unite the hearts of all who have a real concern for the advancement of his glory, and revive a work of reformation among all ranks and degrees of persons.

I have heard it objected, that a history like this should not be published, because it may give offence to the episcopal church of England. But what ground there is for this, is not easy to be imagined, unless we should suppose the present bishops of England of the same persecuting disposition with the old Scots bishops, or with several of their own predecessors; which is not the case (for though according to true presbyterian principles, prelacy is bad in itself, and contrary to the word of God; yet the present prelates, to their honour I speak it, have not shewn the least inclination to persecute those of different sentiments from themselves; so that it would be a reflection upon them to suppose that they would be offended at a history of the state and sufferings of the church of Scotland. And what if they should be offended? Must truth be concealed for fear of giving offence? There is no question but it may offend the Scots Episcopalians, who are generally Jacobites, as they have ever been since the Revolution; however, I neither court their favour, nor regard their resentments, as they have always appeared, not only of a persecuting spirit, but also enemies to their country, and our present happy establishment.

years

It has also been urged, that a history of this nature can only serve to revive old quarrels; but these persons do not consider what attempts have been made to bring us under the old yoke of bondage, how the enemies of our present happy constitution have once more endeavoured to subvert it; and therefore, as the Rev. Mr Wodrow published his history a few after the unnatural rebellion in 1715, so many of my friends, both in England and Scotland, have thought it both proper and seasonable that this should appear in the world after the rebellion in the year 1745. It was the Jacobites that revived old animosities; and this history, as has been already observed, shews the miseries in which we should have been involved, had God, in judgment for our many defections, and the crying abominations of the land, permitted them to be successful. If it be farther considered what a degree of reformation the church of Scotland attained to, both with respect to doctrine, worship, discipline, and government, and how zealously our worthies resisted even unto blood, a faithful account of these things has rather a tendency to excite to a holy concern, for having a stop put to the defections of the present degenerate age, for a revival of a work of reformation, and for quickening our resentment against popery, prelacy, and every thing that tends to reduce us to that state of slavery and persecution described in the following work.

When I first engaged in this undertaking, I only intended to abridge Mr Wodrow's history; but, at the advice of many friends, I was induced to use other helps for making the history of this persecuting period more clear and full. Accordingly, when I mention any thing not to be found in Wodrow, I generally tell my author, or quote him in the margin; so that though there is nothing I thought material in that author which I have omitted, yet the reader will find many things of consequence in the following work, which the other takes no notice of.

But instead of the great number of letters that passed between Sharp and Mr Douglas, and others, which make up the greatest part of Mr Wodrow's introduction, I thought it would be more to the advantage of the curious reader, to give a short account of the most remarkable transactions of the church of Scotland from the Reformation; but I am sorry I have it to say, that, after the end of Calderwood's history, there is at chasm in the history of the Church of Scotland, from the death of king James VI. to the Restoration, though it appears from Mr Wodrow's preface that there are sufficient materials, not only for rendering the history of that church, from the Reformation to the death of the said prince, more perfect, but also for continuing the same down to the Restoration; and therefore I am of opinion it would be of great service, if they, in whose hands these materials are, would favour the world with them.

It is not for me to speak much concerning my own performance, which must stand or fall according to the judgment of others, and indeed it would be an unpardonable piece of vanity, should I pretend to have given a perfect or faultless history. There will doubtless be found several mistakes; and therefore I shall take it very kind in my friends, if they find any thing in this work, either mistaken, or through inadvertency misrepresented, to let me know it, that, if I have another opportunity, I may rectify the same. However, I have endeavoured to set things in as clear a light as I could, and for this end have related the facts mentioned, as much as possible, in the order of time when they happened; and where my reader is at a loss to understand the Scotticisms which occur through the book, he will have recourse to the Glossary at the end thereof.

As to the unhappy differences that arose among the presbyterians, concerning the indulgence, the paying of cess, the toleration of king James, &c. I have given the reader an account of what was said by both parties, in as fair and candid a manner as I could; and some, perhaps, will think it had been much to the advantage of the common cause, against

popery and prelacy, had the contending parties shewn more Christian forbearance than it appears they did. Many worthy and holy men thought it their duty to accept of the indulgence, &c. and the generality of the presbyterians embraced the toleration; and as their conduct was, perhaps, too severely censured by those who could not comply, so those noncompliers were too bitterly exclaimed against by the others; but such are the consequences when divisions prevail.

If I had been favoured with more materials than I could have access to, as the manuscript history of the Rev. Mr MacWard, some things might possibly have appeared in a clearer light. The Rev. Mr Wodrow told my honourable friend, Sir Thomas Gordon of Earlstoun, that, had he seen that history, and the letters that passed between the societies in Scotland, and their correspondents in Holland, his history would have had a different turn; I thought it therefore my duty to apply for the said history, but could not obtain it. Upon the whole, I have given as full and distinct account of what happened, during these two infainous reigns, as I could; and if the imperfections or mistakes in this performance shall excite any better qualified for such an undertaking, to favour the world with a more distinct account of these things, I shall be very well satisfied, and shall not be altogether disappointed in my designs of publishing this.

