During this period, he gave full proof of his progress and knowledge in divinity, by a composition from 2 Cor. v. 14 For the love of Christ constraineth us, &c. Which performance he sent to a gentlewoman who had been some time at Edinburgh, for her private edification, who having perused the same, judged it to have been a sermon of some eminent minister in the west of Scotland, and put it into the hands of the then provost of Edinburgh, who judged of it in the same manner. But when she returned to Glasgow, she found her mistake by Mr. Binning's asking it at her:——This was the first discovery he had given of his dexterity and abilities in explaining the scripture.

At the expiration of three years as a professor of philosophy, the parish of Govan, which lies adjacent to the city of Glasgow, happened to be vacant, and before this whoever was principal of the college of Glasgow was also minister there; but this being attended with inconveniencies, an alteration was made, and the presbytery having a view to supply that vacancy with Mr. Binning, they took him upon trials, in order to be licensed a preacher;—and preaching there to the great satisfaction of that people, he was some time after called to be minister of that parish, which call the presbytery approved of, and entered him upon trials for ordination about the 22d year of his age, and went through them to the unanimous approbation of the presbytery, giving their testimony of his fitness to be one of the ministers of the city upon the first vacancy,——having a view at the same time to bring him back to the university, whenever the profession of divinity should be vacant.

He was, considering his age, a prodigy of learning. For before he had arrived at the 26th year of his life, he had such a large stock of useful knowledge, as to be philologus, philosophus et theologus eximius, and might well have been an ornament to the most famous and flourishing university in Europe. This was the more surprising, considering his weakness and infirmity of body, as not being able to read much at a time, or to undergo the fatigue of continual study, in so much that his knowledge seemed rather to have been born with him, than to have been acquired by hard and laborious study.

Though he was bookish, and much intent upon the fulfilling his ministry, yet he turned his thoughts to marriage, and did espouse a virtuous and excellent person Mrs. Barbara Simpson, daughter to Mr. James Simpson a minister in Ireland. Upon the day he was to be married, he went accompanied with his friend (and some others, among whom were several worthy ministers) unto an adjacent country congregation, upon the day of their weekly sermon. The minister of the parish delayed sermon till they would come, hoping to put the work upon one of the ministers whom he expected to be there, but all declining it, he tried next to prevail on the bridegroom, with whom he succeeded, though the invitation was not expected. It was no difficult task to him to preach upon a short warning; he stepped aside a little to pre-meditate and implore his Master's presence and assistance (for he was ever afraid to be alone in this work), and entered the pulpit immediately, and preached upon 1 Pet. i. 15. But as he that hath called you is holy, &c. At which time he was so remarkably helped, that all acknowledged that God was with him of a truth, &c.

When the unhappy differences betwixt the resolutioners and protesters fell out, among whom Mr. Binning was of the last denomination, this distinction proved to be of fatal consequence. He saw some of the evils of it in his own time, and being of a catholic and healing spirit, with a view to the cementing of differences, he wrote an excellent treatise of Christian love, which contains very strong and pathetic passages most apposite to this subject. He was no fomenter of factions, but studious of the public tranquillity. He was a man of moderate principles and temperate passions, never imposing or overbearing upon others but willingly hearkened to advice, and always yielded to reason.

The prevailing of the English sectarians under Oliver Cromwel[79] to the overthrow of the presbyterian interest in England, and the various attempts which they made in Scotland on the constitution and discipline of this church was one of the greatest difficulties, which the ministers had then to struggle with. Upon this he hath many excellent reflections in his sermons, particularly in that sermon from Deut. xxxii. 4, 5. See his works, page 502, 557, &c.

After he had laboured four years in the ministry, serving God with his spirit in the gospel of his Son, he died in the year 1653, of a consumption, when he was scarce come to the prime and vigour of his life, being only in the 26th year of his age, leaving behind him a sweet favour and an epistle of commendation upon the hearts of those who were his hearers.

He was a person of singular piety, of a humble, meek, and peaceable temper, a judicious and lively preacher, nay so extraordinary a person, that he was justly accounted a prodigy of human learning and knowledge of divinity. From his childhood he knew the scriptures, and from a boy had been much under deep and spiritual exercise, until the time (or a little before) that he entered upon the office of the ministry, when he came to a great calm and tranquillity of mind, being mercifully relieved from all these doubtings, which for a long time he had been exercised with, and though he studied in his discourses to condescend to the capacity of the meaner sort of hearers, yet it must be owned that his gift of preaching was not so much accommodated to a country congregation, as it was to the judicious and learned. Mr. Binning's method was peculiar to himself, much after the haranguing way; he was no stranger to the rules of art, and knew well how to make his matter subservient to the subject he handled. His diction and language was easy and fluent, void of all affectation and bombast, and has a kind of undesigned negligent elegance which arrests the reader's attention. Considering the time he lived in, it might be said, that he carried the orator's prize from his contemporaries in Scotland, and was not at that time inferior to the best pulpit orator in England. While he lived he was highly esteemed, having been a successful instrument of saving himself, and them that heard him, of turning sinners unto righteousness and of perfecting the saints. He died much lamented by all good people who had the opportunity of knowing him. That great divine Mr. James Durham gave him this verdict, "That there was no speaking after Mr. Binning;" and truly he had the tongue of the learned, and knew how to speak a word in season.

Besides his works which are bound up in one quarto volume, and that wrote upon occasion of the public resolutioners, which has been already mentioned, some other little pieces of his have been published since. There is also a book in quarto said to be his, intitled, An useful case of conscience learnedly and acutely discussed and resolved, concerning association and confederacies with idolators, heretics, malignants, &c. first printed anno 1693, which was like to have had some influence at that time upon king William's soldiers while in Flanders, which made him suppress it. And raise a persecution against Mr. James Kid for publishing the same at Utrecht in the Netherlands.



The Life of Mr. ANDREW GRAY.

Mr. Andrew Gray (by the calculation of his age and the date of his entry into the ministry) seems to have been born about the year 1634, and being very early sent to school, where he learned so fast, that in a short time he was sent to the university, and here, by the vivacity of his parts and ready genius, he made such proficiency both in scholastic learning and divinity, that before he was twenty years of age he was found accomplished for entering into the holy office of the ministry.

From his very infancy he had studied to be acquainted with the scriptures, and, like another young Samson, the Spirit of God began very early to move him, there being such a delightful gravity in his young conversation, that what Gregory Nazianzen once said of the great Bazil, might be applied to him,—"That he held forth learning beyond his age, and fixedness of manners beyond his learning."

This earthly vessel being thus filled with heavenly treasure, he was quickly licensed to preach, and got a call to be minister of the outer kirk of the high church of Glasgow, though he was scarce twenty years of age complete (far below the age appointed by the constitution of this church unless in cases extraordinary).

No sooner was this young servant of Christ entered into his Master's vineyard, than the people from all quarters flocked to attend his sermons, it being their constant emulation who should be most under the refreshing drops of his ministry, in so much that as he and his learned colleague Mr. Durham were one time walking together, Mr. Durham, observing the multitude thronging into that church where Mr. Gray was to preach, and only a very few going into the church in which he was to preach, said to him, "Brother, I perceive you are to have a throng church to-day."—To which he answered, "Truly, brother, they are fools to leave you and come to me."——Mr. Durham replied, "Not so dear brother, for none can receive such honour and success in his ministry, except it be given him from heaven, I rejoice that Christ is preached and that his kingdom and interest is getting ground, for I am content to be any thing or nothing that Christ may be all and all."

And indeed Mr. Gray had a notable and singular gift in preaching, being one experienced in the most mysterious points of a Christian practice and profession; and in handling of all his subjects, free of youthful vanity, or affectation of human literature, though he had a most scholastic genius and more than ordinary abilities; that he did outstrip many that entered into the Lord's vineyard before him, his experience being every way warm and rapturous, and well adapted to affect the hearts of his hearers, yea he had such a faculty, and was so helped to press home God's threatenings upon the consciences of his hearers, that his contemporary the foresaid Mr. Durham observed, That many times he caused the very hairs of their head to stand up.

Among his other excellencies in preaching (which were many) this was none of the least, that he could so order his subject as to make it relish every palate. He could so dress a plain discourse as to delight a learned audience, and at the same time preach with a learned plainness, having so learned to conceal his art. He had such a clear notion of high mysteries, as to make them stoop to the meanest capacity. He had so learned Christ, and being a man of a most zealous temper, the great bent of his spirit and that which he did spend himself anent, was to make people know their dangerous state by nature, and to persuade them to believe and lay hold of the great salvation.

All which singularities seem to have been his peculiar mercy from the Lord, to make him a burning and shining light in the western climate, for about the space of two years[80] only, the Spirit of the Lord as it were stirring up a lamp unto a sudden blaze, that was not to continue long in his church. On which a late prefacer of some of his sermons has very pertinently observed,——"Yea, how awakening, convincing and reproving may the example of this very young minister be to many ministers of the gospel, who have been many years in the vineyard, but fall far short of his labours and progress! God thinks fit now and then to raise up a child to reprove the sloth and negligence of many thousands of advanced years, and shews that he can perfect his own praise out of the mouth of babes, &c."

