It was during the first year of his ministry, that he resolved not to go through a whole book or chapter, but to make choice of some passages which held forth important heads of religion, and to close the course with one sermon of heaven's glory, and another of hell's torments; but when he came to meditate on these subjects, he was held a whole day in great perplexity, and could fix upon neither method nor matter till night, when, after sorrowing for his disorder, the Lord, in great pity, brought both matter and method unto his mind, which remained with him until he got the same delivered.

About this time he met with a most notable deliverance, for, staying in a high house at the end of the town until the manse was built, being late at his studies, the candle was done, and calling for another, as the landlady brought it from a room under which he lay, to her astonishment, a joist under his bed had taken fire, which, had he been in bed as usual, the consequence, in all probability, had been dreadful to the whole town, as well as to him, the wind being strong from that quarter; but, by the timeous alarm given, the danger was prevented; which made him give thanks to God for this great deliverance.

When he first celebrated the Lord's supper, his heart was much lifted up in speaking of the new covenant, which made him, under the view of a second administration of that ordinance, resolve to go back unto that inexhaustible fountain of consolation; and coming over to Scotland about that time[143], he received no small assistance from Mr. Dickson, who was then restored unto his flock at Irvine, and was studying and preaching on the same subject.

But it was not many years that he could have liberty in the exercise of his office, for in harvest 1631, he and Mr. Livingston, were, by Ecklim bishop of Down, suspended from their office, but, upon recourse to Dr. Usher, who sent a letter to the bishop, their sentence was relaxed, and they went on in their ministry, until May 1632, that they were by the said bishop, deposed from the office of the holy ministry.

After this, no redress could be had; whereupon Mr. Blair resolved on a journey to court to represent their petitions and grievances to the king; but, after his arrival at London, he could have no access for some time to his majesty, and so laboured under many difficulties with little hopes of redress, until one day, having gone to Greenwich park, where, being wearied with waiting on the court, and while at prayer, the Lord assured him that he would hunt the violent man to destroy him. And while thus in earnest with the Lord for a favourite return, he adventured to propose a sign, that if the Lord would make the reeds, growing hard by, which were so moved with the wind, as he was tossed in mind, to cease from shaking, he would take it as an assurance of the dispatch of his business; unto which the Lord condescended; for in a little time it became so calm, that not one of them moved; and in a short time he got a dispatch to his mind, wherein the king did not only sign his petition, but with his own hand wrote on the margin (directed to the depute) Indulge these men, for they are Scotchmen.

It was while in England, that he had from Ezekiel xxiv. 16. a strange discovery of his wife's death, and the very bed whereon she was lying, and particular acquaintances attending her; and although she was in good health at his return home, yet, in a little, all this exactly came to pass.

And yet, after his return, the king's letter being slighted by the depute, who was newly returned from England, he was forced to have recourse to arch-bishop Usher; which drew tears from his eyes, that he could not help them, and yet, by the interposition of lord Castle-Stuart with the king, they got six months liberty; but upon the luck of this in Nov. 1634, he was again conveened before the bishop, and the sentence of excommunication pronounced against him, by Ecklin bishop of Down.—After the sentence was pronounced, Mr. Blair rose up and publicly cited the bishop to appear before the tribunal of Jesus Christ, to answer for that wicked deed; whereupon he did appeal from the justice of God to his mercy; but Mr. Blair replied, Your appeal is like to be rejected, because you act against the light of your own conscience. In a few months after he fell sick, and the physician inquiring of his sickness, after some time's silence, he, with great difficulty, said, It is my conscience, man—To which the doctor replied, I have no cure for that;—and in a little after he died.

After his ejection, he preached often in his own house, and in others houses, until the beginning of the year 1635, that he began to think of marriage again with Catherine Montgomery, daughter to Hugh Montgomery, formerly of Busbie in Ayr-shire (then in Ireland) for which he came over to Scotland with his own and his wife's friends.—And upon his return to Ireland, they were married in the month of May following.

But matters still continuing the same, he engaged with the rest of the ejected ministers in their resolution in building a ship, called the Eagle-wings, of about 115 tons, on purpose to go to New-England. But about three or four hundred leagues from Ireland, meeting with a terrible hurricane, they were forced back unto the same harbour from whence they loosed, the Lord having work for them elsewhere, it was fit their purposes should be defeated. And having continued some four months after this in Ireland, until, upon information that he and Mr. Livingston were to be apprehended, they immediately went out of the way, and immediately took shipping, and landed in Scotland anno 1631.

All that summer after his arrival, he was as much employed in public and private exercises as ever before, mostly at Irvine and the country around, and partly at Edinburgh. But things being then in a confusion, because the service-book was then urged upon the ministers, his old inclination to go to France revived, and upon an invitation to be chaplain of col. Hepburn's regiment in the French service (newly inlisted in Scotland), with them he imbarked at Leith; but some of these recruits, who were mostly highlanders, being desperately wicked, upon his reproofs, threatening to stab him, he resolved to quit that voyage, and calling to the ship-master to set him on shore, without imparting his design, a boat was immediately ordered for his service; at which time he met with another deliverance, for his foot sliding, he was in danger of going to the bottom, but the Lord ordered, that he got hold of a rope, by which he hung till he was relieved.

Mr. Blair's return gave great satisfaction to his friends at Edinburgh, and, the reformation being then in the ascendant, in the spring of 1638, he got a call to be colleague to Mr. Annan at Ayr; and upon May 2, a meeting of presbytery, having preached from 2 Cor. iv. 5. he was, at the special desire of all the people there, admitted a minister.

He stayed not long here, for, having, before the general assembly held at Glasgow 1638, fully vindicated himself, both anent his affair with Dr. Cameron, while regent in the university, and his settlement in Ireland, he was, for his great parts and known abilities, by them ordered to be transported to St. Andrews; but the assembly's motives to this did prove his determent for some time, and the burgh of Ayr, where the Lord had begun to bless his labours, had the favour for another year. But the assembly held at Edinburgh 1630, being offended for his disobeying, ordered him peremptorily to transport himself thither.

Anno 1640, when the king had, by the advice of the clergy, caused burn the articles of the former treaty with the Scots, and again prepared to chastise them with a royal army, the Scots, resolving not always to play after-game, raised an army, invaded England, routed about 4000 English at Newburn, had Newcastle surrendered to them, and within two days, were masters of Durham; which produced a new treaty, more favourable to them than the former; and with this army was Mr. Blair, who went with lord Lindsay's regiment; and, when that treaty was on foot, the committee of estates and the army sent him up to assist the commissioners with his best advice.

Again after the rebellion in Ireland 1641, those who survived the storm, supplicated the general assembly 1642, for a supply of ministers, when severals went over, and among the first Mr. Blair. During his stay there, he generally preached once every day, and twice on Sabbath, and frequently in the field, the auditors being so large, and in some of these he administered the Lord's supper.

After his return, the condition of the church and state was various during the years 1643, and 1644; and particularly in Aug. 1643, the committee of the general assembly, whereof Mr. Blair was one, with John earl of Rutland, and other Scots commissioners from the parliament of England, and Messrs. Stephen Marshal and Philip Nye, ministers, agreed to a solemn league and covenant betwixt the two kingdoms of Scotland and England; and in the end of the same year, when the Scots assisted the English parliament, Mr. Blair was, by the commission of the general assembly, appointed minister to the earl of Crawford's regiment; with whom he stayed until the king was routed at Marston-muir July 1644, when he returned to his charge at St. Andrews.

The parliament and commission of the kirk sat at Perth in July 1645. The parliament was opened with a sermon by Mr. Blair; and, after he had, upon the forenoon of the 27th, a day of solemn humiliation preached again to the parliament, he rode out to the army, then encamped at Torgondermy, and preached to Crawford's and Maitland's regiments, to the first of whom he had been chaplain:—He told the brigade, That he was informed that many of them were turned dissolute and profane, and assured them, that though the Lord had covered their heads in the day of battle (few of them being killed at Marston-muir), they should not be able to stand before a less formidable foe, unless they repented. Though this freedom was taken in good part from one who wished them well, yet was too little laid to heart; and the most part of Crawford's regiment were cut off at Kilsyth in three weeks afterwards.

