Upon the 9th of September, a declaration of the same nature being published, the noblemen, gentlemen, burgesses, &c. gave another protest, and Mr. Johnston header and advocate for the church, in name of all who adhered to the confession of faith, and covenant lately renewed within the kingdom, took instruments in the hands of three notaries there present, and offered a copy thereof to the herald at the cross of Edinburgh.

In the same year, when the famous general assembly sat down at Glasgow, in the month of November, Mr. Henderson, being chosen moderator, it was moved, That Mr. Johnston, who had hitherto served the tables at Edinburgh without reward, and yet with great diligence, skill and integrity, deserved the office of clerk above all others. After much reasoning, concerning him and some others (put on a leet for election), the rolls being called, on a vote for a clerk, it carried unanimously for Mr. Johnston, who then gave his oath for fidelity, diligence, and a conscientious use of the registers; and was admitted to all the rights, profits and privileges, which any in that office had formerly enjoyed; and instruments taken both of his admittance and acceptance.

Mr Johnston being thus installed, the moderator desired, that all who had any acts or books of former assemblies, would put them into his hands; whereupon Mr. Sandihills, (formerly clerk) exhibited two books, containing some acts from 1592, to that of Aberdeen in 1618, &c. and being interrogate concerning the rest, he solemnly averred, that he had received no more from the arch-bishop, and to his knowledge, he had no other belonging to the church.—Then a farther motion was made by the assembly for recovering the rest, wanting, that if any had them, they should give them up, whereupon Mr. Johnston gave an evidence how deserving he was of the trust reposed in him, by producing on the table five books (being now seven in all), which were sufficient to make up a register of the church, from the beginning of the reformation; which was very acceptable to the whole assembly.

In the 24th session of this assembly, a commission was given to Mr. Johnston to be their procurator, and Mr. Dalgliesh to be their agent; and in their last session of December 20, an act passed, allowing him the instruction of all treaties and papers that concerned the church, prohibiting all printers from publishing any thing of that kind, not licensed by him.

But the king and the Canterburian faction, being highly displeased with the proceedings of this assembly, advanced with an army toward the borders, which made the covenanters, seeing the danger they were exposed unto, raise another army, with which, under the command of general Leslie, they marched towards the king's army, now encamped on the south side of Tweed, about three miles above Berwick. Upon their approach, the English began to faint, whereupon the king and the English nobility desired a treaty, which was easily granted by the Scots, who appointed the earls of Rothes, Dunfermline and Loudon, the sheriff of Teviotdale, Mr. Henderson and Mr. Archibald Johnston advocate for the church, as their commissioners to treat with the English commissioners, to whom his majesty granted a safe conduct upon the 9th of June, 1639. The Scots, having made known their demands, condescended upon several particulars, which were answered by the other side. On the 17th and the day following, the articles of specification were subscribed to by both parties, in sight of both armies at Birks near Berwick. But this treaty was but short lived, and as ill kept; for the very next year, the king took arms again against the Scots, who immediately armed themselves a second time, and went for England, where they defeated a party of the English at Newburn, and pushed their way as far as Durham. The king, finding himself in this strait, the English supplicating him behind, and the Scots with a potent army before him, resolved on a second treaty, which was set on foot at Rippon, and concluded at London; and thither Mr. Henderson and Mr. Johnston were sent again, as the commissioners for the church; in which affairs they behaved with great prudence and candor. When the Scots parliament sat down this year, they, by an act, appointed a fee of 100 merks to Mr. Johnston, as advocate for the church, and 500 merks as clerk to the general assembly; so sensible were they of his many services done to this church and nation.

Next year, 1641, the king, having fallen out with his English parliament, came to Scotland, where he attended the Scots parliament. In this parliament several offices of state were filled up with persons fit for such employments. The earl of Argyle being put at the head of the treasury, and the earl of Loudon made chancellor; among others, Mr. Archibald Johnston stood fair for the register office; and the generality of the well-affected thought it the just reward of his labours; but the king, Lennox and Argyle, &c. being for Gibson of Durie, he carried the prize. Yet Mr. Johnston's disappointment was supplied by the king's conferring the order of knight-hood upon him, and granting him a commission to be one of the lords of session, with an annual pension of 200 pounds; and Orbiston was made justice clerk[125].

During this and the next year Mr. (now Sir) Archibald Johnston had several great employments committed to his trust. He was one of those nominated to conserve the articles of peace betwixt the two kingdoms until the meeting of parliament, &c. And then he was appointed one of these commissioners, who were sent up to London to negotiate with the English parliament, for sending over some relief from Scotland to Ireland (it being then on the back of the Irish rebellion). While at London, they waited on his majesty at Windsor, and offered their mediation betwixt him and his two houses of parliament; but for this he gave them little thanks, although he found his mistake afterwards.

When the general assembly sat down at Edinburgh, anno 1643, they, upon a motion from Sir Archibald Johnston their clerk, emitted a declaration for joining with the English parliament for a variety of reasons, of which these were the sum and substance. "(1.) They apprehend the war is for religion. (2.) The protestant faith is in danger. (3.) Gratitude for the assistance in the time of the former reformation required a suitable return. (4.) Because the churches of Scotland and England being embarked in one bottom, if the one be ruined, the other cannot subsist. (5.) The prospect of an uniformity between the two kingdoms in discipline and worship, will strengthen the protestant interest at home and abroad. (6.) The present parliament had been friendly to the Scots, and might be so again. (7.) Though the king had so lately established religion amongst them, according to their desire, yet they could not confide in his royal declaration, having so often found his actions and promises contradictory the one to the other, &c." These the estates took in good part, and suggested other reasons of their own, as they saw proper.

Toward the latter end of this assembly, upon the arrival of the commissioners from the parliament and assembly at Westminster, the Scots assembly, by an act of session 14, commissioned Messrs. Henderson, Douglas, Rutherford, Bailey and Gillespie ministers, John earl of Cassils, John lord Maitland, and Sir Archibald Johnston of Warriston, ruling elders, or any three of them, whereof two should be ministers, "to repair to the kingdom of England, and there to deliver the declaration sent to the parliament of England, and the letter sent to the assembly of divines, now sitting in that kingdom, and to propound, consult, treat and conclude with that assembly, or any commissioner deputed, or any committee or commissioner deputed by the house of parliament, in all matters which may further the union of this island, in one form of church-government, one confession of faith, one catechism, one directory for the worship of God, according to the instructions they have received from the assembly, or shall receive from time to time hereafter, from the commissioners of the assembly deputed for that effect."—This commission was again renewed by several acts of the subsequent assemblies, till the year 1648.—And it appears, that lord Warriston did not only use all diligence as a member of the Westminster assembly, for bringing about the uniformity of religion in worship, discipline and government, but also, for some time, he sat as a member of the English parliament, for concerting such methods as might bring about a firm and lasting peace betwixt the two kingdoms afterward; which is, and was reckoned a most noble piece of service both to church and state in those days; yet we shall find it accounted high treason in this worthy man afterward.

Lord Warriston had, for his upright and faithful dealing, in the many important matters committed to his charge, received many marks of favour and dignity, both from church and state; and to crown all the rest, the Scots parliament in 1646, made an act, appointing his commission to be lord advocate, with the conduct of the committee of London and Newcastle, and the general officers of the army: all which evidence, what a noble hand he had in carrying on that blessed work of reformation.

He had now been clerk to the general assembly since the year 1638, and when that unhappy difference fell out anno 1650, when the act of classes was repeated, whereby malignants were again taken into places of power and trust; which occasioned the rise of those called protestors and resolutioners anno 1650, lord Warriston was one of those who had a principal hand in managing affairs among those faithful anti-resolutioners; for he wrote a most solid letter to that meeting at St. Andrews, July 18, 1651, concerning which, the protestors, in their reasons, proving the said meeting to be no lawful, full or free general assembly, say, "Sir Archibald Johnston, clerk to the assembly a man undeniably faithful, singularly acquainted with the acts and proceedings of this kirk, and with the matters presently in controversy, and who hath been useful above many in all the tracts of the work of reformation, from the beginning, in all the steps thereof, both at home and abroad; having written his mind to the meeting (not being able to come himself) about the things that are to be agitated in the assembly, and held out much clear light from the scriptures, and from the acts of former assemblies, in these particulars. Albeit the letter was delivered publicly to the moderator, in the face of the assembly, and urged to be read by him who presented it, that then the moderator did break it up, and caused it to be read; and that many members did thereafter, upon several occasions, and at several diets, press the reading of it, but it could never be obtained, &c.[126]"

And further, those papers bearing the name of representations, propositions, protestations, &c. were by the said lord Warriston, Messrs. Cant, Rutherford, Livingston, &c. presented to the reverend ministers and elders met at Edinburgh, July 24, 1652, when the marquis of Argyle at London procured an equal hearing to the protestors; and Mr. Simpson, one of these three ministers deposed by the assembly 1651, being sent up by the protestors for that purpose; in the beginning of 1657, Messrs. James Guthrie and Patrick Gillespie, the other three who had been deposed by that assembly, together with lord Warriston, were sent up to assist Mr. Simpson[127].