His sermons are now in print, and well known in the world. His works do praise him in the gates, and though they are free from the metaphysical speculations of the schools, yet it must be granted that the excellencies of the ancient fathers and school-men do all concenter in them: For his doctrine carries light, his reproofs are weighty, and his exhortations powerful, and though they are not in such an accurate or grammatical style as some may expect, yet that may be easily accounted for, if we consider, (1.) The great alteration and embellishment in the style of the English language since his time. And (2.) There can be no ground to doubt but they must be far inferior unto what they were when delivered by the author, who neither corrected, nor, as appears, intended that they should ever be published, and yet all this is sufficiently made up otherwise, for what is wanting in symmetry of parts or equality of style, in the pleasure of variety, like the grateful odours of various flowers, or the pleasant harmony of different sounds, for so is truth in its own native dress.

It hath been often said that Mr. Gray many times longed for the 22d year of his age, wherein he expected to rest from his labours by a perpetual jubilee, to enjoy his blessed Lord and Master. However it is certain that in his sermons we often find him longing for his majority, that he might enter into the possession of his heavenly Father's inheritance prepared for him before the foundations of the world were laid.

He escaped death very narrowly, when going to Dundee in company with Mr. Robert Fleming (some time minister at Cambuslang) which remarkable sea-deliverance was matter of his thankfulness to God all his life after.

There is one thing that may be desiderated by the inquisitious, i. e. what Mr. Gray's sentiments were concerning the public resolutions, seeing he entered the ministry about the third year after these resolutions took place.——Whatever his contentions in public were, it is creditably reported, that he debated in private against these defections with his learned colleague Mr. Durham, who afterwards on his death-bed asked, What he thought of these things?—He answered, That he was of the same mind with what he had formerly heard—and did much regret that he had been so sparing in public against these woeful resolutions, speaking so pathetically of their sinfulness and the calamities they would procure, that Mr. Durham, contrary to his former practice, durst never after speak in defence of them.

But the time now approaching that the Lord was about to accomplish the desire of his servant, he fell sick, and was cast into a high fever for several days. He was much tossed with sore trouble, without any intermission, and all the time continued in a most sedate frame of mind.

It is a loss that his last dying words were neither wrote nor remembered, only we may guess what his spiritual exercises were, from that short but excellent letter sent from him, a little before his death, to lord Warriston, bearing date Feb. 7, 1656, wherein he shows that he not only had a most clear discovery of the toleration then granted by Cromwel, and the evils that would come upon these lands for all these things, but also was most sensible of his own case and condition, as appears from the conclusion of that letter, where he accosts his lordship thus, "Now, not to trouble your lordship, whom I highly reverence, and my soul was knit to you in the Lord, but that you will bespeak my case to the great Master of requests, and lay my broken state before him who hath pled the desperate case of many according to the sweet word in Lam. iii. 5, 6. Thou hast heard my voice, hide not thine ear, &c. This is all at this time from one in a very weak condition, in a great fever, who, for much of seven nights, hath sleeped little at all, with many other sad particulars and circumstances."

Thus in a short time, according to his desire, it was granted to him, by death, to pass unto the author of life, his soul taking its flight into the arms of his blessed Saviour, whom he had served faithfully in his day and generation (being about twenty-two years old). He shone too conspicuous to continue long, and burned so intensely, he behoved soon to be extinguished, but now shines in the kingdom of his Father, in a more conspicuous refulgent manner, even as the brightness of the firmament and the stars for ever and ever.

He was in his day a most singular and pious youth, and though he died young, yet was old in grace, having lived long, and done much for God in a little time, being one, both in public and private life, who possessed in a high degree, every domestic and social virtue that could adorn the character of a most powerful and pathetic preacher, a loving husband[81], an affable friend, ever cheerful and agreeable in conversation, always ready to exert himself for the relief of all who asked or stood in need of his assistance, which uncommon talents not only endeared him to his brethren the clergy, but also to many others from the one extremity of the lands to the other (that heard or knew any thing of him) who considered and highly esteemed him as one of the most able advocates for the propagation and advancement of Christ's kingdom.

His well-known sermons are printed in several small pieces. Those called his works are bound in one volume octavo. To the eleven sermons printed sometime ago, are lately published a large collection to the number of fifty-one, intitled his select sermons, whereof only three, for connection sake, and his letter to lord Warriston are inserted, which were before published in his works. So that by this time most (if not all) of the sermons are now in print that ever were preached by him.



The Life of Mr. JAMES DURHAM.

Mr. James Durham was born about the year 1622, and lineally descended from the ancient and honourable family of Grange Durham, in the parish of Monuseith in the shire of Angus. He was the eldest son of John Durham of Easter Powrie, Esq; now called Wedderburn after the gentleman's name who is the present professor thereof.

Having gone through all the parts of useful learning with success and applause, he left the university before he was graduate, and for sometime lived as a private gentleman at his own dwelling house in the country, without any thought then of farther prosecuting his studies especially for the ministry, and though he was always blameless and moral in his life, both in the university and when he left it, yet he was much a stranger to religion in the serious exercise and power of it, and, through prejudice of education, did not stand well affected to the presbyterial government. He first married a daughter of the laird of Duntervie: his wife and her mother were both very pious women.

His conversion to the Lord was very remarkable. For going with his lady to visit her mother in the parish of Abercorn, some miles west from Edinburgh,—it happened, that at this time the sacrament was to be administered in that parish upon Saturday,—his mother-in-law earnestly pressed them to go with them to church and hear sermon; at first he shewed much unwillingness, but partly by their persuasion, and partly by his complaisant disposition, he went along with them. The minister that preached that day was extremely affectionate and serious in his delivery, and though the sermon was a plain familiar discourse, yet his seriousness fixed Mr. Durham's attention very closely, and he was much affected therewith. But the change was reserved till the morrow. When he came home, he said to his mother-in-law, The minister hath preached very seriously this day, I shall not need to be pressed to go to church to-morrow. Accordingly on Sabbath morning, rising early, he went to church, where Mr. Melvil preached from 2 Pet. ii. 7. To you that believe he is precious, &c. where he so sweetly and seriously opened up the preciousness of Christ, and the Spirit of God wrought so effectually upon his spirit, that in hearing of this sermon, he first closed with Christ, and then went to the Lord's table, and took the seal of God's covenant. After this he ordinarily called Mr. Melvil father when he spoke of him.

Afterward he made serious religion his business both in secret and in his family, and in all places and companies where he came, and did cordially embrace the interest of Christ and his church as then established, and gave himself much up to reading; for which reason, that he might be free of all disturbance, &c. he caused build a study for himself; in which little chamber, he gave himself to prayer, reading and meditation, and was so close a student there, that he often forgot to eat his bread, being sometimes so intent upon his studies, that servants who were sent to call him down, often returned without answer, yea, his lady frequently called on him with tears, before he would come:—Such sweet communion he had with the Lord sometimes in that place.

He made great proficiency in his studies, and not only became an experimental Christian, but also a very learned man. One evidence of which he gave in a short dispute with one of the then ministers of Dundee, while he was in that town: He met (in a house where he was occasionally) with the parson of the parish (for so the ministers were then called), who knew not Mr. Durham. After some discourse he fell upon the Popish controversy with him, and so put him to silence, that he could not answer a word but went sneakingly out of the room from Mr. Durham to the provost, craving his assistance to apprehend Mr. Durham as a Jesuit, assuring the provost, that if ever there was a jesuit in Rome he was one, and that if he were suffered to remain in the town or country, he might pervert many from the faith.——Upon which the provost, going along with him to the house where the pretended jesuit was, and entering the room, he immediately knew Mr. Durham, and saluted him as laird of Easter Powrie, craving his pardon for their mistake, and turning to the parson, asked where the person was he called the jesuit?—Mr. Durham smiled, and the parson ashamed, asked pardon of them both, and was rebuked by the provost, who said, Fy, fy! that any country gentleman should be able to put our parson thus to silence.

His call and coming forth to the ministry was somewhat remarkable, for in the time when the civil wars broke forth, several gentlemen being in arms for the cause of religion, among whom he was chosen and called to be a captain, in which station he behaved himself like another Cornelius, being a devout man, and one that feared God with all his house, and prayed to God always with his company, &c. When the Scots army were about to engage with the English, he judged meet to call his company to prayer before the engagement, and as he began to pray, Mr. David Dickson, then professor of divinity at Glasgow coming past the army, seeing the soldiers addressing themselves to prayer, and hearing the voice of one praying, drew near, alighted from his horse, and joined with them; and was so much taken with Mr. Durham's prayer, that he called for the captain, and having conversed with him a little, he solemnly charged him, that as soon as this piece of service was over, he should devote himself to serve God in the holy ministry, for to that he judged the Lord called him. But though, as yet, Mr. Durham had no clearness to hearken to Mr. Dickson's advice, yet two remarkable providences falling out just upon the back of this solemn charge, served very much to clear his way to comply with Mr. Dickson's desire:—The first was, In the engagement his horse was shot under him, and he was mercifully preserved: the second was, In the heat of the battle, an English soldier was on the point of striking him down with his sword, but apprehending him to be a minister by his grave carriage, black cloth and band (as was then in fashion with gentlemen), he asked him if he was a priest? To which Mr. Durham replied, I am one of God's priests;—and he spared his life. Mr. Durham, upon reflecting how wonderfully the Lord had spared him, and preserved his life, and that his saying he was a priest had been the mean thereof, resolved therefore, as a testimony of his grateful and thankful sense of the Lord's goodness to him, henceforth to devote himself to the service of God in the holy ministry, if the Lord should see meet to qualify him for the same.