After the defeat at Kilsyth, severals were for treating with Montrose, but Mr. Blair opposed it, so that nothing was concluded until the Lord began to look upon the affliction of his people; for the committee of estates recalled general Leslie, with 4000 foot and 1000 dragoons, from England, to oppose whom Montrose marched southward; but was shamefully defeated at Philiphaugh Sept. 13, many of his forces being killed and taken prisoners, and he hardly escaped. On the 26, the parliament and commission of the general assembly sat down at St. Andrews (the plague being then in Edinburgh); here Mr. Blair preached before the parliament, and also prayed before the several sessions thereof; and when several prisoners, taken at Philiphaugh, were tried, three of them, viz. Sir Robert Spotiswood, Nathaniel Gordon, and Mr. Andrew Guthrie, were to be executed on the 17th of January thereafter, Mr. Blair visited them often, and was at much pains with them: He prevailed so far with Gordon, that he desired to be relaxed from the sentence of excommunication which he was under; and accordingly Mr. Blair did the same: The other two, who were bishops sons, died impenitent.—Mali corvi malum ovum.

Anno 1646, the general assembly, sitting at Edinburgh ordered Mr. Blair (who was then moderator), with Mr. Cant and Mr. Robert Douglas, to repair to the king at Newcastle, to concur with worthy Mr. Alexander Henderson and others, who were labouring to convince him great bloodshed in these kingdoms, and reconcile him to presbyterian church-government and the covenants. When these three ministers got a hearing, the room was immediately filled with several sorts of people to see their reception; Mr. Andrew Cant, bring eldest, began briskly to insinuate, with his wonted zeal and plainness, that the king favoured popery; Mr. Blair interrupted him, and modestly hinted, That it was not a fit time nor place for that.—The king, looking on him earnestly, said, "That honest man speaks wisely and discreetly; therefore I appoint you three to attend me to-morrow at ten o'clock in my bed-chamber." They attended, according to appointment, but got little satisfaction; only Mr. Blair asked his majesty, If there were not abominations in popery, &c. The king, lifting his hat, said, "I take God to witness that there are abominations in popery, which I so much abhor, that ere I consent to them, I would rather lose my life and crown." Yet after all this, Mr. Blair and Mr. Henderson (for these two he favoured most) having most earnestly desired him to satisfy the just desires of his subjects, he obstinately refused, though they besought it on their knees with tears. Renewed commissions for this end, were sent from Scotland, but to no good purpose, and Mr. Blair returned home to St. Andrews.

Mr. Henderson died at Edinburgh, Aug. 19, which the king no sooner heard, than he sent for Mr. Blair to supply his place, as chaplain in Scotland; which Mr. Blair, thro' fear of being insnared, was at first averse unto, but having consulted with Mr. David Dickson, and reflecting that Mr. Henderson had held his integrity fast unto the end, he applied himself to that employment with great diligence, every day praying before dinner and supper in the presence chamber; on the Lord's day lecturing once and preaching twice; besides preaching some week days in St. Nicholas's church; as also conversing much with the king, desiring him to condescend to the just desires of his parliament, and at other times debating concerning prelacy, liturgies and ceremonies.

One day after prayer, the king asked him, If it was warrantable in prayer to determine a controversy?—Mr. Blair, taking the hint, said, He thought he had determined no controversy in that prayer. Yes, said the king, you have determined the pope to be antichrist, which is a controversy among orthodox divines. To this Mr. Blair replied, To me this is no controversy, and I am sorry it should be accounted so by your majesty, sure it was none to your father. This silenced the king, for he was a great defender of his father's opinions; and his testimony, Mr. Blair knew well, was of more authority with him than the testimony of any divine. After a few months stay, Mr. Blair was permitted to visit his flock and family.

After the sitting of the Scots parliament, Mr. Blair made another visit to the king at Newcastle, where he urged him with all the arguments he was master of, to subscribe the covenants, and abolish Episcopacy in England, and he was confident all his honest Scotsmen would espouse his quarrel against his enemies in England, &c. To which the king answered, That he was bound by his great oath to defend Episcopacy, &c. in that church, and ere he wronged his conscience by violating his coronation-oath, he would lose his crown. Mr. Blair asked the form of that oath; he said, It was to maintain it to the utmost of his power.—Then, said Mr. Blair, you have not only defended it to the utmost of your power, but so long and so far, that now you have no power, &c. But by nothing could he prevail upon the king, and left him with a sorrowful heart, and returned to St. Andrews.

Again in the year 1648, when Cromwel came to Edinburgh, the commission of the kirk sent Mr. Blair and Messrs. David Dickson and James Guthrie to deal with him, for an uniformity in England. When they came, he entertained them with smooth speeches and solemn appeals to God as to the sincerity of his intentions. Mr. Blair being best acquaint with him, spoke for all the rest; and among other things, begged an answer to these three questions: (1.) What was his opinion of monarchical government? He answered, He was for monarchical government, &c. (2.) What was his opinion anent toleration? He answered confidently, That he was altogether against toleration. (3.) What was his opinion concerning the government of the church? O now, said Cromwel, Mr. Blair, you article me too severely; you must pardon me, that I give you not a present answer to this, &c. This he shifted, because he had before, in conversation with Mr. Blair, confessed he was for independency. When they came out, Mr. Dickson said, I am glad to hear this man speak no worse; whereunto Mr. Blair replied, If you knew him as well as I, you would not believe one word he says, for he is an egregious dissembler and a great liar.

When the differences fell out betwixt the protestors and resolutioners, Mr. Blair was at London, and afterward for the most part remained neuter in that affair; for which he was subjected to some hardships; yet he never omitted any proper place or occasion for the uniting and cementing these differences, none now in Scotland being more earnest in this than he and the learned and pious Mr. James Durham minister at Glasgow. These two, meeting at St. Andrews, had the influence to draw a meeting of the two sides to Edinburgh, where harmony was like to prevail; but the Lord's anger, being still drawn out for the prevailing sins of that time, all promising beginnings were blasted, and all hopes of agreement did vanish.

Thus affairs continued until the year 1660, that the kingdom, being quite sick of distractions, restored again Charles II.; the woeful consequences are otherwise too well known; And, on this last occasion, Mr. Blair again began to bestir himself to procure union betwixt the two foresaid parties, and for that end obtained a meeting; but his endeavours were frustrated, and no reconciliation could be made, till both sides were cast into the furnace of a sore and long persecution.

For in Sept. 1661, Mr. Sharp came to St. Andrews, and the presbytery, having had assurance of his deceitful carriage at court, and of the probability of his being made arch-bishop of St. Andrews, sent Mr. Blair, and another, to him, to discharge their duty, which they did so faithfully, that Sharp was never at ease till Mr. Blair was rooted out.

Mr. Blair taking occasion, in a sermon from 1 Pet. iii. 13 &c. to enlarge on suffering for righteousness sake, giving his testimony to the covenants and work of reformation, against the sinful and corrupt courses of the times, he was called over before the council Nov. 5. when the advocate and some noblemen were appointed to converse with Mr. Blair, where they posed him on the following points: (1.) Whether he had asserted presbyterial government to be jure divino? (2.) Whether he had asserted, that suffering for it was suffering for righteousness-sake? And, (3.) Whether in his prayers against Popery, he had joined Prelacy with it? Having answered all in the affirmative, professing his sorrow that they doubted his opinions in these points, he was first confined to his chamber in Edinburgh; and afterward, upon supplication, and the attestation of physicians on account of his health, he was permitted to retire to Inveresk about the 12th of January, 1662.

Mr. Blair continued here till Oct. following, enjoying much of God's presence amidst his outward trouble; but, being again commanded before the council, by the way, he took a sore fit of the gravel, and was for that time excused; and afterward, through the chancellor's favour, got liberty to go where he pleased, except St. Andrews, Edinburgh and the west country;—he went to Kirkaldy.

While at Kirkaldy, he lectured and prayed often to some Christian friends in his own family; and for his recreation taught his younger son the Greek language and logic. But the arch-bishop, envying the repose Mr. Blair and some others had in these circumstances, procured an act, that no outed minister should reside within 20 miles of an arch-bishop's see; and Mr. Blair removed from Kirkaldy to meikle Couston, in the parish of Aberdour, an obscure place, in Feb. 1666, where he continued till his death, which was shortly after.

For, upon the 10th of Aug. Mr. Blair, being now worn out with old age, and his spirits sunk with sorrow and grief for the desolations of the Lord's sanctuary in Scotland, took his last sickness, and entertained most serious thoughts of his near approaching end, ever extolling his glorious and good Master whom he had served. His sickness increasing, he was visited by many Christian friends and acquaintances, whom he strengthened by his many gracious and edifying words.

