Chapter II: Front Matter (2)

After an exile of 44, or according to Buchanan, 27 years which the Scots endured, the Picts became sensible of their mistake, in assisting the Romans against them, and accordingly strengthened the hands of the few who remained, and invited the fugitives back into their own land. These were joined by some foreigners, and returned with Fergus II. (then in Denmark) upon their head, their enterprise was the more successful, that at this time many of the Roman forces were called home. Their king was crowned with the usual rites in his own country, and the news of his success drew great numbers to him, in so much that he recovered all the country out of which the Scots had been expelled: most of the foreign forces returned home, except the Irish, who possessed the country of Galloway for their reward. This successful undertaking happened about the year 404, or as others would have it, 420.

The Culdees were now recalled out of all their lurking places, restored to their livings, and had their churches repaired; at this time they possessed the peoples esteem to a higher degree than ever: but this tranquility was again interrupted by a more formidable enemy than before. The Pelagian heresy had now gained considerable ground in Britain, it is so called from Pelagius a Monk at Rome; its chief articles are, 1. That original sin is not inherent. 2. That faith is a thing natural. 3. That good works done by our own strength, of our own free-will, are agreeable to the law of God, and worthy of heaven.--Whether all, or only part of these errors then infected the Scottish church, is uncertain; but Celestine, then bishop of Rome, embraced this opportunity to send Palladius among them, who, joining with the orthodox of south Britain, restored peace to that part of the church, by suppressing the heresy. Eugenius the second, being desirous that this church should likewise be purged of the impure leaven, invited Palladius hither, who obtaining liberty from Celestine, and being enjoined to introduce the hierarchy as opportunity should offer, came into Scotland, and succeeded so effectually in his commission, as both to confute Pelagianism and new-model the government of the church.

The church of Scotland knew no officers vested with pre-eminence above their brethren, nor had any thing to do with the Roman pontiff, until the year 450. Bede says, that "Palladius was sent unto the Scots who believed in Christ, as their first bishop.[25]" Boetius likewise says, "that Palladius was the first of all who did bear holy magistracy among the Scots, being made bishop by the Great Pope." Fordun in his chronicle, tells us, that "before the coming of Palladius, the Scots had for teachers of the faith, and ministers of the sacraments, Presbyters only, or Monks, following the customs of the primitive church[26]."

But we are not even to fix the æra of diocesan Bishops so early as this, for there were no such office-bearers in the church of Scotland, until the reign of Malcolm II. in the eleventh century. During the first 1000 years after Christ, there were no divided dioceses, nor superiorities over others, but they governed in the church in common with Presbyters; so that they were no more than nominally bishops, possessing little or nothing of that lordly dignity, which they now, and for a long time past have enjoyed. Spotiswood (history page 29.) himself testifies, that the Scottish bishops before the eleventh century, exercised their functions indifferently in every place to which they came. Palladius may be said to have rather laid the foundation of the after degeneracy of the church of Scotland, than to have built that superstructure of corruption and idolatry which afterwards prevailed, because she continued for near two hundred years in a state comparatively pure and unspotted, when we cast our eyes on the following times.

About the end of the sixth and beginning of the seventh century, a number of pious and wise men flourished in the country, among whom was Kentigern, commonly called Mungo, some of these persons were employed by Oswald a Northumbrian king, to instruct his people; they are represented by Bede, as eminent for their love to God and knowledge of the holy scriptures: the light of the gospel by their means broke into other parts of the Saxon dominions, which long maintained an opposition to the growing usurpation of the church of Rome, which after the middle of this century was strenuously supported by Austin's disciples.

Beside these men, the church of Scotland at this time sent many other worthy and successful missionaries into foreign parts, particularly France, and Germany. Thus was Scotland early privileged, and thus were her privileges improven: But soon _the gold became dim, and the most fine gold was changed_.

Popery came now by degrees to show her horrid head; the assiduity of Austin and his disciples in England, was attended with melancholy consequences to Scotland, by fomenting divisions, corrupting her princes with Romish principles, and inattention to the lives of her clergy, the Papal power soon came to be universally acknowledged. In the seventh century a hot contest arose betwixt Austin and his disciples on the one part, and the Scots and northern Saxons on the other, about the time of keeping Easter, immersing three times in baptism, shaving of priests, &c. which these last would not receive, nor submit to the authority that imposed them; each refused ministerial communion with the other party, until an arbitral decision was given by Oswy king of the Northumbrians, at Whitby in Yorkshire, in favours of the Romanists, when the opinions of the Scots were exploded, and the modish fooleries of Papal Hierarchy were established. This decision, however, was far from putting an end to the confusion which this dissention had occasioned; the Romanists urged their rites with rigour, the others rather chose to yield their places than conform: their discouragements daily increased, as the clerical power was augmented, In the year 886, they obtained the act exempting them from taxes, and all civil prosecutions before temporal judges, and ordaining that all matters concerning them should be tried by their bishops, who were at this time vested with those powers, which are now in the hands of commissaries, respecting matrimonial causes, testaments, &c. They were likewise by the same statute impowered to make canons, try heretics, &c. and all future kings were ordained to take an oath at their coronation, for maintaining these privileges to the church. The convention of estates which passed this act was held at Forfar, in the reign of that too indulgent prince, Gregory.