Accordingly, in pursuance of this resolution, he quickly went to Glasgow, and studied divinity under Mr. David Dickson then professor there, and made such proficiency therein, that in a short time (being called thereto) he humbly offered himself to trials anno 1646, and so was licensed by the presbytery of Irvine to preach the gospel, and next year, upon Mr. Dickson's recommendation, the session of Glasgow appointed Mr. Ramsay one of their ministers, to intreat Mr. Durham so come and preach in Glasgow. Accordingly he came and preached two sabbath days and one week day. The session being fully satisfied with his doctrine and the gifts bestowed on him by the Lord for serving him in the holy ministry, did unanimously call him to the ministry of the Black-friar church then vacant, in consequence of which he was ordained minister there in November 1647.

He applied himself to the work of the ministry with great diligence, so that his profiting did quickly appear to all; but considering that no man that warreth entangleth himself with the affairs of this life, he obtained leave of his people to return to his own country for a little time to settle his worldly affairs there; yet he was not idle here, but preached every sabbath. He first preached at Dundee, before a great multitude, from Rom. i. 16. I am not ashamed of the gospel of Christ, and shewed that it was no disparagement for the greatest to be a gospel-minister; and a second time he preached at Ferling (in his own country) upon 2 Cor. v. 18. He hath given to us the ministry of reconciliation, &c.; and a third time at Monuseith, at the desire of the minister there, he preached from 2 Cor. v. 20. We then are ambassadors for Christ, &c. In both places he indeed acted like an ambassador for Christ, and managed the gospel-treaty of peace to good purpose. The next sabbath he designed to have preached at Murrose, but receiving an express to return to Glasgow in haste, his wife being dangerously sick, he came away, leaving his affairs to the care of his friends, and returned to Glasgow, where, in a few days, his wife, who had been the desire of his eyes, died. His Christian submission under this afflicting dispensation was most remarkable. After a short silence, he said to some about him, "Now, who could persuade me that this dispensation of God's providence was good for me, if the Lord had not said it was so," He was afterward married to Margaret Muir relict of Mr. Zechariah Boyd, minister of the Barony of Glasgow.

In the year 1650, Mr. Dickson professor of divinity in the college of Glasgow, being called to be professor of divinity in the university of Edinburgh, the commissioners of the general assembly authorized for visiting the university of Glasgow, unanimously designed and called Mr. Durham to succeed Mr. Dickson as professor there. But before he was admitted to that charge, the general assembly of this church, being persuaded of his eminent piety and stedfastness, prudence and moderation, &c. did, after mature deliberation, that same year, pitch upon him, though then but about twenty-eight years of age, as among the ablest and best accomplished ministers then in the church, to attend the king's family as chaplain. In which station, tho' the times were most difficult, as abounding with snares and temptations, he did so wisely and faithfully acquit himself, that there was a conviction left upon the consciences of all who observed him. Yea, during his stay at court, and, whenever he went about the duty of his place, they did all carry gravely, and did forbear all lightness and profanity, none allowing themselves to do any thing offensive before him. So that while he served the Lord in the holy ministry, and particularly in that post and character of the king's chaplain, his ambition was to have God's favour, rather than the favour of great men, and studied more to profit and edify their souls, than to tickle their fancy, as some court-parasites in their sermons do: One instance whereof was, that being called to preach before the parliament, where many rulers were present, he preached from John iii. 10. Art thou a master in Israel, and knowest not these things? when he mostly insisted that it was a most unaccountable thing for rulers and nobles in Israel, &c. to be ignorant of the great and necessary things of regeneration, and being born again of the Spirit; and did most seriously press all, from the king to the beggar, to seek and know experimentally these things. A good pattern for all ministers who are called to preach on the like occasion. He continued with the king till he went to England, and then returned.

Towards the end of January 1651, the common session of Glasgow, appointed Mr. Patrick Gillespie to write a letter to Mr. Durham, concerning Mr. Robert Ramsay's being professor of divinity in place of the said Mr. James Durham, in the university of Glasgow. In consequence of which, Mr. Durham came to Glasgow, for he is mentioned present in the session in the beginning of April next. At the same time, Cromwel and his army were in Glasgow, and on the Lord's day Cromwel heard Mr. Durham preach, when he testified against his invasion to his face. Next day he sent for Mr Durham, and told him, He always thought he had been a wiser man, than to meddle with matters of public concern in his sermons.—To which he answered, It was not his practice, but that he judged it both wisdom and prudence to speak his mind on that head seeing he had the opportunity to do it in his presence.——Cromwell dismissed him very civilly, but desired him to forbear insisting on that subject in public; and at the same time sundry ministers both in town and country met with Cromwel and his officers, and represented in strong terms the injustice of his invasion.

It would appear that Mr. Durham, some time after this, had withdrawn from Glasgow, and therefore a letter was, in August next, ordered to be sent to him to come and visit them and preach; and in September next, there being a vacancy in the inner kirk by the death of Mr. Ramsay, the common session gave an unanimous call (with which the town-council agreed) to Mr Durham to be minister there. And some time after this he was received minister in the inner kirk, Mr. John Carstairs his brother-in-law being his colleague in that church.

In the whole of his ministry he was a burning and shining light, and particularly he shined in humility and self-denial. An instance of which was, Upon a day when Mr. Andrew Gray and he were to preach, being walking together, Mr. Durham observing multitudes thronging to Mr. Gray's church, and only a few into his, said to Mr. Gray, "Brother, you are like to have a throng church to-day." To which Mr. Gray answered, "Truly, brother, they are fools to leave you and come to me."—"Not so, dear brother, replied Mr. Durham, for a minister can receive no such honour and success in his ministry, except it be given him from heaven. I rejoice that Christ is preached, though my esteem in people's hearts should decrease and be diminished; for I am content to be any thing so that Christ be all in all."

He was also a person of the utmost gravity, and scarce smiled at any thing. Once when Mr. William Guthrie being exceeding merry, made Mr. Durham smile with his pleasant, facetious and harmless conversation, at which Mr. Durham was at first a little disgusted, but it being the laudable custom of that family to pray after dinner, which Mr. Guthrie did, upon being desired, with the greatest measure of seriousness and fervency, to the astonishment of all present: when they arose from prayer, Mr. Durham embraced him and said, "O William, you are a happy man, if I had been so merry as you have been, I could not have been in such a serious frame for prayer for the space of forty-eight hours."

As Mr. Durham was devout in all parts of his ministerial work, so more eminently at communion occasions. Then he endeavoured through grace to rouse and work up himself to such a divineness of frame, as very much suited the spiritual state and majesty of that ordinance. Yea, at some of these solemn and sweet occasions, he spoke some way as a man that had been in heaven commending Jesus Christ, making a glorious display of free grace, &c. and brought the offers thereof so low that they were made to think the rope or cord of the salvation offered, was let down to sinners, that those of the lowest stature might catch hold of it. He gave himself much up to meditation, and usually said little to persons that came to propose their cases to him, but heard them patiently, and was sure to handle their case in his sermons.

His healing disposition and great moderation of spirit remarkably appeared when this church was grievously divided betwixt the resolutioners and protestors; and as he would never give his judgment upon either side, so he used to say, That division was worse by far than either of the sides. He was equally respected by both parties, for at a meeting of the synod in Glasgow, when those of the different sides met separately, each of them made choice of Mr. Durham for their moderator, but he refused to join either of them, till they would both unite together, which they accordingly did. At this meeting he gave in some overtures for peace, the substance of which was, that they should eschew all public awakening or lengthening out the debate either by preaching or spreading of papers on either side, and that they should forbear practising, executing or pressing of acts made in the last assembly at St. Andrews and Dundee, and also pressing or spreading appeals, declinatures, &c. against the same, and that no church-officer should be excepted at on account of these things, they being found otherwise qualified, &c.[82]

So weighty was the ministerial charge upon his spirit, that if he were to live ten years longer, he would choose to live nine years in study, for preaching the tenth; and it was thought his close study and thoughtfulness cast him into that decay whereof he died. In the time of his sickness, the better part being afraid that the magistrates and some of the ministry who were for the public resolutions, would put in one of that stamp after his death, moved Mr. Carstairs his colleague, in a visit to desire him to name his successor, which after some demur, injoining secrecy till it was nearer his death, he at last named Mr. David Vetch then minister of Govan; but afterwards when dying, to the magistrates, ministers and some of the people, he named other three to take any of them they pleased.—This alteration made Mr. Carstairs inquire the reason after the rest were gone, to whom Mr. Durham replied, O Brother, Mr. Vetch is too ripe for heaven to be transported to any church on earth; he will be there almost as soon as I.—Which proved so; for Mr. Durham died the Friday after, and next Sabbath Mr. Vetch preached, and (though knowing nothing of this) told the people in the afternoon it would be his last sermon to them, and the same night taking bed, he died next Friday morning about three o'clock; the time that Mr. Durham died, as Dr. Rattray, who was witness to both, did declare.—When on his death-bed, he was under considerable darkness about his state, and said to Mr. John Carstair's brother, "For all that I have preached or written, there is but one scripture I can remember or dare gripe unto; tell me if dare lay the weight of my salvation upon it, Whosoever cometh unto me, I will in no wise cast out."—Mr. Carstairs answered, "You may depend on it, though you had a thousand salvations at hazard." When he was drawing towards his departure in a great conflict and agony, finding some difficulty in his passage, yet he sensibly, through the strength of God's grace, triumphantly overcame; he cried out in a rapture of holy joy some little time before he committed his soul to God, "Is not the Lord good! Is he not infinitely good! See how he smiles! I do say it, and I do proclaim it." He died on Friday the 25th of June 1658, in the thirty-sixth year of his age.

