Jesus Christ can lose his grip of me? neither can my soul get itself plucked from Jesus Christ." He earnestly desired a sense of God's presence; and the minister said, What, my lord, if that be suspended, till you come to your own home, and be before the throne clothed in white, and get your harp in your hand, to sing salvation to the Lamb, and to him that sitteth on the throne, for that is heaven; and who dare promise it to you upon earth? There is a piece of nature in desiring a sense of God's love, it being an apple that the Lord's children delight to play with. But, my Lord, if you would have it only as a pledge of your salvation, we shall seek it from the Lord for you, and you may lawfully pray for it.—Earnest prayers were made for him, and he testified that he was filled with the sense of the Lord's love. Being asked, What he thought of the world? he answered, "It is more bitter than gall or wormwood." And being demanded, if he now feared death, he answered, I have tasted death, now it is more welcome, the messenger of Jesus Christ, &c.

The minister said, There is a process betwixt the Lord and your father's house, but your name is taken out of it. How dear was heaven bought for you by Jesus Christ? he frequently said, "I know there is wrath against it, but I shall get my soul for a prey."——Oftimes he said, "It is a sweet word God saith, As I live, I delight not in the death of a sinner. I will not let go the hold I have got of Jesus Christ; though he should slay me, yet will I trust in him."

In deep meditation on his change, he put this question, What will Christ be like when he cometh? It was answered, Altogether lovely. Before he died, he was heard praying very fervently, and said to the doctor, "I thought to have been dissolved ere now."—The minister said, Weary not of the Lord's yoke, Jesus Christ is posting fast to be at you, he is within a few miles.—He answered, This is my infirmity. I will wait on, he is worth the onwaiting, though he be long in coming, yet I dare say he is coming, leaping over the mountains and skipping over the hills.——The minister said, Some have gotten their fill of Christ in this life, howbeit he is often under a mask to his own. Even his best saints, Job, David, Jeremiah, &c. were under desertions.—My lord said, But what are these examples to me? I am not in holiness near to them. The minister said, It is true you cannot take so wide steps as they did, but you are in the same way with them. A young child followeth his father at the back, though he cannot take such wide steps as he.—My lord, your hunger overcometh your faith, only but believe his word;—you are longing for Christ, only believe he is faithful, and will come quickly. To which he answered, "I think it is time—Lord Jesus, come."

Then the minister said, My lord, our nature is anxious for our own deliverance, whereas God seeketh first to be glorified in our faith, patience and hope. He answered, Good reason to be first served. Lord, give me to wait on; only, Lord, turn me not to dross.

Another said, Cast back your eyes, my lord, on what you have received, and be thankful.—At the hearing of which he brake forth in praising of God, and finding himself now weak, and his speech failing more than an hour before his death, he desired the minister to pray. After prayer, the minister cried in his ear, "My lord, may you now sunder with Christ?" To which he answered nothing, nor was it expected that he would speak any more.—Yet in a little the minister asked, Have you any sense of the Lord's love?—He answered, I have. The minister said, Do you now enjoy?—He answered, I do enjoy. Thereafter he asked him, Will ye not sunder with Christ?——He answered, By no means:—This was his last word, not being able to speak any more. The minister asked if he should pray, and he turned his eyes towards him. In the time of the last prayer he was observed joyfully smiling and looking upward. He departed this life about sun setting, September 12, 1634. aged 35 years. It was observed, that he died at the same instant that the minister concluded his prayer.

Mr. Rutherford in one of his letters to the viscountess of Kenmuir a little after the death of her husband, to comfort her, among other things lets fall this expression, "In this late visitation that hath befallen your ladyship, ye have seen God's love and care in such a measure, that I thought our Lord brake the sharp point of the cross, and made us and your ladyship see Christ take possession and infestment upon earth, of him who is now reigning and triumphing with the hundred and forty and four thousand who stand with the Lamb on mount Zion, &c."

* * * * *

Some may object, what did this nobleman for the cause of Christ, or Scotland's covenanted work of reformation, that he should be inserted among the Scottish worthies? To this it may be answered, What did the most eminent saint that ever was in Scotland, or any where else, until they were enabled by the grace of God. So it was with reference to him; for no sooner was he made partaker of this, than he gave a most ample and faithful testimony for his truths and interest; and although the Lord did not see it proper that he should serve him after this manner, in his day and generation, yet he no doubt accepted of the will for the deed, and why should we not inroll his name among these worthies on earth, seeing he hath written his name among the living in Jerusalem.



The Life of Mr. ROBERT CUNNINGHAM.

After Mr. Robert Cunningham had received a good education, he became chaplain to the duke of Buccleugh's regiment in Holland, and was afterward settled minister at Holywood in Ireland, sometime before Mr. Blair was settled at Bangor, and with whom Mr. Blair, after his settlement in that place, contracted such an acquaintance as was comfortable to them both.

He applied himself close unto the work of the ministry, which no doubt to him was the most desireable of all employments, being in the pulpit in his own element, like a fish in the water, or bird in the air, always judging that therein a Christian might enjoy much fellowship with Christ and have an opportunity of doing him the best of services, considering what Christ said to Peter, John xxi. 15. &c. Lovest thou me more than these——feed my lambs——feed my sheep.

Here he continued to exercise his office as a faithful pastor over the flock to whom he was appointed overseer, until the time that several of his faithful brethren were deposed and ejected by the bishops, at which time the bishop of Down threatening Mr. Blair with a prosecution against him, Mr. Cunningham and some others; to whom Mr. Blair said, "Ye may do with me and some others as you please, but if ever ye meddle with Mr. Cunningham your cup will be full," and indeed he was longer spared than any of the rest, which was a great benefit to their flocks, for when they were deposed, he preached every week in one or other of their kirks. So with great pains both at home and abroad he wore out his body which before was not very strong.

When Mr. Blair and Mr. Livingston were summoned before the bishop to be deposed, they went the night before their appearance, to take their leave of Mr. Cunningham, but the next day as they were going to the church of Parphilips, he came up to them, whereat being surprised they asked, Why he came thither? To which he answered, "All night I have been troubled with that place, at my first answer no man stood with me, therefore I am come to stand by you." But being the eye-sore of the devil and the prelatical clergy in that part of the country, he could not be suffered long to exercise his ministry, and in August 1636, he, with other of his faithful brethren, was thrust out and deposed. He continued mostly after this with the rest of his suffering brethren, until after the defeat of their enterprise to New-England, that they were obliged to leave Ireland and come over to Scotland, and not long after he took his last sickness in Irvine, whereof he soon after died.

During his sickness, besides many other gracious expressions, he said, "I see Christ standing over death's head, saying, Deal warily with my servant, loose thou this pin, then that pin, for his tabernacle must be set up again."

The day before his death, the members of the presbytery of Irvine made him a visit, whom he exhorted to be faithful to Christ and his cause, and to oppose the service-book (then pressed upon the church). "The bishop," said he, "hath taken my ministry from me, and I may say, my life also, for my ministry is dearer to me than my life." A little before his departure, his wife sitting by his bed-side with his hand in hers, he did by prayer recommend the whole church of Ireland, the parish of Holywood, his suffering brethren in the ministry, and his children to God, and withal added, "Lord, I recommend this gentlewoman to thee, who is no more my wife:"—and with that he softly loosed his hand from hers, and thrust it a little from him, at which she and several of the company fell a-weeping, he endeavoured to comfort them with several gracious expressions, and with the Lord's servant of old, mentioned, Acts xiii. 36. Having served his own generation by the will of God, he fell on sleep, March 27. 1637.