Malcolm III. Alexander, David, &c. successively supported this dignity by erecting particular bishopricks, abbeys, and monasteries; the same superstitious zeal seized the nobility of both sexes, some giving a third, others more, and others their whole estates, for the support of pontifical pride and spiritual tyranny, which soon became insupportable, and opened the eyes of the nation, so that they discovered their mistake in raising the clerical authority to such a height. Accordingly, we find the nobles complaining of it to Alexander III. who reigned after the middle of the thirteenth century, but he was so far from being able to afford them redress, that when they were excommunicated by the church on account of this complaint, to prevent greater evils, he was obliged to cause the nobility satisfy both the avarice and arrogance of the clergy, who had now resolved upon and begun a journey to Rome, with a view to raise as great commotions in Scotland, as Thomas Becket had lately made in England.

The Pope's power was now generally acknowledged over Christendom, particularly in our nation, for which, in return, the church of Scotland was declared free from all foreign spiritual jurisdiction, that of the "Apostolic fee only excepted." This bull was occasioned by an attempt of one Roger bishop of York, in the year 1159, to raise himself to the dignity of Metropolitan of Scotland, and who found means to be Legate of this kingdom, but lost that office upon the remonstrance of the Scottish clergy: which likewise procured the above bull in their favours, with many other favours of a like nature at this time conferred upon them, by all which they were exempted from any other jurisdiction than that of Rome, in so much that we find pope Boniface VIII. commanding Edward of England to cease hostilities against the Scots, alledging that "the sovereignty of Scotland belonged to the church;" which claim seems to have been founded in the papal appointment for the unction of the Scots kings, which was first used on king Edgar, A. D. 1098. and at that time regarded by the people as a new mark of royalty, but which, as it was the appointment of the Pope, was really the mark of the beast.

There were now in Scotland all orders of Monks and Friars, Templars, or Red Monks, Trinity Monks of Aberdeen, Cisternian Monks, Carmelite, Black and Grey Friars, Carthusians, Dominicans, Franciscans, Jacobites, Benedictines, &c. which shows to what a height Antichrist had raised his head in our land, and how readily all his oppressive measures were complied with by all ranks.

But the reader must not think that during the period we have now reviewed, there were none to oppose this torrent of superstition and idolatry; for from the first appearance of the Romish Antichrist in this kingdom, God wanted not witnesses for the truth, who boldly stood forth for the defence of the blessed and pure gospel of Christ: Mention is first made of Clemens and Samson, two famous Culdees, who in the seventh century supported the authority of Christ as the only king and head of his church, against the usurped power of Rome, and who rejected the superstitious rites of Antichrist, as contrary to the simplicity of gospel institutions. The succeeding age was no less remarkable for learned and pious men, to whom Scotland gave birth, and whole praise was in the churches abroad; particularly Joannes Scotus, who wrote a book upon the Eucharist, condemned by Leo IX. in the year 1030, long after his death. In the ninth century, a convention of estates was held at Scoon for the reformation of the clergy, their lives and conversations being at that time a reproach to common decency and good manners; not to say, piety and religion. The remedies provided at this convention, discover the nature of the disease. It was ordained, that church-men should reside upon their charge; that they should not intermeddle with secular affairs, but instruct the people, and be good examples in their conversations; that they should not keep hawks, hounds, nor horses for their pleasure, &c. And if they failed in the observance of these injunctions, they were to be fined for the first, and deposed for the second transgression. These laws were made under King Constantine II. but his successor Gregory rendered them abortive by his indulgence. The age following this, is not remarkable for witnesses to the truth, but historians are agreed, that there were still some of the Culdees who lived and ministred apart from the Romanists and taught the people that Christ was the only propitiation for sin, and that his blood could only wash them from the guilt of it, in opposition to the indulgences and pardons of the Pope. Mr. Alexander Shields says, that the Culdees transmitted their testimony to the Lollards[27] and Pope John XXII. in his bull for anointing King Robert Bruce, complains that there were many heretics in Scotland; so that we may safely affirm there never was any very great period of time without witnesses for the truth and against the gross corruptions of the church of Rome. Some of our kings themselves opposed the Pope's supremacy, and prohibited his Legates from entering their dominions; the most remarkable instance of this kind is that of Robert Bruce. After his having defeated the English at Bannock-burn, they became suppliants to the Pope for his mediation, who accordingly sent a Legate into Scotland, proposing a cessation of arms, till the Pope should hear and decide the quarrel betwixt the two crowns, that he might be informed of the right which Edward had to the crown of Scotland; to this king Robert replied, "that the Pope could not be ignorant of that business, because it had been often explained to his predecessors, in the hearing of many cardinals then alive, who could tell him if they pleased, what insolent answers pope Boniface received from the English, while they were desired to desist from oppressing the Scots: And now (said he) when it hath pleased God to give us the better by some victories, by which we have not only recovered our own, but can make them live as good neighboors, they have recourse to such treaties, seeking to gain time in order to fall upon us again with greater force: But in this his holiness must excuse me, for I will not be so unwise as to let the advantage I have slip out of my hand." The Legate regarding this answer as contemptuous, interdicted the kingdom and departed; but K. Robert paying little regard to such proceedings, followed hard after the Legate, and entering England, wasted all the adjacent countries with fire and sword.