Lord Warriston had now, for the space of five years or more, wrestled and acted with all his power, for the king's interest, and, being a man of great resolution, he both spoke and wrote as openly against Scotsmen submitting to take offices under the usurper; but being sent up to London in the foresaid year 1657, with some of the Scots nobility, upon some important affairs, and Cromwel being fully sensible how much it would be for his interest to gain such a man as Warriston was, over to his side, he prevailed upon him to re-enter to the office of clerk-register; which was much lamented by this worthy man afterwards, as well as his sitting and presiding in some meeting at London after Oliver's death.

A late historian has observed, That, at that meeting at Edinburgh, which sent him up to London upon business, he reasoned against it, and to the utmost of his power opposed his being sent up, acquainting them with what was his weak side, that, through the easiness of his temper, he might not be able to resist his importunity, craving that he might not be sent among snares; and yet after all he was peremptorily named[128].

To account some way for his conduct in this:——His family was numerous; and very considerable sums were owing him, which he had advanced for the public service, and a good many bygone years salaries; he was, through importunity, thus prevailed upon to side with the usurper, there being no other door open then for his relief. And yet after this his compliance, it was observed, he was generally more sad and melancholy than what he had formerly been, and it is said that his outward affairs did not prosper so well afterward.

The king being restored again to his dominions anno 1660, and the noble marquis of Argyle imprisoned July 14, orders came down to seize Sir James Stuart provost of Edinburgh, Sir Archibald Johnston of Warriston, and Sir John Chiesly of Carswel. The first and last were tried, but lord Warriston escaped for a time, and therefore was summoned, by sound of trumpet, to surrender himself, and a proclamation issued out for seizing him, promising an hundred pounds Scots to any who should do it, and discharging all from concealing or harbouring him under pain of treason. A most arbitrary step indeed! For here is not only a reward offered for apprehending this worthy gentleman, but declaring it treason for any to harbour him, and that without any cause assigned.

Upon the 10th of October following, he was, by order of the council, declared fugitive; and next year Feb. 1st, the indictment against lord Warriston, William Dundas, and John Hume, was read in the house, none of them being present. Warriston was forfeited, and his forfeiture publicly proclaimed, by the heralds, at the cross of Edinburgh. The principal articles of his indictment were, his pleading against Newton Gordon, when he had the king's express orders to plead for him; His assisting to the act of the west kirk, &c.; His drawing out, contriving or consenting to the paper called the western remonstrance, and the book called the causes of the Lord's wrath; his sitting in parliament as a peer in England, contrary to his oath, &c.; His accepting the office of clerk-register from the usurper;——and being president of the committee of safety, when Richard was laid aside, &c. But neither of all these were the proper causes of this good man's sufferings, but a personal prejudice or pique was at the bottom of all these bitter proceedings; for the godly freedom he took in reproving vice, was what could never be forgotten nor forgiven. The last-cited historian hints, that the earl of Bristol was interceeding for him, and says, "I have an account of this holy freedom in lord Warriston, used from a reverend minister, who was his chaplain at that time, and took freedom to advise my lord not to adventure on it; yet this excellent person, having the glory of God and the honour of religion more in his eyes than his own safety, went on in his designed reproof, and would not for a compliment, quit the peace he expected in his own conscience, be the event what it would, by disburthening himself; he got a great many fair words, and all was pretended to be taken well from my lord register; but, as he was told by his well-wishers, it was never forgot[129]." For, in compliance with Cromwel, he was not alone in the matter; the greater part of the nation being involved therein as well as he: And several of those who had been named trustees to the usurper, were all discharged from court, except Warriston, who was before come to Scotland, and ordered to appear before the parliament at the sitting down thereof.

This good man, after the sentence of forfeiture and death passed against him by the first parliament, being obliged to go abroad, to escape the fury of his enemies, even there did their crafty malice reach him; for while at Hamburg, being visited with sore sickness, it is certain that Dr. Bates, one of king Charles's physicians, intending to kill him (contrary to his faith and office), prescribed poison to him instead of physic, and then caused draw from him sixty ounces of blood, whereby (though the Lord wonderfully preserved his life) he was brought near the gates of death, and so far lost his memory, that he could not remember what he had said or done a quarter of an hour before, and continued so until the day of his martyrdom.

And yet all this did not satisfy his cruel and blood-thirsty enemies, while he was yet in life they sought him carefully; and at last, he having gone unadvisedly to France, one Alexander Murray, being dispatched in quest of him, apprehended him at Roan, while he was engaged in secret prayer, a duty wherein he much delighted. In Jan. 1663, he was brought over prisoner, and committed to the tower of London, where he continued till the beginning of June, when he was sent down to Edinburgh to be executed.

His carriage during his passage was truly christian. He landed at Leith on the 8th, and was committed to the tolbooth of Edinburgh; and from thence he was brought before the parliament on the 8th of July. His nephew, Bp. Burnet, says, He was so disordered both in body and mind, that it was a reproach to any government to proceed against him[130].

When at the bar of the house, he discovered such weakness of memory and judgment, that almost every person lamented him, except Sharp and the other bishops, who scandalously and basely triumphed over, and publicly derided him; although it is well known, says a very noted author, that lord Warriston was once in case, not only to "have been a member, but a president of any judicatory in Europe, and to have spoke for the cause and interest of Christ before kings, to the stopping of the mouths of gainsayers[131]."

Here it seemed, that many of the members of parliament inclined to spare his life; but when the question was put, Whether the time of his execution should be just now fixed, or delayed, Lauderdale interposed, upon calling the rolls, and delivered a most dreadful speech for his present execution. And sentence was pronounced, That he be hanged at the cross of Edinburgh, on the 22d of July, and his head placed on the Nether-bow, beside that of Mr Guthrie. He received his sentence with such meekness as filled all with admiration; for then he desired, That the best blessings might be on church and state, and on his majesty (whatever might befal himself), and that God would give him true and faithful counsellors[132].

During the whole time of his imprisonment, he was in a most spiritual and tender frame, to the conviction of his very enemies; and the nearer that his death approached, the composure of his mind became the more conspicuous. He rested agreeably the night before his execution, and in the morning was full of consolation, sweetly expressing his assurance of being clothed with a long white robe, and of getting a new song of the Lamb's praise in his mouth. Before noon he dined with cheerfulness, "hoping to sup in heaven, and to drink the next cup fresh and new in his Father's kingdom."

After he had spent some time in secret prayer, about two o'clock he was taken from prison, attended by several of his friends in mourning, though he himself was full of holy cheerfulness and courage, and in a perfect serenity of mind. When come to the scaffold, he said frequently to the people, "Your prayers, your prayers." When he was on the scaffold he said, "I intreat you, quiet yourselves a little, till this dying man deliver his last speech among you;" and desired they would not be offended at his making use of the paper to help his memory, so much impaired by long sickness and the malice of physicians. Then he read his speech first on the one side of the scaffold, and then on the other. In which speech, after a a short preamble, shewing that that which he intended to have spoken at his death, was not now in his power, being taken from him, yet hoped the Lord would preserve it to be his testimony; being now for some time in a most melancholy concumitance, through long and sore sickness, drawing of blood, &c. He, in the first place, confesseth his sins, pleads for forgiveness, bewails his compliance with the usurper, although, said he, he was not alone in that offence, but had the body of the nation going before him, and the example of all ranks to insnare him, &c. Then declares his adherence to the covenanted work of reformation, earnestly desiring the prayers of all the Lord's praying people, &c. and vindicates himself from having any accession to the late king's death, and to the making of the change of government; taking the great God of heaven to witness between him and his accusers. And at last concluded with these words, "I do here now submit, and commit my soul and body, wife and children, and children's children, from generation to generation for ever, with all others his friends and followers, all his doing and suffering witnesses, sympathizing ones in present and subsequent generations, unto the Lord's choice mercies, graces, favours, services, employment, enjoyments and inheritments on earth and in heaven, in time and all eternity; all which suits, with all others which he hath at any time, by his Spirit, moved and assisted me to put up, according to his will, I leave before and upon the Father's merciful bowels, the Son's mediating merits, and the Holy Spirit's compassionate groans, both now and for ever more Amen[133]."

After the reading of his speech, he prayed with great fervency and liberty, and, being in a rapture, he began thus, "Abba, Father! Accept this thy poor sinful servant, coming unto thee, through the merits of Jesus Christ, &c." Then taking leave of his friends, he prayed again with great fervency, being now near the end of that sweet work, he had so much, through the course of his time, been employed in. No ministers were allowed to be with him, but it was, by those present, observed that God sufficiently made up that want. He was helped up the ladder by some of his friends in deep mourning; and, as he ascended, he said, "Your prayers, your prayers.—Your prayers I desire in the name of the Lord."—Such was the esteem he had for that duty.