At one time, when they told him of some severe acts of council newly made upon arch-bishop Sharp's instigation, he prayed that the Lord would open his eyes, and give him repentance, &c. And to Mrs. Rutherford, at another time, he said, I would not exchange conditions with that man (though he was now on his bed of languishing, and the other possest of great riches and revenues) though all betwixt them were red gold, and given him to the bargain. When some ministers asked him, If he had any hopes of deliverance to the people of God, he said, He would not take upon him to determine the times and seasons the Lord keeps in his own hand, but that it was to him a token for good, that the Lord was casting the prelates out of the affections of all ranks and degrees of people, and even some who were most active in setting them up, were now beginning to lothe them for their pride, falsehood and covetousness.

To his wife and children he spake gravely and Christianly, and after he had solemnly blessed them, he severally admonished them as he judged expedient. His son David said, The best and worst of men have their thoughts and after thoughts; now, Sir, God having given you time for after-thoughts on your way, we would hear what they are now.—He answered, I have again and again thought upon my former ways, and communed with mine heart; and as for my public actings and carriage, in reference to the Lord's work, if I were to begin again, I would just do as I have done. He often repeated the 16th and 23d psalm, and once the 71st psalm, which he used to call his own psalm. About two days before his death, his speech began to fail, and he could not be well heard or understood; however some things were not lost; for, speaking of some eminent saints then alive, he prayed earnestly that the Lord would bless them; and, as an evidence of his love to them, he desired Mr. George Hutcheson (then present) to carry his Christian remembrance to them. When Mr Hutcheson went from his bed-side, he said to his wife and others who waited on him, That he rejoiced in suffering as a persecuted minister. Is it not persecution, added he, to thrust me from the work of the ministry, which was my delight, and hinder me from doing good to my people and flock, which was my joy and crown of rejoicing, and to chase me from place to place, till I am wasted with heaviness and sorrow for the injuries done to the Lord's prerogative, interest and cause. What he afterwards said was either forgot or not understood, till at length, about four o'clock in the morning, he was gathered to his fathers, by a blessed and happy death (the certain result of a holy life).

His body lies near the kirk-wall, in the burial place at Aberdour, and upon the church-wall above his grave, was erected a little monument, with this inscription,

Hic reconditae iacent mortuae Exuviae D. Roberti Blair, S. S. Evangelii apud Andreapolin Praedicatoris fidelissimi. Obiit Augusti 27, 1666. Aetatis suae 72.

Mr. Blair was a man of a fine constitution, both of body and mind, of a majestic but amiable countenance and carriage, thoroughly learned, and of a most public spirit for God. He was of unremitting diligence and labour, in all the private as well as public duties of his station. He did highly endear himself to the affection of his own people, and to the whole country wherein he lived, and their attachment to him was not a little strengthened by his conduct in the judicatories of the church, which indeed constituted the distinguishing part of his character.

When the general assembly resolved upon a new explication of the holy bible, and among others of the godly and learned in the ministry, Mr. Blair had the book of Proverbs and Ecclesiastes assigned to him for his part, but he neglected that task, till he was rendered useless for other purposes, and then set about and finished his commentary on the Proverbs in 1666. He composed also some small poetical pieces, as a poem in commendation of Jesus Christ, for the confutation of Popish errors; with some short epigrams on different subjects.



The Life of Mr. HUGH M'KAIL.

Mr. M'Kail was born about the year 1640, and was educated at the university of Edinburgh, under the inspection of his uncle Mr. Hugh M'Kail (in whose family he resided). In the winter 1661, he offered himself to trials for the ministry, before the presbytery of Edinburgh, (being then about 20 years old) and being by them licensed he preached several times with great applause. He preached his last public sermon from Cant. i. 7. in the great church of Edinburgh, upon the Sabbath immediately preceding the 8th of Sept. 1662, the day fixed, by the then parliament, for the removal of the ministers of Edinburgh.

In this sermon, taking occasion to speak of the great and many persecutions to which the church of God has been and is obnoxious, amplifying the point from the persons and powers that have been instrumental therein, he said, That the church and people of God had been persecuted both by a Pharaoh on the throne, a Haman in the state, and a Judas in the church, &c.; which case, to the conviction of his adversaries, seemed so similar to the state and condition of the then rulers of church and state, that though he made no particular application, yet was he reputed guilty; whereupon, a few days after, a party of horse was sent to the place of his residence near Edinburgh, to apprehend him; but, upon little more than a moment's advertisement, he escaped out of bed into another chamber, where he was preserved from the search. After this, he was obliged to return home to his father's house, and, having lurked there a-while, he spent other four years before his death in several other places.

While he lived at his father's house, troubles arose in the west; and the news thereof having alarmed him, with the rest of that country, upon the 18th of November, for such motives and considerations as he himself afterwards more fully declares, he joined himself to those who rose in these parts, for the assisting of that poor afflicted party.—Being of a tender constitution, by the toil, fatigue, and continual marching in tempestuous weather, he was so disabled and weakened, that he could no longer endure; and upon the 27th of the said month, he was obliged to leave them near Cramond water; and, in his way to Libberton parish, passing through Braid's craigs, he was taken without any resistance, (having only a small ordinary sword) by some of the countrymen who were sent out to view the fields[144].—And here it is observable, that his former escape was no more miraculous than his present taking was fatal; for the least caution might have prevented him this inconveniency; but God who gave him the full experience of his turning all things to the good of them that love him, did thus, by his simplicity, prepare the way for his own glory, and his servant's joy and victory.

He was brought to Edinburgh, first to the town-council house, and there searched for letters; but none being found, he was committed prisoner to the tolbooth. Upon wednesday the 28, he was, by order of the secret council, brought before the earl of Dumfries, lord Sinclair, Sir Robert Murray of Priest-field, and others, in order to his examination; where, being interrogate, concerning his joining the west-land forces, he, conceiving himself not obliged by any law or reason, to be his own accuser, did decline the question. After some reasoning, he was desired to subscribe his name, but refused; which, when reported to the council, gave great offence, and brought him under some suspicion of a dissembler. On the 29, he was again called before them, where, for allaying the council's prejudice, he gave in a declaration under his own hand, testifying that he had been with the west land forces, &c. Though it was certainly known, that he had both formed and subscribed this acknowledgment the night before, yet they still persisted in their jealousy, suspecting him to have been privy to all the designs of that party, and dealt with him, with the greater importunity, to declare an account of the whole business, and upon Dec. 3, the boots (a most terrible instrument of torture) were laid on the council-house table before him, and he was certified, that if he would not confess, he should be tortured to-morrow; accordingly he was called before them, and being urged to confess, he solemnly declared, that he knew no more than what he had already confessed; whereupon they ordered the executioner to put his leg to the boot, and to proceed to the torture, to the number of ten or eleven strokes, with considerable intervals; yet all did not move him to express any impatience or bitterness.

This torture was the cause of his not being indicted with the first ten, who were arraigned and sentenced on Wednesday Dec. 5. to be hanged on the Friday following. Many thought, that his small accession to the rising, and what he had suffered by torture, should have procured him some favour, but it was otherwise determined; nor was his former sermon forgot, and the words Achab on the throne. On Monday the 10, he and other seven received their indictment of treason, and were summoned to appear before the justices on Wednesday Dec. 12; but his torture and close imprisonment (for so it was ordered) had cast him into a fever, whereby he was utterly unable to make his appearance; therefore, upon Tuesday the 11, he gave in to the lords of the council a supplication, declaring his weak and sickly condition, craving that they may surcease any legal procedure against him, in such a weak and extreme condition, and that they would discharge him of the foresaid appearance. Hereupon the council ordered two physicians and two chirurgeons to visit him, and to return their attestations, upon soul and conscience, betwixt and to-morrow at ten o'clock, to the justices.

Upon Dec. 8, his brother went from Edinburgh to Glasgow, with a letter from the lady-marquis of Douglas, and another from the duchess of Hamilton to the lord commissioner in his favour, but both proved ineffectual; his cousin Mr. Matthew M'Kail carried another letter from the lady-marquis of Douglas, to the arch-bishop of St. Andrews, for the same purpose, but with no better success.

