A few gentlemen, six or seven, some of whom were obnoxious to government, having casually met in the house of John Balfour of Kinloch, or Burleigh, the same miscreant who had scented them out, suddenly advanced on the house, with twelve of the “bishop’s evangelists” on horseback. The gentlemen were altogether taken by surprise, and one of them happened to be standing outside when they came up. Philip Garret, an Irish tinker—one of the said worthies—the first in advance, seeing a person at the door, without asking any questions, fired but missed; and the gentleman immediately went into the house. Garret dismounted and was following; but the gentlemen within being by this time alarmed, one of them fired, and Garret fell wounded in the shoulder. Carstairs’ party returned the salute in at the windows of the chamber where the gentlemen were, and wounded one of them. The others then sallied forth and briskly attacked their assailants, who instantly fled. They pursued for a while, but no more blood was shed. Garret afterwards recovered.
This act of justifiable self-defence against an illegal attack of unauthorized ruffians was eagerly seized upon by the prelatists, who were watching for some occurrence which might justify them in using “a vigour beyond law” which they meditated against the Presbyterians. At their instigation, the council declared it an high act of rebellion and resisting of lawful authority; summoned the actors before them; and, upon their non-appearance, denounced them as rebels, and delated the whole body as accomplices or abettors of the deed.
Charles, whose designs upon the constitution of England and freedom of the people—now beginning to be discovered—had involved him with his English parliament, exceedingly anxious to get a pretext for keeping up a standing army, communicated his wishes to Lauderdale, who, readily entering into them, proposed first to try some such measure in Scotland, where he knew he would be backed by the whole prelatic interest, and gratify at once the bishops and the king. Instructions were accordingly transmitted to the council, who, in “a frequent meeting,” held on the 17th of October, sent particular expresses by sure bearers to the Earls of Glencairn and Dundonald and Lord Ross, to call together the commissioners of the excise, and militia, and justices of the peace, at Irvine, on the 2d of November, and to represent to them how highly his majesty was displeased at the extraordinary insolences committed in these shires, by abusing the orthodox clergy, invading their pulpits, setting up conventicle-houses, and keeping scandalous and seditious conventicles in the fields—these great seminaries of rebellion—and requiring them to take such effectual course for reducing these shires to a quiet obedience of his majesty’s laws—the true and only rule of loyalty and faithfulness—as might prevent severer measures from being taken for securing the peace; and informing them, in case of their failure, that the council was fully resolved to repress by force all rebellious and factious proceedings, without respect to the disadvantages of the heritors, whom his majesty would then look upon as involved in such a degree of guilt as would allow of the greatest severity being used against that country.
The shires now denounced were the wealthiest and most civilized, as well as the most religious districts in the ancient kingdom; they therefore presented the additional lure of a rich harvest of plunder, especially as they abounded in that class, the strength and sinews of a nation, the small landed proprietors-yeomen—or, as they were styled, heritors, who were generally well educated and particularly versed in the polemics of the day. A meeting of these, therefore, was called, when the following resolutions were adopted, after two days’ serious deliberation:—1st, They found it not within the compass of their power to suppress conventicles. 2d, A toleration of Presbyterians is the only proper expedient for preserving the peace; and, 3d, It should be granted to an extent equal to what his majesty had graciously vouchsafed to his kingdoms of England and Ireland. These resolutions were communicated to the three noblemen, who immediately wrote to the council, and told them that the meeting had taken place and reported—“That, after the consideration of the whole affair, it was not in their power to quiet the disorder,” but took no notice of the reasonable and effectual remedy they had recommended. Before their letter arrived, the council had decided. A minute, dated the day before the heritors met, was drawn up by them, stating, “That, upon information of the growing disorders and insolences in the western shires, it was thought fit a proclamation be drawn, in case of an insurrection, and the nearest Highlanders ordered to meet at Stirling, and letters writ to noblemen and gentlemen, to have their vassals and tenants ready at a call.” A magazine of arms and ammunition was formed at Stirling, all the regular forces were ordered to Falkirk to have their full complement made up by new levies, and all the straggling parties were called in. Besides these warlike preparations, his majesty, in consequence of the alarming reports sent him, offered the co-operation of the English army, several troops of whom were marched to the borders; and Viscount Granard, commander of the forces in Ireland, received instructions to hold himself in readiness to pass over to Scotland upon a moment’s notice.