When got to the top of the ladder, he cried out with a loud voice, "I beseech you all who are the people of God, not to scare at suffering for the interest of Christ, or stumble at any thing of this kind, falling out in these days; but be encouraged to suffer for him, for I assure you in the name of the Lord, he will bear your charges." While the rope was putting about his neck, he repeated these words again, adding, The Lord hath graciously comforted me. When the executioner desired his forgiveness he said, The Lord forgive thee, poor man,—and withal gave him some money, bidding him do his office if he was ready; and crying out, O pray, pray! Praise, praise, praise,—he was turned over, and died almost without any struggle, with his hands lifted up unto heaven, whither his soul ascended, to enjoy the beatific presence of his Lord and Saviour Jesus Christ.

He was soon cut down, and his head struck off, and set up beside that of his dear friend Mr. Guthrie; and his body carried to Gray-friars church-yard. But his head soon after, by the interest and intercession of lieutenant-general Drummond (who was married to one of his daughters), was taken down and interred with his body.

Thus stood and thus fell the eminently pious and truly learned lord Warriston, whose talents as a speaker in the senate, as well as on the bench, are too well known to be here insisted upon; and for prayer, he was one among a thousand, and oftimes met with very remarkable returns; and though he was for some time borne down with weakness and distress, yet he never came in the least, to doubt of his eternal happiness, and used to say, "I dare never question my salvation, I have so often seen God's face in the house of prayer." And, as the last cited historian observes, "Although his memory and talents were for some time impaired, yet like the sun at his setting, after he had been a while under a cloud, shone most brightly and surprizingly, and so in some measure the more sweetly; for that morning he was under a wonderful effusion of the Spirit, as great perhaps as many have had since the primitive times."

He wrote a large diary, which yet remains in the hands of his relations, and in which is a valuable treasure both of christian experience, and matters of fact little known at present, which might be of great use and light to the history of that period, and wherein he records his sure hopes (after much wrestling in which he was mightily helped) that the church of Scotland would he manifestedly visited and freed from the evils she fell under after the restoration. And his numerous family, whom he so often left upon the Lord's providence, were, for the most part, as well provided for as could have been expected, though he had continued with them in his own outward prosperity. He that overcometh, shall be clothed in white raiment, and I will not blot out his name out of the book of life: but I will confess his name before my Father and his angels.



The Life of Mr. JAMES WOOD.

He was, some time after the year 1651, made provost or principal of the old college of St. Andrews, and one of the ministers there, and being one who in judgment fell in with the resolution party, it occasioned some difference betwixt him and Mr. Rutherford at that time professor of divinity in the new college there, and yet he had ever a great and high esteem for Mr. Wood, as appears from a message he sent him when on his death-bed, wherein he said, "Tell Mr. James Wood from me, I heartily forgive him all the wrongs he hath done, and desire him from me to declare himself the man he is still for the government of the church of Scotland." And truly he was not deceived in him; for Mr. Wood was true and faithful to the presbyterian government; nothing could prevail upon him to comply in the least degree with abjured prelacy. So far was he from that, that the apostacy and treachery of others (viz. Mr. Sharp), whom he had too much trusted, broke his upright spirit, particularly the aggravated defection and perfidy of him whom he termed Judas, Demas and Gehazi all in one, after he had found what part he had acted to the church of Scotland under trust[134].

Mr. Wood continued in the exercise of the foresaid offices, until 1663, when, by the instigation of bishop Sharp, he got a charge to appear before the council on the twenty-third of July, to answer to several things laid to his charge; and though Mr. Sharp was indebted to Mr. Wood for any reputation he had, and was under as great obligations to him as one man could be to another, for they had been more than ordinarily familiar, yet now the primate could not bear his continuing any longer there, and he caused cite him before the council.

When he compeared he was interrogate,—How he came to be provost of the college of St. Andrews?—When he began to answer, he was interrupted, in a very huffing manner, and commanded to give in his answer in a word, for the arch-bishop and others present could not endure his telling some truths he was entering upon. He told them, He was called by the faculty of that college, at the recommendation of the usurpers, as some here, added he (meaning bishop Sharp), very well know. Whereupon he was removed, and a little after called in again, and his sentence intimate unto him; which was, "That the lords of council, for the present, do declare the said place to be vacant, and ordain and command him to confine himself within the city of Edinburgh, and not to depart from thence until farther orders."—When his sentence was intimate to him, he told them, He was sorry they had condemned a person without hearing him, whom they could not charge with the breach of any law. In September following, bishop Sharp got the charge and privileges of that office; which shews that he had some reason for pushing Mr. Wood from that place.

Upon the 30th of the same month, Mr. Wood presented a petition to the council, shewing——That his father was extremely sick, that he had several necessary affairs at St. Andrews, and desired liberty to go there for that effect. Which petition being read, with a certificate of his father's infirmity, the council granted licence to the petitioner to go to St. Andrews, to visit his father, and perform his other necessary affairs; always returning when he should be called by the council.

Thus he continued, till toward the beginning of the year 1664, when he took sickness, whereof he died; and tho' he suffered not in his body, as several of his brethren did, yet the arch-bishop, it appears, was resolved to ruin his name and reputation after his death, if not sooner, in order to which the primate saw good, once or twice, to give him a visit, when on his death-bed in St. Andrews. He was now extremely low in his body, and spoke very little to Mr. Sharp, and nothing at all about the changes made in the state of public affairs; however the consequence of these visits was,——The primate spread a rumour, That Mr. Wood, being now under the views of death and eternity, professed himself very indifferent as to church-government, and declared himself as much for episcopacy as for presbytery: and in all companies Sharp talked, that Mr. Wood had declared to himself, Presbyterian government to be indifferent and alterable at the pleasure of the magistrate, and other falsehoods; yea, he had the impudence (says the historian[135]) to write up an account of this to court, even before Mr. Wood's death.—Which reports coming to the ears of this good man, they added grief unto his former sorrow, and he could have no rest till he vindicated himself from such a false calumny, by a solemn testimony, which he dictated himself, and subscribed upon the 2d of March before two witnesses and a public notary; which testimony, being burnt by order of the high commission in April following, deserves a place here.

"I James Wood, being very shortly, by appearance, to render up my spirit to the Lord, find myself obliged to leave a word behind me, for my vindication before the world.——It hath been said of me, That I have, in word at least, departed from my wonted zeal for the presbyterian government, expressing myself concerning it, as if it were a matter not to be accounted of, and that no man should trouble himself therefore in matter of practice—Surely any Christian that knows me in this kirk, will judge that this is a wrong done to me.—It is true, that I being under sickness, have said sometimes, in conference about my soul's state, that I was taken up about greater business, than any thing of that kind; and what wonder I said so, being under such wrestling anent my interest in Jesus Christ, which is a matter of far greater concernment than any external ordinance. But for my estimation of presbyterian government, the Lord knoweth, that since the day he convinced my heart, which was by a strong hand, that it is the ordinance of God, appointed by Jesus Christ, for governing and ordering his visible church, I never had the least change of thought concerning the necessity of it, nor of the necessity of the use of it.—And I declare before God and the world, that I still account so of it, and that, however there may be some more precious ordinances, that is so precious, that a true Christian is obliged to lay down his life for the profession thereof, if the Lord shall see meet to put him to the trial; and for myself, if I were to live, I would account it my glory to seal this word of my testimony with my blood. Of this declaration I take God, angels and men to be my witness, and have subscribed these presents at St. Andrews on the 2d of March 1664, about seven hours in the afternoon, before these witnesses, &c."

Mr. William Tullidaff, Mr. John Carstairs, John Pitcairn, writer.

JAMES WOOD.

After this he uttered many heavenly expressions, to several persons who came to see him, all setting forth the sweet experience of his soul, until, upon the 5th of March, he made a happy and glorious exit, exchanging this present life for a crown of righteousness.

Mr. Wood was among the brightest lights of that period. He had been colleague to Mr. Sharp, and, after the restoration, he lamented much, that he had been deceived by that unhappy man. He refuted the independents and asserted presbyterial government, as is evident from that work of his, wrote in opposition to Nicolas Lockier's little stone hewed out of the mountain, and his other books that are in print. It is also said, that before his death, he lamented his taking his part with the public resolutioners very much.

'I have been informed (says Wodrow) that he left some very valuable manuscripts behind him, particularly a complete refutation of the Arminian scheme of doctrine, ready for the press, which doubtless if published would be of no small use in this age, when Arminianism hath so far got the ascendant.'



The Life of Mr. WILLIAM GUTHRIE.