On Dec. 18, he, being indifferently recovered, was with other three brought before the justices, where the general indictment was read, founded both on old and late acts of parliament, made against rising in arms, entering into leagues and covenants, and renewing the solemn league and covenant without and against the king's authority, &c. Mr. Hugh was particularly charged with joining the rebels at Ayr, Ochiltry, Lanerk and other places, on horseback, &c.; whereupon, being permitted to answer, he spoke in his own defence, both concerning the charge laid against him, and likewise of the ties and obligations that were upon this land to God; commending the institution, dignity, and blessing of presbyterial government; he said, The last words of the national covenant had always a great weight upon his spirit. Here he was interrupted by the king's advocate, who bade him forbear that discourse, and answer the question for the crime of rebellion.—Unto which he answered, The thing that moved him to declare as he had done, was that weighty and important saying of our Lord Jesus, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God, &c. After this confession, and the depositions of those examined anent him were read, with his replies to the same, the assize was inclosed; after which they gave their verdict una voce, and by the mouth of Sir William Murray their chancellor, reported him guilty, &c. The verdict being reported, doom was pronounced, declaring and adjudging him, and the rest, to be taken, on Saturday Dec. 20. to the market cross of Edinburgh, there to be hanged on a gibbet till dead, and his goods and lands to be escheated and forfeited for his Highness use. At the hearing of this sentence, he cheerfully said, The Lord giveth, and the Lord taketh away: blessed be the name of the Lord. He was then carried back to the tolbooth through the guards, the people making lamentation for him by the way. After he came to his chamber, he immediately addressed himself to God in prayer, with great enlargement of heart, in behalf of himself, and those who were condemned with him. Afterwards, to a friend he said, "O how good news! to be within four days journey to enjoy the sight of Jesus Christ;" and protested "he was not so cumbered how to die, as he had sometimes been to preach a sermon." To some women lamenting for him, he said, "That his condition, though he was but young, and in the budding of his hopes and labours in the ministry, was not to be mourned; for one drop of my blood, through the grace of God, may make more hearts contrite, than many years sermons might have done."

This afternoon he supplicated the council for liberty to his father to come to him; which being granted, his father came next night, to whom he discoursed a little concerning obedience to parents from the fifth commandment, and then, after prayer, his father said to him, "Hugh, I called thee a goodly olive tree, of fair fruit, and now a storm hath destroyed the tree and his fruit."——He answered, That his too good thought of him afflicted him. His father said, "He was persuaded God was visiting not his own sins, but his parents sins, so that he might say, Our fathers have sinned, and we have borne their iniquity."—He further said, "I have sinned, thou poor sheep, what hast thou done." Mr. Hugh answered, with many groans, "That, through coming short of the fifth commandment, he had come short of the promise, That his days should be prolonged in the land of the living, and that God's controversy with him was for over-valuing his children, especially himself."

Upon the 20 of December, through the importunity of friends, more than his own inclination, he gave in a petition to the council, craving their clemency after having declared his own innocence; but it proved altogether ineffectual. During his abode in prison, the Lord was very graciously present with him, both to sustain him against the fears of death, and by expelling the overcloudings of terror, that some times the best of men, through the frailty of flesh and blood, are subject unto. He was also wonderfully assisted in prayer and praise, to the admiration of all the hearers, especially on Thursday's night, when, being set at supper with his fellow-prisoners, his father and one or two more, he requested his fellow-prisoners, saying merrily, eat to the full, and cherish your bodies, that we may be a fat Christmass-pye to the prelates. After supper in thanksgiving, he broke forth into several expressions, both concerning himself and the church of God, and at last used that exclamation in the last of Daniel, What, Lord, shall be the end of these wonders!

The last night of his life he propounded and answered several questions for the strengthening of his fellow prisoners: How should he go from the tolbooth thro' a multitude of gazing people, and guards of soldiers to a scaffold and gibbet, and overcome the impressions of all this? He answered, By conceiving a deeper impression of a multitude of angels, who are on-lookers; according to that, We are a gazing-flock to the world, angels and men, for the angels, rejoicing at our good confession, are present to convoy and carry our souls, as the soul of Lazarus, to Abraham's bosom, not to receive them, for that is Jesus Christ's work alone, who will welcome them to heaven himself, with the songs of angels and blessed spirits; but the angels are ministring spirits, always ready to serve and strengthen all dying believers, &c. What is the way for us to conceive of heaven, who are hastening to it, seeing the word faith, Eye hath not seen, nor ear heard, &c.? To this he answered, That the scripture helps us two ways to conceive of heaven; (1.) By way of similitude, as in Rev. xxi, where heaven is held forth by the representation of a glorious city, there discoursed, &c. (2.) By holding forth the love of the saints to Jesus Christ, and teaching us to love him in sincerity, which is the very joy and exultation of heaven, Rev. v. 12. and no other thing than the soul breathing forth love to Jesus Christ, can rightly apprehend the joys of heaven.

The last words he spoke at supper were in the commendation of love above knowledge, "O but notions of knowledge without love are of small worth, evanishing in nothing, and very dangerous." After supper, his father having given thanks, he read the 16th psalm, and then said, "If there were any thing in the world sadly and unwillingly to be left, it were the reading of the scriptures. I said, I shall not see the Lord in the land of the living; but this needs not make us sad, for where we go, the Lamb is the book of scripture and the light of that city, and there is life, even the river of the water of life, and living springs, &c." Supper being ended, he called for a pen, saying, It was to write his testament; wherein he ordered some few books he had, to be re-delivered to several persons. He went to bed about eleven o'clock, and slept till five in the morning; then he arose, and called for his comrade John Wodrow, saying pleasantly, "Up, John, for you are too long in bed; you and I look not like men going to be hanged this day, seeing we lie so long." Then he spake to him in the words of Isaiah xlii. 24. and after some short discourse, John said to him, You and I will be chambered shortly beside Mr. Robertson.—He answered, "John, I fear you bar me out, because you was more free before the council than I was; but I shall be as free as any of you upon the scaffold. He said, He had got a clear ray of the majesty of the Lord after his awakening, but it was a little over-clouded thereafter." He prayed with great fervency, pleading his covenant-relation with him, and that they might be enabled that day to witness a good confession before many witnesses. Then his father coming to him, bade him farewel. His last word to him, after prayer, was, That his sufferings would do more hurt to the prelates, and be more edifying to God's people, than if he were to continue in the ministry twenty years. Then he desired his father to leave him, and go to his chamber, and pray earnestly to the Lord to be with him on the scaffold; for how to carry there is my care, even that I may be strengthened to endure to the end.

About two o'clock afternoon he was brought to the scaffold (with other five who suffered with him), where, to the conviction of all that formerly knew him, he had a fairer and more stayed countenance than ever they had before observed. Being come to the foot of the ladder, he directed his speech to the multitude northward, saying, "That as his years in the world had been but few, his words then should not be many;" and then spoke to the people the speech and testimony which he had before written and subscribed[145].

Having done speaking, he sung a part of the 31st psalm, and then prayed with such power and fervency, as caused many to weep bitterly. Then he gave his hat and cloke from him, and when he took hold of the ladder to go up, he said, with an audible voice, "I care no more to go up this ladder and over it, than if I were going home to my father's house." Hearing a noise among the people, he called down to his fellow-sufferers, saying, Friends and fellow-sufferers, be not afraid; every step of this ladder is a degree nearer heaven: and then, having seated himself thereon, he said, "I do partly believe that the noble counsellors and rulers of this land would have used some mitigation of this punishment, had they not been instigated by the prelates, so that our blood lies principally at the prelates door; but this is my comfort now, that I know that my Redeemer liveth, &c. And now I do willingly lay down my life for the truth and cause of God, the covenants and work of reformation, which were once counted the glory of this nation; and it is for endeavouring to defend this, and to extirpate that bitter root of prelacy, that I embrace this rope," (the executioner then putting the rope about his neck). Then hearing the people weep, he said, "Your work is not to weep, but to pray, that we may be honourably borne through, and blessed be the Lord that supports me now; as I have been beholden to the prayers, and kindness of many since my imprisonment and sentence, so I hope, ye will not be wanting to me now in the last step of my journey, that I may witness a good confession, and that ye may know what the ground of my encouragement in this work is, I shall read to you in the last chapter of the bible;" which having read, he said, "Here you see the glory that is to be revealed on me, a pure river of water of life, &c. and here you see my access to my glory and reward, Let him that is athirst come, &c. And here you see my welcome, the Spirit and the bride say, Come. Then he said, I have one word more to say to my friends (looking down to the scaffold), Where are ye? Ye need neither lament nor be ashamed of me in this condition, for I may make use of that expression of Christ, I go to our Father and my Father, to your God and my God, to your King and my King, to the blessed apostles and martyrs, and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly of the first-born, to God the judge of all, to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant; and I bid you all farewel, for God will be more comfortable to you than I could be, and he will be now more refreshing to me than you can be:—Farewel, farewel in the Lord." Then, the napkin being put on his face, he prayed a little, and put it up with his hand, and said, he had a word more to say concerning what comfort he had in his death, "I hope you perceive no alteration or discouragement in my countenance and carriage, and as it may be your wonder, so I profess it is a wonder to myself; and I will tell you the reason of it; beside the justice of my cause, this is my comfort, what was said of Lazarus when he died, That the angels did carry his soul to Abraham's bosom, so that as there is a great solemnity here, of a confluence of people, a scaffold, a gallows, a people looking out at windows; so there is a greater and more solemn preparation of angels to carry my soul to Christ's bosom; again this is my comfort, that it is to come to Christ's hand, and he will present it blameless and faultless to the Father, and then shall I be ever with the Lord. And now I leave off to speak any more to creatures, and begin my intercourse with God, which shall never be broken off:—Farewel father and mother, friends and relations; farewel the world and all delights; farewel meat and drink; farewel sun, moon and stars; welcome God and Father; welcome sweet Jesus Christ, the Mediator of the new covenant; welcome blessed Spirit of grace, and God of all consolation; welcome glory; welcome eternal life; and welcome death."

