Scottish prophet Wishart in close touch with God
SCOTTISH PROPHETS
There has been a conspiracy against the supernatural by recent writers of theology and church history.
His contemporaries called Scotsman George Wishart a prophet,
and recorded some of his prophecies. John Howie wrote a short biography of Wishart’s life in 1775, using John Knox’s writings and other sources, some of which came from people who lived at the same time as Wishart.
In the 1775 edition of his book, “Scots Worthies,” Howie wrote of Wishart:
“He possessed the ‘spirit of prophecy’ to an extraordinary degree.”
In a revised and expanded edition of “Scot Worthies” published 71 years later in 1846, the editor changed Howie’s original sentence to read:
“He possessed an extraordinary degree of sagacious foresight.”
[John Howie, Scots Worthies, ed. William McGavin (Glasgow: W.R. McPhun, 1846), 27.]
Sagacious foresight! What’s that? It means that due to Wishart’s own wisdom, he was able to accurately guess how some events would turn out. It means that Wishart’s predictive powers did not come from God’s supernatural revelation, but rather from his own wisdom.
William McGavin, who supplied the notes to the 1846 edition, justified the change from “prophecy” to “sagacious foresight” by stating that the Scottish Reformers were simply mistaken about the nature of prophecy.
According to McGavin’s understanding of the Bible, prophecy was no longer given.
[Ibid., p.27, footnote.]
You may be wondering how an editor could justify changing original texts to conform them to his own beliefs. Theological bias is a powerful force! McGavin’s bias caused him to look for a non-supernatural explanation of the prophetic powers of the Reformers and Covenanters. He justified his editing by explaining away examples of prophecy in their lives, calling prophecy just sagacious foresight.
But can you really attribute Wishart’s prediction of Beaton’s premature death to good guessing? Remember, Wishart predicted Beaton would die in shame, in the same castle where he watched Wishart’s execution. And less than three months later, he was murdered in that very castle. …
You may not have heard about supernatural events because modern historical writers ignore them. Historical writers have much greater access than the ordinary reader to the original accounts, which are usually not only out of print, but sometimes found in select libraries, where their use is occasionally restricted. The writers who use these sources to find out what happened in the sixteenth and seventeenth centuries often ignore experience and theology. Instead, they often let their own interests dictate what they include in their accounts.
Modern historical writers are usually interested in the doctrine, godliness, and sacrifice of the Scottish Reformers rather than their supernatural experiences. When they retell the story of the Scottish Reformation, the supernatural element usually gets left out.
This is not true of just the Scottish Reformation, but in the modern retelling of any period of church history. For example, read several twentieth century accounts of the lives of Jonathan Edwards and George Whitefield, both of whom lived in the 18th century. None of these accounts gave a hint about the extent of the strange physical manifestations that accompanied their ministries. Presumably, these things offended the sensibilities of the modern authors. The result of such selective writing is that ordinary modern readers remain ignorant of the supernatural elements of the lives of godly people in earlier history.
So there are at least 3 reasons why you may not have heard of the wonderful prophetic ministries of Christians in the past centuries.
First, the original sources that describe them are difficult to obtain.
Second, modern authors’ own theology leads them to explain this part of history away by changing the original texts, by explaining away events, or by denying the credibility of the original sources.
And third, modern histories don’t mention supernatural happenings because their authors aren’t interested in them.
I talk with seminary graduates every year who say they have never heard about the miraculous incidents of the Scottish Reformers’ lives, Whitefield’s or Edwards’, until after their graduation when they began to read the original accounts. Until then, all their information came from modern writers who omitted the miraculous elements of those events.
This conspiracy against the supernatural has been going on for a long time. C.S. Lewis demonstrated fifty years ago that when a person’s philosophy or theology excludes the miraculous,
no miracle will ever change his or her mind. [C.S. Lewis, Miracles (New York: Macmillan, 1978; orig. ed. 1947), 3.]
They will find a method to explain away the miracle by calling it a coincidence, or saying it was simply the force of nature acting in an unusual way. Or they may attribute it to latent powers within the human mind, such as sagacious foresight. They may even attack the credibility of the report, saying the event never really happened or was grossly exaggerated. Christian skeptics may point to the same phenomena in non-Christian religions, or even say the devil did the miracle or made the prediction come true. Or they may simply ignore the event as though it never happened.
But none of these explanations or techniques can make the prophetic Reformers and Covenanters of Scotland go away.
