negligent and unfaithful part of the clergy, and they now had found means to get rid of him. His situation at St. Andrews was conferred on George Gladstanes, minister of Arbirlot, in the shire of Angus, into whose parish Black was in his turn admitted.

After his removal thither, he continued to exercise his ministry, preaching daily to such as resorted to him, with much success, and having intimate communion with God, till the day of his death, which happened six years after.

Towards his last sickness, the Christian temper of his mind was so much improved by large measures of the Spirit, that his conversation had a remarkable effect in humbling the hearts, and comforting the souls of those who attended him, engaging them to take the yoke of Christ upon them.* He found in his own soul also, such a sensible taste of heavenly joys, that he was seized with a fervent desire to depart, and to be with the Lord; longing to have the earthly house of this his tabernacle destroyed, that he might be admitted into the mansions of everlasting rest. In the midst of these earnest breathings after God, the Lord was pleased to condescend to the importunity of his servant, giving him to know that the time of his departure was at hand. On the day, therefore, preceding his death, which happened on a Sabbath, he took a solemn farewell of his family and flock, in a discourse, as Melvill says, that seemed to

This affords us an opportunity to remark, that it is not only as a record of their zeal, and faithfulness, and undaunted resolution, in performing their public duties, and in testifying or suffering for the truth, in a public manner, that these memoirs of the Worthies are intended to be useful; but also as presenting signal instances, of piety and patience in the ordinary scenes of life, and under the common sufferings of humanity. It is said of an eminent English author, whose works have been generaly admired as models of ease and elegance, but who, with the utmost refinement of taste, and the greatest success in the pursuits of literature, was not ashamed to profess his belief in the gospel, that when laid on his death-bed, and within a few hours of eternity, he sent for a young nobleman, his intimate friend, and taking him by the hand, said, “Come, see with what peace a Christian can die!" And surely, next to the death of the wicked, connected as it sometimes is by the most awful awakenings of conscience, nothing can be more influential, in rousing the careless, in turning the disobedient to the wisdom of the just, or confirming the believer in his most holy faith, than witnessing the last sickness, or the dying moments of a genuine and triumphant Christian. Hence the effect which, in the statement above, is ascribed to those who witnessed this eminent saint in his conflict with the King of terrors. These persons, we will readily allow, were highly privileged. To have looked on his countenance, glowing with celestial rapture; to have listened to his words, telling of heavenly joys and eternal rest; must, one would think, have been a cure for infidelity. Now, in so far as the actual beholding of the scene is concerned, the benefit resulting from it can never be ours. If we credit, however, the details of history, and are at due pains to ponder, and realize them, a similar effect may be produced in our minds; and by perceiving with the eye of fancy, the scene which they describe, we may learn not only with what peace, but with what triumph, a Christian may die.

↑ Mira et vero relatio de Davidis Black transmigratione in colestem patriam. SCOTS WORTHies, No. 7.

G

be spoken out of heaven, concerning the misery and grief of this life, and the inconceivable glory which is above.

The night following, after supper, having read and prayed in his family with unusual continuance, strong crying, and fervent supplication, he went to bed, and slept for some time. The next day being appointed for the celebration of the Lord's supper, he went to church; and having brought the communion service near a close, he felt the approaches of death, and all discovering a sudden change in his countenance, some ran to support him; but pressing to be at his knees, with his hands and eyes lifted up towards heaven, in the very act of adoration, as in a transport of joy, he was taken away, with scarcely any appearance of pain. Thus this holy man, who had so faithfully maintained the interest of Christ upon earth, breathed forth his soul in this extraordinary manner, that it seemed rather like a translation than a real death. There can be little doubt, that the immediate cause of his death was apoplexy. His death must have happened in the year 1605; and from the universal estimation in which he was held, both by his parishioners and the public, he must have descended to the grave, followed by the regrets of many a pious and affectionate heart.

JOHN DAVIDSON.