Then he desired the executioner not to turn him over until he himself should put over his shoulders, which, after praying a little in private he did, saying, "O Lord, into thy hands I commit my spirit, for thou hast redeemed my soul, O Lord God of truth." And thus in the 26th year of his age he died, as he lived, in the Lord.

His death was so much lamented by the on-lookers and spectators, that there was scarce a dry cheek seen in all the streets and windows about the cross of Edinburgh, at the time of his execution. A late historian gives him this character, that "he was a youth of 26 years of age, universally beloved, singularly pious, of very considerable learning; he had seen the world, and travelled[146] some years abroad, and was a very comely and graceful person. I am told, saith he, that he used to fast one day every week, and had frequently, before this, signified to his friends his impression of such a death as he now underwent. His share in the rising was known to be but small; and when he spoke of his comfort and joy in his death, heavy were the groans of those present."



The Life of Mr. JOHN NEVAY.

Mr. John Nevay was licensed and ordained a minister (in the time of Scotland's purest reformation) and settled at Newmills in the parish of Loudon; and was, besides his soundness in the faith, shining piety in conversation, and great diligence in attending all the parts of his ministerial function, particularly church-judicatories, one who was also very zealous in contending against several steps of defection, which were contrary to the work of reformation carried on in that period. Thus,

When the earl of Callender and major-general Middleton were cruelly harassing the covenanters, and well affected people in the west of Scotland, because they would not join in the duke of Hamilton's unlawful engagement in war against England, (which was a manifest breach of the solemn league and covenant), Mr. Nevay was one of those ministers and other well-affected people, who were assembled at the celebration of our Lord's supper at Machlin-muir, in the month of June 1648, where opposition (in their own defence) was made to the said Calender and Middleton's forces, who attacked them there upon the last day of that solemnity.[147]

Again, when that pretended assembly held at Edinburgh and St. Andrews anno 1651, did approve and ratify the public resolutions, in bringing in the justly excluded malignants into places of public power and trust, in judicatories and armies, he was one of those called remonstrators, who faithfully witnessed and protested against that sad course of covenant-breaking and land-defiling sin.

And, as a conclusion to all, when that head of malignants, Charles II. was again restored as king over these lands, in consequence of which the whole of our covenanted work of reformation (which for some time had flourished) now began to be defaced and overturned; and therefore it behoved the chief promoters thereof to be, in the first place, attacked; and Mr. Nevay, being the earl of Loudon's chaplain and very much valued by him, must be included among the rest; and was, upon the 18th of November 1662, by order of the council, cited, with some others, to repair to Edinburgh, and appear before the council on the 9th of Dec. next. He did not compear until the 23d, when he was examined, and upon refusal of the oath of allegiance, he was banished, and enacted himself in a bond as follows:

"I JOHN NEVAY, minister of the gospel at Newmills, bind and oblige myself to remove forth of the king's dominions, and not to return under pain of death; and that I shall remove before the first of February; and that I shall not remain within the diocese of Glasgow and Edinburgh in the mean time. Subscribed at Edinburgh, Dec. 23.

JOHN NEVAY."

And taking leave of his old parishioners (no doubt with a sorrowful heart), he prepared for his journey, and went over to Holland, among the rest of our banished ministers, where, for some years, he preached to such as would come and hear him; and yet all the while he retained the affection of a most dear and loving pastor to his old parishioners of Loudon, both by sending them many sermons and several affectionate letters, wherein he not only exhorted them to stedfastness in the midst of manifold temptations, but also shewed a longing desire to return to his own native land and parishioners again; as is evident from that excellent letter, wrote some time before his death, dated at Rotterdam Oct. 22. 1669, in which letter, among many other things, he has these expressions: "I can do no more but pray for you; and if I could do that well, I had done almost all that is required. I am not worthy of the esteem you have of me; I have not whereof to glory, but much whereof I am ashamed, and which may make me go mourning to my grave; but if you stand fast, I live; you are all my crown and joy in this earth (next to the joy of Jerusalem and her king), and I hope to have some of you my joy and crown in our Father's kingdom, besides those that are gone before us, and entered into the joy of the Lord. I have not been altogether ignorant of the changes and wars which have been amongst you, deep calling unto deep, nor how the Lord did sit on all your floods as king, and did give you many times some more ease than others, and you wanted not your share in the most honourable testimony that ever was given to the truth and kingdom of Christ in that land, since the days of Mr. Patrick Hamilton, Mr. George Wishart, and Mr. Walter Mill martyrs, &c."

That Mr. John Nevay was no mean divine in his day, either in parts or learning, is fully evident, both from an act of the general assembly anno 1647, wherein he was one of these four ministers who were appointed to revise and correct Rouse's paraphrase of David's psalms in metre, lately sent from England (of which he had the last thirty for his share); and also that elegant and handsome paraphrase of his upon the song of Solomon in Latin verse, both of which shew him to have been of a profound judgment and rare abilities.

There are 52 sermons (or rather notes of sermons) of his published, upon the nature, properties, blessings, &c. of the covenant of grace, in 8vo; 39 sermons on Christ's temptations in manuscript, (being all sent from Holland for the benefit of his old parishioners of Newmills), and might also have been published, if those upon the covenant had met with that reception they deserved.



The Life of Mr. JOHN LIVINGSTON.

Mr. Livingston was born anno 1603. He was son to Mr. William Livingston, minister first at Monybroch or Kilsyth, and afterwards transported to Lanerk, he was nearly related to the house of Calender. Having first taught his son to read and write, he put him to the Latin school at Stirling, under Mr. Wallace a godly and learned man. He stayed here till summer 1617, when he returned home. In October following he was sent to the college of Glasgow, where he stayed four years, until he passed master of arts in 1621.

After this he stayed with his father until he began to preach, during which time he began to observe the Lord's great goodness that he was born of such parents, who taught him the principles of religion so soon as he was capable to understand any thing.—He says, in his own historical account of his life, That he does not remember the time or means particularly whereby the Lord at first wrought upon his heart, only when he was but very young, he would sometimes pray with some feeling, and read the word with some delight; but thereafter did often intermit such exercise, and then would have some challenges, and begin and intermit again, &c. He says, He had no inclination to the ministry, till a year or more after he had passed his course in the college, upon which he bent his desires to the knowledge and practice of medicine, and to go to France for that end: but when proposed to his Father, he refused to comply. About this time his father, having purchased some land in the parish of Monybroch, took the rights in his son's name, proposing that he should marry and live there; but this he refused, thinking it would divert him from his studies, and, in the midst of these straits, he resolved to set apart a day by himself before God, for more special direction; which he did near Cleghorn wood, where, after much confusion anent the state of his soul, at last he thought it was made out to him, that he behoved to preach Jesus Christ, which if he did not, he should have no assurance of salvation: upon which, laying aside all thoughts of other things, he betook himself to the study of divinity. He continued a year and a half in his father's house, where he studied and sometimes preached; during which time he wrote all his sermons before he preached them, until one day, being to preach after the communion of Quodgen, and having in readiness a sermon which he had preached at another place one day before, but perceiving severals there who had heard him preach that sermon formerly, he resolved to choose a new text, and wrote only some notes of the heads he was to deliver; yet, he says, he found, at that time, more assistance in enlarging upon these points, and more motion in his own heart than ever he had found before, which made him afterwards never write any more sermons, excepting only some notes for the help of his memory.