Listen to the historians and theologians of that period talk about these remarkable Christians. [Jack Deere]
Below read about the historians of the seventeenth century [1600’s].
How God speaks today through prophecies, dreams and visions; ISBN:
0.310.22558.2, ©1996.
John Knox [1514-1572 “Reformation”]
1514—1572, Prophet Of God, — John Knox [1514—1572], the great Scottish Reformer, not only regarded Wishart as a prophet, but also thought he himself had prophetic powers. Many of the people of Scotland also believed Knox to be a prophet. No less an authority than James Melville, divinity professor at St. Andrews University, referred to him as “the prophet and apostle of our nation.” [Jasper Ridley, John Knox (Oxford: Clarenden Press, 1968), 504.
Ridley wrote, “The stories about Knox’s prophetic powers, showing how his prophecies came true, were also circulated within a very few years of his death by Smeton, and were later repeated and elaborated by James Melville and many other Scottish Protestant writers” (ibid., 526).]
One of Knox’s most famous prophecies is quoted by a number of his biographers. While on his deathbed, Knox asked his friends David Lindsay and James Lawson to go to the Lord of Grange, William Kirkaldy, whom Knox dearly loved.
Kirkaldy was attempting to hold the castle of Edinburgh for Mary, Queen of Scots, against the English army.
Knox said, “Go, I pray you, and tell him for me, in the name of God, that unless he leave that evil house whereon he has entered, neither shall that rock [the castle of Edinburgh] afford him any help, nor the carnal wisdom of that man, whom he counteth half a god [William Maitland of Lethington, Mary’s former Secretary of State]; but he shall be pulled out of the nest, and brought down over the wall with shame, and his carcass shall be hung before the sun: so God has assured me.” [Scots Worthies, 63; also John Knox, Jasper Ridley (Oxford: Clarendon Press, 1968), 517, 519].
Lindsay and Lawson faithfully delivered the message, but Kirkaldy chose to ignore Knox’s warning. On May 29th 1573, Kirkaldy was forced to surrender the castle. The castle gate was blocked with fallen stones due to the English bombardment. Just as Knox had prophesied, Kirkaldy was lowered over the wall by a rope in shame. On the sunny afternoon of August 3rd , 1573, Kirkaldy was hanged at the Market Cross of Edinburgh.
He was facing east, away from the sun, but before he died, his body swung around to the west, so that he was “hung before the sun,” just as Knox had prophesied.” [Ridley, John Knox, 519] From: Jack Deere’s book, “Surprised By The Voice Of God,” pp. 72—73.
How God speaks today through prophecies, dreams and visions; ISBN:
0.310.22558.2, ©1996.
Robert Bruce [1554—1631 “Reformation”] 1554—1631, Prophetic Ministry & Supernatural Experiences, Insane and Epileptics were Completely Healed & Powerful Supernatural Events Not Recorded But Witnessed To — Robert Bruce [1554—1631] was the leading churchman in Edinburgh in his time, and “it was largely under his influence that the Scottish Reformation found tability.” [Dictionary of Scottish Church History and Theology, 104.]
He was known not only for his prophetic ministry, but for other supernatural experiences as well. One of his biographers, Robert Fleming, wrote in 1671 that even though he had well authenticated accounts of many of Bruce’s supernatural experiences, he had refrained from writing them down because they would seem so strange and marvelous. [Fleming, 430.]
He said this of Bruce: “He was one that had the Spirit of Discerning in great measure. He did prophetically speak of many things which afterwards came to pass, yea, which I had attested by sober, and grave Christians, who were familiar with him. Various persons distracted [insane], and of these who were passed all hope of recovery in the falling epilepsy, were brought to Mr. Bruce and after prayer by him in their behalf were fully recovered…” [Ibid., 431.]
Robert Bruce had a healing ministry in which the insane and epileptics were completely healed! We can only wonder about the nature of the experiences which Fleming considered too supernatural to record. During this period of time, Fleming also mentions angelic visitations, the audible voice of God, bright lights appearing in the darkness, physical manifestations of the Holy Spirit in meetings, and other things equally difficult for today’s skeptics to believe. [Ibid., 416, 418, 419, 432, 437—40.]
From: Jack Deere’s book, “Surprised By The Voice Of God,” pp. 75—76.