The

JOHN DAVIDSON, afterwards minister of Libberton and of Preston pans, was a native of Dumfermline, and was enrolled as a student o. St. Leonard's college in the university of St. Andrews, from 1567 to 1570. He was a man of great zeal and boldness in favour of the reformed interests, and began very early to discover uncommon piety and faithfulness in the discharge of his duty. When the regent Morton, in 1573, obtained an order of the privy council for uniting two, three, and even four parishes, an order which, as it sanctioned one of the worst abuses in the popish church, gave great dissatisfaction, Davidson, then a regent in St. Leonard's college, wrote a poem, exposing its object in the strongest terms. poem being printed without his knowledge, he was summoned to a justice-air at Haddington, and a sentence of imprisonment pronounced against him. He was, however, liberated upon bail, in the hopes that he might be prevailed on to retract what he had written, or that his brethren might be induced to condemn it. Interest was made for him by some of the principal gentlemen of the country, but his prosecutor remained inflexible, so that finding nothing less than a recantation would save him from punishment, he, after lurking for a while in the west of Scotland, retired into England, whence he was not permitted to return during the regent's life time.

He was afterwards involved in the sufferings brought upon

several ministers in consequence of the Raid of Ruthven,* in 1582, and the enterprise at Stirling+ in 1584.

Being then minister of Libberton, he was appointed by the presbytery of Edinburgh, to excommunicate Montgomery for reviving his claims to the archbishopric of Glasgow, after having solemnly renounced them in the preceding General Assembly. This appointment he executed with a boldness which not a little surprised the court faction. He afterwards made one of the commission sent by the Assembly to remonstrate with the king at Stirling, on the late unjustifiable measures in favour of Montgomery, and here again displayed his faithfulness by his admonitions to the court. In consequence of the acts passed in May, 1584, giving the king all power in causes both civil and ecclesiastical, and the violent procedure. against several of his brethren which immediately followed, he was compelled to fly into England, where he remained a considerable time.

Being returned to Scotland, he, in 1590, signalized himself by his letter in answer to Dr. Bancroft's infamous attack on the Church of Scotland. In 1596, a year memorable in the history of the Church, he, being now minister of Prestonpans, was very active and successful in bringing forward the overture for a general refor mation; and when, as a preparatory step to its being carried into effect, the ministers and other commissioners of the General Assembly, met in the Little church of Edinburgh, for confession and prayer, to the number of about four hundred ministers, besides elders and private Christians, Mr. Davidson was chosen to preside amongst them. Having caused the 33d and 34th chapters of Ezekiel to be read, and discoursed upon them in a very affecting manner, he shewed what was the end of their meeting, in confessing sin, and re

Robert Montgomery, minister of Stirling, had made a simonaical purchase of the Archbishopric of Glasgow, from the earl of Lennox, for which he was to give him £500 sterling of yearly rent. Accordingly, on March, 1582, he came to Glasgow, with a number of soldiers, and pulled the minister in the pulpit by the sleeve, saying, “Come down Sirrah." The minister replied "He was placed there by the Kirk, and would give place to none who intruded themselves without order." Much confusion and bloodshed ensued in the town. The presbytery of Stirling suspended Montgomery; in which the General Assembly supported them. Lennox obtained a commission from the King to try and bring the offenders to justice. Before that commission court met, the Earls of Mar and Gowrie, the Master of Oliphant, young Lochleven, &c. carried the King to Ruthven castle, and there supplicated him to revoke his commission to Lennox. This he did, and ordered him to leave the country; which, after some delays, he did, retiring to Berwick. Afterwards the persons concerned in the affair at Ruthven, were charged to leave the realm upon pain of corporal punishment; because the Council had adjudged it to be treason against the King and government.

+ The noblemen concerned in the Raid of Ruthven, assembled an army at Stirling, and took the castle, and from thence sent a supplication to the King to redress their grievances. In the mean time the Earl of Gowrie, lingering about Dundee, was apprehended, and committed to prison; which discouraged the party so much, that they fled in the night, and got to Berwick. The captain of the castle and three others were hanged. Gowrie was likewise executed on the 2d May, 1584.

solving to forsake it, and that they should turn to the Lord, and enter into a new league and covenant with him, that so, by repentance, they might be the more meet to stir up others to the same duty. In this he was so assisted by the Spirit working upon their hearts, that within an hour after they had convened, they began to look with quite another countenance than at first, and while he was. exhorting them to these duties, the whole assembly melted into tears before him.