Mr. William Guthrie was born at Pitfrothy anno 1620. He was eldest son of the laird of Pitfrothy in the shire of Angus; and by the mother's side, descended from the ancient house of easter Ogle, of which she was a daughter. God blessed his parents with a numerous offspring, for he had three sisters german and four brothers, who all, except one, dedicated themselves to the service of the gospel of God and his son; namely, Mr. Robert, who was licensed to preach, but was never ordained to the charge of any parish, his tender constitution and numerous infirmities rendered him unfit, and soon brought him to the end of his days; Mr. Alexander was a minister in the presbytery of Brichen, about the year 1645, where he continued a pious and useful labourer in the work of the gospel, till the introduction of prelacy, which unhappy change affected him in the tenderest manner, and was thought to have shortened his days; for he died anno 1661. And Mr. John, the youngest, was minister at Tarbolton in the shire of Ayr, in which place he continued till the restoration anno 1662, when the council met at Glasgow, (commonly called the drunken meeting) on the first of October. By this infamous act of Glasgow, above a third part of the ministers in Scotland were thrust from their charges, amounting to near 400. Mr. John Guthrie had his share of the hardships that many faithful ministers of Jesus Christ at that time were brought under. The next year, being 1663, the council, at the instigation of the bishop of Glasgow, summoned him and other nine to appear before them on the 23d of July, under the pain of rebellion; but he and other six did not appear. Anno 1666, he joined with that party, who, on the 26th of November, renewed the covenants at Lanerk; after a sermon preached by him, he tendered the covenants, which were read; to every article of which, with their hands lifted up to heaven, they engaged[136] with great solemnity and devotion. After their defeat at Pentland, he, no doubt, had his share of the violence and cruelty that then reigned, till anno 1668, he was removed to a better world.

Mr. William soon gave proofs of his capacity and genius, by very considerable progress made in the Latin and Greek languages. Then he was sent to the university of St. Andrews, where he studied philosophy under the memorable Mr. James Guthrie his cousin, who was afterwards minister at Stirling, "and who (says Mr. Trail) I saw die in, and for the Lord, at Edinburgh, June 1, 1661."

As the master and scholar were near relations, Mr. Guthrie was his peculiar care, and lodged, when at the college, in the same chamber with him, and therefore had the principles of learning infused into him with more accuracy than his class-fellows.

Having taken the degree of master of arts, he applied himself, for some years, to the study of divinity, under the direction of Mr. Samuel Rutherford. Mr. Trail says, "Then and there it pleased the Lord, who separated him from his mother's womb, to call him, by his grace, by the ministry of excellent Mr. Samuel Rutherford, and this young gentleman became one of the first fruits of his ministry at St. Andrews. His conversion was begun with great terror of God in his soul, and completed with that joy and peace in believing that accompanied him through his life. After this blessed change wrought upon him, he resolved to obey the call of God to serve him in the ministry of his gospel, which was given him by the Lord's calling him effectually to grace and glory. He did for this end so dispose of his outward estate, (to which he was born heir) as not to be intangled with the affairs of this life." He gave his estate to the only brother of the five who was not engaged in the sacred office, that thereby he might be perfectly disintangled from the affairs of this life, and entirely employed in these of the eternal world.

Soon after he was licensed to preach, he left St. Andrews, with high esteem and approbation from the professors of that university, which they gave proof of, by their ample recommendations. After this he became tutor to lord Mauchlin, eldest son to the earl of Loudon; in which situation he continued for some time, till he entered upon a parochial charge.

The parish of Kilmarnock, in the shire of Ayr, being large, and many of the people, belonging to the said parish, being no less than six or seven miles distant from their own kirk; for which and other reasons the heritors and others procured a disjunction, and called the new parish Fen wick or new Kilmarnock.

Mr. Guthrie was employed to preach at Galston, on a preparation-day before the celebration of the Lord's supper; and several members of the new-erected parish, were present at that occasion, who, being greatly edified by his sermons, conceived such a value for him, that they immediately resolved to make choice of him for their minister; and in consequence thereof gave him a very harmonious call, which he complied with. It is said, that he, along with the people, made choice of the place of ground for building the church upon, and preached within the walls of the house before it was completed; which bears the date of being built anno 1643; and he was ordained unto the sacred office Nov. 7, 1644.

He had many difficulties at first to struggle with; and many circumstances of his ministry were extremely discouraging: and yet, through the divine blessing, the gospel preached by him had surprising success; and became, in an eminent manner, the wisdom and power of God to the salvation of many perishing souls.

After Mr. Guthrie came to Fenwick, many of the people were so rude and barbarous, that they never attended upon divine worship; and knew not so much as the face of their pastor: To such, every thing that respected religion was disagreeable. Many refused to be visited, or catechised by him; they would not even admit him into their houses: To such he sometimes went in the evening, disguised in the character of a traveller, and sought lodging; which he could not even obtain without much intreaty; but having obtained it, he would engage in some general amusing conversation at first, and then ask them, How they liked their minister? When they told him, They did not go to church, he engaged them to go and take a trial; others he hired with money to go.—When the time of family worship came, he desired to know if they made any, and if not, what reasons they had for so doing.

There was one person, in particular, whom he would have to perform family worship, who told him That he could not pray; and he asked, What was the reason? He told him, That he never used to pray any, and so could not:—He would not take that for answer, but would have the man to make a trial in that duty before him; to which the man replied, "O Lord! thou knowest that this man would have me to pray; but, thou knowest, that I cannot pray."—After which Mr. Guthrie bid him stop, and said, He had done enough; and prayed himself, to their great surprise. When prayer was ended, the wife said to her husband, That surely this was a minister (for they did not know him): After this, he engaged them to come to the kirk on sabbath, and see what they thought of their minister. When they came there, they discovered, to their consternation, that it had been their minister himself who had allured them thither.—And this condescending manner of gaining them, procured a constant attendance on public ordinances; as was at length accompanied by the fruits of righteousness, which are through Jesus Christ unto the praise of God.

There was also another person in his parish, who had a custom of going a-fowling on the Sabbath-day, and neglecting the church; in which practice he had continued for a considerable time. Mr. Guthrie asked him, What reason he had for so doing? He told him, That the sabbath-day was the most fortunate day in all the week for that exercise,—Mr. Guthrie asked, What he could make by that day's exercise? He replied, That he would make half a-crown of money that day.—Mr. Guthrie told him, If he would go to church on sabbath he would give him as much; and, by that means, got his promise. After sermon was over, Mr. Guthrie asked, If he would come back the next sabbath-day, and he would give him the same?—which he did; and from that time afterwards, never failed to keep the church, and also freed Mr. Guthrie of his promise.—He afterwards became a member of his session.

He would frequently use innocent recreations, such as fishing, fowling, and playing on the ice, which contributed much to preserve a vigorous state of health.—And, while in frequent conversation with the neighbouring gentry, as these occasions gave him opportunity, he would bear in upon them reproofs and instructions with an inoffensive familiarity; as Mr. Dunlop has observed of him, "But as he was animated by a flaming zeal for the glory of his blessed Master, and a tender compassion to the souls of men, and as it was the principal thing that made him desire life and health, that he might employ them in propagating the kingdom of God, and in turning transgressors from their ways; so the very hours of recreation were dedicated to this purpose; which was so indeared to him, that he knew how to make his diversions subservient to the nobler ends of his ministry. He made them the occasion of familiarizing his people to him, and introducing himself to their affections, and in the disguise of a sportsman he gained some to a religious life, whom he could have little influence upon in a ministers gown, of which there happened several memorable examples."

His person was stately and well-set; his features comely and handsome; he had a strong clear voice, joined to a good ear, which gave him a great pleasure in music, and he failed not to employ that talent for the noblest use, the praising of his Maker and Saviour, in which part of divine worship his soul and body acted with united and unwearied vigour.

He was happily married to one Agness Campbel, daughter to David Campbel of Sheldon in the shire of Ayr, a remote branch of the family of Loudon. August 1645, his family affairs were both easy and comfortable. His wife was a gentlewoman endued with all the qualities that could render her a blessing to her husband, joined to handsome and comely features, good sense and good breeding sweetened by a modest cheerfulness of temper, and, what was most comfortable to Mr. Guthrie, she was sincerely pious, so that they lived a little more than twenty years in the most complete friendship, and with a constant mutual satisfaction founded on the noblest principles; one faith, one hope, one baptism, and a sovereign love to Jesus Christ, which zealously inspired them both. By her he had six children; two of whom only out-lived himself; both of them daughters, who endeavoured to follow the example of their excellent parents; one of them was married to Miller of Glenlee, a gentleman in the shire of Ayr, and the other to Mr. Peter Warner anno 1681.; after the revolution, Mr. Warner was settled at Irvine. He had two children, William of Ardrie in Ayr-shire, and Margaret Warner, married to Mr. Wodrow minister at Eastwood, who wrote the history of the sufferings of the church of Scotland betwixt the years 1660 and 1688, inclusive.—But to return.