Mr. Cunningham was a man mostly under deep exercises of mind, and although in public preaching he was to his own sense sometimes not so assisted as ordinarily, yet even then the matter he treated of was edifying and refreshful, being still carried through with a full gale, using more piercing expressions than many others. For meekness he was Moses-like, and in patience another Job,—"to my discerning (says one of our Scots worthies[60]) he was the man, who most resembled the meekness of Jesus Christ in all his carriage, that ever I saw, and was so far reverenced of all, even by the wicked, that he was often troubled with that scripture, Wo to you when all men speak well of you."



The Life of Mr. JAMES MITCHEL.

He was son to James Mitchel of Dykes in the parish of Ardrossan, and was born about the year 1621. His father, being factor to the earl of Eglinton and a very religious man himself, gave his son a most liberal and religious education.——For, being sent to the university of St. Andrews, when very young, he profited to such a degree, that by the time that he was eighteen years of age he was made master of arts.

After this he returned home to his father's house, where he studied for near two years and a half, the Lord in a good measure blessing his pains and endeavours therein. Mr. Robert Bailie, then minister at Kilwinning, shewed him no small kindness, both by the loan of his books, by his counsel, and by superintending his studies.

Thereafter he was called by the lady Houston to attend her eldest son at the college, in which employment he continued other two years and a half, in the which time the Lord blessed his studies there exceedingly, and the great pains taken upon him by Mr. David Dickson (then professor of the university of Glasgow), Mr. Bailie and others, had such a blessing from heaven that he passed both his private and public trials in order for the ministry to their great contentment.

After he was licensed, he came west and preached in Kilwinning and Stevenson, to the satisfaction of all who heard him, so that they blessed God in his behalf, and were very hopeful of his great abilities.

But before Martinmas 1643, he went back to Glasgow, where he both attended his studies and his pupil. He preached some few times in Glasgow, wherewith all those who loved Christ, and his cause and gospel were exceeding well pleased. At this time, Mr. Dickson, Mr. Bailie, and Mr. Robert Ramsay having great hopes of his gifts in preaching told his father, that he had great reason to bless God for the gifts and graces bestowed upon him above all their expectation, for besides these, the Lord had taken him truly by the heart, and wrought graciously with his soul. He had given himself much up to fasting and prayer, and the study of the word of God and reading thereof was now become his delight.

But the Lord having other thoughts concerning him, in a short time all their great expectations of him in the ministry were frustrated. For by his extreme abstinence, drinking of water, and indefatigable pains, he contracted that sickness, of which he died soon after. His body began to languish, his stomach to refuse all meat, and his constitution to alter. Mr. Dickson laid his condition much to heart (Mr. Bailie being at London) and kept him fifteen days with him; thereafter he went to Houston, and stayed as long there, where the lady and her daughter shewed more love and kindness than can be expressed, and that not only for the care he had of her son, but also for the rare gifts and graces God had bestowed on him. His father having sent for them he returned home.——The first night on his journey, he was with Ralston, and the laird of Ducathall, being there occasionally, attended him all the rest of the way homeward; for not being able to ride two miles together, he behoved to go into a house to rest himself for an hour, such was his weakly condition.

After his arrival at home, he put on his clothes every day for fifteen days, and after that lay bedfast for ten weeks until the day of his death, during which time the Lord was very merciful and gracious to him, both in an external and internal way.——For his body by degrees daily languished till he became like a skeleton, and yet his face remained ever pleasant, beautiful and well-coloured, even to his last.

The last five or six weeks he lived, there were always three or four waiting on him and sometimes more, yet they never had occasion to weary of him, but were rather refreshed with every day's continuance, by the many wise, sweet and gracious discourses which proceeded out of his mouth.

In the time of his sickness the Lord was graciously pleased to guard his mind and heart from the malice of Satan, so that his peace and confidence in God was not much disturbed, or if the Lord was pleased to suffer any little assault, it soon evanished. His feeling and sense was not frequent nor great, but his faith and confidence in God through Jesus Christ was ever strong, which he told his father divers times was more sure and solid than the other. He said, that the Lord before his sickness, had made fast work with him about the matters of his soul, and that before that, he had been under sore exercises of mind, by the sense of his own guiltiness for a long time, before ever he had solid peace and clear confidence, and often said, "Unworthy I and naughty I, am freely beloved of the Lord, and the Lord knows, my soul dearly loves him back again." And that the Lord knew his weakness to encounter with a temptation, and so out of tender compassion thus pitied him.

He was also possest of all manner of patience and submission under all this sore trouble, and never was heard to murmur in the least, but often thought his Master's time well worth the waiting on, and was frequently much refreshed with the seeing and hearing of honest and gracious neighbours, who came to visit him, so that he had little reason with Heman to complain, Psal. lxxxviii. 8. Lovers and friends hast thou put far from me, and mine acquaintance unto darkness.

Among other of his gracious discoveries, he declaimed much against unprudent speaking, wishing it might be amended, especially in young scholars and young ministers, as being but the froth and vanity of the foolish mind. Among other things he lamented the pride of many young preachers and students, by usurping priority of place, &c. which became them not, and exclaimed frequently against himself for his own practice, yet he said he was in the strength of God brought to mortify the same. He frequently exhorted his parents to carry themselves to one another as the word of God required, and above all things to fear God and delight in his word, and often said, That he dearly loved the book of God, and sought them to be earnest in prayer, showing that it was an unknown thing, and a thing of another world, and that the influence of prayer behoved to come out of heaven, therefore the Spirit of supplication must be wrestled for, or else all prayer would be but lifeless and natural, and said, That being once with the Lady Houston and some country gentlemen at Bagles, the Spirit of prayer and supplication was poured upon him, in such a powerful and lively manner, two several days before they went to dinner that all present were much affected, and shed tears in abundance, and yet at night he found himself so emptied and dead that he durst not adventure to pray any at all these two nights, but went to bed, and was much vexed and cast down, none knowing the reason. By this he was from that time convinced that the dispensation and influence of spiritual and lively prayer came only from heaven, and from no natural abilities that were in man.

The laird of Cunningham coming to visit him (as he did frequently), he enumerated all the remarkable passages of God's goodness and providence to him (especially since he contracted sickness), as in shewing infinite mercies to his soul, tender compassion towards his body and natural spirits, patience and submission to his will without grudging, calmness of spirit without passion, solid and constant peace within and without, &c.:—This is far beyond the Lord's manner of dealing with many of his dear saints, &c. "Now Sir, think ye not but I stand greatly indebted to the goodness and kindness of God, that deals thus graciously and warmly with me every way;" and then he burst out in praise to God in a sweet and lively manner.

At another time, the laird being present, May 26, looking out of his bed to the sun shining brightly on the opposite side of the house, he said, "O what a splendor and glory will all the elect and redeemed saints have one day, and O! how much more will the glory of the Creator be, who shall communicate that glory to all his own, but the shallow thoughts of silly men are not able to conceive the excellency thereof, &c."

Again, Mr. Macqueen being present, his father inquired at him, Wherein our communion with God stood? He said, In reconciliation and peace with him, which is the first effect of our justification, then there was access and love to God, patience and submission to his will, &c. then the Lord's manifestation of himself to us, as Christ says, John xiv. 21. See the 20th verse which he instanced.

He said one morning to Hugh Macgaven and his father, "I am not afraid of death, for I rest on infinite mercy, procured by the blood of the Lamb." Then he spake as to himself, "Fear not, little flock, it is the Father's will to give you the kingdom. Then he said, What are these who are of this little flock? Even sinners. I came not to call the righteous, but sinners to repentance;" but what kind of sinners? Only those who are sensible of sin and wrath, and see themselves to be lost, therefore, says Christ, "I came to seek and to save them who are lost." There are two words here, seeking and saving; and who are these? Even those who are lost bankrupts, who have nothing to pay. These are they whom Christ seeks, and who are of his flock.