Thus died the eminently pious, learned and judicious Mr. James Durham, whose labours did always aim at the advancement of practical religion, and whose praise in the gospel is throughout all the churches both at home and abroad. He was a burning and a shining light, a star of the first magnitude, and of whom it may be said (without derogating from the merit of any), that he attained unto the first three and had a name among the mighty. He was also one of great integrity and authority in the country where he lived, insomuch, that when any difference fell out, he was always chosen by both parties as their great referee or judge, unto whose sentence all parties submitted. Such was the quality of his calm and healing spirit.

His colleague Mr. John Carstairs, in his funeral sermon from Isa. lvii. 1, 2. The righteous man perisheth, and no one layeth it to heart, &c. gives him this character,—"Know ye not that there is a prince among pastors fallen to-day! a faithful and wise steward, that knew well how to give God's children their food in due season, a gentle and kind nurse, a faithful admonisher, reprover, &c. a skilful counsellor in all straits and difficulties; in dark matters he was eyes to the blind, feet to the lame, a burning and shining light in the dark world, an interpreter of the word among a thousand, to him men gave ear, and after his words no man spake again."

His learned and pious works, (wherein all the excellencies of the primitive and ancient fathers seem to concenter) are a commentary on the Revelation; seventy-two sermons on the fifty-third chapter of the prophecy of the prophet Isaiah; an exposition of the ten commandments; an exposition of the Song of Solomon; his sermons on death; on the unsearchable riches of Christ; his communion sermons, sermons on godliness and self-denial; a sermon on a good conscience. There are also a great many of his sermons in manuscript (never yet published), viz. three sermons upon resisting the Holy Ghost from Acts vii 51.; eight on quenching the Spirit; five upon giving the Spirit; thirteen upon trusting and delighting in God; two against immoderate anxiety; eight upon the one thing needful; with a discourse upon prayer, and several other sermons and discourses from Eph. v. 15. 1 Cor. xi. 24. Luke i. 6. Gal. v. 16, Psal. cxix. 67. 1 Thess. v. 19. 1 Pet. iii. 14. Matth. viii. 7. There is also a treatise on scandal, and an exposition by way of lecture upon Job said to be his, but whether these, either as to style or strain, co-here with the other works of the laborious Mr. Durham, must be left to the impartial and unbiased reader.



The Life of Mr. SAMUEL RUTHERFORD.

Mr. Samuel Rutherford a gentleman by extraction, having spent sometime at the grammar-school, went to the university of Edinburgh, where he was so much admired for his pregnancy of parts, and deservedly looked upon as one from whom some great things might be expected, that in a short time (though then but very young) he was made professor of philosophy in that university.

Sometime after this he was called to be minister at Anwoth, in the shire of Galloway, unto which charge he entered by means of the then viscount of Kenmuir, without any acknowledgment or engagement to the bishops. There he laboured with great diligence and success, both night and day, rising usually by three o'clock in the morning, spending the whole time in reading, praying, writing, catechising, visiting, and other duties belonging to the ministerial profession and employment.

Here he wrote his exercitationes de gratia, &c. for which he was summoned (as early as June 1630) before the high commission court, but the weather was so tempestuous as to obstruct the passage of the arch-bishop of St. Andrews hither, and Mr. Colvil one of the judges having befriended him, the diet was deserted. About the same time his first wife died after a sore sickness of thirteen months, and he himself being so ill of a tertian fever for thirteen weeks, that then he could not preach on the Sabbath day, without great difficulty.

Again in April 1634, he was threatened with another prosecution at the instance of the bishop of Galloway, before the high commission court, and neither were these threatenings all the reasons Mr. Rutherford had to lay his account with suffering, and as the Lord would not hide from his faithful servant Abraham the things he was about to do, neither would he conceal from this son of Abraham what his purposes were concerning him; for in a letter to the provost's wife of Kirkcudbright, dated April 20, 1633, he says, "That upon the 17th and 18th of August he got a full answer of his Lord to be a graced minister, and a chosen arrow hid in his quiver[83]." Accordingly the thing he looked for came upon him, for he was again summoned before the high commission court for his non-conformity, his preaching against the five articles of Perth, and the forementioned book of exercitationes apologetica pro divina gratia, which book they alledged did reflect upon the church of Scotland, but the truth was, says a late historian[84], The argument of that book did cut the sinews of Arminianism, and galled the Episcopal clergy to the very quick, and so bishop Sydresert could endure him no longer. When he came before the commission court he altogether declined them as a lawful judicatory, and would not give the chancellor (being a clergyman) and the bishops their titles by lording of them, yet some had the courage to befriend him, particularly, the lord Lorn (afterwards the famous marquis of Argyle), who did as much for him as was within his power to do; but the bishop of Galloway, threatening that if he got not his will of him, he would write to the king; it was carried against him, and upon the 27th of July 1636, he was discharged to exercise any part of his ministry within the kingdom of Scotland, under pain of rebellion, and ordered within six months to confine himself within the city of Aberdeen, &c. during the king's pleasure, which sentence he obeyed, and forthwith went toward the place of his confinement.

From Aberdeen he wrote many of his famous letters, from which it is evident that the consolation of the Holy Spirit did greatly abound with him in his sufferings, yea, in one of these letters, he expresses it in the strongest terms, when he says, "I never knew before, that his love was in such a measure. If he leave me, he leaves me in pain, and sick of love, and yet my sickness is my life and health. I have a fire within me, I defy all the devils in hell and all the prelates in Scotland to cast water on it." Here he remained upwards of a year and a half, by which time he made the doctors of Aberdeen know that the puritans (as they called them) were clergymen as well as they. But upon notice that the privy council had received in a declinature against the high commission court in the year 1638, he adventured to return back again to his flock at Anwoth, where he again took great pains, both in public and private, amongst that people, who from all quarters resorted to his ministry, so that the whole country side might account themselves as his particular flock, and it being then in the dawning of the reformation, found no small benefit by the gospel, that part of the ancient prophecy being farther accomplished, for in the wilderness shall waters break out, and streams in the desert, Isa. xxxv. 6.

He was before that venerable assembly held at Glasgow in 1638, and gave an account of all these his former proceedings with respect to his confinement, and the causes thereof. By them he was appointed to be professor of divinity at St. Andrews, and colleague in the ministry with the worthy Mr. Blair, who was translated hither about the same time. And here God did again so second this his eminent and faithful servant, that by his indefatigable pains both in teaching in the schools and preaching in the congregation, St. Andrews the seat of the arch-bishop (and by that means the nursery of all superstition, error and profaneness) soon became forthwith a Lebanon out of which were taken cedars, for building the house of the Lord, almost through the whole land, many of whom he guided to heaven before himself (who received the spiritual life by his ministry), and many others did walk in that light after him.

And as he was mighty in the public parts of religion, so he was a great practiser and encourager of the private duties thereof. Thus in the year 1640, when a charge was foisted in before the general assembly at the instance of Mr. Henry Guthrie minister at Stirling (afterward bishop of Dunkeld), against private society meetings (which were then abounding in the land), on which ensued much reasoning, the one side yielding that a paper before drawn up by Mr. Henderson should be agreed unto concerning the order to be kept in these meetings, &c. but Guthrie and his adherents opposing this, Mr. Rutherford, who was never much disposed to speak in judicatories, threw in this syllogism, "What the scriptures do warrant no assembly may discharge; but private meetings for religious exercises the scriptures do warrant, Mal. v. 16. Then they that feared the Lord spake often one to another, &c. James v. 16. Confess your faults one to another, and pray one for another, &c. These things could not be done in public meetings, &c." And although the earl of Seaforth there present, and those of Guthrie's faction upbraided this good man for this, yet it had influence upon the majority of the members, so that all the opposite party got done, was an act anent the ordering of family-worship.

