[Transcriber's Note: All items in the Errata have been corrected in thetext, however the Errata has still been included for completeness. ] [Illustration: THE GRASSMARKET, EDINBURGH. ] THE COVENANTSANDTHE COVENANTERS COVENANTS, SERMONS, AND DOCUMENTSOFTHE COVENANTED REFORMATION. _WITH ILLUSTRATIONS. _ INTRODUCTION ON THE NATIONAL COVENANTSBYREV. JAMES KERR, D. D. , GLASGOW EDINBURGH:R. W. HUNTER, GEORGE IV. BRIDGE. THE COVENANTS AND THE COVENANTERS. [Illustration] PREFATORY NOTE. The Covenants, Sermons, and Papers in this volume carry the readers backto some of the brightest periods of Scottish history. They markimportant events in that great struggle by which these three kingdomswere emancipated from the despotisms of Pope, Prince, and Prelate, andan inheritance of liberty secured for these Islands of the Sea. Thewhole achievements of the heroes of the battlefields are comprehendedunder that phrase of Reformers and Martyrs, "The Covenanted Work ofReformation. " The attainments of those stirring times were boundtogether by the Covenants, as by rings of gold. The Sermons here were the product of the ripe thought of the mainactors in the various scenes--men of piety, learning, and renown. Hence, the nature, objects, and benefits of personal and nationalCovenanting are exhibited in a manner fitted to attract to thatordinance the minds and hearts of men. The readers can well believethe statement of Livingstone, who was present at several ceremonies ofcovenant-renovation: "I never saw such motions from the Spirit of God. Ihave seen more than a thousand persons all at once lifting up theirhands, and the tears falling down from their eyes. " In the presence ofthe defences of the Covenants as deeds, by these preachers, the baselessaspersions of novelists and theologues fade out into oblivion. True Christians must, as they ponder these productions, be convincedthat the Covenanters were men of intense faith and seraphic fervour, andtheir own hearts will burn as they catch the heavenly flame. Members ofthe Church of Christ will be stirred to nobler efforts for the Kingdomof their Lord as they meditate on the heroism of those who were the"chariots of Israel and the horsemen thereof;" and they will behold withwonder that "to the woman were given two wings of a great eagle that shemight fly into the wilderness, into her place, where she is nourishedfor a time and times and half a time, from the face of the serpent. " AndStatesmen will discover how Princes, Parliaments, and Peoples united inthe hearty surrender of themselves to the Prince of the kings andkingdoms of the earth; and will be aroused to promote that policy ofChristian Statesmanship which, illustrating the purpose and will of God, the Father, shall liberate Parliaments and nations from the bonds offalse religions, and assert for them those liberties and honours whichspring from the enthronement of the Son of Man, as King of kings andLord of lords. This volume of documents of olden times is sent out on a mission ofRevival of Religion, personal and national, in the present times. Itwould do a noble work if it helped to humble classes and masses, and ledthem to return as one man to that God in covenant from Whom all havegone so far away. A national movement, in penitence and faith, for therepeal of the Acts Rescissory and the recognition of the NationalCovenants would be as life from the dead throughout the British Empire. The people and rulers of these dominions shall yet behold the brilliancyof the Redeemer's crowns; and shall, by universal consent, exalt Him whorules in imperial majesty over the entire universe of God. For, "Theseventh angel sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the Kingdoms of our Lord and ofHis Christ. " GLASGOW, _December, 1895_. _ERRATA. _ Page 29, line 8, instead of "1745, " _read_ 1712. Page 29, line 10, instead of "Crawfordjohn, " _read_ Auchensaugh, nearDouglas. CONTENTS. PAGEPREFATORY NOTE, 5 THE NATIONAL COVENANTS--_Introduction_, 11 THE NATIONAL COVENANT-- THE NATIONAL COVENANT, OR CONFESSION OF FAITH, 39 EXHORTATION TO LORDS OF COUNCIL, 52 SERMON AT ST. ANDREWS. By Alexander Henderson, 54 EXHORTATION AT INVERNESS. By Andrew Cant, 77 SERMON AT GLASGOW. By Andrew Cant, 83 SERMON AT EDINBURGH. By Andrew Cant, 109 THE SOLEMN LEAGUE AND COVENANT-- THE SOLEMN LEAGUE AND COVENANT, 131 ACT OF GENERAL ASSEMBLY, 136 EXHORTATION AT WESTMINSTER. By Philip Nye, 138 ADDRESS AT WESTMINSTER. By Alexander Henderson, 151 SERMON AT WESTMINSTER. By Thomas Coleman, 159 SERMON AT WESTMINSTER. By Joseph Caryl, 190 SERMON AT LONDON. By Thomas Case, 228 SERMON AT LONDON. By Thomas Case, 265 ORDINANCE OF THE LORDS AND COMMONS, 303 EXHORTATION BY THE WESTMINSTER ASSEMBLY, 307 SERMON AT LONDON. By Edmund Calamy, 312 THE NATIONAL COVENANTS-- CORONATION SERMON AT SCONE. By Robert Douglas, 349 CHARLES II, TAKING THE COVENANTS, 386 THE ACTS RESCISSORY, 398 THE TORWOOD EXCOMMUNICATION, 408 ACT AGAINST CONVENTICLES, 412 THE SANQUHAR DECLARATION, 416 PROTESTATION AGAINST THE UNION, 419 SECESSION FROM THE REVOLUTION CHURCH, 434 _Illustrations. _ THE GRASSMARKET, EDINBURGH, _Frontispiece_ GREYFRIARS CHURCH, EDINBURGH, 38 ST. MARGARETS AND THE ABBEY, WESTMINSTER, 130 THE NATIONAL COVENANTS Every person who enters rightly into covenant with God is on the pathwayto gladness and honour. He comes into sympathy with Him who frometernity made a covenant with His chosen. He gives joy to Him who lovesto see His people even touch the hem of His garments, or eagerly graspHis Omnipotent hand. The Spirit of God on the heart of the believerdraws him into the firmest attachment to the Beloved. Under His graciousinfluence, the bonds of prejudice against covenanting are as green withsand the covenanter stands forth in liberty and in power. So also, whenthe people of a kingdom together come into covenant with the Lord. Inthe character of Israel as a covenanted people, there shines out aspecial splendour. One of the most brilliant events in Judah's chequeredhistory is that in which, in the days of the good king Asa, "theygathered themselves together to Jerusalem and entered into a covenant toseek the Lord God of their fathers with all their heart and with alltheir soul; and all Judah rejoiced at the oath. " More than any othernation of modern times, the people of the British Isles resemble intheir covenant actings the people of Israel; and Scotland is the likestto Judah. Certainly, Scotland's covenants with God were coronets onScotland's brow. At the beginning of the sixteenth century, Scotland was a moral waste. The Papacy, which had attained the zenith of its power on theContinent, reigned in its supremacy throughout the land. In Europe, indeed, there were some oases in the desolation, but here there were"stretched out upon the kingdom the line of confusion and the stones ofemptiness. " The chaos was as broad and deep as that of the Papal Statesbefore the time of Victor Emanuel. By the presence of the Papacy, mind, conscience, heart, were blasted; while ignorance, superstition, iniquity, increased and prevailed. But the Lord that saw the afflictionof Israel in the land of the Pharaohs, was "the same yesterday"; and Histime of visitation was one of love. The first signs of the comingdeliverance were the martyr fires kindled to consume those who werebeginning to cry for liberty. The heroic efforts and successes