fore, if the killers of the Bishop (having a zeal against the bloodthirstiness of that wretch, and being deeply affected therewith, and with love to the brethren, whom he like a wolf was seeking to have devoured, and had devoured) slew him, I durst not call it murder. But if the actors were touched with anything of particular prejudice or other by-ends, I am very confident, that Scripture, of avenging the blood of Jezebel upon the house of Jehu, would not suffer me to justify it. So, not knowing the actors' hearts therein, I could neither say yea, nor nay; but Christians should judge charitably.

"I forgot likewise to tell them, that the Bishop of Glasgow's laying down his gown, upon the making of the Act Explanatory, might be an aggravation of my sin, if I should own the King's headship over the Church; which I had really resolved to say, but forgot.

OLLOW the REASONS why he refused at first to supplicate the Council for a reprieve, being importuned by his relations to do it.

"Upon the 7th of May 1683, being desired to petition, I answered, I could think upon no petition nor arguments that could be acceptable with them, but

such as were either directly or indirectly a receding from what I professed. The reason of my petition was moved thus: "1. To seek a longer time, till I were better advised anent my answers given to the Council. To which I answered, that [this] would say to all the world, that, for as tenacious as we were of our principles, yet we might seem to call them in question; and it might say, that I was pressing with others to die on these principles, which death put me to a stand anent myself; and so I should give ground of hardening to enemies.

"2. It was moved, that, through my confusions since I came to prison, I should seek a reprieval. To this I answered, I durst not slander Christ's cross, wherein every step to me had been mercy and truth; and my rebellious flesh needed no less (conform to my own acknowledgment to God) nor [i.e., than] what was come to subdue it; and that I could not well see through that, fearing it would be bad company so near my death; that I firmly trusted all should work for my well [i.e., weal]; and to say that, were to contradict my conscience

and God's goodness, and to make me contradict my own prayer, viz., 'Let neither flesh nor spirit be moved and failed, lest enemies rejoice.'

"3. That I should petition that I might have a longer time simply to prepare for eternity. To which I said, I could not do it in faith; for, ever since I came to prison, God has made me believe that He, who has begun a good work in me, would also finish it; and that He would perfect that which concerned me, according to His own Word, and, however little a business this may seem in the eyes of the world, yet to me it imports my going to another airt [i.e., quarter] for perfecting and finishing of this work begun by God. Then, if they refused it, they might taunt and say, Whatever confidence he had at his death, yet it is gotten of [i.e., in] a very short space; and if a reprieval should be given, they might at my sentence say I was their debtor for it. And besides all this, I fear, when I come back to God for preservation, He should send me to the broken cistern I had been hewing out (Jer. ii. 13). And I know, if conscience would permit me to do it, enemies would think, either he is lying, in pretending want of preparation, and so it is the best time to hold to him when he has committed sin; or otherwise, they would think I were speaking truth, and so say, the only best way is to hold to him when he is tottering."

(Notwithstanding all these reasons against petitioning, he regrets it that his relations induced him to supplicate twice; first, on account of his wife's case, who was then great with child, and in danger of death through grief; next, on his own account, whereupon he obtained a reprieval; during which time he had a conference with Sir William Paterson, which, being on the same heads with his answers before the Council, for brevity's sake, is omitted.)

HE LAST SPEECH and TESTIMONY of the said
JOHN WILSON.

"Now, being called to lay down my life, which I declare I do cheerfully; I do declare, I adhere to the Confession of Faith, anent which, for exoneration of my own conscience, I am under a necessity to leave this caution

in reference to that clause contained in the 23d chap. sec. 4., viz., That infidelity or difference in religion does not make

void the magistrate's just and legal power and authority,' etc.; that the composers, having an eye to the Pope's scurvy usurpations, to dethrone Protestant kings, and dispose of their kingdoms under the notion of heretics, did put it in ; yet, I could find no further proof for that in the Scripture, but what only respects Christians scattered up and down in a heathenish empire; and that it can be no prejudice against deposing a Protestant king, turning Papist or Pagan; since, among people professing God, the idolater should die the death; for then it would seem to jostle with Queen Mary's deposition in our ancient Reformation; designing offence to none hereby, but the satisfying of my own conscience.

As

Also, I adhere to the Work of Reformation former and latter. And I think our Catechisms well worded, for evading of errors. also the Solemn Acknowledgment of Sins and Engagement to Duties, anno 1648, Covenants, National and Solemn League, and particularly to the government of the Church by a parity of ministers, and subordination of Presbyteries, Synods, and General Assemblies, according to the Presbyterian way, as being most exactly according to the word of God, and as tending most to the furtherance of purity and godliness; and I profess myself a member thereof, as being reformed from Prelacy and Erastianism, etc.