He was also one of the Scots commissioners appointed anno 1643, to the Westminster assembly, and was very much beloved there for his unparalleled faithfulness and zeal in going about his Master's business. It was during this time that he published lex rex, and several other learned pieces against the Erastians, Anabaptists, Independents, and other sectaries that began to prevail and increase at that time, and none ever had the courage to take up the gauntlet of defiance thrown down by this champion[85].

When the principal business of this assembly was pretty well settled, Mr. Rutherford, on October 24, 1647, moved that it might be recorded in the scribe's book, that the assembly had enjoyed the assistance of the commissioners of the church of Scotland, all the time they had been debating and perfecting these four things mentioned in the solemn league, viz. Their composing a directory for worship, an uniform confession of faith, a form of church-government and discipline, and the public catechism, which was done in about a week after he and the rest returned home.

Upon the death of the learned Dematius anno 1651, the magistrates of Utrecht in Holland, being abundantly satisfied as to the learning, piety, and true zeal of the great Mr. Rutherford, invited him to the divinity chair there, but he could not be persuaded. His reasons elsewhere (when dissuading another gentleman from going abroad) seem to be expressed in these words:—"Let me intreat you to be far from the thoughts of leaving this land. I see it and find it, that the Lord hath covered the whole land with a cloud in his anger, but though I have been tempted to the like, I had rather be in Scotland beside angry Jesus Christ (knowing he mindeth no evil to us), than in any Eden or garden on the earth[86]." From which it is evident that he chose rather to suffer affliction in his own native country, than to leave his charge and flock in time of danger. He continued with them till the day of his death in the free and faithful discharge of his duty.

When the unhappy difference fell out between those called the protesters and the public resolutioners, anno 1650, and 1651, he espoused the protestors quarrel, and gave faithful warning against these public resolutions, and likewise during the time of Cromwel's usurpation he contended against all the prevailing sectaries that then ushered in with the sectaries by virtue of his toleration[87]. And such was his unwearied assiduity and diligence, that he seemed to pray constantly, to preach constantly, to catechise constantly, and to visit the sick exhorting them from house to house, to teach as much in the schools, and spend as much time with the students and young men in fitting them for the ministry, as if he had been sequestrate from all the world besides, and yet withal to write as much as if he had been constantly shut up in his study.

But no sooner did the restoration of Charles II. take place, than the face of affairs began to change, and after his forementioned book lex rex was burnt at the cross of Edinburgh, and at the gates of the new college of St. Andrews, where he was professor of divinity, the parliament in 1661, were to have an indictment laid before them against him, and such was their humanity (when every body knew he was a-dying) that they caused summon him to appear before them at Edinburgh, to answer to a charge of high treason[88]: But he had a higher tribunal to appear before, where his judge was his friend, and was dead before that time came, being taken away from the evil to come.

When on his death-bed, he lamented much that he was with-held from bearing witness to the work of reformation since the year 1638, and upon the 28th of February he gave a large and faithful testimony[89] against the sinful courses of that time, which testimony he subscribed twelve days before his death, being full of joy and peace in believing.

During the time of his last sickness, he uttered many savoury speeches and often broke out in a kind of sacred rapture, exalting and commending the Lord Jesus, especially when his end drew near. He often called his blessed Master his kingly King. Some days before his death he said, "I shall shine, I shall see him as he is, I shall see him reign and all his fair company with him, and I shall have my large share. Mine eyes shall see my Redeemer, these very eyes of mine, and none other for me. This may seem a wide word, but it is no fancy or delusion.—It is true.—Let my Lord's name be exalted, and, if he will, let my name be grinded to pieces, that he may be all in all. If he should slay me ten thousand times, I will trust."—He often repeated Jer. xv. 16. Thy words were found and I did eat them, &c.

When exhorting one to diligence, he said, "It is no easy thing to be a Christian. For me I have got the victory, and Christ is holding out both his arms to embrace me." At another time to some friends present he said, "At the beginning of my sufferings I had mine own fears like other sinful men, lest I should faint and not be carried creditably through, and I laid this before the Lord, and as sure as ever he spoke to me in his word, as sure as his Spirit witnesseth to my heart, he hath accepted my sufferings. He said to me, Fear not, the outgate shall not be simply matter of prayer, but matter of praise. I said to the Lord, If he should slay me five thousand times five thousand I would trust in him, and I speak it with much trembling, fearing I should not make my part good, but as really as ever he spoke to me by his Spirit, he witnessed to my heart that his grace should be sufficient." The Thursday night before his death, being much grieved with the state of the public, he had this expression, "Horror hath taken hold on me." And afterwards, falling on his own condition, he said, "I renounce all that ever he made me will and do, as defiled and imperfect, as coming from me; I betake myself to Christ for sanctification as well as justification:"—Repeating these words, "He is made of God to me wisdom, righteousness, &c."—adding, "I close with it, let him be so, he is my all in all."

March 17th, three gentlewomen came to see him, and after exhorting them to read the word, and be much in prayer, and much in communion with God, he said, "My honourable Master and lovely Lord, my great royal King hath not a match in heaven nor in earth. I have my own guilt even like other sinful men, but he hath pardoned, loved, washed, and given me joy unspeakable and full of glory. I repent not that ever I owned his cause. These whom ye call protestors, are the witnesses of Jesus Christ. I hope never to depart from that cause nor side with those that have burnt the causes of God's wrath. They have broken their covenant oftener than once or twice, but I believe the Lord will build Zion, and repair the waste places of Jacob. Oh! to obtain mercy to wrestle with God for their salvation. As for this presbytery, it hath stood in opposition to me these years past. I have my record in heaven I had no particular end in view, but was seeking the honour of God, the thriving of the gospel in this place, and the good of the new college, that society which I have left upon the Lord. What personal wrongs they have done me, and what grief they have occasioned to me, I heartily forgive them, and desire mercy to wrestle with God for mercy to them, and for the salvation of them all."

The same day Messrs. James M'Gil, John Wardlaw, William Vilant, and Alexander Wedderburne, all members of the same presbytery with him, coming to visit him, he made them welcome, and said, "My Lord and Master is the chief of ten thousand, none is comparable to him in heaven or earth. Dear brethren, do all for him, pray for Christ, preach for Christ, feed the flock committed to your charge for Christ, do all for Christ, beware of men-pleasing, there is too much of it amongst us. The new college hath broke my heart, I can say nothing of it, I have left it upon the Lord of the house, and it hath been and still is my desire that he may dwell in this society, and that the youth may he fed with sound knowledge."—After this he said, "Dear brethren, it may seem presumptuous in me a particular man, to send a commission to a presbytery;—and Mr. M'Gill replying, It was no presumption, he continued,—Dear brethren, take a commission from me a dying man, to them to appear for God and his cause, and adhere to the doctrine of the covenant, and have a care of the flock committed to their charge, let them feed the flock out of love, preach for God, visit and catechise for God, and do all for God, beware of men-pleasing, the chief shepherd will appear shortly, &c. I have been a sinful man, and have had mine own failings, but my Lord hath pardoned and accepted my labours. I adhere to the cause and covenant, and resolve never to depart from the protestation[90] against the controverted assemblies. I am the man I was. I am still for keeping the government of the kirk of Scotland intire, and would not for a thousand worlds have had the least hand in the burning of the causes of God's wrath. Oh! for grace to wrestle with God for their salvation."

Mr. Vilant having prayed at his desire, as they took their leave he renewed their charge to them to feed the flock out of love. The next morning, as he recovered out of a fainting, in which they who looked on expected his dissolution, he said, "I feel, I feel, I believe, I joy and rejoice, I feed on manna." Mr. Blair (whose praise is in the churches) being present, he took a little wine in a spoon to refresh himself, being then very weak, he said to him, "Ye feed on dainties in heaven, and think nothing of our cordials on earth."—He answered, "They are all but dung, but they are Christ's creatures, and out of obedience to his command I take them.——Mine eyes shall see my Redeemer, I know he shall stand the last day upon the earth, and I shall be caught up in the clouds to meet him in the air, and I shall be ever with him, and what would you have more, there is an end."—And stretching out his hands he said again, "There is an end."——And a little after he said, "I have been a single man, but I stand at the best pass that ever a man did, Christ is mine and I am his."—And spoke much of the white stone and new name. Mr. Blair (who loved with all his heart to hear Christ commended) said to him again—"What think ye now of Christ?—To which he answered, I shall live and adore him. Glory! glory to my Creator and my Redeemer for ever! Glory shines in Emmanuel's land." In the afternoon of that day he said, "Oh! that all my brethren in the public may know what a Master I have served, and what peace I have this day, I shall sleep in Christ, and when I awake I shall be satisfied with his likeness. This night shall close the door and put my anchor within the vail, and I shall go away in a sleep by five of the clock in the morning" (which exactly fell out). Though he was very weak, he had often this expression, "Oh! for arms to embrace him! Oh! for a well tuned harp!" He exhorted Dr. Colvil (a man who complied with prelacy afterward) to adhere to the government of the church of Scotland, and to the doctrine of the covenant, and to have a care to feed the youth with sound knowledge.——And the doctor being the professor of the new college, he told him, That he heartily forgave him all the wrongs he had done him. He spake likewise to Mr. Honeyman (afterward bishop Honeyman) who came to see him, saying, "Tell the presbytery to answer for God and his cause and covenant, saying, The case is desperate, let them be in their duty."——Then directing his speech to Mr. Colvil and Mr. Honeyman, he said, "Stick to it. You may think it an easy thing in me a dying man, that I am now going out of the reach of all that men can do, but he before whom I stand knows I dare advise no colleague or brother to do what I would not cordially do myself upon all hazard, and as for the causes of God's wrath that men have now condemned, tell Mr. James Wood from me, that I had rather lay down my head on a scaffold, and have it chopped off many times (were it possible), before I had passed from them." And then to Mr. Honeyman he said, "Tell Mr. Wood, I heartily forgive him all the wrongs he has done me, and desire him from me to declare himself the man that he is still for the government of the church of Scotland."