of theReformers on the Continent, in the presence of Papal bulls andinquisitions, were a trumpet call to independence to the people of thispriest-cursed land; and many responded right nobly, ready to stand amidthe faggots at the stake rather than bear the iron heel that bruisedthem. Those valiant men were led to bind themselves together in "bands, " orcovenants, and together to God, in prosecution of their aims. At Dun, in1556, they entered into a "Band" in which they vowed to "refuse allsociety with idolatry. " At Edinburgh, in 1557, they entered into "aneGodlie Band, " vowing that "we, by His grace, shall, with all diligence, continually apply our whole power, substance, and our very lives tomaintain, set forward and establish the most blessed Word of God. " AtPerth, in 1559, they entered into covenant "to put away all things thatdishonour His name, that God may be truly and purely worshipped. " AtEdinburgh, in 1560, they entered into covenant "to procure, by all meanspossible, that the truth of God's Word may have free passage within thisrealm. " And these covenants were soon followed by the Confession ofFaith prepared by Knox and five other Reformers, and acknowledged by thethree Estates as "wholesome and sound doctrine grounded upon theinfallible truth of God;" by an Act abolishing the "jurisdiction of thebishop of Rome within this realme, " and forbidding "title or right bythe said bishop of Rome or his sect to anything within this realme, " andby the first General Assembly of the Church of Scotland. Seven yearsthereafter, 1569, the Parliament recognised, by specific Act, thereformed Church of Scotland as "the only true and holy kirk of JesusChrist within this realm. " The young Church of Scotland was based on theWord of God, anti-papal, free, reformed, and covenanting, and in thatcharacter acknowledged by the State. "At this time, " writes D'Aubigne, "the reformed church was recognised and established by the State--atriumph similar to that of Christianity when under Constantine thereligion of the Crucified One ascended the throne of the Cęsars. " Inspite of the vacillating policy of the King and Parliament, and theirrepeated attempts to impose the order of bishops on the Church, thereformation proceeded steadily, and a great advance was reached by theNational Covenant of 1580. This National Covenant, or Second Confession of Faith, was prepared byJohn Craig, minister of Holyrood House. Its original title was "AneShort and Generall Confession of the True Christiane Faith andReligione, according to God's verde and Actis of our Perlamentis, subscryved by the Kingis Majestie and his Household, with sindrieotheris, to the glorie of God and good example of all men, attEdinburghe, the 28 day of Januare, 1580, and 14 yeare of his Majestie'sreigne. " The immediate occasion of this memorable transaction was thediscovery of a secret dispensation from the Pope consenting to theprofession of the reformed religion by Roman Catholics, but instructingthem to use all their influence in promotion of the "ancient faith. "Though the King was still in sympathy to some degree with the policy ofRome against the "new faith, " he could not dare to resist theindignation of the people against Romish intrigues, and their demand fora national bond as a means of defence. By the National Covenant, theCovenanters declared their belief "in the true Christian faith andreligion, revealed by the blessed evangel, and received by the Kirk ofScotland, as God's eternal truth and only ground of our Salvation;"renounced "all kinds of Papistry, " its authority, dogmas, rites anddecrees, and pledged themselves to maintain "the King's majesty, in thedefence of Christ, against all enemies within this realm or without. " Itwas signed by the King and the Privy Council and throughout the kingdom, and was subscribed again in 1590 and 1596. "The Kirk of Scotland, " wroteCalderwood, "was now come to her perfection and the greatest puritiethat ever she attained unto, both in doctrine and discipline, so thather beautie was admirable to forraine kirks. The assemblies of thesancts were never so glorious. " This period was the meridian of thefirst Reformation. But the time of Scotland's rest and joy was short indeed. Ere thesixteenth century opened, the ecclesiastical edifice, raised by Knox, the Melvilles and other reformers, was almost in ruins. The monarch hadbeen taught in his youth the doctrine of the divine right of kings, andhe was now determined to assert it. Both church and state must be laidin the dust before his absolute will. Both had been delivered from apopedom on the banks of the Tiber, now they will be confronted by apopedom on the banks of the Thames; and the despotism of the Pope shallbe even exceeded by the despotism of the Prince. Scotland is now to bethe scene of a struggle with issues more momentous than any ever wagedon any field of battle. Shall civil and religious liberty be saved fromcaptivity by tyrants on the throne? Shall free assemblies and freeparliaments be extinguished in the land that has, by its people and itsParliament, abolished the authority of Rome and taken its NationalCovenant with God? For nearly a hundred years this conflict was destinedto continue till, at the Revolution Settlement, the divine right ofkings was banished the realm. Kingcraft forthwith commenced its work of demolition and proceeded todeliver its blows in rapid succession. Summoning to its aid Laud andother sycophantic counsellors, it subtly resolved to lay its hand on thevery conscience of the church. Mitres were offered some of her moreprominent ministers, for Charles I. Knew that Presbyterianism is thefriend of civil freedom, and that Prelacy in the Church will morereadily consent to despotism in the State. The "Black Acts" were passedconfirming the "king's royal power over all states and subjects withinthis realm, " discharging all assemblies held "without our SovereignLord's special licence and commandment, " and requiring ministers toacknowledge the ecclesiastical superiority of bishops. The assembly wasinduced to adopt a proposal for the appointment of a number ofcommissioners to sit and vote in Parliament, become members of the PrivyCouncil, and Lords of Session; and such honours would not readily bedeclined. Then came the Court of High Commission, instituted for thepurpose of compelling the "faithful" ministers to acknowledge thebishops appointed by the king--a court called into existence by royalproclamation, "a sort of English Inquisition, " writes Dr. M'Crie, "composed of prelates, noblemen, knights, and ministers, and possessingthe combined power of a civil and ecclesiastical tribunal. " After thiscame the Act giving full legal status to the "Anti-Christian hierarchy"of Episcopacy in Scotland; the formal consecration of the first Scottishprelates; the five articles of Perth; the Canons and ConstitutionsEcclesiastical--a complete code of laws for the Church issued withoutany consultation with the representatives of the Church; an Act chargingall His Majesty's subjects to conform to the order of worshipprescribed by him, and the Semi-Popish Book of Common Prayer andAdministration of the Sacraments which was imposed upon all parishes andministers. By these and other measures, the sovereign impiously assumedthat spiritual power which belonged to Christ alone, as King and Head ofthe