In the beginning of the fifteenth century, the reformation from Popery began to dawn in Scotland; at this time there was pope against pope, nay sometimes three of them at once, all excommunicating one another; which schism lasted for about thirty years, and by an over-ruling providence contributed much to the downfal of Antichrist, and to the revival of real religion and learning in Scotland, and many parts in Europe; for many embracing the opportunity now afforded to them, began to speak openly against the heresy, tyranny, and immorality of the clergy. Among those who preached publicly against these evils were John Huss, and Jerome of Prague in Bohemia, John Wickliff in England, and John Resby, an Englishman and scholar of Wickliff's in Scotland, who came hither about the year 1407, and was called in question for some doctrines which he taught against the Pope's supremacy; he was condemned to the fire, which he endured with great constancy. About ten years after, one Paul Craw a Bohemian and follower of Huss, was accused of heresy before such as were then called Doctors of theology. The articles of charge were, that he followed Huss and Wickliff in the opinion of the sacrament of the supper, who denied that the substance of bread and wine were changed by virtue of any words, or that auricular confession to priests, or praying to saints departed were lawful. He was committed to the secular judge, who condemned him to the fire at St. Andrews, where he suffered, being gagged when led to the stake, that he might not have the opportunity of making his confession.----Both the above-mentioned martyrs suffered under Henry Wardlaw bishop of St. Andrews, who founded that university, 1412; which might have done him honour, had he not imbrued his hands in innocent blood.

These returnings of the gospel light were not confined to St. Andrews, but Kyle, Carrick, Cunningham, and other places in the west of Scotland were also thus favoured about the same time; for we find that Robert Blackatter, the first arch-bishop of Glasgow, _anno_ 1494, caused summon before King James IV, and his great council at Glasgow, George Campbel of Ceffnock, Adam Reid of Barskimming, and a great many others, mostly persons of distinction, opprobriously called the Lollards of Kyle, from one Lollard an eminent preacher among the antient Waldenses, for maintaining that images ought not to be worshipped; that the relicts of saints should not be adored, &c. But they answered their accusers with such constancy and boldness, that it was judged most prudent to dismiss them with an admonition, to content themselves with the faith of the church, and to beware of new doctrines.

Thus have we brought this summary of church-affairs in Scotland, down to the time of Mr. Patrick Hamilton, whose life stands upon the head of this collection: for he was the next sufferer on account of opposition to Romish tyranny and superstition in our country.

The following BOOKS to be had at the Shop of JOHN BRYCE, Printer and Bookseller, opposite Gibson's-Wynd, _Salt-market_.

BOOKS IN OCTAVO.

Mr. Ralph Erskine's Works, in 10 large vols Trail's sermons, 3 vols Pike and Hayward's cases of conscience, with the spiritual companion Dickenson's religious letters Neil's 23 sermons on important subjects Durham's exposition of the ten commands Owen on the CXXX Psalm Sibb's soul's conflict, together with the bruised reed and smoaking flax Dickson's truth's victory over error Durham's unsearchable riches of Christ, in fourteen communion sermons Adamson's loss and recovery of elect sinners Rawlin's sermons on justification Durham's 72 sermons on the LIII of Isaiah Watt's Logick Marshal on sanctification Erskine's scripture songs Shield's faithful contendings Welwood's glimpse of glory Blackwell's sacred scheme Ridgley's body of divinity, in Folio

The following ARTICLES to be had Stitched,

Act, Declaration and Testimony The Doctrine of Grace The full state of the marrow controversy The holy life of Mr John Janeway The life of Mr John Livinston Borland's history of Darien Form of process used in kirk courts Mr Graham's four discourses on covenanting

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THE
LIVES AND CHARACTERS
OF THE
SCOTS WORTHIES.

_The Life of Mr. PATRICK HAMILTON._

He was born about the year of our Lord 1503, and he was nephew to the earl of Arran by his father, and to the duke of Albany by his mother; he was also related to king James. V. of Scotland. He was early educated with a design for future high preferment, and had the abbey of _Ferm_ given him, for the purpose of prosecuting his studies; which he did with great assiduity.

In order to complete this laudable design, he resolved to travel into Germany. The fame of the university of Wittemberg was then very great, and drew many to it from distant places, among which our Hamilton was one. He was the first who introduced public disputations upon faith and works, and such theological questions, into the university of Marpurg, in which he was assisted by Francis Lambert; by whose conversation he profited not a little.--Here he became acquainted with these eminent reformers, Martin Luther and Philip Melancthon, besides other learned men of their society. By these distinguished masters he was instructed in the knowledge of the true religion, which he had little opportunity to become acquainted with in his own country, because the small remains of it which were in Scotland at this time, were under the yoke of oppression which we have already shown in the close of the introduction.--He made an amazing proficiency in this most important study, and became soon as zealous in the profession of the true faith, as he had been diligent to attain the knowledge of it.--This drew the eyes of many upon him, and while they were waiting with impatience to see what part he would act, he came to this resolution, to return into his own country, and there in the face of all dangers to communicate the light which he had received.