Afterwards when some spoke to him of his former painfulness and faithfulness in the ministry, he said, "I disclaim all that, the port that I would be at, is redemption and forgiveness through his blood, thou shalt shew me the path of life, in thy sight is fulness of joy, there is nothing now betwixt me and the resurrection but to-day thou shalt be with me in paradise." Mr. Blair saying, Shall I praise the Lord for all the mercies he has done and is to do for you? He answered, "Oh! for a well tuned harp." To his child[91] he said, "I have again left you upon the Lord, it may be, you will tell this to others, that the lines are fallen to me in pleasant places, I have got a goodly heritage. I bless the Lord that he gave me counsel."

Thus by five o'clock in the morning (as he himself foretold) it was said unto him, Come up hither, and he gave up the ghost, and the renowned eagle took its flight unto the mountains of spices.

In the foresaid manner died the famous Mr. Rutherford who may justly be accounted among the sufferers of that time, for surely he was a martyr both in his own design and resolution, and by the design and determination of men. Few men ever ran so long a race without cessation, so constantly, so unweariedly, and so unblameably. Two things (rarely to be found in one man) were eminent in him, viz. a quick invention and sound judgment, and these accompanied with a homely but clear expression, and graceful elocution; so that such as knew him best were in a strait whether to admire him most for his penetrating wit and sublime genius in the schools, and peculiar exactness in disputes and matters of controversy, or his familiar condescension in the pulpit, where he was one of the most moving and affectionate preachers in his time, or perhaps in any age of the church.——To sum up all in a word, He seems to be one of the most resplendent lights that ever arose in this horizon.

In all his writings he breathes the true spirit of religion, but in his every-way admirable letters he seems to have out-done himself, as well as every body else, which, although jested on by the profane wits of this age because of some homely and familiar expressions in them, it must be owned by all who have any relish for true piety, that they contain such sublime flights of devotion that they must at once ravish and edify every sober, serious, and understanding reader.

Among the posthumous works of the laborious Mr. Rutherford are his letters; the trial and triumph of faith; Christ's dying and drawing of sinners, &c.; and a discourse on prayer; all in octavo. A discourse on the covenant; on liberty of conscience; a survey of spiritual antichrist; a survey of antinomianism; antichrist stormed; and several other controverted pieces, such as lex rex, the due right of church-government; the divine right of church-government; and a peaceable plea for presbytery; are for the most part in quarto, as also his summary of church discipline, and a treatise on the divine influence of the Spirit. There are also a variety of his sermons in print, some of which were preached before both houses of parliament annis 1644, and 1645. He wrote also upon providence, but this being in Latin, is only in the hands of a few; as are also the greater part of his other works, being so seldom republished. There is also a volume of sermons, sacramental discourses, &c. which I have been desired to publish.

An EPITAPH on his Grave-stone.

What tongue! What pen, or skill of men Can famous Rutherford commend! His learning justly rais'd his fame, True goodness did adorn his name. He did converse with things above, Acquainted with Emmanuel's love. Most orthodox he was and sound, And many errors did confound. For Zion's King, and Zion's cause, And Scotland's covenanted laws, Most constantly he did contend, Until his time was at an end. At last he wan to full fruition Of that which he had seen in vision.

October 9th, 1735. W. W.



The Life of the honourable ARCHIBALD CAMPBEL Marquis of Argyle.

Archibald Campbel having, after a good classical education, applied himself to the study of the holy scriptures, became well acquainted with the most interesting points of religion, which he retained and cultivated amidst his most laborious and highest employments both in church and state ever after.

From his earlier years he stood well affected to the presbyterian interest, and being still a favourer of the puritans (the presbyterians then so called) when Mr. Rutherford was, for his non-conformity, brought before the high commission court anno 1638, he interposed to his utmost in his behalf; concerning which Mr. Rutherford in his letters says,[92] "My Lord hath brought me a friend from the highlands of Argyle, my lord Lorn, who hath done as much as was within the compass of his power. God give me favour in his eyes." And elsewhere to the lady Kenmuir, "And write thanks to your brother, my lord of Lorn, for what he has done for me, a poor unknown stranger to him. I shall pray for him and his house while I live. It is his honour to open his mouth in the streets for his wronged and oppressed Master Christ Jesus." Nor was this all: for about the same time, he so laboured and prevailed with the bishop of Galloway, that worthy Earlston was relaxed from the sentence of banishment unto which he was assigned for the same noble cause.

And no sooner did our reformation (commonly called the second reformation) begin to dawn anno 1637, than he espoused the same cause himself; for we find next year, that the earl of Argyle (his father dying about that time), though a private counsellor, diligently attending all the sessions of that famous general assembly held then at Glasgow, in order to hear their debates and determinations concerning diocesan episcopacy, and the five articles of Perth, wherein he declared his full satisfaction with their decisions. And here it was that this noble peer began to distinguish himself by a concern for the Redeemer's glory, in which he continued, and was kept faithful therein, until he got the crown of martyrdom at last.

At this meeting, amongst many other things, his lordship proposed an explication of the confession and covenant, in which he wished them to proceed with great deliberation, lest (said he) they should bring any under suspicion of perjury, who had sworn it in the sense he had done, which motion was taken in good part by the members, and entered upon in the 8th session of that assembly. Mr. Henderson the moderator, at the conclusion of this assembly, judging that, after all, the countenance give to their meetings by this noble peer deserved a particular acknowledgment, wished his lordship had joined with them sooner, but he hoped God had reserved him for the best times, and would honour him here and hereafter. Whereupon his lordship rose, and delivered an excellent speech ex tempore, before the assembly, in which amongst other things he said, "And whereas you wished I had joined you sooner; truly it was not for want of affection for the good of religion, and my own country which detained me, but a desire and hope that by staying with the court I might have been able to bring a redress of grievances, and when I saw that I could no longer stay without proving unfaithful to my God and my country, I thought good to do as I have done, &c.——I remember I told some of you that pride and avarice are two evils that have wrought much woe to the church of Christ, and as they are grievous faults in any man, they are especially so in church-men, &c.—I hope every man here, shall walk by the square and rule which is now set before him, observing duty, 1. To superiors. 2. To equals; and 3. To inferiors.—Touching our duty to superiors, there needs nothing be added to what has been wisely said by the moderator. Next, concerning equals, there is a case much spoken of in the church, i. e. the power of ruling elders, some ministers apprehending it to be a curbing of their power; truly it may be some elders are not so wise as there is need for.—But as unity ought to be the endeavour of us all, let neighbouring parishes and presbyteries meet together for settling the same, &c. And thirdly, for inferiors, I hope ministers will discharge their duty to their flocks, and that people will have a due regard to those that are set over them to watch for their souls, and not to think, that because they want bishops, they may live as they will, &c."[93]

After this, when the Scots covenanters were obliged to take arms in their own defence, anno 1639, and having marched towards the borders of England, under the command of general Leslie, this noble lord being set to guard the western coast, contributed very much by his diligence and prudence to preserve peace in these parts, and that not only in conveening the gentlemen in these quarters, and taking security of them for that purpose, but also raised four hundred men in the shire of Argyle, which he took in hand to maintain at his own charges. Which number he afterward increased to nine hundred able men, one half whereof he set on Kintyre to wait on the marquis of Antrim's design, and the rest on the head of Lorn to attend the motions of those of Lochaber, and the western isles. From thence he himself went over to Arran with some cannon, and took the castle of Brodick, belonging to Hamilton; which surrendered without resistance.

He was again, in the absence of the covenanters army, anno 1640, appointed to the same business, which he managed with no less success, for he apprehended no less than eight or nine of the ring-leaders of the malignant faction, and made them give bonds for their better behaviour in time coming. Which industrious and faithful conduct in this great man stirred up the malice of his and truth's adversaries, that they fought on all occasions to vent their mischief against him afterward.