Church. Here, in its worst form, was "the absolutism that had solong threatened the extinction of their liberties; here was the heel ofdespotism openly planted on the neck of their Church, and the crownopenly torn from the brow of Christ, her only King. " During all these years, the Reformers were resisting with courage theassaults of the enemy. At times there were secessions from their rankswhen, under the bribes and threats of prince and prelate, someingloriously succumbed. But, as Renwick said later in the struggle, "theloss of the men was not the loss of the cause. " The champions of theReformation, led by Andrew Melville, feared not to arraign that monarchwho once told his bishops that "now he had put the sword into theirhands they should not let it rust. " They tabled petitions, publishedprotests, obtained interviews, but all proved powerless to arrest thecareer of those who were bent on the annihilation of the Church, and theestablishment on its ruins of the royal Supremacy. In one of theirprotests, they call upon the Estates to "advance the building of thehouse of God, remembering always that there is no absolute and undoubtedauthority in the world excepting the sovereign authority of Christ theKing, to whom it belongeth as properly to rule the Kirk according to thegood pleasure of His own will, as it belongeth to Him to save the Kirkby the merit of His own sufferings. " The attempt to impose Laud'sliturgy gave opportunity for an outburst of the slumbering flame ofdiscontent. Janet Geddes flung a stool at the head of the officiatingDean, and the tumult that ensued extended far and wide. A tablet, recently erected to her memory in St. Giles, states that "she struck thefirst blow in the great struggle for freedom of conscience. " Theproclamation by the Council of the State, condemning all meetingsagainst the Episcopal Canons and Service Book, brought the Reformersaccessions from all parts of the kingdom. Could an oppressed people bearthe tyranny longer? But, will they take up arms and scatter carnage andblood throughout the land? No, their weapons will not be carnal, butmighty through God to the pulling down of strongholds. They will go tothe Covenant God of the kingdom, and they will stand before Him, saying, "Thine are we, David, and on thy side, thou son of Jesse. " Scotland willrenew her covenant with God. The National Covenant of 1580 was produced. An addition was made, in twoparts. The part summarizing the Acts of Parliament, condemning thepapacy and ratifying the confessions of the Church, was drafted byWarriston; that with special religious articles for the time was byHenderson. The spot chosen for the solemnities of the first subscriptionwas the Churchyard of Greyfriars, Edinburgh. "The selection, " writes thehistoriographer-royal for Scotland, "showed a sound taste for thepicturesque. The graveyard in which their ancestors have been laid fromtime immemorial stirs the hearts of men. The old Gothic Church of theFriary was then existing; and landscape art in Edinburgh has by repeatedefforts established the opinion that from that spot we have the grandestview of the precipices of the Castle and the national fortress crowningthem. It seemed a homage to that elevating influence of grand externalconditions which the actors in the scene were so vehementlyrepudiating. " In that memorable spot the Reformers gathered "thelegitimate charters" of their nation into one document and presentedthem before heaven. Johnston unrolled the parchment in which theseScottish charters were inscribed, and read them in a clear, calm voice. "When he had finished, all was still as the grave. But the silence wassoon broken. An aged man of noble air was seen advancing. He cameforward slowly, and deep emotion was visible in his venerable features. He took up the pen with a trembling hand and signed the document. Ageneral movement now took place. All the Presbyterians in the Churchpressed forward to the Covenant and subscribed their names. But this wasnot enough; a whole nation was waiting. The immense parchment wascarried into the churchyard and spread out on a large tombstone toreceive on this expressive table the signature of the Church. Scotlandhad never beheld a day like that. " "This, " says Henderson, "was the dayof the Lord's power, in which multitudes offered themselves mostwillingly, like dewdrops of the morning. This was, indeed, the great dayof Israel, wherein the arm of the Lord was revealed--the day of theRedeemer's strength, on which the princes of the people assembled toswear their allegiance to the King of kings. " Charles I. Understood wellthe force of that mighty movement when, on hearing of it, he said, "Ihave no more power in Scotland than a Doge of Venice. " The renewal ofthat covenant, 28th February, 1638, was a thunderbolt against despotismin Scotland, and the world over. "The chariots of God are twentythousand. " The covenant was transcribed into hundreds of copies, carried throughoutthe country from north to south and east to west, and subscribedeverywhere. The spirit that thrilled the thousands filling andoverflowing Greyfriars Church and churchyard, spread with rapidity overthe whole land. It combined the "whole nation into one mighty phalanx ofincalculable energy. " The last sparks of the King's fury burst out insecret instructions to his followers to use all power against the"refractory and seditious, " and in a threat to send his army and fleetto Scotland, but these soon died away. The "refractory and seditious"king eventually surrendered to the Covenanters, abolished courts, canons, liturgies, and articles, and consented to the calling of aGeneral Assembly. This was the first free General Assembly of the Churchof Scotland for the last forty two years. It was held in Glasgow, on21st November, 1638; and its work in the overthrow of Prelacy and theroyal supremacy and in the re-assertion of the spiritual independence ofthe Church, was one of the most signal successes in the stillprogressing conflict of the second Reformation. Meanwhile, Charles II. Was endeavouring to secure the recognition of hisabsolute monarchy in England. There also he rigorously demandedsubmission to despotic claims. By abolishing Parliaments, annullingcharters, appointing the star chamber, he introduced a reign of terror. In the room of those legislative bulwarks of liberty, which the nationhad constructed through the skill and experience of generations, a "grimtyranny, " writes Dr. Wylie, "reared its gaunt form, with the terribleaccompaniments of star chamber, pillory, and branding irons. It remindedone of sunset in the tropics. There the luminary of the day goes down ata plunge into the dark. So had the day of liberty in England gone downat a stride into the night of tyranny. " The oppressed people turned tothe Covenanters of Scotland for sympathy and counsel. The negotiationsresulted in the preparation of an international league in defence ofreligion and liberty. Against the banner of the King they raised thebanner of the Covenant. Alexander Henderson drafted the new Bond. Thedocument breathed the spirit of the National Covenant of Greyfriars, condemned the Papal and Prelatic system, pled for a constitutionalmonarchy, and outlined a comprehensive programme for future efforts inextending the principles of the Reformation. On September 25, 1643, itwas subscribed in