Such were the mighty preparations during a period of the most profound repose, interrupted only by the footsteps of those upon the mountains who published salvation. Of these, the indefatigable and successful John Welsh and John Blackadder were among the most prominent. The former, descended from a race of confessors, whose memory was deservedly dear to the persecuted, had a reward offered for his head by the council; and he rode usually accompanied by ten or twelve faithful adherents, termed his body guard. The following is an account by the latter, of a remarkable communion held at East Nisbet,[[89]] where both were present, which seems to have created a great sensation:—
[89]. Dr M‘Crie has the following note in the Memoirs of George Brysson, p. 281:—“The following extract,” from Memoirs of a Mrs Goodal, the wife of a mechanic, MS. in the Advocates’ Library, “supplies the date of the communion at East Nisbet—‘I must make mention of three communion-dayes the Lord trysted me with in Scotland. The first was at East Nisbet in the year 1678, in the spring of the year,’ &c., at the very time when the Highlanders were ravaging the west.”
“At the desire of several people in the Merse, Mr Blackadder, and some other ministers, had resolved on a meeting in Tiviotdale, and day and place were fixed for keeping a communion; but from apprehensions of danger, this resolution was changed, as it was feared they might come to imminent hazard. It was agreed to delay it a fortnight; and advertisement was sent to the people not to assemble. The report of the first appointment had spread throughout the country, and many were prepared to resort thither from distant and divers quarters. This change had occasioned great uncertainty: some had taken their journey to the Merse, willing to venture on a disappointment, rather than miss so good an occasion by sitting still. Mr Blackadder was determined to go, seeing his stay would discourage others; and if kept back, they would blame him. He told them it was not likely the meeting would hold; yet, lest any should take offence, he was content to take his venture with them. On Friday night he took horse, accompanied with a small body of attendants, and was joined by Mr John Dickson at the port, who rode with him eleven miles that night. Many people were on the road, setting forward to be in time for sermon on Saturday morning. Not a few be-west of Edinburgh, hearing the report of the delay, remained at home, and others returned on the way. Nobody was certain, either from far or near, till they reached the place; where they would all have been disappointed, if providence had not ordered it better than human arrangement; for the earnest entreaties of the people had prevailed with Mr Welsh, in the same way as Mr Blackadder, to venture at a hazard. And had it been delayed a day or two longer, it would have been utterly prevented, as the noise was spread, and the troops would have been dispersed to stop them.
“Meantime the communion elements had been prepared, and the people in Tiviotdale advertised. Mr Welsh and Mr Riddel had reached the place on Saturday. When Mr Blackadder arrived, he found a great assembly, and still gathering from all airts, which was a comfortable surprisal in this uncertainty; whereat they all marvelled, as a new proof of the divine wisdom wherewith the true Head of the church did order and arrange his solemn occasions. The people from the east brought reports that caused great alarm. It was rumoured that the Earl of Hume, as ramp a youth as any in the country, intended to assault the meeting with his men and militia, and that parties of the regulars were coming to assist him. He had profanely threatened to make their horses drink the communion wine, and trample the sacred elements under foot. Most of the gentry there, and even the commonality, were ill set.
“Upon this we drew hastily together about seven or eight score of horse on the Saturday, and equipped with such furniture as they had. Picquets of twelve or sixteen men were appointed to reconnoitre and ride towards the suspected parts. Single horsemen were dispatched to greater distances, to view the country, and give warning in case of attack. The remainder of the horse were drawn round to be a defence at such distance as they might hear sermon, and be ready to act if need be. Every means was taken to compose the multitude from needless alarm, and prevent, in a harmless defensive way, any affront that might be offered to so solemn and sacred a work. Though many, of their own accord, had provided for their safety; and this was more necessary, when they had to stay three days together, sojourning by the lions’ dens and the mountains of leopards; yet none had come armed with hostile intentions.
“We entered on the administration of the holy ordinance, committing it and ourselves to the invisible protection of the Lord of hosts, in whose name we were met together. Our trust was in the arm of Jehovah, which was better than weapons of war, or the strength of hills. If the God of Jacob was our refuge, we knew that our cause would prosper;—that in his favour there was more security than in all the defences of art or of nature. The place where we convened was every way commodious, and seemed to have been formed on purpose. It was a green and pleasant haugh, fast by the water side, (the Whitadder.) On either hand there was a spacious brae, in form of a half round, covered with delightful pasture, and rising with a gentle slope to a goodly height. Above us was the clear blue sky, for it was a sweet and calm Sabbath morning, promising to be indeed one of the days of the Son of Man. There was a solemnity in the place befitting the occasion, and elevating the whole soul to a pure and holy frame. The communion tables were spread on the green by the water, and around them the people had arranged themselves in decent order. But the far greater multitude sat on the brae-face, which was crowded from top to bottom, full as pleasant a sight as was ever seen of that sort. Each day, at the congregation’s dismissing, the ministers, with their guards, and as many of the people as could, retired to their quarters in three several country towns, where they might be provided with necessaries for man and horse for payment.