Accordingly, being as yet a youth, and not much past twenty-three years of age, he began, sowing the seed of God's word where-ever he came, exposing the corruptions of the Romish church, and pointing out the errors which had crept into the Christian religion as professed in Scotland.--He was favourably received and followed by many, unto whom he readily _showed the way of God more perfectly_. His reputation as a scholar and courteous demeanour, contributed not a little to his usefulness in this good work.

The city of St. Andrews was at this time the grand rendezvous of the Romish clergy, and may, with no impropriety, be called the metropolis of the kingdom of darkness. James Beaton was arch-bishop, Hugh Spence dean of divinity, John Waddel rector, James Simson official, Thomas Ramsay canon and dean of the abbey, with the several superiors of the different orders of monks and friars.--It could not be expected, that Mr Hamilton's conduct would be long concealed from such a body as this. Their resentment against him soon rose to the utmost heights of persecuting rage; particularly the arch-bishop, who was chancellor of the kingdom, and otherwise very powerful, became his inveterate enemy. But being not less politic than cruel, the arch-bishop concealed his wicked design against him, until he had drawn him into the ambush prepared for him, which he effected by prevailing on him to attend a conference at St. Andrews.--Being come thither, Alexander Campbel prior of the black friars, who had been appointed to exert his faculties in reclaiming him, had several private interviews with him, in which he seemed to acknowledge the force of Mr. Hamilton's objections against the prevailing conduct of the clergy and errors of the Romish church. Such persuasions as Campbel used to bring him back to popery, had rather the tendency to confirm him in the truth. The arch-bishop and inferior clergy appeared to make concessions to him, allowing that many things stood in need of reformation, which they could wish had been brought about. Whether they were sincere in these acknowledgments, or only intended to conceal their bloody designs, and render the innocent and unsuspecting victim of their rage more secure, is a question to which this answer may be returned, That had they been sincere, the consciousness that Mr. Hamilton spoke truth, would perhaps have warded off the blow, for, at least some longer time, or divided their councils and measures against him. That neither of these was the case will now appear.--He was apprehended under night, and committed prisoner to the castle: at the same time, the young king was, at the earnest solicitation of the clergy, prevailed upon to undertake a pilgrimage to St. Dothess in Ross-shire, that he might be out of the way of any applications made to him for the life of Mr. Hamilton, which there was reason to believe would be granted. This measure affords full proof, that notwithstanding the friendly conferences which they kept up with him for some time, they had resolved on his ruin from the beginning: but such instances of Popish dissembling were not new even in Mr. Hamilton's time.

The next day after his imprisonment, he was brought before the arch-bishop and his convention, and there charged with maintaining and propagating sundry heretical opinions; and though articles of the utmost importance had been debated betwixt him and them, they restricted their charge to such trifles as _pilgrimage_, _purgatory_, _praying to saints_, and _for the dead_; perhaps because these were the grand pillars upon which Antichrist built his empire, being the most lucrative doctrines ever invented by men. We must, however, take notice that Spotswood afterwards arch-bishop of that see, assigns the following grounds for his suffering, 1. That the corruption of sin remains in children after their baptism. 2. That no man by the power of his free-will can do any good. 3. That no man is without sin so long as he liveth. 4. That every true Christian may know himself to be in a state of grace. 5. That a man is not justified by works but by faith only. 6. That good works make not a man good, but that a good man doth good works, and that an ill man doth ill works, yet the same ill works, truly repented of, make not an ill man. 7. That faith, hope and charity are so linked together, that he who hath one of them hath all, and he that lacketh one lacketh all. 8. That God is the cause of sin, in this sense, that he withdraweth his grace from man; and grace withdrawn, he cannot but sin. These articles with the following make up the whole charge, (1.) That auricular confession is not necessary to salvation. (2.) That actual penance cannot purchase the remission of sin. (3.) That there is no purgatory, and that the holy patriarchs were in heaven before Christ's passion. (4.) That the pope is Antichrist, and that every priest hath as much power as he.----For these articles, and because he refused to abjure them, he was condemned as an obstinate heretic, and delivered to the secular power by the arch-bishops of St. Andrews and Glasgow, three bishops, and fourteen underlings, who all set their hands to the sentence, which, that it might have the greater authority, was likewise subscribed by every person of note in the university, among whom the earl of Cassils was one, then not exceeding thirteen years of age. The sentence follows as given by Mr. Fox, in his acts and monuments, vol. II. p. 1108.

"_CHRISTI nomine invocato_: We James, by the mercy of God, arch-bishop of St. Andrews, primate of Scotland, with the counsel, decree and authority of the most reverend fathers in God, and lords, abbots, doctors of theology, professors of the holy scripture and masters of the university, assisting us for the time, sitting in judgment, within our metropolitan church of St. Andrews, in the cause of heretical pravity, against Mr Patrick Hamilton, abbot or pensionary of Ferm, being summoned to appear before us, to answer to certain articles affirmed, taught and preached by him, and so appearing before us, and accused, the merits of the cause being ripely weighed, discussed, and understood by faithful inquisition made in Lent last passed: We have found the same Mr. Hamilton, many ways infamed with heresy, disputing, holding and maintaining divers heresies of Martin Luther and his followers, repugnant to our faith, and which is already condemned by general councils and most famous universities. And he being under the same infamy, we decerning before him to be summoned and accused upon the premises, he of evil mind, (as may be presumed) passed to other parts, forth of the realm, suspected and noted of heresy. And being lately returned, not being admitted, but of his own head, without licence or privilege, hath presumed to preach wicked heresy.