To John Kyle another morning he said twice over, "My soul longeth for the Lord more than they that watch for the morning." And at another time, perceiving his father weeping, he said, "I cannot blame you to mourn, for I know you have thought that I might (with God's blessing) have proved a comfortable child to you, but comfort yourself in this, that ere it be long I will be at a blessed rest, and in a far better state than I can be in this life, free from sin and every kind of misery, and within a short time ye will follow after me. And in the mean time encourage yourself in the Lord, and let not your mourning be like those who have no hope. The Lord by degrees will assuage your grief, for so he has appointed, else we would be swallowed up and come to nought, &c. for I could never have been removed out of this life in a more seasonable time than now, having both the favour of God and man (being hopeful that my name shall not be unsavoury when I am gone) for none knoweth what affronts, grief and calamities I might fall into, had I lived much longer in this life.——And for crosses and trouble, how might my life have been made bitter to me, for when I think what opposition I might have ere I was an actual minister, by divisions of the people, the patron and the presbytery, it could not but overwhelm me, and then being entered, what a fighting life, with a stubborn people, might be my lot I know not, and then what discontentment I might have in a wife, (which is the lot of many an honest man,) is uncertain, then cares, fears, straits of the world, reproaches of men, personal desires and the devil and an evil world to fight with, these and many more cannot but keep a man in a struggling state in this life. And now lest this should seem a mere speculation, I could instance these things in the persons of many worthy men, I pass all, and only point out one whose gifts and graces are well known to you, viz. Mr. David Dickson, who I am sure, God has made the instrument of the conversion of many souls, and of much good to the country, and yet this gracious person has been tossed to and fro.—And you know that the Lord made him a gracious instrument in this late reformation, and yet he has in a great measure been slighted by the state and the kirk also. What reason have I then to bless God, that in mercy is timeously removing me from all trouble, and will make me as welcome to heaven as if I had preached forty years, for he knows it was my intention (by his grace) to have honoured him in my ministry, and seeing he has accepted the will for the deed, what reason have I to complain, for now I am willing and ready to be dissolved and to be with Christ, which is best of all, wherefore dear father, comfort yourself with this."

One time in conference concerning the sin in the godly, his father said to him, "I am sure you are not now troubled with corruption, being so near death. He answered, Ye are altogether deceived, for so long as my foot remaineth on this earth, though the other were translated above the clouds, my mind would not be free of sinful motions." Whereupon he regretted that he could not get his mind and his affections so lifted up, to dwell or meditate on God, his word, or that endless life, as he could have wished, and that he could not find that spirituality by entertaining such thoughts of God's greatness and goodness as became him, and was often much perplexed with vain thoughts, but he was confident that the Lord in his rich mercy would pity and pass by this his weakness and infirmity, &c.

Some time before his death, he fell into several fainting fits, and about ten or twelve days before his dissolution, he fell into one, and was speechless near an hour, so that none present had any hopes that he would again recover; but in the mean time, he was wrapt up in divine contemplation. At last he began to recover, and his heart being enlarged, he opened his mouth with such lively exhortations as affected all present, and directing his speech to his father, he said, "Be glad, Sir, to see your son, yea, I say, your second son, made a crowned king." And to his mother he said, "Be of good courage, and mourn not for want of me, for ye will find me in the all-sufficiency of God." Then he said, "O death, I give thee a defiance through Jesus Christ," and then again he said to on-lookers, "Sirs, this will be a blythe and joyful goodnight." In the mean time Mr. Bell came in, to whom he said, "Sir, you are welcome to be witness to see me fight out my last fight." After which he fell quiet, and got some rest. Within two days, Mr. Bell being come to visit him, he said, "O Sir, but I was glad the last night when you was here, when I thought to be dissolved, that I might have met with my Master, and have enjoyed his presence for ever, but I was much grieved when I perceived a little reverting, and that I was likely to live longer, &c."

To Mr. Gabriel Cunningham, when conferring about death and the manner of dissolution, he said, "O! how sweet a thing it were, for a man to sleep till death in the arms of Christ."——He had many other lively and comfortable speeches which were not remembered, the day never passing, in the time of his sickness, but the onwaiters were refreshed by him.

The night before his departure, he was sensible of great pain, whereupon he said, "I see it is true, that we must enter into heaven through trouble, but the Lord will help us through it."—Then he said, "I have great pain, but mixed with great mercy and strong confidence." He called to mind that saying of Mr. John Knox on his death-bed, "I do not esteem that pain, which will be to me an end of all trouble, and the beginning of eternal felicity."

His last words were these, "Lord, open the gates that I may enter in," and a little after his father asked, What he was doing? Whereupon he lifted up his hands, and caused all his fingers shiver and twinkle, and in presence of many honest neighbours he yielded up his spirit and went to his rest a little after sun-rising, upon the 11th of June, 1643, being 23 years of age.

Thus, in the bloom of youth, he ended his Christian warfare, and entered into the heavenly inheritance, a young man, but a ripe Christian. There were three special gifts vouchsafed to him by the Lord, a notable invention, a great memory, with a ready expression.

Among other fruits of his meditation and pains, he drew up a model of and frame of preaching, which he intituled, The method of preaching. Many other manuscripts he left behind him, (as evidences of his indefatigable labour) which if yet preserved in safe custody, might be of no small benefit to the public, as it appears that they have not hitherto been published.



The Life of Mr. ALEXANDER HENDERSON.

When Mr. Alexander Henderson had passed his degrees at the university with great applause, he was by the bishop of St. Andrews, about the year 1620, preferred to be minister of Leuchars, in the shire of Fyfe. But being brought in there against the consent of that parish unto such a degree, that on the day of his ordination, the church-doors were shut so fast by the people, that they were obliged to break in by a window.

And being very prelatical in his judgment at this time, until a little after, that upon the report of a communion to be in the neighbourhood, where Mr. Bruce was to be an helper, he went thither secretly, and placed himself in a dark corner of the church, where he might not be readily seen or known. When Mr. Bruce was come to the pulpit, he did for some time keep silence (as his usual manner was) which did astonish Mr. Henderson, but it astonished him much more, when he heard him begin with these words, He that entereth not in by the door, but climbeth some other way, the same is a thief and a robber—which words, by the blessing of God, and the effectual working of the Holy Spirit, took such hold on him at that very instant, and made such impressions on his heart afterward, as proved the very first mean of his conversion unto Christ.

After this he became not only a most faithful and diligent minister of the gospel, but also a staunch presbyterian, and had a very active hand in carrying on the covenanted work of reformation, from the year 1638, to the day of his death, and was among the very first who got a charge of horning from the bishop of St. Andrews, for refusing to buy and use the service-book, and book of canons then imposed by the king upon the church; which occasioned him and some others to give in several petitions and complaints to the council, both craving some mitigation therein, and shewing the sinfulness thereof, for which and some other considerations and overtures for relief, (mostly compiled by Mr. Henderson) they were by order of proclamation charged, within twenty-four hours, to leave the town of Edinburgh under the pain of rebellion.

Again in the year 1638, when the national confession or covenant was agreed upon and sworn unto by almost all ranks in the land, the marquis of Hamilton being sent by the king to suppress the covenanters, who having held several conferences with him to little or no purpose, at last, he told them that the book of canons and liturgy should be discharged, on condition they should yield up their covenants, which proposition did not only displease them, but also made them more vigilant to support and vindicate that solemn deed. Whereupon Mr. Henderson was again set to work, and in a short time savoured the public with sufficient grounds and reasons why they could not recede from any part of that covenant.