When Mr. Guthrie was but young and new married, he was appointed by the general assembly to attend the army. When he was preparing for his departure, a violent fit of the gravel (unto which he was often subject) reduced him to the greatest extremity of pain and danger; which made his religious spouse understand and improve the divine chastisement; she then saw how easily God could put an end to his life, which she was too apprehensive about, and brought herself to a resolution never to oppose her inclination to his entering upon any employment, whereby he might honour his Maker, though never so much hazard should attend it.

While he was with the army, upon the defeat of a party he was then with, he was preserved in a very extraordinary manner; which made him ever after retain a greater sense of the divine goodness; and after his return to his parish, was animated to a more vigorous diligence in the work of the ministry, and propagating the kingdom of the Son of God, both among his people and all round about him; his public preaching, especially at the administration of the Lord's Supper, and his private conversation conspiring together for these noble purposes.

After this, Mr. Guthrie had occasion again to be with the army, when the English sectaries prevailed under Oliver Cromwel. After the defeat at Dunbar Sept. 3d, 1650, when the army was at Stirling, that godly man Mr. Rutherford writes a letter to him; wherein, by way of caution, near the end, he says, "But let me obtest all the serious seekers of his face, his secret sealed ones, by the strongest consolations of the Spirit, by the gentleness of Jesus Christ, that Plant of renown, by your last accounts, and by your appearing before God, when the white throne shall be up, be not deceived with these fair words: though my spirit be astonished at the cunning distinctions, which are found out in the matters of the covenant, that help may be had against this man; yet my heart trembleth to entertain the least thought of joining with these deceivers[137]." Accordingly he joined the remonstrators, and was chosen moderator at that synod at Edinburgh after the public resolutioners went out and left them.

The author of his memoirs saith, "His pleasant and facetious conversation procured him an universal respect from the English officers, and made them fond of his company; while at the same time his courage and constancy did not fail him in the cause of his great Master, and was often useful to curb the extravagancies of the sectaries, and maintain order and regularity." One instance of which happened, at the sacrament of the Lord's Supper, at Glasgow, celebrated by Mr. Andrew Gray.——Several of the English officers had formed a design to put in execution the disorderly principle of a promiscuous admission to the Lord's table, by coming to it themselves without acquainting the minister, or being in a due manner found worthy of that privilege.——It being Mr. Guthrie's turn to serve at that table, he spoke to them, when they were leaving their pews in order to make the attempt, with such gravity, resolution and zeal, that they were quite confounded, and sat down without making any further disturbance.

About this time that set of heretics, called quakers, endeavoured to sow their tares in Fenwick parish, when Mr. Guthrie was some weeks absent, about his own private affairs in Angus.—But he returned before this infection had sunk deep; recovered some who were in hazard of being tainted by its fatal influence; and confounded the rest, that they despaired of any further attack upon his flock.—This wild set had made many proselytes to their demented delusions in Kilbryde, Glasgow, and other neighbouring parishes; yea, they prospered so well in Glasford parish, that there is yet a church-yard in that place, where they buried their own dead, with their heads to the east, contrary to the practice of all other christians.

After this, he had several calls for transportation to other parishes, of more importance than ever Fenwick was; which places were, Renfrew, Linlithgow, Stirling, Glasgow, and Edinburgh. But the air and recreation of a country life were useful to him, in maintaining a healthful constitution; and, above all, the love his flock had to him caused him put on an invincible obstinacy, against all designs of separation from them; a relation, when it is animated with this principle of the spiritual life, and founded on so noble a bottom, enters deepest into the soul; and a minister can scarce miss to have peculiar tenderness and warmth of divine affections to those whose father he is after the Spirit; and hath been honoured of God, in bringing them to the kingdom of his Son, and begetting them through the gospel; whose heavenly birth is now the highest pleasure and brightest triumph of his life, and will be one day his crown of glory and rejoicing. And doubtless, when Mr. Guthrie preferred Fenwick, a poor obscure parish, to the most considerable charges in the nation, it was a proof of his mortification to the world, and that he was moved by views superior to temporal interests.

About the year 1656, or 1657, some unknown person somehow got a copy of a few imperfect notes of some sermons that Mr. Guthrie had preached from the 55th chapter of the prophecy of the prophet Isaiah, with relation to personal covenanting; and, without the least intimation of the design made to him, printed them in a little pamphlet of 61 pages 12mo, under this title, A clear, attractive, warming beam of light, from Christ, the Sun of light, leading unto himself, &c.——printed at Aberdeen, 1657.——

This book was indeed anonymous; but Mr. Guthrie was reputed the author by the whole country, and was therefore obliged to take notice of it. He was equally displeased at the vanity of the title, and the defect of the work itself, which consisted of some broken notes of his sermons, confusedly huddled together, by an injudicious hand.——He saw that the only method to remedy this, was to review his own sermons; from which he soon composed that admirable treatise, The Christian's great interest; the only genuine work of Mr. Guthrie, which hath been blessed by God with wonderful success, in our own country; being published very seasonably a little before the introduction of prelacy in Scotland at the restoration.

The author of his memoirs saith, "He had a story from a reverend minister of the church, who had the sentiments of Dr. Owen from his own mouth, who said,——You have truly men of great spirits in Scotland; there is, for a gentleman, Mr. Bailey of Jerviswood, a person of the greatest abilities I almost ever met with; and, for a divine, (said he, taking out of his pocket a little gilt copy of Mr. Guthrie's treatise) that author I take to have been one of the greatest divines that ever wrote. It is my vade mecum, and I carry it and the Sedan new testament still about with me. I have wrote several folios, but there is more divinity in it than in them all.——It was translated into low dutch by the reverend and pious Mr. Kealman, and was highly esteemed in Holland, so that Mrs. Guthrie and one of her daughters met with uncommon civility and kindness, when their relation to its author was known. It was also translated into french, and high dutch; and we are informed, that it was also translated into one of the eastern languages, at the charge of that noble pattern of religion, learning and charity, the honourable Robert Boyle."

At the synod of Glasgow held April 1661, after long reasoning about proper measures for the security of religion, the matter was referred to a committee; Mr. Guthrie prescribed the draught of an address to the parliament, wherein a faithful testimony was given to the purity of our reformation, in worship, doctrine, discipline and government, in terms equally remarkable for their prudence and courage. Every body approved of it; and it was transmitted to the synod. But some, on the resolution side, judged it not convenient, and gave an opportunity to those, who designed to comply with prelacy, to procure a delay; and, at that time, got it crushed: Yet it affords a proof of the zealous honesty and firmness of Mr. Guthrie.

About this time, being the last time that he was with his cousin Mr. James Guthrie, he happened to be very melancholy, which made Mr. James say, "A penny for your thought, cousin."——Mr. William answered, "There is a poor man at the door, give him the penny;" which being done, he proceeded and said, "I'll tell you, cousin, what I am, not only thinking upon, but I am sure of, if I be not under a delusion.——The malignants will be your death, and this gravel will be mine; but you will have the advantage of me, for you will die honourably before many witnesses, with a rope about your neck; and I will die whining upon a pickle straw, and will endure more pain before I rise from your table, than all the pain you will have in your death."

He took a resolution to wait on his worthy friend Mr. James, at his death (his execution being on Saturday June 1.) notwithstanding the apparent hazard, at that time, in so doing; but his session prevailed on him (although with much difficulty) by their earnest intreaties, to lay aside his design at that time.

Through the interposition of the earl of Eglinton, and the chancellor Glencairn, whom he had obliged before the restoration, when he was imprisoned for his loyalty, now contributed what he could for his preservation; by which means (of the chancellor) he, above many, had near four years further respite with his people at Fenwick. In which time, his church, although a large country one, was overlaid and crowded every Sabbath-day, and very many, without doors, from distant parishes, such as Glasgow, Paisley, Hamilton, Lanerk, Kilbryde, Glasford, Strathaven, Newmills, Egelsham, and many other places, who hungred for the pure gospel preached, and got a meal by the word of his ministry. It was their usual practice to come to Fenwick on Saturday, and to spend the greatest part of the night in prayer to God, and conversation about the great concerns of their souls, to attend the public worship on the Sabbath, to dedicate the remainder of that holy day in religious exercises, and then to go home on Monday the length of ten, twelve or twenty miles without grudging in the least at the long way, want of sleep or other refreshments; neither did they find themselves the less prepared for any other business through the week[138].——These years were the most particular under the divine influences of the Holy Spirit, accompanying the ministry and ordinances dispensed by Mr. Guthrie in all his life, and will still be had in remembrance; a remarkable blessing accompanied ordinances to people who came with such a disposition of soul, great numbers were converted unto the truth, and many built up in their most holy faith.——In a word, He was honoured to be a man in the Lord's hand of turning many to a religious life; and who, after his being taken from them, could never, without exultation of soul and emotion of revived affection, think upon their spiritual father, and the power of that victorious grace, which, in those days, triumphed so gloriously; and for many years afterwards, were considered, above many other parishes in the kingdom, as a civilized and religious people; he having with a becoming boldness, fortified them in a zealous adherence to the purity of our reformation; warned them of the defection that was then made by the introduction of prelacy; and instructed them in the duty of such a difficult time, so that they never made any compliance with the prelatical schemes afterwards.