"We have found also, that he hath affirmed, published and taught divers opinions of Luther, and wicked heresies after that he was summoned to appear before us and our council: That man hath no free-will: That man is in sin so long as he liveth: That children, incontinent after their baptism, are sinners: All Christians that be worthy to be called Christians, do know that they are in grace: No man is justified by works, but by faith only: Good works make not a good man, but a good man doth make good works: That faith, hope and charity are so knit, that he that hath the one hath the rest, and he that wanteth the one of them wanteth the rest, &c. with divers other heresies and detestable opinions; and hath persisted so obstinate in the same, that by no counsel nor persuasion, he may be drawn therefrom, to the way of our right faith.

"All these premises being considered, we having God and the integrity of our faith before our eyes, and following the counsel and advice of the professors of the holy scripture, men of law and others assisting us for the time, do pronounce, determine and declare the said Mr. Patrick Hamilton, for his affirming, confessing, and maintaining of the foresaid heresies, and his pertinacity (they being condemned already by the church, general councils, and most famous universities) to be an heretic, and to have an evil opinion of the faith, and therefore to be condemned and punished, like as we condemn, and define him to be punished, by this our sentence definitive, depriving and sentencing him, to be deprived of all dignities, honours, orders, offices, and benefices of the church; and therefore do judge and pronounce him to be delivered over to the secular power, to be punished, and his goods to be confiscated.

"This our sentence definitive, was given and read at our metropolitan church of St. Andrews, the last day of the month of February, _anno_ 1527. being present, the most reverend fathers in Christ and lords, Gawand bishop of Glasgow, George bishop of Dunkelden, John bishop of Brecham, William bishop of Dunblane, Patrick, prior of St. Andrews, David abbot of Aberbrothock, George abbot of Dunfermline, Alexander abbot of Cambuskeneth, Henry abbot of Lendors, John prior of Pitterweeme, the dean and subdean of Glasgow, Mr. Hugh Spence, Thomas Ramsay, Allan Meldrum, &c. In the presence of the clergy and the people."

The same day that this doom was pronounced, he was also condemned by the secular power; and in the afternoon of that same day, (for they were afraid of an application to the king on his behalf) he was hurried to the stake, the fire being prepared, immediately after dinner, before the old college.--Being come to the place of martyrdom, he put off his clothes and gave them to a servant who had been with him of a long time, saying, "This stuff will not help me in the fire, yet will do thee some good; I have no more to leave thee, but the ensample of my death, which, I pray thee, keep in mind; for albeit the same be bitter and painful in man's judgment, yet it is the entrance to everlasting life, which none can inherit who deny Christ before this wicked generation." Having so said, he commended his soul into the hands of God, with his eyes fixed towards heaven, and being bound to the stake in the midst of some coals, timber, and other combustibles, a train of powder was made, with a design to kindle the fire, but did not succeed, the explosion only scorching one of his hands and face. In this situation he remained until more powder was brought from the castle, during which time his comfortable and godly speeches were often interrupted, particularly by friar Campbel calling upon him "to recant, pray to our lady and say, _Salve regina_." Upon being repeatedly disturbed in this manner by Campbel, Mr. Hamilton said, "Thou wicked man, thou knowest that I am not an heretic, and that it is the truth of God, for which I now suffer; so much didst thou confess unto me in private, and thereupon I appeal thee to answer before the judgment-seat of Christ:" By this time the fire was kindled, and the noble martyr yielded his soul to God, crying out, "How long, O Lord, shall darkness overwhelm this realm? How long will thou suffer this tyranny of men?" And then ended his speech with Stephen, saying, "Lord Jesus, receive my spirit."

Friar Campbel became soon after distracted, and died within a year after Mr. Hamilton's martyrdom, under the most awful apprehensions of the Lord's indignation against him.--The Popish clergy abroad congratulated their friends in Scotland, upon their zeal for the Romish faith discovered in the above tragedy--But it rather served the cause of reformation than retarded it, especially when the people began to compare deliberately the behaviour of Mr. Hamilton and friar Campbel together, they were induced to inquire more narrowly into the truth than before. The reader will find a very particular account of the doctrines maintained by Mr. Hamilton in Knox's history of the reformation of Scotland nigh the beginning.

_The Life of Mr. GEORGE WISHART._

This gentleman was a brother of the laird of Pittarro in Mearns, and was educated at the university of Cambridge, where his diligence and progress in useful learning, soon made him be respected. From an ardent desire to promote the truth in his own country, he returned to it in the summer of 1544, and began teaching a school in the town of Montrose, which he kept for some time with great applause. He is particularly celebrated for his uncommon eloquence, and agreeable manner of communication. The sequel of this narrative will inform the reader, That he possessed the spirit of prophecy to an extraordinary degree, and was at the same time humble, modest, charitable and patient, even to admiration. One of his own scholars gives the following picture of him, "That he was a man of a tall stature, black-hair'd, long-bearded, of a graceful personage, eloquent, courteous, ready to teach and desirous to learn; that he ordinarily wore a French cap, a frieze gown, plain black hose, and white bands and hand cuffs; that he frequently gave away different parts of his apparel to the poor; in his diet he was very moderate, eating only twice a day, and fasting every fourth day; his lodging, bedding, and such other circumstances, were correspondent to the things already mentioned." But as these particulars are rather curious than instructive, we shall say no more of them.