Some time after this, the table (so called) which was erected at Edinburgh for carrying on the reformation, being sorry that the town and shire of Aberdeen, (excited by the persuasion of their doctors) stood out and opposed the covenant and work of reformation, sent some earls with Messrs. Henderson, Dickson and Cant, to deal with them once more, and to see if they could reclaim that town and country.——But upon their arrival there, they could have no access to preach in any church; whereupon the three ministers resolved to preach in the earl of Marshal's close and hall as the weather favoured them. Accordingly they preached by turns, Mr. Dickson preached in the morning to a very numerous multitude, at noon Mr. Cant preached, and Mr. Henderson preached at night to no less an auditory than in the morning; and all of them pressed and produced arguments for subscribing the covenant; which had such effect upon the people, that, after public worship was over, about 500 persons subscribed the covenant, at one table there, of whom severals were people of the best quality in that place.[61]

And here one thing was very observable, that while Mr. Henderson preached, the crowd being very great, there were several mockers, and among the rest, one John Logie a student threw clods at the commissioners, but it was remarked, that within a few days after, he killed one Nicol Torrie, a young boy, because the boy's father had beat him for stealing his pease, and though at that time he escaped justice, yet he was again taken and executed in the year 1644. Such was the consequence of disturbing the worship of God, and mocking at the ambassadors of Jesus Christ.

In the same year, at that famous general assembly convened at Glasgow (where many of the nobility were present) Mr. Henderson, without one contrary vote, was chosen moderator, when he did by solemn prayer, constitute that assembly de novo in the name of the Lord Jesus Christ; for "among that man's other qualifications (saith Mr. Bailey) he had a faculty of grave, good and fervent prayer, which he exercised without fainting unto the end of that assembly[62]."

It was in the 20th session of this assembly, that Mr. Henderson the moderator, after a most pious and learned sermon (to a very great auditory) from Psal. cx. 1. The Lord said to my Lord, Sit thou on my right hand, &c. did in a most grave and solemn manner, excommunicate and depose the bishops, according to the form published among the printed acts of that assembly. In the 21st session, a supplication was given in for liberty to transport him from Leuchars to Edinburgh, but this he was unwilling to do, having been near eighteen years minister there.—He pled that he was now too old a plant to take root in another soil, &c. yet, after much contest betwixt the two parties for some day, Edinburgh carried it by 75 votes, very much against his own inclination. However he submitted, on condition that when old age should overtake him, he should be again removed to a country charge. At the conclusion of this assembly he said, "We have now cast down the walls of Jericho (meaning prelacy) let him that buildeth them beware of the curse of Hiel the Bethelite, &c."

In the year 1639. he was one of those commissioned for the church, to treat upon the articles of pacification[63] with the king and his commissioners at Birks near Berwick, where he behaved with great prudence and candor. And when the general assembly, the same year, sat down at Edinburgh, August 12, Mr. Henderson (having been the former moderator) preached to them from Acts v. 33 when they heard that, they were cut to the heart, &c. did towards the close of his discourse, address John earl of Traquair, his majesty's commissioner, in these words,—"We beseech your grace to see that Caesar have his own, but let him not have what is due to God, by whom kings reign. God hath exalted your grace unto many high places, within these few years, and is still doing so. Be thankful and labour to exalt Christ's throne.——Some are exalted like Haman, some like Mordecai, &c. When the Israelites came out of Egypt, they gave all the silver and gold they had carried thence for the building of the tabernacle: in like manner, your grace must employ all your parts and endowments for the building up the church of God in this land, &c."

And to the members chosen, he said, "Right honourable, worshipful, and reverend, go on in your zeal and constancy: true zeal doth not cool, but the longer it burns, the more fervent it will grow: if it shall please God that by your means the light of the gospel shall be continued, and that you have the honour of being instrumental of a blessed reformation, it shall be useful and comfortable to yourselves and your posterity. But let your zeal be always tempered with moderation; for zeal is a good servant but a bad master; like a ship that hath a full sail but no rudder. We had much need of Christian prudence, for we know what advantage some have attempted to take of us this way. For this reason let it be seen to the world, that presbytery, the government we contend for in the church, can consist very well with monarchy in the state; and thereby we shall gain the favour of our king, and God shall get the glory." After this discourse and the calling of the commissions, Traquair desired that Mr. Henderson might be continued moderator. Whether this was to corroborate his master's design, or from a regard to Mr. Henderson's abilities (as he himself professed) is not certain, but the assembly opposed this as favouring too much of the constant moderator, the first step taken of late to introduce prelacy; and no man opposed Traquair's motion more than Mr. Henderson himself, and by that means it was over-ruled.

Mr. Henderson was one of those ministers who went with the Scots army to England in the year 1640, every regiment having one of the most able ministers in the bounds where they were raised as chaplain, and when the treaty was set on foot which began at Rippon, and ended at London, he was also one nominated as commissioner for the church, the duties of which he discharged with great prudence and advantage, and the very next year, he was, by the commission of the general assembly, authorized to go with lord Loudon, Warriston and Barclay, to the king, to importune him to call his English parliament, as the only and best expedient to obtain an honourable and lasting peace; but his embassy had not the desired effect.

After his return, he was chosen moderator to the general assembly anno 1643, and when the English commissioners, viz. Sir William Armyn, Sir Harry Vane the younger, Mr. Hatcher and Mr. Darly from the parliament, and two ministers, Mr. Stephen Marshal a presbyterian, and Philip Nye an independent, from the general assembly of divines at Edinburgh, where the general assembly of the church of Scotland was then fitting, craving their aid and counsel upon such an emergent occasion, he was among the first of those nominated as commissioners to go up to the parliament and assembly of England. And so in a little after, Mr. Henderson and Mr. Gillespie, with Mr. Hatcher and Mr. Nye, set out for London to get the solemn league ratified there (the rest of the commissioners staying behind until it should be returned). Upon their arrival at London, and having received a warrant from the parliament to sit in the next assembly (which warrant was presented by Mr. Henderson), the assembly sent out three of their number to introduce them; at their entry Dr. Twisse the prolocutor welcomed them unto the assembly, and complimented them for the hazard they had undergone on their account both by sea and land, in such a rigorous season (it being then November); after which they were led to a place the most convenient in the house, which they kept ever after[64].

Again in the year 1646, being sent down from London to attend the king, then with the Scots army at Newcastle, at which time the general Assembly appointed also Messrs. Robert Blair, James Guthrie, Robert Douglas, and Andrew Cant, to wait on his majesty; here Mr. Henderson officiated for some time as his chaplain; and although he and Mr. Blair, of all the presbyterians were the best beloved of the king, yet they could by no means prevail upon him to grant the first demand of his subjects, yea, he obstinately refused, though they besought him on their knees.

In the interval of these affairs, a series of letters was continued betwixt the king, assisted by Sir Robert Murray on the one hand, and Mr. Henderson on the other; the one in defence of Episcopacy, and the other of Presbytery, which were exchanged from the 10th of May to the midst of July as each person was in readiness.

But during this controversy, Mr. Henderson's constitution much worn out with much fatigue and travel, he was obliged to break off an answer to the king's last paper, and to return to Edinburgh, where, in a little time after his arrival, he laid down his earthly tabernacle in exchange for an heavenly crown, about the middle of August 1646.