"I leave my testimony against the Indulgence, as making a breach of the sweet unity that should have been among Presbyterians, and as depending on the magistrate, as to the exercise of their office; and for their over-weening love of ease; and for being bound up as to the showing of public duties, and reproving of public sins, and for refusing the exercise of their office (to these without their parish) of marrying and baptising; denying themselves thereby to be ministers of the Church Catholic, and declaring plainly thereby, they will follow the injunctions laid on them by men. Yet I advise all the godly to leave off hatred towards them, and to cherish anything that may look like good in them.

"I leave my testimony against the paying Cess, the payment whereof is a perfect test of the payer's adhering to the rooting out of conventicles as 'the rendezvouses of rebellion,' and acknowledging the king's grandeur over Church and State, as it is presently established by the laws of this realm; this being the very narrative and foundation of that Act. And I have found the Indulged averse to condemn it; the narrative of their license being somewhat sibb [i.e., akin] thereto; but as to the other public burdens, such as the com

mon revenue of the crown or locality (though I speak not this to justify myself, these not being my tentations), I desire a tenderness to be used to all such as have not clearness therein, in respect the apostle seems to difference them: But if any man say unto you, this is offered in sacrifice unto idols, eat not' (1 Cor. x. 28).

"I leave my testimony against hearing of curates, especially by professed Presbyterians; as being contradictory to the Covenants, binding us to the uttermost of our power for the extirpating [of] Prelacy. Our active power being stopped, our next should be, to leave a testimony by suffering, and as being contrary to the rule of faith; for what Presbyterian can pray for a blessing to that ordinance, where the chief dispenser is a blasphemer, by swearing the Test, wherein the Headship of the Church (Christ's prerogative) is sworn by them to pertain to a man; as being expressly contrary to that Scripture; My sheep hear my voice, but a stranger they will not follow, but flee from him (John x. 5). And here I think it not amiss to add the words of Philpot, that learned and godly martyr of the joiners with the Papistical Church, seeing the reason he gives holds good here :

"We can do no greater injury to the true Church of Christ (whereof He is the only head); nor [i.e., than] to seem to have forsaken her by cleaving to her adversary, and that God's jealousy, in the day of vengeance, will cry for vengeance against such, unless they cleave inseparably to the Gospel of Christ. And that there must be no counterfeit illusion with them in this, and that there must be no presence of the body there, we being commanded to glorify God as well in body as spirit. Thus are his words imperfectly, yet truly as I remember; and since the Prelatical Church has not Christ for her only head, the reason holds still good.

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"I could heartily wish that all the serious godly would leave off their joining with the Indulgence, for in respect (to my own view) it has been attended with coldrifeness [i.e., indifference] as to public sins, a gluedness to the world, and an infatuateness as to approaching judgments, and lastly, being a countenancing of them in that compliance with enemies. But since I have little hopes thereof, I wish all the seriously godly to be tender towards such, whose eyes are not enlightened to behold the evil of it, and to restrict their withdrawments to persons of their own number, who recede from what they profess; since the end proposed by that rule, 'withdraw from every brother that walketh disorderly,' is to make ashamed; it can

not be supposed to attain its end anywhere else; and to study to do that which may be most edifying to all men, 'Let all things be done to edifying.'

"I leave my testimony against that abominable Test, Declaration, Act of Supremacy, and all other Acts overturning the work of God, and against all the blood shed upon that account.

"And next, I think no man coming before the Council can acknowledge the king's authority simply (considering that he is clothed with one of the royal prerogatives of Jesus Christ, to wit, the headship of the Church, wherein to intrude is blasphemy for man or angel) unless they be guilty of giving him that usurped title. And this is the ground of my suffering, mainly for affirming Christ's headship over the Church to be His prerogative alone, which is the occasion of the brunt of the ruler's anger. And herein I have a most solid peace; for Christ says, He came to bear witness to that truth, that He was a king; and so I think that my sufferings are merely a part of Christ's sufferings. And though some say, I might have been sparing as to this confession, I say, I durst not keep up my lips; they themselves having sworn that in the Confession of Faith, in their Test, which I affirmed, namely, that it is blasphemy for man or angel to usurp this title; yet is the great heat of malice stated hereon; but there is no piece of my suffering [which] yields me more content. Nor can any Christian come before them acknowledging authority simply, without being guilty of yielding this, it being declared essential to the crown, as Mr Donald Cargill well notes in his testimony. And I think that question of authority being propounded, a man has a fair open door to witness against the encroachments on Christ's rights. I understand somewhat more of the mystery of this state nor [i.e., than] I did, and, conform to my weak conceptions, you may take it up thus:

"The king, having through straits abroad, been complimented, and probably supplied, by Papists, lies under engagements to introduce Popery; and, for that effect, takes this method to overturn the hedge of church-government and discipline, and turn out all honest-hearted ministers, and force people to a compliance with hirelings, to debauch men's consciences, and, from one degree to another, to bring in Popery; but he being a man so addicted to pleasures (and whiles counteracted by Parliaments) loving ease: wherefore Papists practise to put him in mind of his engagements by aiming at his life; he, finding himself in this strait, and being in straits through his lavish