St. Margarets Church, Westminster. The members ofParliament in England and the Westminster Assembly of Divines stood withuplifted hands, and, as article after article was read, they took thisOath to God. The Commissioners from Scotland to the Westminster Assemblyunited with the people of England in the solemnity of the day. Thus therepresentatives of the two nations stood before the Lord. This was theSolemn League and Covenant, "the noblest in its essential features, "writes Hetherington, "of all that are recorded among the internationaltransactions of the world. " The Parliament and Westminster Assemblyissued instructions for its subscription throughout the kingdom. Theclasses and the masses in England, Scotland, and Ireland received itwith gladness. In the face of a despotism unexampled in the history ofthese lands, high and low, rich and poor, bowed themselves as one beforethe throne of God. "For at that time day by day there came to David tohelp him, until it was a great host like the host of God. " Through thisLeague and Covenant, the people of the British Isles were protected byOmnipotence, and were as invincible against the despotic forces thatassailed them as were the white cliffs of their native shores againstthe huge galleons of the invincible Armada. "To Thine own people, with Thine arm, Thou didst redemption bring; To Jacob's sons and to the tribes Of Joseph that do spring. " These Covenants were prepared and subscribed in a spirit of deep piety. But for the sterling spirituality of the Reformers there would neverhave been a Covenanted Reformation. The work of Covenanting is itself alofty spiritual exercise, and requires a people possessing much of theSpirit of the living God. Every public act for the sake of Christ shouldbe the outcome of an impassioned devotion. The reading of even the scantrecords of those times of Covenanting, telling of the prayers, andtears, and love, and courage of those who gave themselves to God, isfitted to inspire the coldest heart with noblest emotions. Their inwardpiety made them men of power, and enabled them to bear down everybarrier to the kingdom of their Lord erected by the craft of prince andpriest. It is when Israel would call her Lord, Ishi, my Husband, that"the names of Baalim would be taken out of her mouth and be rememberedno more. " It was when the Christians of the Mearns had communion at "thetable of the Lord Jesus, " ministered by Knox, that they "bandedthemselves to the uttermost of their power to maintain the truepreaching of the Evangel of Christ. " The historian, Burton, describesthe movement that resulted in the subscription of the National Covenantas the fruit of "a great religious revival, " and the Reformation as "thegreat revival. " And Kirkton says, "I verily believe there were moresouls converted to Christ in that short time than in any other seasonsince the Reformation. " Their intense piety prepared the Covenanters forthe persecutions to follow and for crowns of martyrdom. In and aroundtheir whole Covenanting procedure, there was the atmosphere of aparadise of communion with God. These Covenants exhibited the great ecclesiastical breadth of theCovenanters. The enthronement of the Word of God over the Church was oneof the commanding objects of the Reformers. If only the Church wouldhear and honour Christ, her King, speaking in that Word, then would shebe clothed with the sun, and have on her head a crown of twelve stars. The Reformers resolutely set themselves to apply the Word to the Church, in all her departments; she must be such an institution as her Lord hadinstructed. The will of priest, and prince, and presbyter, and people, must be set aside in the presence of the will of her sole Sovereign. Theworks of demolition and reconstruction must go on together. Builtaccording to the design of her Lord, her bulwarks, and towers, andpalaces shall command the admiration of the world. The pattern was nottaken from Rome, nor "even from Geneva, but from the blessed Word ofGod. " No quarter shall be given to hierarchy of Pope or prelate in thegovernment of the Church, to the "commandments of men" in the doctrineof the Church, or to unscriptural rites in the worship of the Church. Sogreat was their success that the Reformers could say that they "hadborrowed nothing from the border of Rome, " and had "nothing that everflowed from the man of sin. " Often the battle raged most fiercely roundthe standard of the independence of the Church, but ever the Covenantersemerged from the struggle victorious. Valorously did they maintain thatChrist ought to "bear the glory of ruling His own kingdom, the Church, "and fearlessly they defied the monarchs in their invasions of Messiah'srights. Besides, they were not satisfied with the attainment of a unitedChurch in their own kingdom alone. They were filled with the spirit ofthe Saviour's prayer, "That they all may be one. " In the present times, those who publicly contend for the reunion of a "few scatteredfragments" of the Reformed Church are belauded as men of large heartsand liberal aims. The Covenanters embodied in their Solemn League andCovenant an engagement to "bring the Churches of God in the threekingdoms to the nearest conjunction and uniformity;" and they alsosubsequently included the Churches on the Continent in their efforts forecclesiastical union. For the purposes of these ecclesiastical unions, the Westminster Assembly sat for five years in Westminster, aftersigning the Solemn League, and framed a basis for union in the standardsthey produced--which still testify that the members of that Assemblywere in advance of their times. Yes, the Covenanters were not narrow, sectarian, bigoted; but large, liberal, Catholic. These Covenants were deeds of lofty imperial significance. Thereformation of the Church, however complete, would have been a limitedReformation. There are two powers ordained of God and both must bereformed. The comprehensive aims of the Covenanters embraced both Stateand Church. Their deeds were civil as well as ecclesiastical. A Churchthoroughly reformed and Christian in a State unreformed andanti-Christian, would never have satisfied the Reformers. The State alsomust be no longer a vassal of the Pope, it must be a servant of theblessed and only Potentate. God in His word here also as in the Churchmust be joyfully granted the exclusive supremacy. The Covenanters vowedto defend the King in the defence and preservation of the reformedreligion. They secured the recognition of the Church by Parliament. Themembers of Parliament themselves became Covenanters. In short, Christianity pervaded and adorned the constitution and administration ofcivil government in the United Kingdom. The Covenanters were convincedthat no power, except that provided by the Word of God, could possiblyresist the arbitrary claims of the monarchs, secure the safety of theState, and promote civil liberty in the land. Religion in the realm ofcitizenship is the very crown of any realm. In the face of thedespotisms of Pope and Monarch, it would not have been surprising hadthe Covenanters invented and endeavoured to apply to the State themodern theory of religious equality, which denies the right of the Stateto even acknowledge the Prince of the kings of the earth. If ever theydreamt of such a theory, their thought of the supremacy of Jesus wouldmake it vanish as a