After he left Montrose, he came to Dundee, where he acquired still greater fame, in public lectures on the epistle to the Romans; insomuch that the Romish clergy began to think seriously on the consequences which they saw would inevitably ensue, if he was suffered to go on, pulling down that fabric of superstition and idolatry, which they with so much pains had reared; they were particularly disgusted at the reception which he met with in Dundee, and immediately set about projecting his ruin.

From the time that Mr. Patrick Hamilton suffered, until this period, papal tyranny reigned by fire and faggot without controul. In the year 1539, cardinal David Beaton succeeded his uncle in the see of St. Andrews, and carefully trod the path his uncle had marked out; to show his own greatness, and to recommend himself to his superior of Rome, he accused Sir John Borthwick of heresy, whose goods were confiscated, and himself burnt in effigy (for being forewarned of his danger, he had escaped out of the country). After this he suborned a priest to forge a will of K. James V. who died about this time, declaring himself, with the earls of Huntly, Argyle and Murray to be regents of the kingdom: The cheat being discovered, the earl of Arran was elected governor, and the cardinal was committed prisoner to the castle of Dalkeith; he soon found means to escape from his confinement, and prevailed with the regent to break all his promises to the party who had elected him into that office, and to join with him in imbruing his hands in the blood of the saints. Accordingly, several professors of the town of Perth were arraigned, condemned, hanged and drowned; others were sent into banishment, and some were strangled in private. We have departed thus far from the course of our narrative, to shew the reader, that the vacancies betwixt the respective lives in this collection, were as much remarkable for persecution, as the particular instances which are set before him in the lives themselves.

It was this cardinal who, incensed at Mr. Wishart's success in Dundee, prevailed with one Robert Mill (formerly a professor of the truth, and who had been a sufferer on that account, but who was now a man of considerable influence in that town,) to give Mr Wishart a charge in the queen and governor's names, to trouble them no more with his preaching in that place. This commission was executed by Mill one day, in public, just as Mr Wishart had ended his sermon. Upon hearing it, he kept silence for a little with his eyes turned towards heaven, and then casting them on the speaker with a sorrowful countenance, he said, "God is my witness, that I never minded your trouble, but your comfort; yea, your trouble is more grievous unto me than it is unto yourselves; but sure I am, to reject the word of God, and drive away his messengers, is not the way to save you from trouble, but to bring you into it: When I am gone, God will send you messengers, who will not be afraid either for burning or banishment. I have, at the hazard of my life, remained among you, preaching the word of salvation; and now, since you yourselves refuse me, I must leave my innocence to be declared by God. If it be long well with you, I am not led by the Spirit of truth; and if unexpected trouble come upon you, remember this is the cause, and turn to God by repentance, for he is merciful." These words being pronounced, he came down from the pulpit or preaching place. The earl of Marshal and some other noblemen who were present at the sermon, entreated him earnestly to go to the north with them, but he excused himself, and took journey for the west country, where he was gladly received by many.

Being come to the town of Air, he began to preach the gospel with great freedom and faithfulness. But Dunbar, the then arch-bishop of Glasgow, being informed of the great concourse of people who crouded to his sermons, at the instigation of cardinal Beaton, went to Air with the resolution to apprehend him; the bishop first took possession of the church, to prevent him from preaching in it. The news of this brought Alexander earl of Glencairn, and some gentlemen of the neighbourhood, immediately to the town; they offered to put Mr. Wishart in the church, but he would not consent, saying, "The bishop's sermon would not do much hurt, and that, if they pleased, he would go to the market-cross:" which he did, and preached with such success, that several of his hearers, formerly enemies to the truth, were converted on that occasion. During the time Mr. Wishart was thus employed, the bishop was haranguing some of his underlings and parasites in the church; having no sermon to give them, he promised to be better provided against a future occasion, and speedily left the town.

Mr. Wishart continued with the gentlemen of Kyle after the arch-bishop's departure, and being desired to preach next Lord's day at the church of Mauchlin, he went thither with that design; but the sheriff of Air had, in the night-time, put a garrison of soldiers in the church to keep him out. Hugh Campbel of Kinzeancleugh with others of the parish were exceedingly offended at such impiety, and would have entered the church by force; but Mr. Wishart would not suffer it, saying, "Brethren, it is the word of peace which I preach unto you, the blood of no man shall be shed for it this day; Jesus Christ is as mighty in the fields as in the church, and he himself, while he lived in the flesh, preached oftener in the desart, and upon the sea-side, than in the temple of Jerusalem." Upon this the people were appeased, and went with him to the edge of a muir on the south-west side of Mauchlin, where having placed himself upon a ditch-dyke, he preached to a great multitude who resorted to him; he continued speaking for more than three hours, God working wondrously by him, insomuch that Laurence Rankin the laird of Sheld, a very profane person, was converted by his means; the tears ran from his eyes, to the astonishment of all present, and the whole of his after-life witnessed that his profession was without hypocrisy. While in this country, Mr. Wishart often preached with most remarkable success, at the church of Galston and other places. At this time and in this part of the country, it might be truly said, That _the harvest was GREAT, but the labourers were FEW_.