Some of the abettors of prelacy, sensible of his great abilities, were earnestly desirous to bring him over to their side at his death[65], and for that purpose palmed upon the world most groundless stories of his changing his principles at his last hours; yea, the anonymous author of the civil wars of Great Britain goes farther, when he says, page 200. "Mr. Henderson had the honour to be converted by his majesty's discourse at Newcastle, and died reconciled to the church of England." But from these false calumnies he hath been sufficiently vindicated a long time ago, by a declaration of the 9th act of the general assembly in 1648. See also Mr. Logan's letter in vindication of Mr. Henderson, from these aspersions cast on him by Messrs. Sage and Ruddiman.

Some time after his death a monument was erected on his grave in the Gray-friar's church-yard of Edinburgh, in form of a quadrangular urn, inscribed on three sides; and because there was some mention thereon of the solemn league and covenant (or rather because Mr. Henderson had done much for and in behalf of the covenant), commissioner Middleton, some time in the month of June or July 1662, stooped so low as to procure an order of parliament, to raze and demolish said monument, which was all the length their malice could go against a man who had been near sixteen years in his grave. Hard enough, if he had died in the prelatical persuasion, from those who pretended to be the prime promoters of the same[66].

Mr. Henderson was a man who spared no pains in carrying on the work of reformation in that period.——For whether he was called forth to church-judicatories, to the pulpit, or any other business, no trouble or danger could make him decline the work. One of his colleagues and intimate acquaintances give him no mean testimony, when he says, "May I be permitted to conclude with my earnest wish, that that glorious soul of worthy memory, who is now crowned with the reward of all his labours for God and us, may be fragrant among us as long as free and pure assemblies remain in this land, which, I hope, shall be to the coming of our Lord. You know he spent his strength, wore out his days, and that he did breathe out his life in the service of God, and of this church; this binds it on us and posterity, to account him the fairest ornament after Mr. John Knox of incomparable memory, that ever the church of Scotland did enjoy[67]."

Beside the forenamed papers, with another intitled the remonstrance of the nobility, &c. a tract on church government, and an instruction for defensive arms, &c. the general assembly appointed him, Mr. Calderwood and Mr. Dickson, to prepare a directory for the worship of God, which not only had the desired effect, but at length brought about uniformity in all our churches. There are also some few of his sermons in print, some of which were preached before the parliament.



The Life of Mr. GEORGE GILLESPIE.

Mr. George Gillespie was son to Mr. John Gillespie, sometime minister of the gospel at Kirkaldy. After Mr. George had been some time at the university (where he surpassed the most part of his fellow-students) he was licensed to preach some time before the year 1638, but could have no entry into any parish because the bishops had then the ascendant in the affairs of the church. This obliged him to remain for some time chaplain[68], in the family of the earl of Cassils.——And here it was, that he wrote that elaborate piece (though he was scarce twenty-five years of age) intitled, a dispute against the English popish ceremonies, &c. which book was, in the year 1637, discharged, by order of proclamation, to be used, as being of too corrosive a quality to be digested by the bishops weak stomachs.

After this he was ordained minister of Weemes, by Mr. Robert Douglas, April 26, 1638, being the first who was admitted by a presbytery in that period, without an acknowledgment of the bishops.——And now Mr. Gillespie began in a more public way to exert himself in defence of the presbyterian interest, when at the 11th session of that venerable assembly held at Glasgow 1638, he preached a very learned and judicious sermon from these words, The king's heart is in the hand of the Lord, &c. in which sermon, the earl of Argyle thought that he touched the royal prerogative too near, and did very gravely admonish the assembly concerning the same, which they all took in good part, as appeared from a discourse then made by the moderator for the support of that admonition.

At the general assembly held at Edinburgh 1641, Mr. Gillespie had a call tabled from the town of Aberdeen, but the lord commissioner and himself here pled his cause so well, that he was for sometime continued at Weemes——Yet he got not staying there long, for the general assembly in the following year ordered him to be transported to the city of Edinburgh, where it appears he continued until the day of his death, which was about six years after.

Mr. George Gillespie was one of those four ministers who were sent as commissioners from the church of Scotland to the Westminster assembly in the year 1643, where he displayed himself to be one of great parts and learning, debating with such perspicuity, strength of argument, and calmness of spirit, that few could equal, yea none excel him, in that assembly.——As for instance, One time when both the parliament and the assembly were met together, and a long studied discourse being made in favours of Erastianism to which none seemed ready to make an answer, and Mr. Gillespie being urged thereunto by his brethren the Scots commissioners, repeated the subject-matter of the whole discourse, and refuted it, to the admiration of all present,—and that which surprised them most was, that though it was usual for the members to take down notes of what was spoken in the assembly for the help of their memory, and that Mr. Gillespie seemed to be that way employed during the time of that speech unto which he made answer, yet those who sat next him declared, that having looked into his note-book, they found nothing of that speech written, but here and there, "Lord, defend thine light,——Lord, give assistance,——Lord, defend thine own cause, &c."

And although the practice of our church gave all our Scots commissioners great advantages (the English divines having so great a difference) that they had the first forming of all these pieces[69] which were afterward compiled and approved of by that assembly, yet no one was more useful at supporting them therein than Mr. Gillespie the youngest of them.——"None (says one of his colleagues who was there present) in all the assembly, did reason more, nor more pertinently, than Mr. Gillespie,—he is an excellent youth, my heart blesses God in his behalf." Again, when Acts xvii. 28. was brought for the proof of the power of ordination, and keen disputing arose upon it, "The very learned and accurate Gillespie, a singular ornament to our church, than whom not one in the assembly spoke to better purpose, nor with better acceptance of all the hearers, shewed that the Greek word of purpose, by the Episcopals, translated ordination, was truly choosing, importing the people's suffrage in electing their own office-bearers." And elsewhere says, "We get good help in our assembly debates of lord Warriston (an occasional commissioner), but of none more than that noble youth Mr. Gillespie. I admire his gifts, and bless God, as for all my colleagues, so for him in particular, as equal in these to the first in the assembly[70]."

After his return from the Westminster assembly, he was employed mostly in the public affairs of the church, until the year 1648, when he was chosen moderator to the general assembly, in which assembly several famous acts were made in favour of the covenanted work of reformation, particularly that against the unlawful engagement then made against England by the duke of Hamilton, and those of the malignant faction. In this assembly, he was one of these nominated to prosecute the treaty of uniformity in religion with England, but in a short time after this, the sickness seized him, whereof he died about the 17th of December following.

Says Mr. Rutherford to him in a letter when on his death bed; "Be not heavy, the life of faith is now called for; doing was never reckoned on your accounts (though Christ in and by you hath done more then by twenty, yea, an hundred grey haired and godly pastors.) Look to that word, Gal. ii. 20. Nevertheless, I live; yet not I, but Christ liveth in me, &c."

In his life-time he was always firmly attached to the work of reformation, and continued so to the end of his life.—For about two months before his decease, he sent a paper to the commission of the general assembly, wherein he gave faithful warning against every sin and backsliding that he then perceived to be on the growing hand both in church and state, and last of all, he emitted the following faithful testimony against association and compliance with the enemies of truth and true godliness, in these words.

"Seeing now in all appearance, the time of my dissolution draweth near, although I have, in my latter will, declared my mind of public affairs, yet I have thought good to add this further testimony, that I esteem the malignant party in these kingdoms to be the seed of the Serpent, enemies to piety and presbyterial government (pretend what they will to the contrary), a generation who have not set God before them. With the malignant are to be joined the profane and scandalous, from all which, as from heresy and error, the Lord, I trust, is about to purge his church. I have often comforted myself (and still do) with the hopes of the Lord's purging this polluted land. Surely the Lord hath begun and will carry on that great work of mercy, and will purge out the rebels. I know there will be always a mixture of hypocrites, but that cannot excuse the conniving at gross and scandalous sinners, &c. I recommend to them that fear God, seriously to consider, that the holy scriptures do plainly hold forth, 1. That the helping of the enemies of God, joining or mingling with wicked men is a sin highly displeasing. 2. That this sin hath ordinarily insnared God's people into divers other sins. 3. That it hath been punished of God with grievous judgments. And, 4. That utter destruction is to be feared, when a people, after great mercies and judgments, relapse into this sin, Ezra ix. 13, 14.