dream. Much less would they ever admit thepossibility of deliverance by the theory of a concurrent recognition ofall religions, as this would lower a nation to the position ofheathenism with its "gods many, " and would soon involve the strongestempire in disaster. Papalism in the State in the ascendancy, absoluteMonarchism in the State, Secularism in the State, Polytheism in theState--these are four despotisms, and must be flung with detestation outof all Christian lands. The State that is not on the side of Christ, andChrist alone, is in antagonism to all the moral forces of the universe. Its throne is against the throne of the Highest. The ScottishCovenanters placed the crown of the State on the Head of its rightfulMonarch, and so lifted their kingdom to imperial grandeur. There are some spots of this world that have secured undying memorials, as they have been stages for the settlement of questions of momentousimportance in the destinies of nations. There is Marathon in Greece, Waterloo in France, Sadowa in Austria, and Trafalgar on the sea, butprobably the scenes associated with these pale in glory in the presenceof Greyfriars and Westminster, where nations won unparalleled victoriesin the surrender of themselves to their Covenant God. These two spotswere the earthly centres of spiritual movements of mighty magnitude, andpossess in the eyes of the God of Heaven and of the principalities aboutHis Throne a splendour not eclipsed by any that ever shone on abattlefield. When the day of millennial glory comes, the people of thenew Era will not look to the Sadowas and the Sedans, but to such spotsas these where the greatest heroes of the pre-millennial times reflectedmillennial light and anticipated millennial triumphs. For there, by anarmy without sword or spear, the absolutism of Monarchies and thetyranny of Hierarchies were scattered like chaff before the wind. As theCovenanters entered into and rejoiced in their vows to God, theImperialism of King Jesus conquered the Imperialism which prince andpriest had been enforcing with rigour; and this Imperialism shall be inthe ascendancy yet the world over when the empires of earth shall crownthe Christ of God as King of the Church and King of nations. But the Covenanters have scarce time to estimate and enjoy the benefitsof their conquests before a tempest burst forth suddenly and threatenedthe destruction of all the attainments of the past. In a moment ofnational infatuation the Stuart dynasty was restored to the throne, andCharles II. Instantly proceeded to set up once more the Dagon of theRoyal Supremacy and enforce its recognition by all his power. On twooccasions he had subscribed the Solemn League, and he had issuedinstructions in its favour, professing warm admiration of both Covenantsand of the Reformation. But now the perjured monarch employed all hiscraft and power to overthrow the whole Covenanted Reformation in Churchand State. Parliament, the slave of his behests, passed the Act ofSupremacy, giving legislative sanction to all the rights he claimed. TheActs Rescissory followed, declaring the Covenants unlawful and seditiousdeeds, and repealing all Parliamentary laws in their favour. Then camethe abolition of Presbyterianism, Indulgences, the restoration ofPrelacy, the appointment of High Commission Courts, the ejection of allministers who would not obey the royal mandates, and the erection ofscaffolds. The monarch seemed determined to extinguish every spark ofliberty in the kingdom. The reign of peace was supplanted by a reign ofterror. The Covenants were broken, burnt, buried, by public orders. TheCovenanters met to worship God in the moorlands and dells, setting awatch for the dragoons of Claverhouse. Thousands upon thousands of thenoblest patriots were imprisoned, tortured, mangled, shot. At timestheir indignation burst forth through arms, as at Rullion Green, Drumclog, and Bothwell Bridge. Their most brilliant victories were onthe scaffold when they passed triumphantly to the crown; for there was"a noble army" of martyrs, from Argyle the proto-martyr of the "Killingtimes, " down to the youthful Renwick, last of the white-robed throng. The ruin wrought by Charles I. In England "we have likened, " says Dr. Wylie, "to a tropical sunset, where night follows day at a singlestride. But the fall of Scotland into the abyss of oppression andsuffering under Charles II. Was like the disastrous eclipse of the sunin his meridian height, bringing dismal night over the shuddering earthat the hour of noon. " "The hills with the deep mournful music were ringing, The curlew and plover in concert were singing; But the melody died 'midst derision and laughter, As the hosts of ungodly rushed on to the slaughter. "When the righteous had fallen and the combat had ended, A chariot of fire through the dark cloud descended; The drivers were angels on horses of whiteness, And its burning wheels turned on axles of brightness. "On the arch of the rainbow the chariot is gliding; Through the paths of the thunder the horsemen are riding; Glide swiftly, bright spirits, the prize is before you, A crown never fading, a kingdom of glory. " Throughout the long thirty years of persecution, the decimatedCovenanters still lived. The Banner for Christ's Crown and Covenant wasstill waved by them through the blood-stained land. Oftentimes theyissued declarations and protests against the tyranny of theiroppressors, many of which concluded with those inspiriting words at theclose of the last of them, "Let King Jesus reign and all His enemies bescattered. " The most famous of these papers was the SanquharDeclaration. On the 22nd of June, 1680, twenty horsemen rode into theburgh of Sanquhar, and at the market cross read their declaration, inwhich they "disowned Charles Stuart that has been reigning (or rathertyrannizing as we may say) on the throne of Britain these years bygone, as having any right, title to, or interest in the said Crown of Scotlandfor government, as forfeited several years since by his perjury andbreach of Covenant both to God and His Kirk, and usurpation of His Crownand Royal Prerogatives therein. " That courageous act of those twentypatriots proclaimed the doom of the House of Stuart. "Men called it rash, perhaps it was crime: Their deed flashed out God's will, an hour before the time. " A few years afterwards, the nations of England and Scotland endorsed theaction of Richard Cameron and his compatriots. The blood of Guthrie, andCargill, and MacKail had cried for vengeance, and the God of theCovenanters hurled the Stuart dynasty from the throne. "Alas! is it nottrue?" writes Carlyle in his _Heroes_, "that many men in the van doalways, like Russian soldiers, march into the ditch of Schwiednitz, andfill it up with their dead bodies, that the rear may pass over themdry-shod, and gain the honour? How many earnest, rugged Cromwells, Knoxes, poor peasant Covenanters, wrestling, battling for very life, inrough, miry places, have to struggle and suffer and fall, greatlycensured, bemired, before a beautiful Revolution of eighty-eight canstep over them in official pumps and silk stockings, with universalthree-times-three!" The stedfast followers of the Covenanters expected that, on thecessation of the persecution, there would be the restoration of thewhole Covenanted Reformation in Church and State. But their justexpectations