About April 1626, he was sent for by lord Kenmuir to Galloway, in reference to a call to the parish of Anwoth, but some hindrance coming in the way, this design was laid aside. In the harvest following, he hearkened to another call to Torphichen, but this proved also unsuccessful.

After this he went to the earl of Wigton's, where he stayed some time; the most part of this summer he travelled from place to place, according as he got invitations to preach, and especially at communions in Lanerk, Irvine, Newmills, Kinniel, &c. He was also sometimes invited to preach at the Shots; in that place, he says, he used to find more liberty in preaching than elsewhere; yea, the only day in all his life wherein he found most of the presence of God in preaching, he observes, was on a monday after a communion at the kirk of Shots, June 21, 1630. The night before he had been with some Christians, who spent the night in prayer and conference; on the morning there came such a misgiving of spirit upon him, in considering his own unworthiness and weakness, and the expectation of the people, that he was consulting to have stolen away somewhere, and declined that day's work; but thinking he could not so distrust God, he went to sermon, where he got remarkable assistance in speaking about one hour and a half from Ezekiel xxxvi. 25, 26. Then will I sprinkle clean water upon you, and ye shall be clean, from all your filthiness, &c. Here he was led out in such a melting strain, that, by the down-pouring of the Spirit from on high, a most discernible change was wrought upon about 500 of the hearers, who could either date their conversion or some remarkable confirmation from that day forward[148]. Some little of that stamp, he says, remained on him the Thursday after, when he preached at Kilmarnock; but on the Monday following, preaching at Irvine, he was so deserted, that what he had meditated upon, wrote, and kept fully in memory, he could not get pronounced; which so discouraged him, that he was resolved not to preach for some time, at least in Irvine, but Mr. Dickson would not suffer him to go from thence, till he preached next sabbath, which he did with some freedom.

This summer, being in Irvine, he got letters from viscount Clanniboy to come to Ireland, in reference to a call to Killinchie; and, seeing no appearance of entering into the ministry in Scotland, he went thither, and got an unanimous call from that parish. Here he laboured with the utmost assiduity among that people, who were both rude and profane before that, and they became the most experienced Christians in that country. But he was not above a year here until the bishop of Down suspended him and Mr. Blair for non-conformity. They remained deposed until May 1632. when, by the intercession of lord Castle-Stuart, a warrant was granted them from the king to be restored.

After this he was married to the eldest daughter of Bartholomew Fleming merchant in Edinburgh, who was then in Ireland. In Nov. 1635, he was again deposed by the bishop of Down, and a little after, by his orders, excommunicated by one Mr. Melvil minister of Down. This winter, finding no appearance of liberty either to ministers or professors from the bondage of the prelates, he, with others of the deposed ministers, took a resolution to go to New-England; upon which they built a ship for that purpose, and when all things were ready, they, about the 9th of Sept. loosed from Lochfergus; but a violent storm arising, they were driven near the bank of Newfoundland, and were all in danger of being drowned, and, after prayer and consultation, they were obliged to return back to Lochfergus. After this he stayed in Ireland, until he heard that he and Mr. Blair were to be apprehended; and then they went out of the way, and came over to Scotland. When he came to Irvine, Mr. Dickson caused him preach, for which he was called in question afterwards. Leaving Irvine, he passed by Loudon and Lanerk to Edinburgh, where he continued some time.

About the beginning of March 1638, when the body of the land was about to renew the national covenant, he was sent post to London with several copies of the covenant, and letters to friends at court of both nations; when he came there, Mr. Borthwick delivered the letters for him; but he had been there but few days until he had word sent him from the marquis of Hamilton, that he had overheard the king say, He was come, but he should put a pair of fetters about his feet: whereupon, fearing he should be taken in the post-way, he bought a horse, and came home by St. Albans and the western way, and was present at Lanerk and other places, when the covenant was read and sworn unto; and, excepting at the kirk of Shots already noticed, he, as himself says, never saw such motions from the Spirit of God, all the people so generally and willingly concurring; yea, thousands of persons all at once lifting up their hands, and the tears falling from their eyes; so that, through the whole land, the people (a few papists and others who adhered to the prelates excepted) universally entered into the covenant of God, for the reformation of religion against prelates and their ceremonies.

After this anno 1638, he got a call both from Stranrawer in Galloway, and Straiton in Carrick, but he referred the matter to Messrs. Blair, Dickson, Cant, Henderson, Rutherford and his father, who, having heard both parties, advised him to Stranrawer; and he was received there by the presbytery upon the 5th of July 1638. Here he remained, in the faithful discharge of the ministry, until harvest 1648, that he was, by the sentence of the general assembly, transported to Ancrum in Teviotdale. When he came to Ancrum, he found the people very tractable, but very ignorant, and some of them very loose in their carriage; and it was a long time before any competent number of them were brought to such a condition, that he could adventure to celebrate the Lord's supper; but by his diligence, through the grace of God, some of them began to lay religion to heart.

Anno 1649, the parliament and church of Scotland had sent some commissioners to treat with the king at the Hague, in order to his admission; but they returned without satisfaction. Yet the parliament in summer 1650, sent other commissioners to prosecute the foresaid treaty at Breda; and the commission of the kirk chose Mr. Livingston and Mr. Wood, and after that added Mr. Hutcheson to them, with the lords Cassils and Brody as ruling elders, that in name of the church they should present and prosecute their desires. Mr. Livingston was very unwilling to go, and that for several reasons, the chief of which was, he still suspected the king to be not right at heart in respect of the true presbyterian religion, and notwithstanding, he saw that many in the kingdom were ready to receive the king home upon any terms; but he was prevailed on by Messrs. Dickson, James Guthrie, and Patrick Gillespie, to go. After much conference and reasoning with the king at Breda, they were not like to come to any conclusion; here he observed, that the king still continued the use of the service-book and his chaplains, and was many a night balling and dancing till near day. This, with many other things, made him conclude there would be no blessing on that treaty; the treaty, to his unspeakable grief, was at last concluded, and some time after the king set sail for Scotland; but Mr. Livingston refused to go aboard with them; so that when Brody and Mr. Hutcheson saw that they could not prevail with him to come aboard, they desired him before parting to come into the ship, to speak of some matters in hand, which he did, and in the mean while, the boat that should have waited his return, made straight for shore without him. After this the king agreed with the commissioners to swear and subscribe the covenant, and it was laid upon him to preach the next sabbath, and tender the covenants national and solemn league, and take his oath thereon; but he, judging that such a rash and precipitate swearing of the covenants would not be for the honour of the cause they were embarked in, did all he could to deter the king and commissioners from doing it until he came to Scotland; but when nothing would dissuade the king from his resolution, it was done; for the king performed every thing that could have been required of him; upon which Mr. Livingston observed, that it seems to have been the guilt not only of commissioners, but of the whole kingdom, yea of the church also, who knew the terms whereupon he was to be admitted to his government; and yet without any evidence of a real change upon his heart, and without forsaking former principles, counsels and company.

After they landed in Scotland, before he took his leave of the king at Dundee, he used some freedom with him. After speaking somewhat to him anent his carriage, he advised him, that as he saw the English army approaching in a most victorious manner, he would divert the stroke by a declaration, or some such way, wherein he needed not weaken his right to the crown of England, and not prosecute his title at present by fire and sword, until the storm blew over, and then perhaps they would be in a better case to be governed, &c. But he did not relish this motion well, saying he would not wish to sell his father's blood; which made Mr. Livingston conclude, that either he was not called to meddle in state matters, or else he should have little success. Another instance of this he gives us, anno 1654, when he and Mr. Patrick Gillespie and Mr. Minzies were called up by the protector to London, where he proposed to him, that he would take off the heavy fines, that were laid on severals in Scotland, which they were unable to pay; he seemed to like the motion, but when he proposed the overture to the council, they went not into the purpose.

While at London, preaching before the protector, he mentioned the king in prayer, whereat some were greatly incensed; but Cromwel knowing Mr. Livingston's influence in Scotland, said, "Let him alone; he is a good man; and what are we poor men in comparison of the kings of England?"