The extraordinary reputation and usefulness of his ministry were admired and followed by all the country around him, which provoked the jealous and angry prelates against him, and was one of the causes of his being at last attacked by them. Then the earl of Glencairn made a visit to the arch-bishop of Glasgow at his own house, and at parting asked as a favour in particular from him, That Mr. Guthrie might be overlooked, as knowing him to be an excellent man.——The bishop not only refused him, but did, with a disdainful haughty air, tell him, That shall not be done; it cannot be, he is a ringleader and keeper up of schism in my diocese,——and then left the chancellor very abruptly. Row, Allan, and some other presbyterian gentlemen, who were waiting on him, observing the chancellor discomposed when the bishop left him, presumed to ask him what the matter was; to which the earl answered, "we have set up these men, and they will tread us under their feet." In consequence of this resolution of bishop Burnet, Mr. Guthrie was, by a commission from him, suspended; and the bishop dealt with several of his creatures, the curates, to intimate the sentence against him, and many refused, for (saith Wodrow), "There was an awe upon their spirits, which feared them from meddling with this great man." Be as it will, at last he prevailed with the curate of Calder, and promised him five pounds sterling of reward. Mr. Guthrie, being warned of this design of the bishop against him, advised with his friends to make no resistance at his deposition from the church and manse, since his enemy wanted only this as a handle to persecute him criminally for his former zeal and faithfulness.

Accordingly, on Wednesday July 20, he, with his congregation, kept the day with fasting and prayer. He preached to them from Hos. xiii. 9. O Israel! thou hast destroyed thyself, &c. From that scripture, with great plainness and affection, he laid before them their own sins, and the sins of the land and age they lived in; and indeed the place was a Bochim——At the close of this day's work, he gave them intimation of sermon on the next Lord's day, very early; and accordingly his people, and many others, met him at the church of Fenwick, betwixt four and five in the morning, when he preached to them from the close of his last text, But in me is thine help.——And as he used on ordinary Sabbaths, he also now had two sermons, and a short interval betwixt them, and dismissed the people before nine in the morning. Upon this melancholy occasion he directed them unto the great Fountain of help, when the gospel and ministers were taken from them; and took his leave of them, commending them to God, who was able to build them up, and help them in time of need.

Upon the day appointed, the curate came to Fenwick, with a party of twelve soldiers, on the sabbath-day; and, by commission from the arch-bishop, discharged Mr. Guthrie to preach any more in Fenwick, declared the church vacant and suspended him from the exercise of his ministry.

The curate left the party without, and came into the manse; and declared, That the bishop and committee, after much lenity shewed to him for a long time, were constrained to pass the sentence of suspension against him, for not keeping of presbyteries and synods with the rest of his brethren, and his unpeaceableness in the church; of which sentence he was appointed to make public intimation unto him, for which purpose he read his commission under the hand of the arch-bishop of Glasgow.

Mr. Guthrie answered, "I judge it not convenient to say much in answer to what you have spoken; only, whereas you alledge there hath been much lenity used toward me—be it known to you, that I take the Lord for party in that, and thank him first——yea, I look upon it as a door which God opened to me, for the preaching of this gospel, which you nor any man else was able to shut, till it was given you of God; and as to that sentence, passed against me, I declare before these gentlemen (meaning the officers of the party) that I lay no weight upon it, as it comes from you, or those that sent you—though that I do respect the civil authority, who, by their law, laid the ground for this sentence passed against me.——I declare I would not surcease from the exercise of my ministry for all that sentence.——And as to the crimes I am charged with,—I did keep presbyteries and synods with the rest of my brethren; but I do not judge those who do now sit in these to be my brethren, who have made defection from the truth and cause of God; nor do I judge those to be free and lawful courts of Christ, that are now sitting; and as to my peaceableness—I know I am bidden follow peace with all men, but I know also I am bidden follow it with holiness; and since I could not obtain peace without prejudice to holiness, I thought myself obliged to let it go.——And as for your commission, Sir, to intimate this sentence,—I here declare, I think myself called by the Lord to the work of the ministry, and did forsake the nearest relation in the world, and gave up myself to the service of the gospel in this place, having received an unanimous call from this parish, and was licenced and ordained by the presbytery; and I bless the Lord, he hath given me some success and seals of my ministry, upon the souls and consciences of not a few, who are gone to heaven, and of some who are yet in the way to it.——And now, Sir, if you will take it upon you to interrupt my work among this people, I shall wish the Lord may forgive you the guilt of it; I cannot but leave all the bad consequences that may fall out upon it betwixt God and your own consciences, and here I do further declare, before these gentlemen, that I am suspended from my ministry for adhering to the covenants and word of God, from which you and others have apostatized."

Here the curate interrupting him, said, The Lord had a work before that covenant had a being, and that he judged them apostates that adhered to that covenant, and he wished that the Lord would not only forgive him (meaning Mr. Guthrie) but if it were lawful to pray for the dead (at which expression the soldiers laughed) that the Lord might forgive the sin of this church these hundred years by-past. It is true, answered Mr. Guthrie, the Lord had a work before that covenant had a being, but it is as true, that it hath been more glorious since that covenant; and it is a small thing for us to be judged of you, in adhering to this covenant, who have so deeply corrupted your ways; and seem to reflect on the whole work of reformation from popery these hundred years bygone, by intimating that the church had need of pardon for the same.——As for you, gentlemen (added he, to the soldiers), I wish the Lord may pardon your countenancing this man in his business. One of them scoffingly replied, I wish we never do a greater fault. Well, said Mr. Guthrie, a little sin may damn a man's soul.

After all this and more had passed, Mr. Guthrie called for a glass of ale, and, craving a blessing himself, drank to the commander of the soldiers. After they were by him civilly entertained, they left the house. At parting with the curate, Mr. Guthrie signified so much to him, that he apprehended some evident mark of the Lord's displeasure was abiding him, for what he was a-doing; and seriously warned him to prepare for some stroke coming upon him, and that very soon.

When the curate left the manse, he went to the church with the soldiers his guard (now his hearers) and preached to them not a quarter of an hour, and intimated to them from the pulpit the bishop's sentence against Mr. Guthrie. Nobody came to hear him but his party, and a few children, who created him some disturbance, till they were chased away by the soldiers[139]. Indeed his people were ready to have sacrificed their all, and resisted even unto blood, in his defence and the gospel, had they been permitted by him.

As for the curate, (says Mr. Wodrow) I am well assured he never preached any more after he left Fenwick; he reached Glasgow, but it is not certain if he reached Calder (though but four miles from Glasgow): However, in a few days he died, in great torment of an iliac passion, and his wife and children died all in a year or thereby, and none belonging to him were left.——His reward of five pounds was dear bought; it was the price of blood, the blood of souls. Neither he, nor his had any satisfaction in it. Such a dangerous thing it is to meddle with Christ's servants.

After this Mr. Guthrie continued in Fenwick until the year 1665. The brother, to whom his paternal estate was made over, dying in summer, Mr. Guthrie's presence at home was the more necessary, for ordering of his private affairs; which made him and his wife make a journey to Angus about the same time. He had not been long in that country until he was seized with a complication of distempers; the gravel, with which he had been formerly troubled; the gout; a violent heart-burning; and an ulcer in his kidneys: All which attacked him with great fury. And being thus tormented with violent pain, his friends were sometimes obliged to hold down his head and up his feet; and yet he would say, The Lord hath been kind to him, for all the ills he had done; and at the same time said, "Though I should die mad, yet I know I shall die in the Lord.—Blessed are the dead that die in the Lord at all times, but more especially when a flood of errors, snares and judgments are beginning, or coming on a nation, church or people."

In the midst of all his heavy affliction he still adored the measures of divine providence, though at the same time he longed for his dissolution, and expressed the satisfaction and joy with which he would make the grave his dwelling-place, when God should think fit to give him rest there.——His compassionate Master did at last indulge the pious breathing of his soul; for, after eight or ten days illness, he was gathered to his fathers, in the house of his brother in-law, Mr. Lewis Skinnier of Brechin, upon Wednesday forenoon, October 10th, 1665, (in the 45th year of his age), and was buried in the church of Brechin, under Pitfrothy's desk.

During his sickness he was visited by the bishop of Brechin, and several episcopal ministers and relations, who all had a high value for him, notwithstanding he exprest his sorrow (with great freedom) for their compliance with the corrupted establishment in ecclesiastical affairs. He died in the full assurance of faith as to his own interest in God's covenant, and under the pleasing hopes that God would return in glory to the church of Scotland.