How God speaks today through prophecies, dreams and visions; ISBN:
0.310.22558.2, ©1996. John Welsh [1570-1622 “Reformation”] 1570—1622, Apostle & Prophet Of God, “He Reckoned The Day Ill-spent If He Stayed Not Seven Or Eight Hours In Prayer.” Death To A Mocker & The Dead Raised —
John Welsh [c. 1570—1622] was another of the Scottish Reformers who showed remarkable prophetic powers. Samuel Rutherford [1600—1661], one of the most famous of the Scottish Reformed theologians, called Welsh “that heavenly prophetical and apostolic man of God.” [Robert Fleming, The Fulfilling of the Scripture (Rotterdam: no pub., 1671; orig. ed.
1669), 424]
After spending some of his early years as a prodigal, Welsh returned to the Lord and married John Knox’s daughter Elizabeth. By all accounts, Welsh was an extraordinarily godly man.
It was said of him that “he reckoned the day ill-spent if he stayed not seven or eight hours in prayer.” [John Howie, The Scots Worthies, ed. W.H. Carslaw (Edinburgh: Oliphant, Anderson and Ferrier, 1902; orig. ed. 1775), 120.]
When he became the pastor of the church of Ayr, it was not uncommon for him to spend the whole night in prayer at the church. [Ibid., 122] Many of Welsh’s prophecies have been recorded, along with their fulfillment.
He prophesied accurately about various individuals’ prosperity, blessing, and vocation. For example, while Welsh was the pastor at Kirkcudbright, he told a wealthy young man, Robert Glendinning, that he ought to start studying the Scriptures because he would succeed Welsh in the pastoral ministry at Kirkcudbright. The man gave no indication at all that he had any interest in a pastoral career, nor was there any other evidence to lead Welsh to this conclusion, yet it came to pass.” [Ibid., 121]
Welsh was also famous for prophesying judgments over individuals. On a number of occasions, he prophesied the loss of house and property to individuals who refused to repent. These judgments came true. [Ibid., 123, 131].
He was also known to have prophesied the unexpected deaths of a number of individuals, the most dramatic of which came while Welsh was being held prisoner in Edinburgh Castle before he was sent into exile.
One night at supper, he was speaking of the Lord and his Word to all who were sitting at the table. Everyone at the table was being edified by Welsh’s conversation, with the exception of one young man who laughed and sometimes mocked him. Welsh endured this for a while, but then abruptly stopped in the middle of his discourse. A sad look came over Welsh’s face, and he told everyone at the dinner table to be silent “and observe
the work of the Lord upon that mocker.” Immediately, the young man sank beneath the table and died. [Ibid., 130].
The people of the city of Ayr regarded Welsh as a prophet. During the time the great plague was raging all over Scotland, the city of Ayr had been spared. The city magistrates set guards at each of the entrances of the city in order to protect it from being infected by any suspicious visitors.
One day, two traveling cloth merchants came to the city gates, both with horses packed with reams of cloth. The guards refused to let the merchants in. They called the magistrates, who in turn called John Welsh. They asked him whether they should let the merchants in. After praying for a while, John Welsh advised the magistrates to turn the merchants away, for he feared the plague was contained in the packs of cloth on the horses. The merchants turned and went to the city of Cumnock about twenty miles away, where they were admitted there and sold their goods.
The goods were infected, just as Welsh feared. The plague broke out immediately and killed so many people there were hardly enough living left to bury the dead. [Ibid., 124—125] After Welsh was imprisoned at Edinburgh castle, the plague did break out in Ayr. The people there came to him asking for help, but he was not permitted to leave the castle.
Instead, he directed them to a godly man in their town, Hugh Kennedy, who he said should pray for them, and God would hear him. Immediately after this, Hugh Kennedy led a prayer meeting in the city, and the plague began to decrease. [Ibid., 131]
The most famous incident in Welsh’s life occurred while a godly young man, the heir of Lord Ochiltree, captain of the castle of Edinburgh, was staying at Welsh’s house.
He fell sick there and, after a long illness, died. Welsh had great affection for the man, and was so grieved by his death that he would not leave the young man’s body. After twelve hours,
some friends brought a coffin and attempted to put the body into it.
Welsh persuaded them to wait. He stayed with the body a full 24 hours, praying and lamenting the man’s death. Again they attempted to put the body into the coffin, but the refused to let them. They came again 36 hours after the death of the young man, now angry with Welsh. He begged them to wait twelve more hours. But after 48 hours, Welsh still refused to give up the body!
