The case of “four Borrowstownness-men,” is too remarkable to be passed over. Their names were, John Sloss, a residenter in the town; David Mather, elder in Bridgeness; John Ranken, in Bonhard; and James Duncan, in Grange. These having been apprehended, were brought before the council, and refusing to give any information, or turn informers against their brethren, were fined each five hundred merks, and sent back to prison to remain during the council’s pleasure. They were afterwards brought before the council, and, along with other six, condemned upon an ex post facto statute to be sent as slaves to the plantations; and when one of them only entreated to be allowed to take farewell of his wife and small family, Lauderdale furiously replied—“You shall never see your home more,” adding, with a malignant sneer, “this will be a testimony for the cause.”
In this, however, he proved a false prophet. Mr Blackadder tells us, the four got their liberty, which fell out by a singular cast of providence. The guard that conducted them from the Canongate jail brought them to the outer council-house, and leaving them there with the guards who waited on their neighbours from the high town tolbooth; and thinking themselves exonered, they went their way, expecting that the guard that waited on the prisoners from the town tolbooth would notice them. After they had gotten their sentence, command was given to carry the whole to their respective prisons; upon which those who guarded the prisoners of the town carried them to the tolbooth, the rest were left without a guard. Notwithstanding, at the dismissing of the council, and the throng of people, they went on, supposing their guard to be following. One of them never knowing, went the whole length, and entered the prison again. Other two went the length of the Cross, till a friend came and asked, whither they were going? They said, “to their prison.” He said, “Will you prison yourselves, seeing there is none waiting to take you to it?” which they perceiving, made their escape. Other two went the length of the Netherbow, then looking behind, and seeing none guarding them, made their escape also. The other five, together with him who went back inadvertently, were afterwards, through the interest of the Chancellor’s secretary, and perhaps owing to the ludicrous appearance the council cut by the escape of the four, also granted their liberty.[[69]] A pious youth, who was at the Beath Hill and Livingseat, was committed close prisoner, ordered to be put in irons, and fed on bread and water during pleasure; and although great interest was made for him, he obtained no release, till the iron had gangrened his legs, which eventually, according to Kirkton, cost him his life.
[69]. Blackadder’s Mem. MSS. quoted in his life.
Previous to the meeting of parliament, Lauderdale, wishing to ingratiate himself with the prelatic party, urged on the persecution of the non-conformist Presbyterians. They had in the beginning of the year been banished the capital. Immediately upon his arrival, he issued a proclamation forbidding any of them to come to Edinburgh without a license, upon pain of death; but summonses were issued to the most zealous who had been guilty of preaching, requiring them to appear before the council. The latter came privately to town, to ascertain the temper of their rulers and their own probable fate, when finding that imprisonment or exile would be the consequence of their attending, resolved to decline. Before separating, they drew up an affecting letter to their brethren, bemoaning the desolations of Zion and the rod of wickedness lying upon the lot of the righteous, but chiefly lamenting the little kindliness and melting of heart among professors—their little sympathy with the Lord’s dear servants and people, now bearing the heat and burden of the day, made wanderers and chased from mountain to hill, not having where to lay their head—and the readiness of some rather to censure than partake of affliction with those who were suffering for the sake of the gospel. Beseeching them to stir up that great mean and duty—all that seemed left to them—of serious prayer, supplication, and wrestling with the Lord, both alone and together—an exercise which Christ himself had so much recommended, “that we ought always to pray, and not to faint;” so much practised by the saints, especially in particular exigencies, as Acts xii. 5. “Prayer was made of the church without ceasing;” and ever followed with a blessed success when seriously gone about—“They called upon the Lord and he answered them.” Psal. xcix. 6. Jas. v. 16-18; while it carried with it a sweet reward in its own bosom, even “the peace of God, which passeth all understanding, keeping and guiding both heart and mind through Christ Jesus.” Phil. iv. 7.
This letter was attended with the best effects. Many of the godly ministers throughout the land—men of prayer—were stirred up by it, and set apart stated seasons for solemn fasting and supplication for the church and country, which God answered to themselves by terrible things in righteousness. He caused men to ride over their heads; they went through fire and through water, but he brought them out into a wealthy place. Their worldly circumstances were straitened, but the gospel had free course and was glorified. Some lived to see his gracious interposition in the glorious Revolution, 1688; numbers never did, but were favoured to go by a shorter road from a scaffold to a throne; yet their posterity have reaped and are reaping the benefit of their prayers.
BOOK VIII.
JULY, A.D. 1670-1674.
Parliament—Act against conventicles—Bond—Leighton’s efforts to reform the Episcopate—Council appoint a committee—Leighton attempts an accommodation—Conference—Rigid treatment of indulged ministers—Conventicles increase—Implacability of the Prelates—Lady Dysart—Ascendancy of Lauderdale—Parliament—Finings—Indulgence—Dissensions of the ministers—Sufferings of the indulged—Mr Forrester and Mr Burnet abandon Prelacy—Their testimony—Proceedings at the meeting of estates—Mr Blackadder’s tour in Fife—Ministers’ widows’ petition—Its consequences-Sharpe’s troubles.
Parliament commenced a short session, July 28, ostensibly for the purpose of forwarding an union between the two kingdoms; and their first bill empowered the king to name commissioners for this purpose, but the scheme, if ever seriously entertained, proved abortive. Their other proceedings were of more deplorable efficacy. Men of principle, who were accustomed to attend upon the preaching of the gospel, or the worship of God in unauthorized places, and who seldom or never refused to acknowledge their own participation in such misdemeanours, yet, as they considered it a crime to discover the minister or their fellow-worshippers, they uniformly refused to turn informers; and this which, in any other case, would have been extolled as an high and honourable feeling, was in them to be treated as a felony. An act was therefore introduced against “such who should refuse to depone against delinquents,” ordaining that all of what degree, sex, or quality soever, who should refuse to declare upon oath their knowledge of any unlawful meetings, the several circumstances of the persons present, and things done therein, to any having authority from his majesty, or who should conceal or reset any who were or might be declared rebels—should be punished by fining, imprisonment, or transportation as slaves to the plantations. To ensure the safety of the orthodox clergy, any attempt upon their houses or persons was declared punishable by death and confiscation of goods; and a reward of five hundred merks was offered to any person who should discover and seize such “robbers or attempters;” or, if one should inform, and another seize, the first was to have two, and the other three hundred merks of the same.