"Upon these and the like grounds, for my own exoneration, that so necessary a truth want not the testimony of a dying witness of Christ, altho' the unworthiest of many thousands, and that light may be held forth, and warning given, I cannot be silent at this time, but speak by my pen when I cannot by my tongue, yea now also by the pen of another when I cannot by my own, seriously, and in the name of Jesus Christ, exhorting and obtesting all that fear God, and make conscience of their ways, to be very tender and circumspect, to watch and pray, that he be not ensnared in that great and dangerous sin of compliance with malignant or profane enemies of the truth, &c. which if men will do, and trust God in his own way, they shall not only not repent it, but to the greater joy and peace of God's people, they shall see his work go on and prosper gloriously. In witness of the premises, I have subscribed the same. At Kircaldy December 5th, 1648, before these witnesses, &c." And in about two days after, he gave up the ghost, death shutting his eyes, that he might then see God, and be for ever with him.

Thus died Mr. George Gillespie, very little past the prime of life. A pregnant divine, a man of much boldness, and great freedom of expression, He signalized himself on every occasion where he was called forth to exercise any part of his ministerial function. No man's death, at that time, was more lamented than his, and such was the sense the public had of his merit, that the committee of estates, by an act dated December 20th, 1648, did, "as an acknowledgment for his faithfulness in all the public employments entrusted to him by this church, both at home and abroad, his faithful labours and indefatigable diligence in all the exercises of his ministerial calling, for his master's service, and his learned writings published to the world, in which rare and profitable employments, both for church and state, he truly spent himself, and closed his days,—ordain, That the sum of one thousand pounds sterling be given to his widow and children, &c." And though the parliament did, by their act dated June 8th, 1650, unanimously ratify the above act, and recommended to their committee, to make the same effectual; yet, the Usurper presently over-running the country, this good design was frustrated, as his grandson the Rev. Mr. George Gillespie minister at Strathmiglo did afterwards declare[71].

Besides the English popish ceremonies already mentioned, he wrote also Aaron's rod blossoming, &c. and his miscellany questions first printed 1649, all which with the forecited testimony and some other papers, shew that he was a man of most profound parts, learning and abilities.



The Life of Mr. JOHN M'CLELLAND.

Mr. John M'Clelland having gone through several branches of useful learning, kept a school for some time at Newton in Ireland, where he became instrumental in training up several hopeful young men for the university. Afterwards he was tried and approven of by the honest ministers in the county of Down, and being licensed, he preached in their churches, until (among others) for faithfulness, he was deposed and excommunicated by the bishops.

He was also engaged with the rest of his faithful brethren in their intended voyage to New England in the year 1636, but that enterprise proving abortive (by reason of a storm which forced them to return back to Ireland), he preached for some time through the counties of Down, Tyron and Dunnegal in private meetings, till being pursued by the bishop's official, he was obliged to come over in disguise to Scotland, where about the year 1638, he was admitted minister at Kirkcudbright, in which place he continued until the day of his death.

It would appear that he was married to one of Mr. Livingston's wife's sisters, and the strictest friendship subsisted betwixt these two worthy men, both while in Ireland, and after their return to Scotland. While he was minister at Kirkcudbright, he discovered more than ordinary diligence, not only in testifying against the corruptions of the time, but also for his own singular walk and conversation, being one who was set for the advancement of all the practical parts of religion, and that as well in private duties as in public.——For instance, When Mr. Henry Guthrie then minister at Stirling (but afterwards bishop of Dunkeld), thought to have brought in a complaint to the general assembly 1639, against private society meetings (which were then become numerous through the land), yet some of the leading members, knowing that Mr. Guthrie did it partly out of resentment against the laird of Leckie (who was a great practiser and defender of these meetings), thought proper, rather than it should come to the assembly, to yield that Mr. Guthrie should preach up the duty of religious exercise in families, and that Messrs. M'Clelland, Blair and Livingston should preach against night-meetings (for they were so called then because mostly kept in the night) and other abuses, but these brethren endeavoured by conference to gain such as had offended by excess in this matter, but by no means could be prevailed with to preach against them, which so offended Mr. Guthrie, that he gave in a charge or complaint to the general assembly 1640, wherein he alledged these three ministers were the only encouragers of these meetings, Mr. M'Clelland roundly took him up, and craved that a committee might be appointed to try these disorders, and to censure the offenders, whether those complained of or the complainers, which so nettled Mr. Guthrie, the earl of Seaforth and others of their fraternity, that nothing was heard in the assembly for sometime for confusion and noise stirred up by them.

Mr. M'Clelland was also one who was endued with the Spirit of discerning what should afterwards come to pass, as is evident from some of his prophetical expressions, particularly that letter which he wrote to John Lord of Kirkcudbright dated February 20th, 1649, a little before his death, an abstract of which may not be improper, and is as follows,

"My noble Lord,

"I have received yours, and do acknowledge my obligation to your lordship is redoubled. I long much to hear what decision followed on that debate concerning patronages[72]. Upon the most exact trial they will be found a great plague to the kirk, an obstruction to the propagation of religion. I have reason to hope that such a wise and well-constitute parliament will be lothe to lay such a yoke upon the churches, of so little advantage to any man, and so prejudicial to the work of God as hath been many times represented. Certainly the removing it were the stopping the way of simony, except we will apprehend that whole presbyteries will be bribed for patronage. I can say no more but what Christ said to the Pharisees. It was not so from the beginning, the primitive church knew nothing of it.

"But as for their pernicious disposition to a rupture among sectaries, I can say nothing to them, only this, I conclude their judgment sleeps not: Shall they escape, shall they break the covenant, and be delivered? &c. Ezek. xvii. 16, &c. which I dare apply to England, I hope, without wresting of scripture, And therefore thus saith the Lord God, as I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense on his own head, &c. This covenant was made with Nebuchadnezzar, the matter was civil, but the tie was religious, wherefore the Lord owns it as his covenant, because God's name was invoked and interponed in it, and he calls England to witness. England's covenant was not made with Scotland only, but with the high and mighty God, principally for the reformation of his house, and it was received in the most solemn manner that I have heard, so that they may call it God's covenant both formally and materially; and the Lord did second the making of it with more than ordinary success to that nation. Now it is manifestly despised and broken in the sight of all nations, therefore it remains that the Lord avenge the quarrel of his covenant[73].——England hath had to do with the Scots, French, Danes, Picts, Normans and Romans, but they never had such a party to deal with as the Lord of armies, pleading for the violation of his covenant, &c. Englishmen shall be made spectacles to all nations for a broken covenant, when the living God swears, As I live, even the covenant that he hath despised, and the oath that he hath broken will I recompense upon his own head. There is no place left for doubting. Hath the Lord said it, hath the Lord sworn it? and will he not do it? His assertion is a ground for faith, his oath a ground of full assurance of faith, if all England were as one man united in judgment and affection, and if it had a wall round about it reaching to the sun, and if it had as many armies as it has men, and every soldier had the strength of Goliah, and if their navies could cover the ocean, and if there were none to peep out or move the tongue against them, yet I dare not doubt of their destruction, when the Lord hath sworn by his life, that he will avenge the breach of covenant. When, and by whom, and in what manner, he will do it, I do profess ignorance, and leave it to his glorious majesty, his own latitude, and will commit it him, &c.