At this point, Welsh’ s friends were beside themselves. They could not understand his strange behavior. Perhaps he thought the young man had not really died but had succumbed to some kind of epileptic fit. So the friends summoned physicians to the room in order to prove to Welsh that the young man was truly dead. With their instruments, they pinched the body of the young man in various places and even twisted a bow of string about the corpse’s head with great force. No nerve in the body of the corpse responded at all to these measures. The physicians pronounced him dead. One last time, Welsh persuaded both friends and physicians to step into the next room for an hour or two.
Welsh fell down on the floor beside the body and cried to God with all of his strength. The dead man opened his eyes and cried out to Welsh, “Oh sir, I am all whole, but my head and my legs.” He was restored to his life, and healed of his long illness. The only ill effects he suffered were in his legs where he had been pinched by the physicians and around his head where they had twisted the bow string. Later this young man became Lord Castlestuart, the Lord of a great estate in Ireland. [Ibid., 132—133]
In addition to Wishart, Knox, and Welsh, there are numerous accounts of prophetic utterances being fulfilled among the Scottish Reformers and Covenanters. [The term “covenanter” refers to those who signed or supported the National Covenant (1638) and the Solemn League and Covenant (1643).
These Scottish documents promoted Reformed theology and the spiritual independence of the church under the sole leadership of Jesus Christ.
Generally, the covenanters can be identified with Presbyterian theology and church polity. In addition to the works already cited by Knox, Howie, and Fleming see also Patrick Walker, Six Saints of the Covenant, 2 vols., ed. D. Hay Fleming (London: Hodder & Stoughton, 1901; orig. ed.
1724—32); and Alexander Smellie, Men of the Covenant (London: Banner of Truth Trust, 1960; orig. ed. 1903).]
This was especially true of the period from 1661 to 1688, when Scottish Presbyterians were being persecuted by the Stuart regime.
From: Jack Deere’s book, “Surprised By The Voice Of God,” pp. 73—75.
How God speaks today through prophecies, dreams and visions; ISBN:
0.310.22558.2, ©1996.
Samuel Rutherford [1600—1661]
1600—1661, Historian During The 1600’s, Rutherford Saw No Necessary Conflict Between The Authority Of The Bible And God Giving Divine Revelation To Certain People —
Samuel Rutherford (1600—1661) was one of the great church leaders and theologians of seventeenth—century Scotland.
He was one of the Scottish delegates to the famous Westminster Assembly.
He knew about the ministry of John Welsh and other Scottish Presbyterians who were making prophetic utterances. Rutherford saw no necessary conflict between the authority of the Bible and God giving divine revelation to certain people:
“There is a revelation of some particular men, who have foretold things to come, even since the ceasing of the Canon of the Word, as John Husse [John Hus], Wickeliefe [Wycliffe], Luther, have foretold things to come and they certainly fell out, and in our nation of Scotland, M. George Wishart foretold that Cardinal Beaton should not come out alive at the Gates of the Castle of St. Andrews, but that he should die a shameful death, and he was hanged over the window that he did look out at, when he saw the man of God burnt, Knox prophesied of the hanging of the Lord of Grange, M. Ioh. Davidson uttered prophecies, known to many of the kingdome, diverse Holy and mortified preachers in England have done the like… [Samuel Rutherford. A Survey Of The Spiritual Antichrist. Opening the Secrets Of Familisme and Antinomianisme in the Antichrist Doctrine of John Saltmarsh… (London: no pub., 1648), 42. The reference to M. Ioh.
Davidson is to John Davidson of Prestonpans (also called Salt-Pestoun in old documents). He was the preacher on the day that the Holy Spirit fell on the ministers in St. Giles in March 1596, and started a revival. He had been at St. Andrews as a Regent or master of his college in the last days of John Knox. He was known for his prophetic words. See R. Moffat Gillon, John Davidson of Prestonpans (London: James Clarke & Co., 1936).]
Notice that Rutherford had no difficulty believing that revelation continued “even since the ceasing of the Canon.” Although he was writing against the revelations of the Anabaptists, he had no difficulty accepting the prophecies and revelations of the Scottish Covenanters, as well as prophecies which came from other Reformers. The reasons he gave for accepting these prophetic revelations were:
1. They were not contradictory to the Bible
2. They came from godly people
3. The people who had these revelations did not claim that their
prophecies had the same authority as Scriptures.