The general assembly appointed some ministers, and him among the rest, to wait upon the army and the committee of estates that resided with them; but the fear and apprehension of what ensued, kept him back from going, and he went home until he got the sad news of the defeat at Dumbar. After which Cromwel wrote to him from Edinburgh to come and speak to him; but he excused himself. That winter the unhappy difference fell out anent the public resolutions; his light carried him to join the protestors against the resolutioners; and the assembly that followed thereafter, he was present at their first meeting in the west at Kilmarnock, and several other meetings of the protesting brethren afterwards; but not being satisfied with keeping these meetings so often, and continuing them so long, which he imagined made the breach wider, he declined them for some time.

After this, he spent the rest of his time in the exercise of the ministry, both at Ancrum and other places, until summer 1660, that news was brought him that the king was called home, and then he clearly foresaw that the overturning of the whole work of reformation would ensue, and a trial to all who would adhere to the same. But anno 1662, when the parliament and council had, by proclamation, ordered all ministers, who had come in since 1649, and had not kept the holy day of the 29th of May, either to acknowledge the prelates or remove, he then more clearly foresaw a storm approaching. At the last communion which he had at Ancrum, in the month of October, he says, That after sermon on Monday, it pleased the Lord to open his mouth, in a reasonably large discourse anent the grounds and encouragements to suffer for the present controversy of the kingdom of Christ, in the appointing the government of his house; then he took his leave of that place, although he knew nothing of what was shortly to follow after.

After he had, with Elijah, eaten before a great journey, having communicated before he entered upon suffering, he heard in a little time, of the council's procedure against him and about twelve or sixteen others who were to be brought before them; he went presently to Edinburgh (before the summons could reach him) and lurked there some time, until he got certain information of the council's design, whether they were for their life, like as was done with Mr. Guthrie, or only for banishment, as was done with Mr. Mac Ward and Mr. Simpson; but, finding that they intended only the last, he accordingly resolved to appear with his brethren. He appeared Dec. 11, and was examined[149] before the council; the sum of which came to this, That they required him to subscribe or take the oath of allegiance, which he, upon several solid grounds and reasons, refused; and sentence was pronounced, that in forty-eight hours he should depart Edinburgh, and go to the north side of Tay, and within two months depart out of all the king's dominions. Accordingly he went from Edinburgh to Leith, and thereafter, upon a petition in regard of his infirmity, he obtained liberty to stay there until he should remove. He petitioned also for a few days to go home to see his wife and children, but was refused; as also for an extract of his sentence, but could not obtain it. Anno 1663, he went aboard, accompanied by several friends to the ship; they set sail, and in eight days came to Rotterdam, where he found the rest of the banished ministers there before him. Here he got frequent occasion of preaching to the Scots congregation at Rotterdam; and in Dec. following, his wife, with two of his children, came over to him, and the other five were left in Scotland.

Here, upon a retrograde view of his life, he (in the foresaid historical account) observes, that the Lord had given him a body not very strong, and yet not weak; for he could hardly remember himself wearied in reading and studying, although he had continued some seven or eight hours without rising, and also that there was but two recreations that he was in danger to be taken with; the first was hunting on horseback, but this he had very little occasion of, yet he found it very inticing; the other was, singing in concerts of music, wherein he had some skill, and in which he took great delight. He says further, That he was always short-sighted, and could not discern any person or thing afar off, but hitherto he had found no occasion for spectacles, and could read small print as long and with as little light almost as any other. And, as to his inclination, he was generally soft and amorous, averse to debates, rather given to laziness than rashness, and too easy to be wrought upon. And, although he could not say what Luther affirmed of himself concerning covetousness, yet he could say, that he had been less troubled with covetousness and cares than many other evils, and rather inclined to solitariness than company, and was much troubled with wandering of mind and idle thoughts; and for outward things, he was never rich (and although when in Killinchie he had not above four pounds sterling of stipends a-year) yet he was never in want.

He further observes, that he could not remember any particular time of conversion, or that he was much cast down or lifted up; only one night, in the dean of Kilmarnock, having been, most of the day before, in company with some people of Stuarton, who were under rare and sad exercise of mind; he lay down under some heaviness, that he never had such experience of; but, in the midst of his sleep, there came such a terror of the wrath of God upon him, that if it had but increased a little higher, or continued but a few minutes longer, he had been in a most dreadful condition, but it was instantly removed, and he thought it was said within his heart, See what a fool thou art to desire the thing thou couldst not endure.—In his preaching he was sometimes much deserted and cast down, and again at other times tolerably assisted. He himself declares, That he never preached a sermon, excepting two, that he would be earnest to see again in print; the first was at the kirk of Shots (as was already noticed), and the other at a communion Monday at Holywood in Ireland[150]; and both these times he had spent the night before in conference and prayer with some Christians, without any more than ordinary preparation.——For otherwise, says he, his gift was rather suited to common people than to learned judicious auditors. He had a tolerable insight in the Hebrew, Chaldee, and somewhat of the Syriac languages; Arabic he did essay, but he soon dropped it.

He had as much of the French, Italian, Dutch and Spanish as enabled him to make use of their books and bibles. It was thrice laid upon him by the general assembly to write the history of the church of Scotland since the reformation 1638: but this, for certain reasons, he had altogether omitted.

The greater part of his time in Holland he spent in reducing the original text unto a Latin translation of the bible; and for that purpose compared Pagnin's with the original text, and with the later translations, such as Munster, the Tigurine, Junius, Diodati, the English, but especially the Dutch, which he thought was the most accurate translation.

Whether by constant sitting at these studies, or for some other reasons, the infirmities of old age creeping on, he could not determine, but since the year 1664, there was such a continual pain contracted in his bladder, that he could not walk abroad, and a shaking of his hands, that he could scarcely write any; otherwise, he blessed the Lord that hitherto he had found no great defection either of body or mind.

Thus he continued at Rotterdam until Aug. 9th, 1672, when he died. Some of his last words were, "Carry my commendation to Jesus Christ, till I come there myself;" after a pause he added, "I die in the faith, that the truths of God, which he hath helped the church of Scotland to own, shall be owned by him as truths so long as sun and moon endure, and that independency, tho' there be good men and well-meaning professors of that way, will be found more to the prejudice of the work of God than many are aware of, for they evanish into vain opinions. I have had my own faults as well as other men, but he made me always abhor shews. I have, I know, given offence to many, through my slackness and negligence, but I forgive and desire to be forgiven." After a pause, for he was not able to speak much at a time, he said, "I would not have people to forecast the worst, but there is a dark cloud above the reformed churches which prognosticates a storm coming." His wife, fearing what shortly followed, desired him to take leave of his friends; "I dare not (replied he, with an affectionate tenderness), but it is like our parting will only be for a short-time." And then he slept in the Lord.

Although it is usual with the most of men when writing their own account (through modesty) to conceal their own parts, qualifications and other abilities, yet here these things cannot be hid; for it is pretty evident, that since our reformation commenced in Scotland, there has been none whose labours in the gospel have been more remarkably blessed with the down-pouring of the spirit in conversion-work, than great Mr. Livingston's were; yea, it is a question, if any one, since the primitive times, can produce so many convincing and confirming seals of their ministry; as witness the kirk of Shots, and Holywood in Ireland, at which two places, it is said that about 1500 souls were either confirmed or converted and brought to Christ.

His works, besides his letter from Leith 1663, to his parishioners at Ancrum, are, his memorable characteristics of divine providence, &c. and a manuscript of his own life, of which this is an abbreviate. He also (while in his Patmos of Holland) wrote a new Latin translation of the old Testament, which was revised and approven of by Vossius, Essenius, Nethneus, Leusden and other eminent lights of that time; before his death, it was put into the hands of the last to be printed.



The Life of Mr. JOHN SEMPLE.

Mr. John Semple was, for his exemplary walk and singular piety, had in such esteem and veneration, that all ranks of people stood in awe of him, and particularly the clergy, he being a great check upon the lazy and corrupt part of them, who oftentimes were much afraid of him.——One time, coming from Carsphairn to Sanquhar, being twelve miles of a rough way, on a Monday morning, after the sacrament, the ministers, being still in bed, got up in all haste, to prevent his reproof; but he, perceiving them putting on their cloaths, said, "What will become of the sheep, when the shepherds sleep so long; in my way hither, I saw some shepherds on the hills looking after their flocks."—Which, considering his age, and early journey so many miles, after he had preached the day before at home, had much influence on them, and made them somewhat ashamed.

