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Biographia Scoticana The Preface The Introduction The Lives and Characters of the Scots Worthies Contents Errata Footnotes to Biographia Scoticana

The Judgment and Justice of God Exemplified, &c. Footnotes to The Judgment and Justice of God Exemplified The Subscribers

Transcriber's Notes

or, a BRIEF HISTORICAL ACCOUNT of the LIVES, CHARACTERS, and MEMORABLE TRANSACTIONS of the most eminent

SCOTS WORTHIES,

AS ALSO, An Appendix, containing a short historical Hint of the wicked Lives and miserable Deaths of some of the most remarkable apostates and bloody persecutors in Scotland from the Reformation to the Revolution.

Collected from historical Records, Biographical Accounts, and other authenticated Writings:--The whole including a Period of near Two Hundred Years.

The SECOND EDITION, corrected and enlarged.

Entered in Stationers-Hall, according to Act of Parliament.

THE PREFACE

To the IMPARTIAL READER.

The design of the following work was to collect from the best authorities, a summary account of the lives characters and contendings of a certain number of our more RENOWNED SCOTS WORTHIES, who for their faithful services, ardent zeal, constancy in sufferings, and other Christian graces and virtues, deserve a most honourable memorial in the church of Christ;--and for which their names both have and will be savoury to all the true lovers of our Zion, while reformation-principles are regarded in Scotland.

But then perhaps at first view, some may be surprized to find one so obscure appear in a work of this nature, especially when there are so many fit hands for such an employment. But if the respect I have for the memories of these worthies; the familiar acquaintance and sweet fellowship that once subsisted betwixt some of my ancestors and some of them; but, above all, the love and regard which I have for the same cause which they owned and maintained, be not sufficient to apologize for me in this; then I must crave thy patience to hear me in a few particulars; and that both anent the reasons for this publication, and its utility: Which I hope will plead my excuse for this undertaking.

And if we shall add unto all these, in our progressive and increasing apostacy, our other heinous land-crying sins and enormities, which prevail and increase among all ranks and denominations of men . Then we not only may say as the poet once said of the men of Athens, Thebes and Oedipus, "That we live only in fable, and nothing remains of ancient Scotland but the name;" but also take up this bitter complaint and lamentation.

But by this time somewhat might have been said concerning the testimony of the church of Scotland, as it was carried on and handed down by these witnesses of Christ to posterity, in its different parts and periods--But as this has been somewhat controverted in these our times, it were too large a subject to enter upon at present, any further than to observe, that,

But, candid reader, to detain thee no longer upon these or the like considerations,--I have put the following sheets into thy hands, wherein if thou findest any thing amiss, either as to matter or method, let it be ascribed unto any thing else, rather then want of honesty or integrity of intention; considering, that all mankind are liable to err, and that there is more difficulty in digesting such a great mass of materials into such a small composition, than in writing many volumes. Indeed there is but little probability, that a thing of this nature can altogether escape or evade the critical eye of some carping Momus, particularly such as are either altogether ignorant of reformation principles, or, of what the Lord hath done for covenanted Scotland; and those who can bear with nothing but what comes from those men who are of an uniform stature or persuasion with themselves: and yet were it possible to anticipate anything arising here by way of objection, these few things following might be observed.

Again, some sceptical nullifidian or other may be ready to object farther, "That many things related in this collection smell too much of enthusiasm; and that several other things narrated therein, are beyond all credit." But these we must suppose to be either quite ignorant of what the Lord did for our forefathers in former times, or else in a great measure destitute of the like gracious influences of the Holy Spirit, by which they were actuated and animated. For,

These worthies did and suffered much for Christ and his cause, in their day and generation, and therefore in a peculiar and singular manner were honoured and beloved of him; and although there are some things here narrated, of a pretty extraordinary nature, yet as they imply nothing contrary to reason, they do not forfeit a title to any man's belief, since they are otherwise well attested, nay obviously referred to a cause, whose ways and thoughts surmount the ways and thoughts of men, as far as the heavens are above our heads.--The sacred history affords us store of instances and examples of a more transcendent nature than any thing here related; the truth of which we are at as little liberty to question, as the divinity of the book in which they are related.

But then, it may be alleged by those who have a high esteem for this subject, That nothing is here given as a commendation suitable or adequate to the merit of these Worthies, considering their zeal, diligence and activity in the discharge of their duty, in that office or station which they filled. This indeed comes nearest the truth; for it is very common for biographers to pass eulogiums of a very high strain in praise of those whom they affect. But in these panegyrical orations, they oftimes rather exceed than excel.--It was an ancient saying of the Jews, "That great men commonly find stones for their own monuments;" and laudable actions always support themselves: And a thing "if right, it will defend itself; if wrong, none can defend it: Truth needs not, falsehood deserves not a supporter."