4. They required no one to obey their prophecies [Ibid., 43ff.]
Men like Rutherford and Fleming were not gullible. They were theologically astute, and they were godly. And they were contemporaneous with some of the events they eported. Normally, these credentials make for credible historical witnesses.
The biographers of these Scottish Reformers do not claim their subjects were 100 percent accurate, yet their contemporaries still called them prophets and even oracles. Some today would rather say these Reformers were “prophetically gifted” in order to distinguish their authority from the Scriptures and Scriptures—writing prophets. I tend to use the term “prophetically gifted” for those who are just beginning to function in the Gift of Prophecy, and reserve the term “prophet” for those who have an established, mature, prophetic ministry. Perhaps it doesn’t matter too much what we call them as long as we make room for their ministry.
From: Jack Deere’s book, “Surprised By The Voice Of God,” pp. 84—86.
How God speaks today through prophecies, dreams and visions; ISBN:
0.310.22558.2, ©1996.
Alexander Peden [1626—1686 “Covenanters”]
1626—1686, Prophet Of God, —
One of the most remarkable prophetic Scottish Covenanters was Alexander Peden [1626—1686]. His prophetic ministry was so outstanding he was called Prophet Peden. [Thomas Cameron, Peden The Prophet, (Edinburgh: James A. Dickson, 1981 reprint),
5. His story is also told by Alexander Smellie in his famous book, Men Of The Covenant (London: Andrew Melrose, 1905; orig. 1903), 377—89; see also 331—35 for Peden’s prophecy regarding John Brown. Scots Worthies, 502—15, also contains a brief account of his life. The fullest account is given by Patrick Walker, Six saints Of The Covenant, 2 vols. (London: Hodder & Stoughton, 1901; orig. 1724—32), 1:45—178; 2:119—55.]
In 1682, Peden performed the wedding ceremony for the godly couple John Brown and Isabel Weir. After the ceremony, he told Isabel she had gotten a good man for her husband, but that she would not enjoy him long. He advised her to prize his company and to keep a linen burial sheet close by, for when she least expected it her husband would come to a bloody end. [Scots Worthies, McGavin ed., 507]
About three years later, Peden spent the night of April 30, 1685, at the Browns’ home in Priesthill. Peden left the house before dawn. As he was leaving, they heard him repeating these words to himself, “Poor woman, a fearful morning. A dark, misty morning.” [Men Of The Covenant, 1905 ed., 332]
Not long after Peden had left, John Graham of Claverhouse arrived with a group of soldiers. Graham gave John Brown an opportunity to repent of his conviction that Christ was the Head of the Church rather than the King of England. Brown refused. “Then go to your prayers, for you shall immediately die,” replied Graham. Brown prayed, turned to his wife Isabel and said, “You see me summoned to appear, in a few minutes, before the court of heaven, as a witness to our Redeemer’s cause, against the Ruler of Scotland. Are you willing that I should part from you?”
“Heartily willing,” said Isabel. John took her into his arms, kissed her good—bye, then kissed his baby boy. He knelt down before his two-year-old daughter, kissed her and said, “My sweet child, give your hand to God as your guide; and be your mother’s comfort.”
When he rose, his last words were to God: “Blessed be thou, O Holy Spirit, that speaketh more comfort to my heart than the voice of my oppressors can speak terror to my ears!”
Captain Graham of Claverhouse was enraged at John Brown’s godly courage. He ordered six of his soldiers to shoot him where he stood. The soldiers stood motionless, refusing the order. The furious Graham drew his own pistol and shot Brown through the head.
With a cruelty that is difficult to imagine, he turned to Isabel and asked, “What thinkest thou of they husband now, woman?” I have always thought well of him,” the widow replied, “but never more than now.” [Scots Worthies, 443—46.]
The murder was committed between 6—7 a.m. By that time, Peden was eleven miles away. He entered his friend John Muirhead’s house and asked to pray with the family. “Lord,” he said, “when wilt Thou avenge Brown’s blood? O, let Brown’s blood be precious in Thy sight.” He explained to the family what he had seen in a vision:
“Claverhouse has been at the Priesthill this morning, and has murdered John Brown. His corpse is lying at the end of his house, and his poor wife sitting weeping by his corpse, and not a soul to speak comfortably to her. This morning, after the sun—rising, I saw a strange apparition in the firmament, the appearance of a very bright, clear, shining star fall from heaven to the earth. And indeed there is a clear, shining light fallen this day, the greatest Christian that ever I conversed with.” [Men Of Covenant, 1905 ed., 334—35.]