For, at the very next sitting down of the Scots parliament, the earl of Montrose discovered a most mischievous attempt to wound his reputation, and to set the king at perpetual variance with his lordship; and among other offensive speeches uttered by Montrose, one was, That when the earl of Athol and the other eight gentlemen taken up by him last year (for carrying arms against their country), were in his lordship's tent at the ford of Lyons, he (viz., Argyle) should have said publicly, "That they (meaning the parliament) had consulted both lawyers and divers others, anent the deposing of the king, and had got resolution that it might be done in three cases, viz. 1. Desertion. 2. Invasion; and 3. Vendition. And that they once thought to have done it at the last sitting of parliament, but would do it at the next sitting thereof." Montrose condescended on Mr. James Stuart commissary of Dunkeld, one of the foresaid eight taken by Argyle, as his informer; and some of his lordship's friends, having brought the said commissary to Edinburgh, he was so fool-hardy as to subscribe the acknowledgment of the above report to Montrose. The earl of Argyle denied the truth of this in the strongest terms, and resolved to prosecute Mr. Stuart before the court of justiciary where his lordship insisted for an impartial trial, which was granted, and according to his desire four lords of the session were added hac vice to the court of justiciary. Stuart was accused upon the laws of leasing, particularly of a principal statesman, to evite the eminent danger of which he wrote to Argyle, wherein he cleared him of the charge as laid against him, and acknowledged that he himself forged them, out of malice against his lordship, &c. But though Argyle's innocency was thus cleared, it was thought necessary to let the trial go on, and the fact being proven he was condemned to die. Argyle would willingly have seen the royal clemency extended to the unfortunate wretch; but others thought the crime tended to mar the design of the late treaty, and judged it needful as a terror to others, to make an example. At his execution, he discovered a great deal of remorse for what he had done, and although this worthy nobleman was vindicated in this, yet we find that after the restoration it was made one of the principal handles against this noble martyr.

During these transactions, the king disagreeing with his English parliament, made another tour to Scotland, and attended the Scots parliament there; in which parliament, (that he might more effectually gain the Scots over to his interest) he not only granted a ratification of all their former proceedings, both in their own defence, and with respect to religion, but also dignified several of the Scots nobility: and being sensible of the many great and good services done by this noble earl, he was placed at the head of the treasury, and the day before the rising of the parliament all the commissions granted to, and services and employments performed by Archibald, earl of Argyle, in the service of his country were approved of; and an act of parliament made thereon was read and voted, the king giving him this testimony in public, That he dealt over honestly with him, though he was still stiff as to the point in controversy. And on the same day, Nov, 15th, 1641, the king delivered a patent to the lion king at arms, and he to the clerk register, who read it publicly, whereby his majesty created Archibald earl of Argyle, &c. marquis of Argyle, earl of Kintyre, lord Lorn, &c. which being read, and given back to the king, his majesty delivered the same with his own hand to the marquis, who rose and made a very handsome speech in gratitude to his majesty, shewing that he neither expected nor deserved such honour or preferment.

During the sitting of the foresaid parliament, another incident occurred, wherein a plot was laid to destroy this nobleman, in the following manner: Some of the nobility, envying the power, preferment and influence that he and the marquis of Hamilton had with the king, laid a close design for their lives. The earl of Crawford, colonel Cochran, and lieut. Alexander Stuart, were to have been the actors (in which it was insinuated, that his majesty, lord Almond, &c. were privy to the design), which was, that Hamilton and Argyle should be called for in the dead of the night to speak with the king; in the way they were to have been arrested as traitors, and delivered to earl Crawford, who was to wait for them with a considerable body of armed men. If any resistance was made, he was to stab them immediately, if not, carry them prisoners to a ship of war in the road of Leith, where they were to be confined until they should be tried for treason.—But this breaking out before it was fully ripe, the two noblemen the night before went off to a place of more strength, twelve miles distant, and so escaped this danger, as a bird out of the hands of the fowler. Yet such was their lenity and clemency, that upon a petition from them, the foresaid persons were set at liberty.

After this, the earl (now marquis) of Argyle had a most active hand in carrying on the work of reformation, and uniformity in religion anno 1643. And while he was busied among the covenanters anno 1644, Montrose and some others associated themselves to raise forces for the king, intending to draw the Scots army forth of England.—To effect which, the earl of Antrim undertook to send over ten thousand Irish, under the command of one Alaster M'Donald, a Scotsman, to the north of Scotland. A considerable body was accordingly sent, who committed many outrages in Argyle's country.—To suppress this insurrection, the committee of estates April 10, gave orders to the marquis to raise three regiments; which he accordingly did, and with them marched northward, took several of their principal chieftains, and dispersed the rest for some time. But Montrose being still on the field, wherein he gained several victories during this and the following year, and in the mean time plundered and murdered the greater part of Argyle-shire, and other places belonging to the covenanters, without mercy, and although he was at last defeated and totally routed by general Lesly at Philiphaugh, yet such was the cruelty of those cut-throats, that the foresaid M'Donald and his Irish band returned to Argyle-shire (in the beginning of the year 1646) and burnt and plundered the dwellings of the well-affected, in such a terrible manner, that about twelve hundred men assembled in a body under Acknalase, who brought them down to Monteith, to live upon the disaffected in that country, but the Athol men falling upon them at Calender (and being but poorly armed) several of them were killed, and the rest fled towards Stirling, where their master the noble marquis met them, and commiserating their deplorable condition, carried them through to Lennox, to live upon the lands of the lord Napier and others of the disaffected, until they were better provided for. And in the mean time went over himself to Ireland, and brought over the remains of the Scots forces, and with those landed in Argyle-shire, upon which M'Donald betook himself to the isles, and from thence returned back to Ireland; whereby peace was restored in those parts.[94]

Again anno 1648, when the state fell into two factions, that of the malignants was herded by the duke of Hamilton; and the other (the covenanters) by the marquis of Argyle, from which it is easy to conclude, that from the year 1643, (when he had such an active hand in calling the convention of estates, and entering into the solemn league and covenant) to 1648, he was the principal agent amongst the covenanters, and never failed on all occasions to appear in defence of the civil and religious liberties of his native country.

And for what was enacted anno 1649, it is well known what appearances he made, and what interest he had in the parliament, and to the utmost of his power did employ the same for bringing home Charles II. and possessing him of his crown and the exercise of his royal authority, and in this he succeeded to good purpose, as long as the king followed his counsel and advice. But afterwards taking in the malignant faction into places of power and trust, all went to shipwreck together, which was no small matter of grief to this worthy and religious nobleman.

And as the king was well received then by the marquis of Argyle, so he pretended a great deal of regard and kindness for him about that time; as appears from a letter or declaration given under his own hand at St. Johnston Sept. 24, 1650, in which he says, "Having taken to my consideration the faithful endeavours of the marquis of Argyle, for restoring me to my just rights, &c.——I am desirous to let the world see how sensible I am of his real respect to me, by some particular favour to him.——And particularly I do promise that I shall make him duke of Argyle, a knight of the garter, and one of the gentlemen of my bed-chamber, and this to be performed when he shall think fit. I do further promise to hearken to his counsel, whenever it shall please God to restore me to my just rights in England, I shall see him paid the 40,000 pounds sterling which are due to him. All which I do promise to make good upon the word of a king. C. R."

* * * * *

But how all these fair promises were performed will come afterwards to be observed. For this godly nobleman taking upon him to reprove the king for some of his immoralities[95], which faithful admonition, however well it appeared to be taken off the marquis's hand for the present, yet it appeared afterwards that this godly freedom was never forgot, until it was again repaid him with the highest resentment (such was the way to hearken to his counsel); for if debauchery and dissimulation had ever been accounted among the liberal sciences, then this prince was altogether a master in that faculty[96].

In the mean time January 1. 1651, the king was crowned at Scone, where after an excellent sermon by Mr. Robert Douglas from 2 Kings ii. 17, the king took the coronation oath, then sitting down in the chair of state (after some other ceremonies were performed), the marquis of Argyle taking the crown in his hands, (Mr. Douglas prayed) he set it on the king's head; and so ascending the stage, attended by the officers of the crown, he was installed unto the royal throne by Archibald marquis of Argyle, saying, "Stand, &c. fast from henceforth the place whereof you are the lawful and righteous heir, by a long and lineal succession of your fathers, which is now delivered to you by the authority of God Almighty.[97]" Then the solemnity was concluded by a pertinent exhortation, both to king and people, wherein they were certified, that if they should conspire together against the kingdom of Jesus Christ, both supporters and supported should fall together.

But the king's forces having been before that defeated by Cromwel at Dunbar, and being no longer able to make head against the English, he went for England, and here by his particular allowance the marquis of Argyle (after kissing his hand) was left at Stirling. But the king's army being totally routed on the third of September at Worcester, and from thence driven from all his dominions; in the mean time the English over-run the whole country, so that the representatives of the nation were either obliged to take the tender, or else suffer great hardships, which tender the marquis had refused at Dunbarton, whereupon they resolved to invade the highlands and the shire of Argyle, being inclosed on all hands with regiments of foot and horse. Major Dean coming to the marquis's house at Inverary where he was lying sick, presented a paper, which he behoved to subscribe against to-morrow, or else be carried off prisoner, which (though sore against his will) for his own and his vassals and tenants safety he was obliged to subscribe with some alterations, which capitulation was made a mighty handle against him afterwards. And although he had some influence upon the usurper, and was present at several meetings wherein he procured an equal hearing to the protestors at London, while he was there anno 1657, yet he was rather a prisoner on demand than a free agent, and so continued until the restoration.