"My lord, I live and will die, and if I be called home before that time, I am in the assured hopes of the ruin of all God's enemies in the land, so I commit your lordship and your lady to the grace of God.

JOHN M'CLELLAND."

A very little after he wrote this letter, in one of his sermons he exprest himself much to the same purpose, thus, "The judgments of England shall be so great, that a man shall ride fifty miles through the best plenished parts of England, before they hear a cock crow, a dog bark, or see a man's face." Also he further asserted, "That if he had the best land of all England, he would make sale of it for two shillings the acre, and think he had come to a good market[74]." And although this may not have had its full accomplishment as yet, yet there is ground to believe that it will be fulfilled, for the Lord will not alter the word that is gone out of his mouth.

Mr. M'Clelland continued near twelve years at Kirkcudbright. About the year 1650, he was called home to his Father's house, to the full fruition of that which he had before seen in vision.

He was a man most strict and zealous in his life, and knew not what it was to be afraid of any man in the cause of God, being one who was most nearly acquainted with him, and knew much of his Master's will. Surely the Lord doth nothing but what he revealeth to his servants the prophets.

A little before his death he made the following epitaph on himself.

Come, stingless death, have o'er, lo! here's my pass, In blood character'd, by his hand who was And is and shall be. Jordan cut thy stream, Make channels dry. I bear my Father's name Stampt on my brow. I'm ravish'd with my crown. I shine so bright, down with all glory, down, That world can give. I see the peerless port, The golden street, the blessed soul's resort, The tree of life, floods gushing from the throne Call me to joys. Begone, short woes, begone, I lived to die, but now I die to live, I do enjoy more than I did believe. The promise me unto possession sends, Faith in fruition, hope, in having, ends.



The Life of Mr. DAVID CALDERWOOD.

Mr. David Calderwood, having spent some time at the grammar-school, went to the university to study theology, in order for the ministry, where after a short space, being found fit for that office, he was made minister at Crelling near Jedburgh, where, for some considerable time, he preached the word of God with great wisdom, zeal and diligence, and as a faithful wise harvest man, brought in many sheaves into God's granary. But it being then a time, when prelacy was upon the advance in the church, and faithful ministers every where thrust out and suppressed, he, among the rest, gave in his declinature in the year 1608, and thereupon took instruments in the hands of James Johnston notary public, in presence of some of the magistrates and council of the town, whereupon, information being sent to the king by the bishops, a direction was sent down from him to the council, to punish him (and another minister who declined) exemplarily, but by the earnest dealing of the earl of Lothian with the chancellor in favours of Mr. Calderwood, their punishment resolved only in a confinement within their own parish, &c.

Here he continued until June 1617, that he was summoned to appear before the high commission court at St. Andrews, upon the 8th of July following. Being called upon (the king being present) and his libel read and answered, the king among other things said, "What moved you to protest?"——"An article concluded among the lords of the articles," Mr. David answered. "But what fault was there in it," said the king.——"It cutteth off our general assemblies," answered Mr. Calderwood. The king, having the protestation[75] in his hand, challenged him for some words of the last clause thereof.——He answered, "Whatsoever was the phrase of speech, they meant no other thing but to protest, that they would give passive obedience to his majesty, but could not give active obedience unto any unlawful thing which should flow from that article." "Active and passive obedience!" said the king.—"That is, we will rather suffer than practise," said Mr. David. "I will tell thee, said the king, what is obedience man,——What the centurion said to his servant, To this man, Go, and he goeth, and to that man, Come, and he cometh, that is obedience."——He answered, "To suffer, Sir, is also obedience, howbeit not of the same kind, and that obedience was not absolute but limited with exception, of a countermand from a superior power." "I am informed, said the king, ye are a refractor, the bishop of Glasgow your ordinary, and bishop of Caithness the moderator and your presbytery, testify ye have kept no order, ye have repaired to neither presbytery nor synod, and are no way conform." He answered, "I have been confined these eight or nine years, so my conformity or non-conformity in that point could not well be known." "Gude faith, thou art a very knave," said the king, "see these same false puritans, they are ever playing with equivocations."—The king asked, If he was relaxed if he would obey or not?—He answered, "I am wronged, in that I am forced to answer such questions, which are besides the libel, &c." after which he was removed.

When called in again, it was intimated to him, that if he did not repair to synods and presbyteries between this and October, conform in the time, and promise obedience in all time coming, the bishop of Glasgow was to deprive him. Then Mr. David begged leave to speak to the bishops, which being granted, he reasoned thus, "Neither can ye suspend or deprive me, in this court of high commission, for ye have no power in this court, but by commission from his majesty; his majesty cannot communicate that power to you, which he claims not to himself." At which the king wagged his head, and said to him, "Are there not bishops and fathers in the church, &c. persons clothed with power and authority to suspend and depose."—"Not in this court," answered Mr. Calderwood. At which word there arose a confused noise, so that he was obliged to extend his voice, that he might be heard. In the end the king asked him, If he would obey the sentence?—To which he answered, Your sentence is not the sentence of the kirk, but a sentence null in itself, and therefore I cannot obey it. At which some reviling called him proud knave. Others were not ashamed to shake his shoulders in a most insolent manner, till at last he was removed a second time.

Being again called in, the sentence of deprivation was pronounced, and he ordained to be committed to close ward in the tolbooth of St. Andrews, till afterward that farther orders were taken for his banishment, after which he was upbraided by the bishop, who said, That he deserved to be used as Ogilvy the Jesuit who was hanged. When he would have answered, the bishops would not allow him, and the king, in a rage, cried, Away with him:—And lord Scoone taking him by the arm, led him out, where they staid some time waiting for the bailiffs of the town. In the mean time Mr Calderwood said to Scoone, "My lord, this is not the first like turn that hath fallen into your hands."——"I must serve the king," said Scoone. And to some ministers then standing by he said, "Brethren, ye have Christ's cause in hand at this meeting, be not terrified with this spectacle, prove faithful servants to your master." Scoone took him to his house till the keys of the tolbooth were had. By the way one demanded, "Whither with the man, my lord?"——"First to the tolbooth, and then to the gallows," said Scoone.

He was committed close prisoner, and the same afternoon a charge was given to transport him to the jail of Edinburgh. After the charge, he was delivered to two of the guard to be transported thither, although severals offered to bail him, that he might not go out of the country. But no order of council could be had for that end, for the king had a design to keep him in close ward till a ship was ready to convey him first to London and then to Virginia, but providence had ordered otherwise, for upon several petitions in his behalf he was liberate out of prison, upon lord Cranston's being bail that he should depart out of the country.

After this Mr. Calderwood went with lord Cranston to the king at Carlisle, where the said lord presented a petition to him, that Mr. David might only be confined to his parish, but the king inveighed against him so much, that at last he repulsed Cranston with his elbow. He insisted again for a prorogation of time for his departure till the last of April, because of the winter season, that he might have leisure to get up his years stipend.—The king answered, Howbeit he begged it were no matter, he would know himself better the next time, and for the season of the year, if he drowned in the seas, he might thank God that he had escaped a worse death. Yet Cranston being so importunate for the prorogation, the king answered, I will advise with my bishops. Thus the time was delayed until the year 1619, that he wrote a book called Perth Assembly, which was condemned by the council in the month of December that same year,—but as he himself says[76], Neither the book nor the author could be found, for in the month of August preceding, he had embarked for Holland.