I shall only add, That I have, in this edition, corrected many literal mistakes, which had some way been overlooked in the first, and made a few alterations and additions, which I hope, will render this still more useful.

CONTAINING

THE MOST REMARKABLE OCCURRENCES

OF THE

CHURCH OF SCOTLAND

FROM THE

REFORMATION.

UR historians generally agree, that Christianity was planted in Scotland, a few years after the ascension of our Saviour, by some of the disciples of the Apostle John, who fled thither to avoid the persecution of the bloody tyrant Domitian, though it was not publicly professed till the be ginning of the third century, when Donald I. his queen, and several of the nobles were solemnly baptized. That prince did his utmost to extirpate idolatry, and settle a gospel-ministry, but was not able to accomplish his pious design, by reason of the continual wars in which he was engaged with the Romans.

.

But afterwards Christianity was much promoted by several ministers and private Christians, who were obliged to come from the south parts of Britain on account of the persecutions. under Aurelius and Dioclesian. And these for their single: and retired life, were called Monachi or Monks, by abbreviation, and for their diligence in the worship and service of God, Colidei, or Culdees. The overseers of them were commonly termed, by the writers of that time, Scotorum Episcopi, the Bishops of the Scots, though without any definition of place, or pre-eminence of one above another.

For many years the Scots had nothing to do with the bishop of Rome; for as the gospel was planted among them without his help, so they retained it in its purity, till, in process of time, they became infected with the Pelagian heresy. Celestine, then bishop of Rome, is said to have sent Palladius into Britain, to aid the orthodox inhabitants against this spreading contagion. Eugenius II. hearing of his success in the southern parts, sent for him to Scotland. He came; and, having been of great service in suppressing this heresy, at last so far insinuated himself into the hearts of the people, that he obtained their consent to have the government of the church changed into prelacy. Boetius, John Mair, John Leslie, John of Fordon, Baleus, of the Britain writers, Baronius, Prosper, &c. as my author evinces, all maintain, that the Scots, before Palladius, had no bishops at all, or at least

their bishops were not of any distinct order from other priests or Culdees, by whom they were ordained.

Thus matters continued for near 1000 years after Christ; but, after that time, Satan being let loose from his chains and prison of darkness,' as the general assembly, 1640, expresses it, began to trouble and almost ruin the church, and, by his arts, brought matters to that pass, that, for the space ' of 500 years, a perpetual and almost universal night of errors sat down upon her.' Notwithstanding the Lord had his witnesses in Scotland, who, even during the above time of gross darkness, bore an honourable testimony to his truth, in opposition to the errors and idolatries of popery; and, about the year 1494, the Reformation began to dawn, and the light of the gospel to shine again in several parts of the country, and particularly in the shire of Ayr; which so enraged the Romish prelates, and our rulers then influenced by them, that with fire and faggot they endeavoured to destroy all that professed the true religion *. Howbeit, the blessed Bible having got in amongst the people in several places of the country, and being seconded with the powerful teaching of the Holy Spirit,

*Though it may feem inconfiftent with our purpose to descend to particulars here, yet, confidering that the burning of two of thefe, viz. Mr Patrick Hamilton, brother's fon to the earl of Arran, in 1527, and Mr George Witheart in 1546, tended greatly to the spreading of the truth, through the inquiry made by many into the grounds of their fufferings, we will take the liberty to hint at the honourable mention made of them by the famous hiftorian Knox.

Of the former he relates, That, having returned to his own country from the univerfity of Wittemberg, the bright beams of the true light, which, by God's grace, was planted in his heart, began moft abundantly to burst forth as well in public as in private, and the fame of his doctrine, a fummary whereof is afforded us by that historian, fo troubled the clergy, (though like life from the dead to many others) that they foon brought him to the end you have heard, which he endured with great patience and admirable courage, and ended his days in the midst of the devouring flame. faying, Lord Jefus receive my spirit: How long will darkness overwhelm this realm? and how long wilt thou suffer this tyranny of men ? And,

of Mr Wifheart the fame hiftorian faith, He was a man of fuch graces, as before him was never heard within this realm. He was not only fingularly learned, as well in all godly knowledge as in all honeft human fciences, but alfo he was fo clearly illuminated with the spirit of prophecy, (inftances whereof are by that author condefcended on) that he forefaw feveral things pertaining to himfelf and others, to fundry towns, and to the whole realm, as they afterwards felt, and which he foretold in the audience of many; but what more particularly calls for a thankful remembrance, especially confidering the time of it, was the great power and remarkable efficacy that accompanied and followed his ministry. The author of the Fulfilling of the Scriptures, speaking of the large measure of the Spirit which did convincingly follow the preaching of the gofpel in thefe laft times, inflanceth the great fuccefs, which did attend the miniftry of Mr Wifheart in Scotland-when fo great a change did quickly follow in thefe places where he preached, through Angus, Lothian, and the western parts, and how much the fpirits of the people were then raised and affected with the word. And Mr Knox relates, That Mr Wifheart made so notáble a fermon at Ayr, as enemies themselves were confounded. Again, of another at Mauchlin, where fome of the most wicked were converted: and that he having returned to Dundee, while the plague, of which he foretold them, raged there, he ftood betwixt the whole and difeafed,.