Mr. John Livingston, in his memorable characteristics, says, "Mr. William Guthrie, minister at Fenwick, was a man of a most ready wit, fruitful invention, and apposite comparisons, qualified both to awaken and pacify conscience, straight and zealous for the cause of Christ, and a great light in the west of Scotland."—And elsewhere says, "Mr. Guthrie, in his doctrine, was as full and free as any man in Scotland had ever been; which, together with the excellency of his preaching gift, did so recommend him to the affection of his people, that they turned the corn-field of his glebe into a little town, every one building a house for his family on it that they might live under the drop of his ministry."

Mr. Crawford, in a MSS. never published, says, "Mr. Guthrie was a burning and a shining light, kept in after many others, by the favour of the old earl of Eglinton, the chancellor's father-in-law.—He converted and confirmed many thousands of souls, and was esteemed the greatest preacher in Scotland."

And indeed, he was accounted as singular a person for confirming those that were under soul-exercise, as almost any in his age, or any age we have heard of.——Many have made reflections on him, because he left off his ministry, on account of the bishop's suspension; his reasons may be taken from what hath been already related. It is true indeed, the authority of the Stuarts was too much the idol of jealousy to many of our worthy Scots reformers; for we may well think (as a late author says, tho' no great enemy unto these civil powers) that it was a wonder the nation did not rise up as one man, to cut off those who had razed the whole of the presbyterian constitution; but the Lord, for holy and wise ends, saw meet to do otherwise, and cut off those in power by another arm, after they had all been brought to the furnace together; altho' they might well have all the while seen as Mr. Guthrie has observed, "That the civil power laid the foundation for the other."

So far as can be learned, Mr. Guthrie never preached in Fenwick again, after the intimation of the bishop's sentence to him; and it is well known, that he, with many of his people in Fenwick, upon a time, went to Stuarton, to hear a young presbyterian minister preach, and when coming home, they said to him, that they were not pleased with that man's preaching (he being of a slow delivery);—he said, They were all mistaken in the man, he had a great sermon; and, if they pleased, at a convenient place, he should let them hear a good part thereof.——And sitting all down on the ground in a good summer night, about sun-setting; when, he having rehearsed the sermon, they thought it a wonderful great one, because of his good delivery, and their amazing love to him: After which they arose, and set forward.

All allow that Mr. Guthrie was a man of strong natural parts (notwithstanding his being a hard student at first); his voice was, among the best sort, loud, and yet managed with a charming cadence and elevation; his oratory was singular, and by it he was wholly master of the passions of his hearers. He was an eminent chirurgion at the jointing of a broken soul, and at the stating of a doubtful conscience; so that afflicted persons in spirit came far and near, and received much satisfaction and comfort by him. Those who were very rude, when he came first to the parish, at his departure were very sorrowful, and, at the curate's intimation of the bishop's commission, would have made resistance, if he would have permitted them, not fearing the hazards or hardships they might have endured on that account afterwards.

Besides his valuable treatise already mentioned, there are also a few very faithful sermons, bearing his name, said to be preached at Fenwick from Matth. xiv. 44, &c. Hos. xiii. 9, &c. But because they are somewhat rude in expression, differing from the stile of his treatise, some have thought them spurious, or, at least, not as they were at first delivered by him. And as for that treatise on ruling elders, which is now affixed to the last edition of his treatise (called his works), it was wrote by his cousin, Mr. James Guthrie of Stirling. There are also some other discourses of his yet in manuscript, out of which I had the occasion to transcribe seventeen sermons published in the year 1779. There are yet a great variety of sermons and notes of sermons bearing his name yet in manuscript, some of which seems to be wrote with his own hand.



The Life of Mr. ROBERT BLAIR.

Mr. Blair was born at Irvine anno 1593. His father was John Blair of Windyedge, a younger brother of the ancient and honourable family of Blair of that ilk; his mother was Beatrix Muir of the ancient family of Rewallan. His father died when he was young, leaving his mother with six children (of whom Robert was the youngest). She continued near fifty years a widow, and lived till she was an hundred years old.

Mr. Robert entered into the college of Glasgow, about the year 1608, where he studied hard and made great progress; but lest he should have been puffed up with his proficiency (as he himself observes) the Lord was pleased to visit him with a tertian fever, for full four months, to the great detriment of his studies.

Nothing remarkable occurred till the 20th year of his age, when he gave himself sometimes to the exercise of archery and the like recreations; but lest his studies should have been hindered, he resolved to be busy at them every other night, and for that purpose could find no place so proper as a room whereinto none were permitted to go, by reason of an apparition that was said to frequent it, yea, wherein it is also said, that he himself had seen the devil, in the likeness of one of his fellow-students[140], whom he took to be really his companion, but when he, with a candle in his hand, chased him to the corner of the room, offering to pull him out, he found nothing; after which he was never more troubled, studying the one night without fear, and the other he slept very sweetly, believing in him, who was still his great Preserver and Protector for ever.

Having now finished his course of philosophy under the discipline of his own brother, Mr. William Blair (who was afterwards minister at Dumbarton). He engaged for some time to be an assistant to an aged schoolmaster at Glasgow, who had above 300 scholars under his instruction, the half of whom were committed to the charge of Mr. Blair. At this time he was called, by the ministry of the famous Mr. Boyd of Trochrigg (then principal of the college of Glasgow), in whose hand, the Lord, as he himself observes[141], did put the key of his heart, so that whenever he heard him in public or private he profited much, being as it were sent to him from God to speak the words of eternal life.

Two years after he was admitted in the room of his brother Mr. William, to be regent in the college of Glasgow, though not without the opposition of arch-bishop Law, who had promised that place to another.——But neither the principal nor regents giving place to his motion, Mr. Blair was admitted. After his admission, his elder colleagues, perceiving what great skill and insight he had in humanity, urged him to read the classical authors; whereupon he began and read Plautus, but the Lord, being displeased with that design, diverted him from this, by meeting with Augustine's confession, wherein he inveighs sharply against the education of youth in heathen writings.——Whereupon he betook himself to the reading of the holy scriptures and the ancient fathers, especially Augustine, who had another relish; and though he perceived that our reformed divines were more sound than several of the ancient, yet in his spare hours he resolved to peruse the ancient monuments, wherein he made a considerable progress.

In summer 1616, he entered on trials for the ministry, and it was laid upon him to preach in the college-kirk the first Sabbath after his licence; and some years after, being told by some of the hearers (who were better acquainted with religion, than he was then) that in his sermon the Lord did speak to their hearts, which not only surprized him, but also stirred him to follow after the Lord.

Upon an evening, the same year, having been engaged with some irreligious company, when he returned to his chamber to his wonted devotion, he was threatened to be deserted of God, had a restless night, and to-morrow resolved on a day of fasting, humiliation and prayer, and towards the end of that day he found access to God with sweet peace, through Jesus Christ, and turned to beware of such company; but running into another extreme of rudeness and incivility to profane persons, he found it was very hard for short-sighted sinners to hold the right and the straight way.

While he was regent in the college, upon a report that some sinful oath was to be imposed upon the masters, he enquired at Mr. Gavin Forsyth, one of his fellow-regents, What he would do in this? He answered, By my faith I must live.——Mr. Blair said, "Sir, I will not swear by my faith, as you do, but, truly, I intend to live by my faith. You may choose your own way, but I will adventure on the Lord."——And so this man did continue (to whom the matter of an oath was a small thing) after he was gone, but it is to be noticed, that Mr. Forsyth was many years in such poverty as forced him to supplicate the general assembly for some relief, when Mr. Blair (who was chosen moderator) upon his appearing in such a desperate case, could not shun observing that former passage of his, and upon his address to him in private, with great tenderness, put him in mind, that he had been truly carried through by his faith, at which he formerly had scoffed.

Some time after he was a regent in the college, he was under deep exercises of soul, wherein he attained unto much comfort.—Amongst other things, that great oracle, the just shall live by faith, sounded loudly in his ears, which put him on a new search of the scriptures, in which he went on till Mr. Culverwal's treatise of faith came out; which being the same with what is since published by the Westminster assembly, he was thereby much satisfied and comforted.

"By this study of the nature of faith, and especially of the text before mentioned; (says he) I learned, 1st, That nominal Christians or common professors were much deluded in their way of believing; and that not only do Papists err who place faith in an implicit assent to the truth which they know not, and that it is better defined by ignorance than knowledge, (a way of believing very suitable to Antichrist's slaves, who are led by the nose they know not whither); but also secure Protestants, who, abusing the description of old given of faith, say that it implies an assured knowledge in the person who believes of the love of God in Christ to him in particular: this assurance is no doubt attainable, and many believers do comfortably enjoy the same, as our divines prove unanswerably against the Popish doctors who maintain the necessity of perpetual doubting, and miscall comfortable assurance the Protestant's presumption. But notwithstanding that comfortable assurance doth ordinarily accompany a high degree of faith, yet that assurance is not to be found in all the degrees of saving faith: so that by not adverting to that distinction many gracious souls and sound believers, who have received Jesus Christ and rested upon him, as he is offered to them in the word, have been much puzzled, as if they were not believers at all: on the other hand, many secure and impenitent sinners, who have not yet believed the Lord's holiness, nor abhorrence of sin, nor their own ruined state and condition, do from self-love imagine, without any warrant of the word, that they are beloved of God, and that the foresaid description of faith agrees well to them.