After prayer, he preached on Luke xii. 22.; having the same assistance given him. Before they dismissed, they solemnly entered into a new league and covenant, holding up their hands, with such signs of sincerity as moved all present. That afternoon, the Assembly enacted the renewal of the covenant by particular synods. In the General Assembly held at Dundee, 1598, where the king was present, and when it was proposed, Whether ministers should vote in parliament in the name of the Church, Davidson displayed his wonted boldness. He entreated them not to be rash in concluding so weighty a matter, he said, "Brethren, you see not how readily the bishops begin to creep up." Being desired to give his vote, he refused: and protested in his own name, and in the name of those who should adhere to him, and requested that his protest should be inserted in the books of Assembly. Here the king interposed, and said, "That shall not be granted; see if you have voted and reasoned before." "Never, Sir," said Davidson, "but without preju.. dice to any protestation made or to be made." And then presented his protestation in writing; which was handed from one to another, till it was laid down before the clerk. The king taking it up, and reading it, shewed it to the moderator and others about, and at last put it in his pocket.* This protest and letter, however, was the occasion of farther trouble to him. For, in May following, he was charged to compear before the council on the 26th, and answer for the same, and was by order of the king committed prisoner to the castle of Edinburgh; but, on account of bodily infirmity, this place of confinement was changed to his own dwelling house; after which he obtained liberty to exercise his office in his own parish. Afterwards, in 1603, when the king was on his way to England, as he was passing through Prestonpans, the laird of Ormiston entreated him to relieve Davidson from his confinement to the bounds of his own parish: but this could not be obtained, and he died in the course of the following year.

He was undoubtedly a man of warm and sincere piety, of great boldness and honesty, and possessed no small share of learning for his time. The exertions which he made during his incumbency at Preston to provide for the religious and literary instruction of that parish, entitle him to the most grateful remembrance. At his own expense he built a church and a manse, a school house and dwelling

See this protest, and a letter sent by him to the Assembly of 1601, in Calderwood, pp. 420 and 450.

house for the master. The school was erected for teaching the three learned languages, and to its support he destined all his heritable and moveable property. The bodily distress under which he had laboured during the last years of his life was, in no small degree, aggravated by the persecution of government, a persecution which might be said to have been directed against his writings after death. His character has been, it is probable, in some degree misrepresented both by enemies and friends. The calumnies of Spottiswood, in his history, may be justly traced to personal animosity. On the other hand, the prophetic character ascribed to him seems to depend on facts which are either extravagant and incorrect, or may be accounted for as the mere results of his penetration and sagacity.

ANDREW MELVILL.

PERHAPS the most illustrious name which occurs in the history of the reformation in Scotland, after the time of Knox, is that of Andrew Melvill. He was the youngest son of Richard Melvill, proprietor of the state of Baldovy near Montrose. He was born on the 1st of August 1545. When only two years old he was deprived of both his parents, and committed, an orphan, to the care of his elder brother. By his care, and that of his excellent wife, the loss of his parents was in a great measure made up to him. Perceiving in him a taste and capacity for learning, his brother resolved to give him the best education that the country afforded. He accordingly placed him at the grammar school of Montrose, then taught by Thomas Anderson, and to him it may be presumed he was indebted for instruction in religion as well as in secular learning. But he had a more able instructor in his pious and intelligent brother, who had for many years been a convert to the protestant faith.In the year 1559 he went to the university of St. Andrews, and entered the college of St. Mary, where his great advancement, especially in Greek learning, excited the astonishment of ever. his teachers. And having finished the usual course of study, he left it with the character of " the best philosopher, poet, and Grecian, of any young master in the land.”

Having thus acquired eminence by his learning at home, he resolved to complete his education on the continent. In 1564 he set out for France: and after a protracted voyage being landed at Dieppe, he went to Paris and commenced his studies in its renowned university, an institution which was then in its most flourishing state, and sustained in its celebrity by the most distinguished professors. From thence, after remaining for about two years, he went to that of Poitiers, with the view of studying civil law; and such was the reputation he had already gained, that, though a stranger and only twenty one years of age, he was on his arrival there appointed