Soon after the king's return, this noble marquis being very much solicited to repair to court, and no doubt he himself inclined to wait on a prince on whose head he had set the crown, and though some of his best friends used several arguments to divert him from his purpose till matters were better settled, yet from the testimony of a good conscience, knowing that he was able to vindicate himself from all aspersions, if he was but once admitted to the king's presence. He set out for London, where he arrived on the 8th of July, and went directly to Whitehall to salute his majesty, but whenever the king heard he was come thither (notwithstanding his former fair promises) he ordered Sir William Fleming to apprehend him, and carry him to the tower, where he continued till toward the beginning of December, that he was sent down in a man of war, to abide his trial before the parliament in Scotland. On the 20th they landed at Leith, and next day he was taken up (the streets of Edinburgh covered) betwixt two of the town-baillies to the castle, where he continued until his trial came on.

On Feb. 13, 1661, his lordship was brought down from the castle in a coach, with three of the magistrates of Edinburgh, attended by the town-guard, and presented before the bar of the house, where the king's advocate Sir John Fletcher accused him in common form of high treason, and producing an indictment, craved that it might be read. The marquis himself begged liberty to speak before that was done, but the house refused his reasonable desire, and ordered it to be read, and though he intreated them to hear a petition he had to present, yet that was too great a favour to be granted. The indictment, which was more months in forming than he had days allowed at first to bring his defence, consisted of fourteen articles, the principal of which were, his entering into the solemn league and covenant with England; and his complying with Oliver Cromwel, &c.; all the rest being a heap of slanders, and perversion of matters of fact, gathered up against this good and great man, all which he abundantly takes off in his information and answers[98].

After his indictment was read, he had leave to speak and discoursed for sometime to good purpose. Among other things he said with Paul in another case, "The things laid against him cannot be proven;"—but this he confessed, that in the way allowed by solemn oath and covenant, he served God, his king, and his country; and though he he owned he wanted not failings common to all persons in public business in such a time, yet he blessed God that he was able to make the falsehood of every article of his charge appear, that he had done nothing with a wicked mind, but with many others had the misfortune to do many things, the unforeseen events of which had proved bad.

The parliament fixed on the 27th of February for bringing in his defence, which was too short a time for replying to so many articles. However, at his request it was put off till the 5th of March, when he appeared before the lord of the articles, who ordered him immediately to produce his defence, whereupon he delivered a very moving speech, and gave in a most affecting petition, remitting himself to the king's mercy, and beseeching the parliament to intercede for him, which are too long here to be inserted. March the 6th, he was brought before the parliament—It was reported from the articles, that he had offered a submission to his majesty, &c. but his submission was voted not satisfactory, and he commanded on the morrow to give in his defence to the lords of the articles. When he came before them, and told his defence was not ready, he was appointed to give them in on Monday April 9th, otherwise they would take the whole business before them, without any regard to what he should afterwards say, but it seems on the day appointed, his defence was given in, which contained fifteen sheets of small print, wherein the marquis's management was fully vindicated from all the falsehoods and calumnies in the indictment.

Upon the 16th of April he was again before the parliament, where after the process was read, he had a very handsome and moving speech, wherein at a considerable length[99], he removed several reproaches cast upon him, and touched at some things not in his papers, but whatever he or his lawyers could say, had little weight with the members of parliament. Some of them were already resolved what to do, the house had many messages to hasten his process to an end, but the misgiving of many of their designed probations against this good man embarrassed them mightily for some time, for it appears that there were upwards of thirty different libels all formed against him, and all came to nothing when they began to prove them, as other lies usually do; so that they were forced to betake themselves to the innocent but necessary compliance with the English, after every shire and burgh in Scotland had made their submission to their conquerors.

In the beginning of May witnesses were examined and depositions taken against him, after which he was upon the 25th brought before the bar of the house to receive his sentence from his judges, who were socii criminis (or accomplices, as he told the king's advocate). The house was very thin, all withdrawing except those who were resolved to follow the courses of the time. He put them in mind of the practice of Theodosius the emperor, who enacted that the sentence of death should not be executed till thirty days after it was passed, and added, I crave but ten that the king may be acquainted with it—but this was refused. Then the sentence was pronounced, "That he was found guilty of high treason, and adjudged to be executed to the death as a traitor, his head to be severed from his body at the cross of Edinburgh, upon Monday the 27th instant, and affixed on the same place where the marquis of Montrose's head formerly was, and his arms torn before the parliament at the cross." Upon this he offered to speak, but the trumpet sounding he stopped till they ended, and then said, "I had the honour to set the crown on the king's head, and now he hastens me to a better crown than his own." And directing himself to the commissioner and parliament, he said, "You have the indemnity of an earthly king among your hands, and have denied me a share in that, but you cannot hinder me from the indemnity of the King of kings, and shortly you must be before his tribunal. I pray he mete not out such measure to you as you have done to me, when you are called to an account for all your actings, and this amongst the rest."

After his sentence he was ordered to the common prison, where his excellent lady was waiting for him. Upon seeing her he said, "They have given me till Monday to be with you, my dear, therefore let us make for it." She embracing him wept bitterly and said, "The Lord will require it: The Lord will require it." Which drew tears from all in the room.——But being himself composed, he said, "Forbear, forbear. I pity them, they know not what they are doing. They may shut me in where they please, but they cannot shut God out from me. For my part I am as content to be here as in the castle, and as content in the castle as in the tower of London, and as content there as when at liberty, and I hope to be as content on the scaffold as any of them all, &c." He added, "He remembered a scripture cited by an honest minister to him while in the castle, which he intended to put in practice. When Ziklag was taken and burnt, the people spake of stoning David, but he encouraged himself in the Lord."

He spent all his short time till Monday with the greatest serenity and cheerfulness, and in the proper exercise of a dying Christian. To some ministers, who were permitted to attend him, he said, "That shortly they would envy him who was got before them,——and added, Remember that I tell you, my skill fails me, if you who are ministers will not either suffer much or sin much; for tho' you go along with these men in part, if you do not in all things, you are but where you were, and so must suffer, and if you go not at all with them you must but suffer."

During his life he was reckoned rather timorous than bold to any excess. In prison, he said he was naturally inclined to fear in his temper, but desired those about him as he could not but do, to observe that the Lord had heard his prayer, and removed all fear from him, &c. At his own desire his lady took her leave of him on the Sabbath night. Mr. Robert Douglas and Mr. George Hutcheson preached to him in the tolbooth on the Lord's day, and his dear and much valued friend Mr. David Dickson (I am told, says Mr. Wodrow) was his bedfellow the last night he was in time.

The marquis had a sweet time in the tolbooth as to his souls case, and it still increased nearer his end, as he had sleeped calmly and pleasantly his last night, so in the intervals of his necessary business, he had much spiritual conservation. On Monday morning though he was much engaged in settling his affairs in the midst of company, yet he was so overpowered with a sensible effusion of the Holy Spirit, that he broke out in a rapture and said, "I thought to have concealed the Lord's goodness, but it will not do. I am now ordering my affairs, and God is sealing my charter to a better inheritance, and just now saying to me, Son, be of good cheer, thy sins are forgiven thee."

Some time before he went to the place of execution, he received an excellent letter from a certain minister, and wrote a most moving one to the king, and dined precisely at twelve o'clock along with his friends with great cheerfulness, and then retired a little. Upon his opening the door Mr. Hutcheson said, What cheer, my lord? He answered, "Good cheer, sir, the Lord hath again confirmed and said to me from heaven, Thy sins be forgiven thee." Upon this tears of joy flowed in abundance; he retired to the window and wept there; from that he came to the fire, and made as if he would stir it a little to conceal his concern, but all would not do, his tears ran down his face, and coming to Mr. Hutcheson he said, "I think his kindness overcomes me. But God is good to me, that he let not out too much of it here, for he knows I could not bear it[100]. Get me my cloke and let us go." But being told that the clock was kept back till one, till the bailies should come,——He answered, They are far in the wrong; and presently kneeled and prayed before all present, in a most sweet and heavenly manner. As he ended, the bailies sent up word for to come down; upon which he called for a glass of wine, and asked a blessing to it, standing, and continuing in the same frame, he said, "Now let us go, and God be with us."

After having taken his leave of such in the room, who were not to go with him to the scaffold, when going towards the door he said, "I could die like a Roman, but choose rather to die like a Christian. Come away, gentlemen, he that goes first goes cleanliest." When going down stairs, he called the reverend Mr. James Guthrie to him, and embracing him in a most endearing way, took his farewel of him; Mr. Guthrie at parting addressed the marquis thus, "My lord, God hath been with you, he is with you, and will be with you. And such is my respect for your lordship, that if I were not under sentence of death myself, I would cheerfully die for your lordship." So they parted, to meet again in a better place on the Friday following.