He was one who very carefully attended church-judicatories, from which he was seldom absent, and that from a principle of conscience; so that almost no impediment could hinder him in his purposes; for one time going to the presbytery of Kirkudbright, twenty miles distant from Carsphairn, when about to ford the water of Dee, he was told by some that it was impassable, yet he persisted, saying, "I must go through, if the Lord will; I am going about his work."——He entered in, and the strength of the current carried him and his horse beneath the ford; he fell from the horse, and stood upright in the water, and taking off his hat, prayed a word; after which he and the horse got safely out, to the admiration of all the spectators there present.

He was also a man much given to secret prayer, and ordinarily prayed in the kirk before sacramental occasions, and oftentimes set apart Friday in wrestling with the Lord for his gracious presence on communion sabbaths; and was often favoured with merciful returns, to the great comfort of both ministers and people; and would appoint a week day thereafter for thanksgiving to God.

As he was one faithful and laborious in his Master's service, so he was also most courageous and bold, having no respect of persons, but did sharply reprove all sorts of wickedness in the highest as well as in the lowest, and yet he was so convincingly a man of God, that the most wicked (to whom he was a terror) had a kindness for him, and sometimes spoke very favourably of him, as one who wished their souls well; insomuch as one time, some persons of quality calling him a varlet, another person of quality (whom he had often reproved for his wickedness) being present, said, he was sure if he was a varlet he was one of God's varlets, &c. At another time, when a certain gentleman, from whose house he was going home, sent one of the rudest of his servants, well furnished, with a horse, broad sword and loaded pistols, to attack him in a desert place in the night time; and the servant was ordered to do all that he could to fright him.—Accordingly he surprized him with holding a pistol to his breast, bidding him render up his purse under pain of being shot; but, Mr. Semple, with much presence of mind (although he knew nothing of the pre-conceit), answered, It seems you are a wicked man, who will either take my life or my purse, if God gives you leave; as for my purse, it will not do you much service, though you had it; and for my life, I am willing to lay it down when and where God pleaseth; however if you will lay bye your weapons I will wrestle a fall with you for my life, which if you be a man, you cannot refuse, seeing I have no weapons to fight with you.——In short, after many threats (though all in vain), the servant discovered the whole plot, and asked him, If he was not at the first afraid?—Not in the least, answered he, for although you had killed me, as I knew not but you might, I was sure to get the sooner to heaven; and then they parted.

Mr. Semple was a man who knew much of his Master's mind, as evidently appears by his discovering of several future events:—for on a time when news came, that Cromwel and those with him were upon the trial of Charles I. some persons asked him, What he thought would become of the king? He went to his closet a little, and coming back he said to them, The king is gone, he will neither do us good nor ill any more; which of a truth came to pass. At another time, passing by the house of Kenmuir, as the masons were making some additions thereunto, he said, Lads, ye are busy, enlarging and repairing the house, but it will be burnt like a crow's nest in a misty morning, which accordingly came to pass, for it was burnt in a dark misty morning by the English.

Upon a certain time, when a neighbouring minister was distributing tokens before the sacrament, and when reaching a token to a certain woman, Mr. Semple (standing by) said, Hold your hand, she hath gotten too many tokens already; she is a witch;——which, though none suspected her then, she herself confessed to be true, and was deservedly put to death for the same. At another time, a minister in the shire of Galloway, sending one of his elders to Mr. Semple, with a letter, earnestly desiring his help at the sacrament, which was to be in three weeks after; he read the letter, and went to his closet, and coming back, he said to the elder, I am sorry you have come so far on a needless errand; go home and tell your minister, he hath had all the communions that ever he will have; for he is guilty of fornication, and God will bring it to light ere that time.—This likewise came to pass. He often said to a person of quality (my lord Kenmuir) that he was a rough wicked man, for which God would shake him over hell before he died; and yet God would give him his soul for a prey: which had its accomplishment at last, to the no small comfort and satisfaction of all his near and dear relations.

When some Scots regiments, in the year 1648, in their march through Carsphairn for Preston in England to the duke's engagement (as it was commonly called) and hearing that the sacrament was to be dispensed there next Lord's day, some of the soldiers put up their horses in the kirk, and went to the manse, and destroyed the communion elements in a most profane manner, Mr. Semple being then from home. The next day he complained to the commanding officer, in such a pathetical manner representing the horrible vileness of such an action, that the officer not only regretted the action, but also gave money for furnishing them again:—he moreover told them, He was sorry for the errand they were going upon, for it would not prosper, and the profanity of that army would ruin them. About or after this, he went up to a hill and prayed; and being interrogated by some acquaintances, What answer he got? He replied, That he had fought with neither small nor great, but with the duke himself, whom he never left until he was beheaded:—which was too sadly verified[151].

His painful endeavours were blest with no small success, especially at sacramental occasions, and this the devil envied very much; and particularly one time, among many, which he designed to administer the Lord's supper, before which he assured the people of a great communion, by a gracious and remarkable down-pouring of the Spirit, but that the devil would be envious about this good work, and that he was afraid he would be permitted to raise a storm or speat of rain, designing to drown some of them: but, said he, it shall not be in his power to drown any of you, no, not so much as a dog. Accordingly it came to pass on Monday, when he was dismissing the people, they saw a man all in black entering the water a little above them, at which they were amazed, as the water was very large. He lost his feet (as they apprehended) and came down on his back, waving his hand; the people ran and got ropes, and threw them in to him; and there were ten or twelve men upon the ropes, yet they were in danger of being all drawn into the water and drowned—Mr. Semple looking on, cried, Quit the rope, and let him go; I see who it is; it is the devil, he will burn but not drown, and by drowning of you would have God dishonoured, because he hath got some glory to his free grace in being King to many of your souls at this time, and the wicked world to reproach the work of God, &c. All search was made in that country to find if any man was lost, but none was heard of, which made them conclude it to be the devil.

Mr. Semple, being one of the faithful protestors, in the year 1657, was apprehended with the famous Mr. James Guthrie at Edinburgh in Aug. 1660, and after ten months imprisonment in the castle, was brought before the bloody council, who threatened him severely with death and banishment; but he answered with boldness, My God will not let you either kill or banish me, but I will go home and die in peace, and my dust will lie among the bodies of my people; accordingly he was dismissed, and went home, and entered his pulpit, saying, I parted with thee too easy but I shall hing by the wicks of thee now. It was some time after the restoration, that, while under his hidings, being one night in bed with another minister, the backside of the bed falling down to the ground, the enemy came and carried away the other minister, but got not him:—which was a most remarkable deliverance.

Lastly, He was so concerned for the salvation of his people, that when on his death-bed, he sent for them, and preached to them with such fervency, shewing them their miserable state by nature, and their need of a Saviour, expressing his sorrow to leave many of them as graceless as he got them, with so much vehemency as made many of them weep bitterly.

He died at Carsphairn (about the year 1677, being upwards of seventy years of age) in much assurance of heaven, often longing to be there, rejoicing in the God of his salvation; and that under great impressions of dreadful judgments to come on these covenanted sinning lands; and when scarce able to speak, he cried three times over, A popish sword for thee, O Scotland, England, and Ireland! &c.



The Life of Mr. JAMES MITCHEL.

Mr. James Mitchel[152] was educated at the university of Edinburgh, and was, with some other of his fellow-students, made master of arts anno 1656. Mr. Robert Leighton (afterwards bishop Leighton), being then principal of that college, before the degree was conferred upon them, tendered to them the national and solemn league and covenant; which covenants, upon mature deliberation, he took, finding nothing in them but a short compend of the moral law, binding to our duty towards God and towards man in their several stations, and taking the king's interest to be therein included, when others were taking the tender to Oliver Cromwel, he subscribed the oath of allegiance to the king; but how he was repaid for this, after the restoration, the following account will more fully discover.

Mr. Mitchel, having received a licence to preach the gospel, very soon after the restoration, was, with the rest of his faithful brethren, reduced to many hardships and difficulties. I find (says a historian) Mr. Trail minister at Edinburgh anno 1661, recommending him to some ministers in Galloway as a good youth, that had not much to subsist upon, and as fit for a school, or teaching gentlemen's children[153]. There being no door of access then to the ministry for him, or any such, when prelacy was on such an advance in Scotland.

But whether he employed himself in this manner, or if he preached on some occasions, where he could have the best opportunity, we have no certain account; only we find he joined with that faithful handful who rose in 1666, but was not at the engagement at Pentland[154], being sent in by captain Arnot to Edinburgh the day before, upon some necessary business, on such an emergent occasion.—However, he was excepted from the indemnity in the several lists for that purpose.