After he had been about a month thus employed in Kyle, he was informed, That the plague had broke out in Dundee the fourth day after he had left it, and that it still continued to rage in such a manner that great numbers were swept off every day; this affected him so much, that he resolved to return again unto them: Accordingly he took leave of his friends in the west, who were filled with sorrow at his departure. The next day after his arrival at Dundee, he caused intimation to be made that he would preach; and for that purpose chose his station upon the head of the east-gate, the infected persons standing without, and those that were whole within: his text was Psalm cvii. 20. _He sent his word and healed them, and delivered them from their destruction._ By this discourse he so comforted the people, that they thought themselves happy in having such a preacher, and intreated him to remain with them while the plague continued; which he complied with, preaching often and taking care that the poor should not want necessaries more than the rich; in doing which he exposed himself to the infection, even where it was most malignant, without reserve.

During all this his sworn adversary the cardinal had his eye close upon him, and bribed a priest called Sir John Wighton, to assassinate him; he was to make the attempt as Mr. Wishart came down from the preaching place, with the expectation of escaping among the crowd after the deed was done. To effect this, he posted himself at the foot of the steps with his gown loose, and a dagger under it in his hand. Upon Mr. Wishart's approach, he looked sternly upon the priest, asking him, What he intended to do? and instantly clapped his hand upon the hand of the priest that held the dagger, and took it from him. Upon which he openly confessing his design, a tumult immediately ensued, and the sick without the gate rushed in, crying, To have the assassin delivered to them; then Mr. Wishart interposed and defended him from their violence, telling them, He had done him no harm, and that such as injured the one injured the other likewise; so the priest escaped without any harm.

The plague was now considerably abated, and he determined to pay a visit to the town of Montrose, intending to go from thence to Edinburgh, to meet the gentlemen of the west. While he was at Montrose, he administred the sacrament of our Lord's supper in both kinds of the elements, and preached with success. Here he received a letter directed to him from his intimate friend the laird of Kinnier, acquainting him, That he had taken a sudden sickness, and requesting him to come to him with all diligence. Upon this, he immediately set out on his journey, attended by some honest friends of Montrose, who out of affection would accompany him part of the way. They had not travelled above a quarter of a mile, when all of a sudden he stopped, saying to the company, "I am forbidden by God to go this journey. Will some of you be pleased to ride to yonder place (pointing with his finger to a little hill), and see what you find, for I apprehend there is a plot against my life:" whereupon he returned, to the town, and they who went forward to the place, found about sixty horsemen ready to intercept him: By this the whole plot came to light: they found that the letter had been forged; and, upon their telling Mr. Wishart what they had seen, he replied, "I know that I shall end my life by the hands of that wicked man, (meaning the cardinal) but it will not be after this manner."

The time which he had appointed for meeting the west-country gentlemen at Edinburgh, drawing near, he undertook that journey, much against the inclination and advice of the laird of Dun; the first night after leaving Montrose, he lodged at Innergowrie, about two miles from Dundee, with one James Watson a faithful friend, where, being laid in bed, he was observed to rise a little after midnight, and to go out into an adjacent garden, that he might give vent to his sighs and groans without being observed; but being followed by two men, William Spaldin and John Watson, at a distance, in order that they might observe his motions, they saw him prostrate himself upon the ground, weeping and making supplication for near an hour, and then return to his rest. As they lay in the same apartment with him, they took care to return before him, and upon his coming into the room they asked him, (as if ignorant of all that had past) where he had been? But he made no answer, and they ceased their interrogations. In the morning they asked him again, Why he rose in the night, and what was the cause of such sorrow? (for they told him all that they had seen him do) he answered with a dejected countenance, "I wish you had been in your beds, which had been more for your ease, for I was scarce well occupied." But they praying him to satisfy their minds further, and to communicate some comfort unto them, he said, "I will tell you, that I assuredly know my travail is nigh an end, therefore pray to God for me, that I may not shrink when the battle waxeth most hot."--Hearing these words, they burst out into tears, saying, That was but small comfort to them. To this he replied, "God will send you comfort after me; this realm shall be illuminated with the light of Christ's gospel, as clearly as any realm ever was since the days of the apostles; the house of God shall be built in it; yea, it shall not lack (whatsoever the enemies shall devise to the contrary) the very cope stone; neither shall this be long in doing, for there shall not many suffer after me. The glory of God shall appear, and truth shall once triumph in despite of the devil, but, alas, if the people become unthankful, the plagues and punishments which shall follow will be fearful and terrible." After this prediction, which was accomplished in such a remarkable a manner afterwards, he proceeded on his journey, and arrived at Leith about the 10th of December, where being disappointed of a meeting with the west-country gentlemen, he kept himself retired for some days, and then became very uneasy and discouraged, and being asked the reason, he replied, "I have laboured to bring people out of darkness, but now I lurk as a man ashamed to shew himself before men:" by this they understood that he desired to preach, and told him that they would gladly hear him; but the danger into which he would throw himself thereby, prevented them from advising him to it, he answered, "If you and others will hear me next Sabbath, I will preach in Leith, let God provide for me as best pleaseth him;" which he did upon the parable of the sower, Matth. xiii. After sermon, his friends advised him to leave Leith, because the regent and cardinal were soon to be in Edinburgh, and that his situation would be dangerous on that account; he complied with this advice, and resided with the lairds of Brunston, Longniddry and Ormiston, by turns; the following sabbath he preached at Inneresk both fore and after noon, to a crowded audience, among whom was Sir George Douglas, who after the sermon publicly said, "I know that the governor and cardinal shall hear that I have been at this preaching, (for they were now come to Edinburgh) say unto them, that I will avow it, and will not only maintain the doctrine which I have heard, but also the person of the teacher to the uttermost of my power;" which open and candid declaration was very grateful to the whole congregation. During the time of this sermon, Mr. Wishart perceived two grey friars standing in the entry of the church, and whispering to every person that entered the door; he called out to the people to make room for them, because, said he, "perhaps they come to learn;" and then addressed them, "requesting them to come forward, and hear the word of truth;" but they still continued to trouble the people, upon which he reproved them in the following manner: "O ye servants of Satan, and deceivers of souls of men, will ye neither hear God's truth, nor suffer others to hear it? depart and take this for your portion, God shall shortly confound and disclose your hypocrisy within this realm; ye shall be abominable unto men, and your places and habitations shall be desolate."