were doomed to bitter disappointment. Neither by Church norState was any proposal ever seriously entertained of renewing thenational Covenants with God, as at the commencement of the SecondReformation. Instead, the Acts Rescissory were permitted to remain onthe Statute-book, and the Covenants to lie under the infamy to which theKing and the Royalists had consigned them. The State exerted an Erastiancontrol of the Church, and the Church yielded submission. Her standardswere assigned her before she met; her assemblies were summoned andprorogued at the sovereign's pleasure; Presbyterianism was established, not because it possessed a _jus divinum_ but because the people willedit; her government was controlled through the admission into herministry, by royal request, of many who had accepted indulgences andwere supporters of Prelacy. The whole period of the Second Reformationwas almost annihilated by the settlement of the Church, not according tothe periods, 1638 and 1643, but according to 1592. The Acts of theAssemblies of the Revolution Church never once mention the Solemn Leagueand Covenant. Ministers who pled for its recognition exposed themselvesto the censures of their brethren. An attempt by the Church, soon afterthe Revolution to assert the supremacy of Christ and the Church'sindependence under Him, issued in the dissolution of the Assembly by theroyal Commissioner. And this departure of the Church and State at theRevolution was strikingly and sadly endorsed when, at the Union withEngland, Scotland consented that the Prelatic Establishment in Englandshould be allowed to remain "inviolable for ever. " A few "stones hadbeen gathered from the wreck of the Reformation to be incorporated withthe new structure, but the venerable fabric itself was left in ruins. " Yes! the Revolution came but not the Reformation. The sword was returnedto its scabbard, but Church and State did not return to their CovenantGod. Into sympathy and fellowship with institutions founded onprinciples subversive of those they had vowed to maintain, the faithfulfollowers of the Reformers and Martyrs could not enter. The banner forChrist's Crown and Covenant had waved over the fields of Scotland whenthe storms of persecution had raged most fiercely, and how could they bejustified in dropping it now when the God of Zion was pleased to commanda calm. The minority who thus preserved an unbroken relationship withthe pre-Revolution and Martyr period continued to meet in "Societies"for sixteen years, when they were joined by a minister--Rev. JohnM'Millan--who was driven out of the Revolution Church because of histestimony for the whole Covenanted Reformation. Some years afterwards, another minister espoused the cause then represented by Mr. M'Millan andthe United Societies, and this union resulted in the constitution of theReformed Presbytery. Two years afterwards, in 1712, the members of theReformed Presbyterian Church engaged in the work of Covenant Renovation, at Auchensaugh, near Douglas, in Lanarkshire. Since that time thisChurch has had an unbroken history, excepting a disruption in 1863, whena majority departed from her distinctive position. But what is the bearing of Scotland's Covenanted Reformation of threecenturies ago, on the Scotland of the present times? Has it noinstruction for all times? Is the whole prolonged struggle, with all itschequered scenes, but a panorama on which spectators may gaze with butpassing emotions? Is it all but a story with interest, howeverthrilling, for the study of the antiquarian? If so then the wholecontendings of Reformers and Covenanters and Martyrs sink intoinsignificance indeed; they have been assigned a magnitude far beyondtheir desert. If the doctrines and principles for whose application inChurch and State they fought and suffered, were unscriptural, then letan enlightened posterity bury with shame the story of their warfare. Or, if they were of mere temporary importance, then the Covenanters merit nohigher admiration than that accorded to those who, like the Armeniansnow in Turkey, cry out against the oppressions of the civil power. Butthese doctrines and principles were brought from the Word of God andpossess imperishable excellency. Their glory was not temporal; it iseternal. And they shall yet undergo a resurrection and receiveuniversally a joyous recognition. The obligation of these national Covenants on the British nation stillhas been oftentimes demonstrated by indisputable arguments. The Word ofGod teaches in the most pointed manner this principle of devolvingCovenant obligation. The God of Israel threatened His people withchastisement for breaking the Covenant He had made with their fathersfour hundred years before. The Covenanters themselves bound theirposterity to God by express words in their bonds. The renovation ofCovenants at various times proceeded on this principle. In the time ofpersecution, the sufferers again and again declared that they and otherswere bound by the vows of their fathers. "God hath laid engagements uponScotland, " said Argyle on the scaffold, "we are tied by Covenants toreligion and Reformation; and it passeth the power of all themagistrates under heaven to absolve from the oath of God. " Thescriptural character of their contents infers the perpetual obligationof these Covenants. All who accept the Scriptures as the Word of God, must renounce the errors condemned by the Covenants and contend for thetruths those who subscribed them pledged themselves to maintain. NoChristian should ever dare to seek relief from the claims of Christ; itis his honour to acknowledge and live and die for them. These deeds wereas national as any in the statute-book and therefore they are obligatorystill, for the nation in its corporate character is the same now asthree hundred years ago. Their perpetual obligation may be resisted, asit often is, on the plea that a people have no right to bind posterity. But should such a plea be declared valid, then society would be throwninto the wildest disorder and temporal ruin would overtake millions. Heirs could be justified in refusing to fulfil the instructions oftestators; young people could condemn the baptismal vows taken byparents; governments and cabinets could tear up the treaties of theirpredecessors; and the nation itself could repudiate the national debt. Those who enter into the possession of valuable estates, secured forthem by the toil and struggles of ancestry, do not renounce theirestates because they themselves were not consulted in the execution ofthe title deeds. These deeds of the Covenanters, and the heritagesecured by them, were obtained through the noblest sacrifices. They weredeeds presented before the Throne, and registered in the Court ofheaven, and those who repudiate them incur the risk of an awfulforfeiture. The present conditions in Church and State throughout the British Isles, force upon the minds of all who admire the Reformation the facts thatthe doctrines and principles of those Reformations are even now ignoredand despised, and that the systems which were cast out by the wholenation through their Covenants are now in power. The objects sought bythe Covenants have not yet been realized. In several sad respects, bothChurch and State are in positions of acute antagonism to those greatcatholic objects. An ecclesiastical supremacy in the British sovereignrears