All that I shall observe anent the form or method used in the following lives, is, that they are all, except one, ranged in order, according to the time of their exit, and not according to their birth; and that in general, the historical account of their birth, parentage, and memorable transactions is first inserted; and with as few repetitions as possible: Yea, sometimes to save a repetition, a fact is related of one Worthy in the life of another, which is not in his own life. Then follows their characteristic part, which oftimes is just one's testimony successively of another; and last of all, their works.--That which is given in their own words, mostly stands in commas.

I know it is usual, when relating matters of fact, to make remarks or reflections, yet as this oftimes brings authors under suspicion of party zeal or partiality, they are designedly waved in the body of the book.--Any thing of this kind is placed among other things in the marginal notes, where the reader is at a little more freedom to chuse or refuse as he pleases, only with this proviso, That truth be always regarded.

The last thing to be observed is, That as the credit due to this collection depends so much upon the authors from whom it was extracted, their names should have been inserted. However, the reader will find the most part of them mentioned in the notes; so that if any doubt of the veracity of any thing here related, they may have recourse to the original authors, some of whom, though enemies to reformation principles, nevertheless serve to illustrate the facts narrated in these memoirs, as nothing serves more to confirmation of either truth or historical facts, than the testimony of its opposers.

ADVERTISEMENT to the Public, concerning this Edition.

That, after what I formerly observed on the subject in the foregoing pages, it were needless to add any thing farther here, than to notice to the Reader, that besides a number of small corrections, there are four lives added, and upwards of fifty other additions or short improvements;--only as Mr. Vetch's life and practice, especially since the Revolution, was not so consonant to the rest as could have been wished, it was desired by some friends to be deleted; but others alledging that he was a sufferer, and that his life being once providentially cast into this number, it might be accounted an injury, if not to the book, yet to the purchasers of this edition, therefore I have abridged it as concisely as possible, and placed it in its own proper place, in the end; which is no more nor no less freedom used with his memory, than what has been done with others as deserving, might I say, as faithful as he: besides his life in full still stands entire in the first edition, which may be either consulted or printed again at pleasure.

JOHN HOWIE.

THE INTRODUCTION.

Christianity seems to have made its appearance in Scotland in a very early period, being, according to some writers, propagated in this kingdom by the Apostles themselves; some saying that Simon Zelotes, others that Paul was some time in this part of the world; but as this opinion is not supported by proper vouchers, it merits only the regard due to conjecture, not the attention which an undoubted narrative calls for.

Whether these Refugees were the ancient Culdees or a different set of men, is not easily determined, nor would be very material, though it could. The Culdees flourished at this time, they were called , or Monks, from the retired religious lives which they led; the cells into which they had retired, were, after their deaths, mostly converted into churches, and to this day retain their names, as Cell or Kill or church of Marnock; Kil-Patrick, Kil-Malcolm, &c. The Culdees chose superintendents from among themselves, whose office obliged them to travel the country, in order to see that every one discharged his duty properly: but they were utter strangers to the lordly power of the modern Prelate, having no proper diocese, and only a temporary superintendency, with which they were vested by their brethren, and to whom they were accountable. It was an institution, in the spirit of it, the same with the privy censures of ministers among Presbyterians.

During the reigns of Cratilinth, and Fincormac his successor, the Culdees were in a flourishing state: but after the death of the latter, both the church and state of Scotland went into disorder. Maximus the Roman Praefect, stirred up the Picts to aid him against the Scots, who were totally defeated, their King Ewing, with most part of the nobility, being slain. This overthrow was immediately succeeded by an edict commanding all the Scots, without exception, to depart the kingdom against a certain day, under pain of death. This drove them entirely into Ireland and the western isles of Denmark and Norway, excepting a few ecclesiastics, who wandered about from place to place. This bloody battle was fought about the year 380, at the water of Dunne in Carrick.

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." 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."

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.

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.

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.

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.

BOOKS IN OCTAVO.

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

THE LIVES AND CHARACTERS OF THE SCOTS WORTHIES.

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.

"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 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.

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.

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.

It was this cardinal who, incensed at Mr. Wishart's success in Dundee, prevailed with one Robert Mill 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.

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 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, 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? 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 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, 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."

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.

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