fathers in the church, persons clothed with power and authority to suspend and depose?" "Not in this court," answered Calderwood; at which words there arose a confused noise, so that he was obliged to extend his voice, that he might be heard. In the end the King asked him, if he would obey the sentence? To which he answered, "Your sentence is not the sentence of the Kirk, but a sentence null in itself, and therefore I cannot obey it." At this some, reviling, called him a proud knave; others were not ashamed to shake his shoulders, in a most insolent manner, till at last he was removed a second time.

Being again called in, the sentence of deprivation was pronounced, and he was ordained to be committed to close ward in the tolbooth of St Andrews, till farther orders were taken for his banishment; after which he was upbraided by the Archbishop, who said, that he deserved to be used as Ogilvy the Jesuit, who was hanged. When he would have answered, the bishops would not allow him, and the King, in a rage, cried, "Away with him ;" and Lord Scone, taking him by the arm, led him out, where they stayed some time waiting for the bailiffs of the town. In the meantime Calderwood said to Scone, "My lord, this is not the first like turn that hath fallen into your hands." "I must serve the King," said Scone. To some ministers then standing by, Calderwood said, "Brethren, ye have Christ's cause in hand at this meeting; be not terrified with this spectacle, prove faithful servants to your Master." Scone took him to his house till the keys of the tolbooth were had. By the way one demanded, "Whither with the man, my lord ?" "First to the tolbooth, and then to the gallows," said Scone.

He was committed close prisoner, and the same afternoon a charge was given to transport him to the jail of Edinburgh. After the charge, he was delivered to two of the guard to be transported thither, although several offered to bail him, that he might not go out of the country. But no order of Council could be had for that end, for the King had a design to keep him in close ward till a ship was ready to convey him first to London, and then to Virginia; but Providence had ordered otherwise; for, upon several petitions in his behalf, he was liberated from prison, Lord Cranston being bail that he should depart out of the country.

After this, Calderwood went with Lord Cranston to the King at Carlisle, where the said Lord presented a petition to him, that Mr David might only be confined to his parish; but the King inveighed

against him so much, that at last he repulsed Cranston with his elbow. He insisted again for a prorogation of time for his departure till the last of April, because of the winter season, that he might have leisure to get up his year's stipend. The King answered, that however he begged, it were no matter; he would know himself better the next time; and, for the season of the year, if he drowned in the seas, he might thank God that he had escaped a worse death. Yet Cranston being so importunate for the prorogation, the King answered, "I will advise with my bishops." Thus the time was delayed until the year 1619, that he wrote a book, called "Perth Assembly," which was condemned by the Council in December that same year; but, as he himself says, neither the book nor the author could be found, for in August preceding he had embarked for Holland.

During his abode there, Patrick Scot, a landed gentleman near Falkland, having wasted his patrimony, had no other means to recover his estate, but by some unlawful shift at Court; and for that end in the year 1624, he set forth a recantation, under the name of David Calderwood, who, because of his long sickness before, was supposed by many to have been dead. The King (as Scot alleged to some of his friends), furnished him with the matter, and he set it down in form. This project failing, Scot went over to Holland, in November, and sought Calderwood in several towns, particularly in Amsterdam, in order to despatch him, as afterwards appeared. After he had stayed twenty days in Amsterdam, making all the search he could, he was informed that Calderwood had returned home privately to his native country, which frustrated his intention. After the death of King James, Scot published a pamphlet full of this, entitled Vox vera; and yet, notwithstanding of all his wicked and unlawful pursuits, he died soon after, so poor that he left not wherewith to defray the charges of his funeral.

David Calderwood being now returned home, after the death of King James VI., remained as private as possible, and was mostly at Edinburgh, where he strengthened the hands of nonconformists, being also a great opposer of sectarianism, until after the year 1638, when he was admitted minister of Pencaitland, in East Lothian.

He contributed very much to the covenanted work carried on in that period. For first he had an active hand in drawing up several excellent papers, wherein were contained the records of church-policy betwixt the year 1576 and 1596, which were presented and read by Mr Johnston, the clerk, at the General Assembly at Glasgow, in

1638. He was also, by recommendation of the General Assembly 1646, required to consider the order of the visitation of kirks, and trials of Presbyteries, and to make report thereof unto the next General Assembly; and likewise, at the General Assembly 1648, a further recommendation was given to him, to make a draft of the form of visitation of particular congregations, against the next Assembly. He was also one of those appointed, with Mr David Dickson, to draw up the form of the Directory for the public worship of God, by the General Assembly 1643.

After he had both spent and been spent, with the apostle, for the cause and interest of Jesus Christ, when the English army lay at Lothian in 1651, he went to Jedburgh, where he sickened, and died in a good old age. He was another valiant champion for the truth, who, in pleading for the crown and interest of Jesus Christ, knew not what it was to be daunted by the face and frowns of the highest and most incensed adversaries.

Before he went to Holland, he wrote the book entitled, "Perth Assembly." While in Holland, he wrote that learned book called Altare Damascenum, with some other pieces in English, which contributed somewhat to keep many straight in that declining period. After his return, he wrote the history of our Church as far down as the year 1625, of which the printed copy that we have is only a short abstract of that large written history, which both as to the style and the manner wherein it is executed, is far preferable to the printed copy. Whoever compares the two, or the last, with his Altare Damascenum, both of which are yet in the hands of some, will readily grant the truth of this assertion; and yet all this derogates nothing from the truth of the facts reported in the printed copy; and therefore no offence need be taken at the information, that there is a more full and better copy than has yet been printed.

[This better copy, which is here referred to, has since been published by the Wodrow Society in seven volumes. These form an interesting memorial of him whom Baillie describes as "that living. magazine of our ecclesiastical history, most Reverend Master Calderwood." From the valuable appendix contained in the eighth volume, we borrow the following elegy on his death.--ED.]

"The Wood is fallin, the Church not built,

Nor Reformation endit;

The Cedar great is now cutt doun,

Who first that Work intendit.

OHO

Hugh Binning.

UGH BINNING was son of John Binning of Dalvennan, and Margaret M'Kell, daughter of Matthew M'Kell, minister of Bothwell, and sister of Hugh M'Kell, one of the ministers of Edinburgh. His father's worldly circumstances were so good (being possessed of no inconsiderable estate in the shire of Ayr) that he was enabled to give his son Hugh a very liberal education, the good effects of which appeared very early upon him; for the greatness of his spirit and capacity of judgment gave his parents good grounds to conceive the pleasing hope of his being a promising child.

While he was at the grammar school, he made so great proficiency in the knowledge of the Latin tongue, and the Roman authors, that he outstripped his fellow-scholars, even such as were by some years older than himself. When they went to their diversions, he declined their society, and chose to employ himself either in secret duty with God, or conference with religious people, thinking time was too precious to be lavished away in these things. He began to have sweet familiarity with God, and to live in near communion with Him, before others of his years began seriously to lay to heart their lost and undone