During his abode there, one Patrick Scot a landed gentleman near Falkland, having wasted his patrimony, had no other means to recover his state, but by some unlawful shift at court, and for that end in the year 1624, he set forth a recantation under the name of a banished minister, viz. Mr. David Calderwood, who, because of his long sickness before, was supposed by many to have been dead. The king (as he had alledged to some of his friends) furnished him with the matter, and he set it down in form. This project failing, he went over to Holland, and sought Mr. Calderwood in several towns, particularly in Amsterdam, in the month of November, in order to dispatch him, as afterward appeared. After he had stayed twenty days in Amsterdam, making all the search he could, he was informed that Mr. Calderwood had returned home privately to his native country, which frustrated his intention.——After the death of king James he put out a pamphlet full of this, intitled vox vera, and yet notwithstanding of all his wicked and unlawful pursuits, he died soon after, so poor, that he had not wherewith to defray the charges of his funeral.

Mr. Calderwood, being now returned home after the death of king James, remained as private as possible, and was mostly at Edinburgh (where he strengthened the hands of non-conformists, being also a great opposer of sectarianism) until after the year 1638, that he was admitted minister at Pancaitland in East Lothian.

He contributed very much to the covenanted work carried in that period; for first he had an active hand in drawing up several excellent papers, where were contained the records of church-policy betwixt the year 1576 and 1596, which were presented and read by Mr. Johnston the clerk at the general assembly at Glasgow anno 1638, as also by recommendation of the general assembly 1646, he was ordered to consider the order of the visitation of kirks, and trials of presbyteries, and to make report thereof unto the next general assembly; and likewise at the general assembly 1648, a further recommendation was given him to draw a draught of the form of visitation of particular congregations, against the next assembly; and was also one of those appointed with Mr. David Dickson, to draw up the form of the directory for the public worship of God, by the general assembly 1643[77].

After he had both spent and been spent, with the apostle, for the cause and interest of Jesus Christ, when the English army lay at Lothian anno 1651, he went to Jedburgh, where he sickened and died in a good old age. He was another valiant champion for the truth, who, in pleading for the crown and interest of Jesus Christ, knew not what it was to be daunted by the face and frowns of the highest and most incensed adversaries.

Before he went to Holland, he wrote the book intitled, Perth Assembly. While in Holland he wrote that learned book called, Altare Damascenum with some other pieces in English, which contributed somewhat to keep many straight in that declining period. After his return he wrote the history of our church as far down as the year 1625, of which the printed copy that we have is only a short abstract of that large written history, which both as to the stile and the manner wherein it is executed, is far preferable to the printed copy; and whoever compares the two or the last with his Altare Damascenum, both of which are yet in the hands of some, will readily grant the truth of this assertion; and yet all this derogates nothing from the truth of the facts reported in the printed copy, and therefore no offence need be taken at the information, that there is a more full and better copy than is yet extant. See the note on the 78th page of Mr. Livingston's life and memorable characteristics, &c.



The Life of Mr. HUGH BINNING.

He was son to John Binning of Dalvennan, and Margaret M'Kell daughter of Mr. Matthew M'Kell minister at Bothwel, and sister to Mr. Hugh M'Kell one of the ministers of Edinburgh, His father's worldly circumstances were so good (being possest of no inconsiderable estate in the shire of Ayr), that he was enabled to give his son Hugh a very liberal education, the good effects of which appeared very early upon him;—for the greatness of his spirit and capacity of judgment, gave his parents good grounds to conceive the pleasing hopes of his being a promising child.

When he was at the grammar-school, he made so great proficiency in the knowledge of the Latin tongue, and the Roman authors, that he out-stripped his fellow-scholars, even such as were by some years older than himself. When they went to their diversions he declined their society, and choosed to employ himself either in secret duty with God, or conference with religious people, thinking time was too precious to be lavished away in these things. He began to have sweet familiarity with God, and to live in near communion with him, before others began seriously to lay to heart their lost and undone state and condition by nature, &c. so that before he arrived at the 13th or 14th year of his age, he had even attained to such experience in the way of God, that the most judicious and exercised Christians in the place confessed they were much edified, strengthened and comforted by him, nay that he provoked them to diligence in the duties of religion, being abundantly sensible that they were much out-run by such a youth.

Before he was fourteen years of age, he entered upon the study of philosophy in the university of Glasgow, wherein he made a very considerable progress, by which means he came to be taken notice of in the college by the professors and students, and at the same time he advanced remarkably in religion also. The abstruse depths of philosophy, which are the torture of a slow genius and a weak capacity, he dived into without any pain or trouble, so that by his ready apprehension of things, he was able to do more in one hour than others could do in many days by hard study and close application; and yet he was ever humble, and never exalted with self-conceit, the common foible of young men.

As soon as his course of philosophy was finished, he commenced master of arts with great applause. He began the study of divinity with a view to serve God in the holy ministry, at which time there happened to be a vacancy in the college of Glasgow, by the resignation of Mr. James Dalrymple[78] of Stair, who had some time been his master. And though Mr. Binning was but lately his scholar, yet he was determined, after much intreaty, to stand as a candidate for that post.

According to the usual laudable custom, the masters of the college emitted a program, and sent it to all the universities of the kingdom, inviting such as had a mind for a profession of philosophy, to sift themselves before them, and offer themselves to compete for that preferment, giving assurance that without partiality the place should be conferred upon him who should be found dignior et doctior.

The ministers of the city of Glasgow, considering how much it was the interest of the church that well-qualified persons be put into the profession of philosophy, &c. and knowing that Mr. Binning was eminently pious, and of a bright genius, as well as solid judgment, let upon him to sift himself among the other competitors; but they had difficulty to overcome his modesty. They at last prevailed upon him to declare his willingness to undertake the dispute before the masters. Among others, there were other two candidates, one of whom had the advantage of great interest with Dr. Strang principal of the college at that time, and the other a scholar of great abilities, yet Mr. Binning so managed the dispute, and acquitted himself in all parts of his trial, that to the conviction of the judges, he darkened his rivals. But the doctor and some of the faculty who joined him, though they could not pretend the person they inclined to prefer, had an equality, much less a superiority in the dispute, yet they argued, caeteris paribus, that this person they intended was a citizen's son, of a competency of learning, and a person of more years, and by that means had greater experience than what Mr. Binning, who was in a manner but of yesterday, could be supposed to have.——But to this it was replied, That Mr. Binning was such a pregnant scholar, so wise and sedate, as to be above all the follies and vanities of youth, and what was wanting in years was made up sufficiently by his more than ordinary and singular endowments. Whereupon a member of the faculty, perceiving the struggle to be great, (as indeed there were plausible reasons on both sides), proposed a dispute between the two candidates ex tempore, upon any subject they should be pleased to prescribe. This being considered, soon put a period to the division amongst them, and those who had opposed him not being willing to engage their friend with such an able antagonist a second time, Mr. Binning was elected.

Mr. Binning was not quite 19 years of age when he commenced regent and professor of philosophy, and, though he had not time to prepare a system of any part of his profession, as he had instantly to begin his class, yet such was the quickness and fertility of his invention, the tenaciousness of his memory and the solidity of his judgment, that his dictates to his scholars had a depth of learning and perspicuity of expression, and was among the first in Scotland, that began to reform philosophy from the barbarous terms and unintelligible jargon of the school-men.

He continued in this profession three years, and discharged his trust so as to gain the general applause of the university for academical exercises:—And this was the more remarkable, that having turned his thoughts towards the ministry, he carried on his theological studies at the same time, and made great improvements therein, for his memory was so retentive, that he scarcely forgot any thing had heard or read. It was easy and ordinary for him to inscribe any sermon, after he returned to his chamber, at such a length, that the intelligent and judicious reader, who had heard it preached, would not find one sentence wanting.