The two sabbaths following he preached at Tranent, and in all his sermons after leaving Montrose, he more or less hinted that his ministry was near an end. The next place he preached at was Haddington, where his congregation was at first very throng, but the following day very few attended him, which was thought to be owing to the influence of the earl of Bothwel, who, at the instigation of the cardinal, had inhibited the people from attending him, for his authority was very considerable in that part of the country. At this time he received a letter from the gentlemen of the west, declaring, That they could not keep the diet appointed at Edinburgh; this, with the reflection that so few attended his ministrations at Haddington, grieved him exceedingly. He called upon Mr. Knox, who then attended him, and told him, That he was weary of the world, since he perceived that men were become weary of God.--Notwithstanding the anxiety and discouragement which he laboured under, he went immediately to the pulpit, and sharply rebuking the people of that town for their neglect of the gospel, he told them, "That sore and fearful should be the plagues that should ensue; that fire and sword should waste them; that strangers should possess their houses, and chase them from their habitations." This prediction was soon after verified, when the English took and possessed that town, while the French and Scots besieged it in the year 1548. This was the last sermon which he preached, in which, as had for some time been usual with him, he spoke of his death as near at hand; and after it was over, he bade his acquaintance farewel, as if it had been for ever. He went to Ormiston, accompanied by the lairds of Brunston and Ormiston, and Sir John Sandilands, the younger of Calder. Mr. Knox was also desirous to have gone with him, but Mr. Wishart desired him to return, saying, "One is enough for a sacrifice at this time."

Being come to Ormiston, he entered into some spiritual conversation in the family, particularly concerning the happy state of God's children, appointed the 51st psalm, according to an old version then in use, to be sung, and then recommended the company to God; he went to bed some time sooner than ordinary; about midnight the earl of Bothwel beset the house, so as none could escape, and then called upon the laird, declaring the design to him, and intreating him not to hold out, for it would be to no purpose, because the cardinal and governor were coming with all their train; but if he would deliver Mr. Wishart up, Bothwel promised upon his honour that no evil should befal him. Being inveigled with this, and consulting with Mr. Wishart who requested that the gates should be opened, saying, "God's will be done," the laird complied. The earl of Bothwel entered, with some gentlemen, who solemnly protested, That Mr. Wishart should receive no harm, but that he, _viz._ Bothwel, would either carry him to his own house, or return him again to Ormiston in safety: Upon this promise hands were stricken, and Mr. Wishart went along with him to Elphiston where the cardinal was, after which he was first carried to Edinburgh, then to the earl of Bothwel's house (perhaps upon pretence of fulfilling the engagement which Bothwel had come under to him) after which he was re-conducted to Edinburgh, where the cardinal had now assembled a convocation of prelates for reforming some abuses, but without effect. Buchanan says, that he was apprehended by a party of horse detached by the cardinal for that purpose; that at first the laird of Ormiston refused to deliver him up, upon which the cardinal and regent both posted thither, but could not prevail until the earl of Bothwel was sent for, who succeeded by flattery and fair promises, not one of which were fulfilled.

Mr. Wishart remained at Edinburgh only a few days, until the blood-thirsty cardinal prevailed with the governor to deliver up this faithful servant of Jesus Christ unto his tyranny, and was accordingly sent to St. Andrews; and being advised to it by the arch-bishop of Glasgow, he would have got a civil judge appointed to try him, if David Hamilton of Preston, a kinsman to the regent, had not remonstrated against it, and represented the danger of attacking the servants of God, who had no other crime laid to their charge, but that of preaching the gospel of Jesus Christ. This speech, which Buchanan gives at large, affected the governor in such a manner, that he absolutely refused the cardinal's request, upon which he replied in anger, "That he had only sent to him out of mere civility, without any need for it, for that he with his clergy had power sufficient to bring Mr. Wishart to condign punishment."--Thus was this servant of God left in the hands of that proud and merciless tyrant, the religious part of the nation loudly complaining of the governor's weakness.