Meanwhile, back at Presthill, Isabel had gotten up to get the linen burial sheet she had reserved since the day of her wedding for this moment. With a shattered heart, she wrapped the linen around her husband’s body. And though her heart was shattered, it was not shattered with bitterness. She was not bitter over wasted days in her marriage, nor was she bitter at God, or even at the enemies of God who took her husband’s life. Three years before this tragic day, the word of God had come down from heaven through an old celibate prophet and prepared her heart for this hour. Her heart was shattered, but it was shattered the way hearts are meant to be shattered, with love.
When people ask, “What use are prophets now that we have the whole Bible?” I wish Isabel were here to answer that question.
From: Jack Deere’s book, “Surprised By The Voice Of God,” pp. 76—77.
How God speaks today through prophecies, dreams and visions; ISBN:
0.310.22558.2, ©1996.
Robert Fleming [1630—1694] 1630—1694, Historian During The 1600’s, Witness To God’s Miracles & Supernatural —
One of the early historians of this period, Robert Fleming (1630—1694), was a minister and theologian who was a contemporary of Peden.
In 1669, he wrote “The Fulfilling Of The Scripture,” in which he included an account of miraculous events during the Scottish Reformation. In the book, he made the bold claim that it could not be denied that, during the time of the Reformation in Scotland, God poured out a prophetic and apostolic spirit on some of His servants that did not fall short of the outpouring of His Spirit in New Testament times.” Why would he say such a thing? Should be trust his account?
Fleming and his contemporaries should be considered credible because they saw many of these things with their own eyes. Fleming’s spiritual fathers and other witnesses had passed on accounts of miracles before his time or the events were a matter of public record. [Robert Fleming, The Fulfilling Of The Scripture (Rotterdam: no pub., 1671; orig. ed. 1669), 430, 473—74.] Usually, these kinds of testimonies are considered as credible historical sources. They are the kinds of sources Luke used to write his accounts of Jesus’ ministry [Luke 1:1—4].
Fleming should also be considered credible because he was not a gullible person. He did not think prophetic revelations and miracles were the usual way of the Lord. He thought the Lord had favored Scotland with miracles during the time of Reformation because of the church’s extreme need for supernatural power in overcoming the darkness that had spread across his country. He criticized those who pursued miracles and those who would rather have the Spirit to work miracles than to see people saved.
As for Fleming’s own sincerity and character, he noted that he had been very cautious in recording these events because he judged it a “horrid” theology that would “make a lie for God.” He claimed not to have knowingly set down anything false and to have carefully investigated each incident. And he claimed he recorded only a few of the many miraculous stories that could be brought to light by anyone willing to make the same careful search. He refused to put in his book some stories told to him by credible witnesses because he thought they were so strange people would have trouble believing them. [Ibid., 430.]
Yet another reason to believe these stories is because the character of the people to whom miracles and prophetic utterances were attributed is beyond question. Fleming notes that the supernatural element in their ministries never contradicted the Bible. They never pressed people to believe their revelations. They were cautious, humble, and sober people, many of whom suffered exile and imprisonment for their beliefs. Many were tortured and killed because they refused to give up their Presbyterian convictions. These people were neither flighty nor fraudulent.
What were Fleming’s motives for writing down these stories? What use did he make of them? We might expect him to say that the prophecies and miracles proved Presbyterian doctrine, but he would have none of that…
For his beliefs, he appealed to a higher authority than miracles—the Bible. His motive in writing down miraculous stories was to glorify God:
“We judge it a grave and a concerning duty to observe the wondrous works of the Lord in our times, yea, to make a diligent search thereafter, that we may tell our posterity some of the great acts of our God…” [Ibid., 474.]
Finally, we should remember that Fleming was imprisoned for his faith and died in exile from his beloved Scotland. When all of these things are considered together, Fleming would seem to be a better authority on what was actually happening in his time than someone writing about these things two or three hundred years later, especially someone hindered with a bias against the supernatural. But Fleming was not the only credible
witness to these events.
From: Jack Deere’s book, “Surprised By The Voice Of God,” pp. 83—84.
How God speaks today through prophecies, dreams and visions; ISBN:
0.310.22558.2, ©1996.
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