"2dly, I perceived, that many that make a right use of faith, in order to attain to the knowledge of their justification, make no direct use of it in order to sanctification, and that the living of the just by faith, reacheth further than I formerly conceived, and that the heart is purified by faith. If any say, Why did I not know, that precious faith, being a grace, is not only a part of our holiness, but does promote other parts of holiness, I answer, that I did indeed know this, and made use of faith as a motive to stir me up to holiness, according to the apostle's exhortation, Having therefore these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord. But I had not before learned to make use of faith as a mean and instrument to draw holiness out of Christ, though, it may be, I had both heard and spoken that by way of a transient notion; but then I learned to purpose that they who receive forgiveness of sin, are sanctified through faith in Christ, as our glorious Saviour taught the apostle, Acts xxiv. 18.—Then I saw, that it was no wonder that my not making use of faith for sanctification, as has been said, occasioned an obstruction in the progress of holiness, and I perceived that making use of Christ for sanctification without direct employing of faith to extract the same out of him, was like one seeking water out of a deep well without a long cord to let down the bucket, and draw it up again.—Then was I like one that came to the storehouse, but got my provision reached unto me, as it were, through a window: I had come to the house of mercy, but had not found the right door; but by this discovery, I found a patent door, at which to go in, to receive provision and furniture from Christ Jesus. Thus the blessed Lord trained me up, step by step, suffering many difficulties to arise, that more light from himself might flow in.

"I hoped then to make better progress with less stumbling; but shortly after I met with another difficulty; and wondering what discovery would next clear the way, I found that the spirit of holiness whose immediate and proper work was to sanctify, had been slighted, and thereby grieved: for though the Holy Spirit had been teaching, and I had been speaking of him and to him frequently, and had been seeking the outpouring thereof, and urging others to seek the same; yet that discovery appeared unto me a new practical lesson: and so I laboured more to cherish and not quench the Holy Spirit, praying to be led unto all truth, according to the scripture, by that blessed guide; and that by that heavenly Comforter, I might be encouraged in all troubles, and sealed up thereby in strong assurance of my interest in God.

"About that time, the Lord set me to work to stir up the students under my discipline, earnestly to study piety, and to be diligent in secret seeking of the Lord: and my endeavours this way were graciously blessed to severals of them."

Dr. John Cameron, being brought from France, and settled principal of the college in Mr. Boyd's place, and being wholly set on to promote the cause of episcopacy, urged Mr. Blair to conform to Perth articles, but he utterly refused.——And, it being a thing usual in these days, for the regents to meet to dispute some thesis, for their better improvement, Mr. Blair had the advantage of his opponent (who was a French student), who maintained that election did proceed upon foreseen faith; but the doctor stated himself in the opposition to Mr. Blair, in a way which tended to Arminianism; and Mr. Blair being urged to a second dispute by the doctor himself, did so drive him to the mire of Arminianism, as did redound much to the doctor's ignominy afterward, and although he and Mr. Blair were afterward reconciled, yet he, being so nettled in that dispute, improved all occasions against him; and, for that purpose, when Mr. Blair was on a visit to some of his godly friends and acquaintances, he caused one Garner search his prelections on Aristotle's ethics and politics, and finding some things capable of wresting, he brought them to the doctor, who presented them to the arch-bishop of Glasgow; which coming to Mr. Blair's ears, he was so far from betraying his innocence, being assured the Lord would clear his integrity, that he prepared a written apology, and desired a public hearing before the ministers and magistrates of the city; which being granted, he managed the points so properly, that all present professed their entire satisfaction with him; yea, one of the ministers of the city (who had been influenced against him formerly) said in the face of that meeting, Would to God, king James had been present, and heard what answers that man hath given. Such a powerful antagonist rendered his life so uneasy, that he resolved to leave the college and go abroad; which resolution no sooner took air than the doctor and the arch-bishop (knowing his abilities) wrote letters to cause him stay; but he, finding that little trust was to be put in their fair promises, and being weary of teaching philosophy, demitted his charge, took his leave of the doctor, wishing him well (although he was the cause of his going away) and left the college, to the great grief of his fellow-regents and students, and the people of Glasgow.

Though he had several charges in Scotland presented him, and an invitation to go to France, yet, the next day after his leaving Glasgow, he had an invitation to go and be minister of Bangor in the county of Down in Ireland, which call he, for some time, rejected, until he was several times rebuked of the Lord, which made him bound in spirit to set his face towards a voyage to that country; and although he met with a contrary wind, and turned sea-sick, yet he had such recourse to God, that upon the very first sight of that land, he was made to exult for joy; and whilst he came near Bangor, he had a strong impression borne in upon him, that the dean thereof was sick; which impression he found to be true when he came thither, for Mr. Gibson, the incumbent, being sick, invited him to preach there (which he did for three sabbaths, to the good liking of the people of that parish); and, though he was formerly but a very naughty man, yet he told Mr. Blair, he was to succeed him in that place, and exhorted him, in the name of Christ, not to leave that good way wherein he had begun to walk, professing a great deal of sorrow that he had been a dean; he condemned episcopacy more strongly than ever Mr. Blair durst, and drawing his head toward his bosom, with both his arms he blessed him; which conduct being so unlike himself, and speaking in a strain so different from his usual, made a gentlewoman standing by say, An angel is speaking out of the dean's bed to Mr. Blair; thinking it could not be such a man. Within a few days he died, and Mr. Blair was settled minister there, whose ordination was on this manner—He went to bishop Knox, and told him his opinions, and withal said, That his sole ordination did contradict his principles.—But the bishop, being informed before-hand of his great parts and piety, answered him both wittily and submissively, saying, "Whatever you account of episcopacy, yet, I know, you account presbytery to have a divine warrant—Will ye not receive ordination from Mr. Cunningham and the adjacent brethren, and let me come in among them in no other relation than a presbyter;" for on no lower terms could he be answerable to law. This Mr. Blair could not refuse; he was accordingly ordained about the year 1623.

Being thus settled, his charge was very great, having above 1200 persons come to age, besides children, who stood greatly in need of instruction; and in this case, he preached twice a week, besides the Lord's day; on all which occasions, he found little difficulty either as to matter or method.

He became the chief instrument of that great work which appeared shortly thereafter at Six-mile water, and other parts in the counties of Down and Antrim, and that not only by his own ministry, wherein he was both diligent and faithful, but also in the great pains he took to stir up others unto the like duty.

While he was at Bangor, there was one Constable, in that parish, who went to Scotland with horses to sell, and at a fair sold them all to one, who pretended he had not that money at present, but gave him a bond till Martinmass.—The poor man, suspecting nothing, returned home; and one night, about that time, going homeward near Bangor, his merchant (who was supposed to be the devil) meets him; "Now, says he, you know my bargain, how I bought you at such a place, and now am come, as I promised, to pay the price." Bought me! said the poor man trembling, you bought but my horses. Nay, said the devil, I will let you know I bought yourself and farther said, He must either kill somebody, and the more excellent the person, the better it would be for him; and particularly charged him to kill Mr. Blair, else he would not free him. The man was so overcome with terror, thro' the violence of the temptation, that he determined the thing and went to Mr. Blair's house, with a dagger in his right hand, under his cloke, and though much confounded, was moving to get it out, but, on Mr. Blair's speaking to him, he fell a-trembling, and on inquiry declared the whole fact, and withal said, He had laboured to draw out the dagger but it would not come from the scabbard, though he knew not what hindered it; for when he essayed to draw it forth, again, it came out with ease. Mr. Blair blessed the Lord, and exhorted him to choose him for his refuge; after which, he departed[142].

But two weeks afterwards (being confined to his bed) he sent for Mr. Blair, and told him, That the night before as he was returning home, the devil appeared to him, and challenged him for opening to Mr. Blair what had passed betwixt them, claiming him as his, and putting the cap off his head and the band from his neck, said, That on hallow-evening he should have him soul and body, in spite of the minister and all others, and begged Mr. Blair, for Christ's sake, to be with him against that time. Mr. Blair instructed him, prayed with him, and promised to be with him against the appointed time; but, before that time, he had much hesitation in his own mind, whether to keep that appointment or not: Yet, at last, he took one of his elders with him, and went according to promise, and spent the whole night in prayer, explaining the doctrine of Christ's temptation, and praising with short intermissions, &c.—And in the morning they took courage, defying Satan and all his devices: the man seemed very penitent, and died in a little after.