its head over these Covenanted kingdoms; for, as Blackstonewrites, this supremacy is "an inherent right of the British Crown. " The"Anti-Christian" hierarchy of Prelacy is implanted in the nationalconstitution and sustained by the whole prestige of the realm. Under itslordly bewitchery, Erastianism prevails in the Established Churches ofthe kingdom. The Oath of Allegiance implicates all who take it in anacknowledgment of the ecclesiastical supremacy of the sovereign as "bylaw established, " and this Oath must be taken by every member ofParliament before he can sit and vote in the House, under a penalty offive hundred pounds. The basis of qualification for membership inParliament has been so much altered in recent times that RomanCatholics, atheists, and now idolaters are admitted--changes which havebeen demanded by the vast majority of the non-established Churches, whoare pleading for the exclusion of religion from all State institutions. The Papacy, through its various agencies, is in receipt of more than amillion and a quarter pounds annually from the national funds. Awide-spread reaction in favour of the Romish religion is going forward, and is being powerfully assisted by the Romanizing movement in theChurch of England, and the Ritualistic in the Presbyterian Churchesthroughout the kingdom. Had the two nations and their Churches adhered to their NationalCovenants and the Solemn League and Covenant, and to the formulariesprepared by the international Assembly at Westminster, the lovers of theCovenanted Reformation would not have had these portentous conditions todeplore to-day. Would their adherence to those deeds and documents havedone them any dishonour? And would it not be to the lasting honour oftheir posterity now, if a movement were originated and carried throughto reproduce with all possible fulness the scenes of the past--anotherGreyfriars, Edinburgh, and another St. Margarets, Westminster. But, evenapart from the historical aspect of the whole matter, the question may, in the presence of these monstrous evils, be pressed upon the attentionand heart of all the people throughout the land? What ought to be doneto remove these evils and avert the disaster which their continuancemust entail? What ought the British subject, if a patriot, do, in theface of evils which threaten the ruin of his kingdom? What ought theProtestant to do, in the presence of a government and administrationwhich are daily advancing the court of Rome to power? What thePresbyterian, who cannot take the Oath of Allegiance without committinghimself to the hierarchy of Prelacy? What the Christian, in the presenceof systems in imperial politics which have already dethroned Christ andare hastening to expel Him from all national institutions? Is there nomeans by which the Christian citizen can exonerate himself fromnational sins, and free himself of all responsibility for nationalcalamity? Must he still exercise his right to vote and give his supportto governments which, in the hands of both political parties, areaugmenting rather than diminishing the existing evils? If the members ofone political party secede from that party, when changes they cannotaccept are welcomed to their programme, and henceforth refuse them theirsupport at the polling-booth, would it not be proper that men, sensibleof the utter inadequacy of the performances of both parties to meet theevils under which the nation lies, should stand aloof from bothgovernment and opposition? The leading Unionists in Ireland again andagain declared that they could not possibly enter into the proposedParliament under Home Rule which would be set up in Dublin, and theirdeclarations awakened universal sympathy. For reasons similar, shouldnot all Christian electors refuse to identify themselves with aconstitution and government which are based on principles subversive ofindependence and liberty? Protests against existing evils are notsufficient. Practical political dissent is imperatively demanded in theinterests of patriotism and Christianity. If even one-tenth of theelectors in the United Kingdom prepared a paper of grievances, settingforth the present dishonours done to Christ nationally, and calling forthe abandonment of all that is unscriptural in the public policy, andthe adoption of what is scriptural and honouring to Christ, andaccompany this manifesto with a declaration that they cannot violatetheir convictions by identifying themselves with the government tillreforms be conceded, would not such a movement touch the mind and heartof the nation as no question in party politics has done for generations?Their attitude of separation would carry extraordinary dignity andpower. And they could plead too that the evils of which they complainedwere abjured by the nation universally, when the National Covenantswere taken in Scotland, England, and Ireland, and when Sovereigns andMembers of Parliament again subscribed them as a condition of the highoffices to which they were called. How could they loyally support aConstitution now so opposite to the ancient Scriptural and CovenantedConstitution of the realm? The Reformed Presbyterian Churches ofScotland and Ireland are the only Churches within the British Dominionsthat take this position of political dissent. Their fathers took it atthe Revolution settlement, and they have maintained it all through thesecenturies till now; and they have done so not because they love thenation less, but Christ more. If this position were assumed by largernumbers throughout the land, who knoweth whether they would "not come tothe kingdom for such a time as this?" "Shall the throne of iniquity havefellowship with Thee, that frameth mischief by a law?" "Wherefore, comeout from among them and be ye separate, saith the Lord. " "Hope thou not, then, earth's alliance, Take thy stand behind the cross; Fear, lest by unblest compliance, Thou transmute thy gold to dross. Stedfast in thy meek endurance, Prophesy in sackcloth on; Hast thou not the pledged assurance, Kings one day shall kiss the Son. " The popular acceptance of these doctrines and principles by the Stateand the Churches at present, would imply a vast mental upheaval--a vastmoral revolution. But the best hopes and wishes for the nation at largeare that it will come and come soon, and the present evils, howevergreat, must not be allowed to produce a pessimistic tone. Very hopelessseemed the prospects before the first Reformation, but that Reformationcame. Very hopeless seemed the prospects before the second Reformation, but that Reformation came. And however dark the prospects now before athird Reformation, that Reformation shall come! The world is nearing thelast stage of its history, as pointed out by Daniel in the dream of themonarch of Babylon, prior to the overwhelming and triumphant progress ofthe stone-kingdom, cut out of the mountain. That immense image ofNebuchadnezzar, in its gold and silver and brass and iron, representedthose four vast monarchies which, in their successive periods, swayedthe government of the world. But in the fact that the image was in theform of a man, the spirit that actuated these four empires of earth isstrikingly emphasized--the spirit of the idolatry of humanity. They wereall embodiments of the man-will: Babels for the incarnation ofheaven-daring human aspirations, and so carried within even theircolossal proportions the elements of confusion and death. A similar lustof humanity for supremacy characterises those Kingdoms, represented bythe ten toes of the image, into which the fourth Roman monarchy parted. But soon now, therefore, must sound out the last blast of the seventhtrumpet, when the idolatry of humanity in earth's kingdoms shall fall, and the spirit and will of Christ pervade and beautify all theinstitutions, ecclesiastical and imperial, of the world. Yes, thekingdom "not in hands" shall shatter yet all the usurped rights of theworld-powers. There shall be a glorious reversal of the disaster inEden. That old Adamic principle of a legislative sovereignty in man, which has convulsed the nations for six thousand years, shall be utterlyrenounced and crucified the world over. Ruin irreparable shall befallthe entire empire of Satan, who shall be chained in his lake, as thepealing note of that trumpet of God shall swell over all the earth. Thethrone of God and the Lamb shall be erected by public consent as theunifying source and centre for people, churches, and empires. The wholeworld of humanity shall be redeemed from sin and its curse, be animatedby one Spirit, and triumphant in one Lord. May not the true Christian, then, as he thinks of the idolatrous form inthe dream of the monarch of Babylon, and looks in the watches of thenight for the dawn, when Christ Jesus his Lord shall be honouredthroughout the world, behold rising before his eyes in his dream anothercolossal figure; and its head is gold, and its breasts and arms gold, and its belly and thighs gold, and its legs and feet and toes gold; yeaall of it "is as the most fine gold;" and the head representing thepowers of the great American Continents; the breast and arms, Asia; thebelly and thighs, Africa; the legs and feet, Europe, and the toes theIsles of the Sea--the British Isles with the rest. And the form of thegreat earth-filling figure is that of Jesus of Nazareth, the Man ofJehovah's right hand. And lo! "I saw heaven opened, and I heard as itwere the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia, for the LordGod Omnipotent reigneth. " "Come, then, and, added to Thy many crowns, Receive yet one, the crown of all the earth, Thou who alone art worthy! It was Thine By ancient covenant, ere nature's birth; And Thou hast made it Thine by purchase since And overpaid its value with Thy blood. Thy saints proclaim Thee King! And in their hearts Thy title is engraven with a pen Dipp'd in the fountain of eternal love. " THE NATIONAL COVENANT [Illustration: GREYFRIARS CHURCHYARD, EDINBURGH. ] THE NATIONAL COVENANT OR, THE CONFESSION OF FAITH. _Subscribed at first by the King's Majesty and his household, in theyear of God 1580; thereafter by persons of all ranks in the year of God1581, by Ordinance of the Lords of Secret Council, and Acts of theGeneral Assembly; subscribed again by all sorts of persons in the yearof God 1590. Secondly: And with Ordinance of the Lords of SecretCouncil, and Acts of General Assembly, subscribed again by all sorts ofpersons in the year of God 1590. Thirdly: And with Ordinance of Council, at the desire of the General Assembly; with their general bond formaintenance of the true religion, and of the Kings Majesty; and nowsubscribed in the year of God 1638, by us, Noblemen, Baronets, Gentlemen, Burgesses, Ministers, and Commons under subscribed; and, together with a resolution and promise, for the causes after expressed, to maintain the true, religion and King's Majesty, according to theConfession aforesaid, and the Acts of Parliament, the so much of whichfolloweth:--_ We all and every one of us under-written, protest, That, after long anddue examination of our own consciences in matters of true and falsereligion, we are now thoroughly resolved in the truth by the Spirit andWord of God: and therefore we believe with our hearts, confess with ourmouths, subscribe with our hands, and constantly affirm, before God andthe whole world, that this only is the true Christian faith andreligion, pleasing God, and bringing salvation to man, which now is, bythe mercy of God, revealed to the world by the preaching of the blessedevangel; and is received, believed, and defended by many and sundrynotable kirks and realms, but chiefly by the Kirk of Scotland, theKing's Majesty, and three estates of this realm, as God's eternal truth, and only ground of our salvation; as more particularly is expressed inthe Confession of our Faith, established and publicly confirmed bysundry Acts of Parliaments, and now of a long time hath been openlyprofessed by the King's Majesty, and whole body of this realm both inburgh and land. To the which Confession and Form of Religion wewillingly agree in our conscience in all points, as unto God's undoubtedtruth and verity, grounded only upon His written Word. And therefore weabhor and detest all contrary religion and doctrine; but chiefly allkind of Papistry in general and particular heads, even as they are nowdamned and confuted by the Word of God and Kirk of Scotland. But, inspecial, we detest and refuse the usurped authority of that RomanAntichrist upon the Scriptures of God, upon the Kirk, the civilmagistrate, and consciences of men; all his tyrannous laws made uponindifferent things against our Christian liberty; his erroneous doctrineagainst the sufficiency of the written Word, the perfection of the law, the office of Christ, and His blessed evangel; his corrupted doctrineconcerning original sin, our natural inability and rebellion to God'slaw, our justification by faith only, our imperfect sanctification andobedience to the law; the nature, number, and use of the holysacraments; his five bastard sacraments, with all his rites, ceremonies, and false doctrine, added to the ministration of the true sacramentswithout the word of God; his cruel judgment against infants departingwithout the sacrament; his absolute necessity of baptism; hisblasphemous opinion of transubstantiation, or real presence of Christ'sbody in the elements, and receiving of the same by the wicked, or bodiesof men; his dispensations with solemn oaths, perjuries, and degrees ofmarriage forbidden in the Word; his cruelty against the innocentdivorced; his devilish mass; his blasphemous priesthood; his profanesacrifice for sins of the dead and the quick; his canonization of men;calling upon angels or saints departed, worshipping of imagery, relics, and crosses; dedicating of kirks, altars, days; vows to creatures; hispurgatory, prayers for the dead; praying or speaking in a strangelanguage, with his processions, and blasphemous litany, and multitude ofadvocates or mediators; his manifold orders, auricular confession; hisdesperate and uncertain repentance; his general and doubtsome faith; hissatisfactions of men for their sins; his justification by works, _opusoperatum_, works of supererogation, merits, pardons, peregrinations, andstations; his holy water, baptizing of bells, conjuring of spirits, crossing, sayning, anointing, conjuring, hallowing of God's goodcreatures, with the superstitious opinion joined therewith; his worldlymonarchy, and wicked hierarchy; his three solemn vows, with all hisshavellings of sundry sorts; his erroneous and bloody decrees made atTrent, with all the subscribers or approvers of that cruel and bloodyband, conjured against the Kirk of God. And finally, we detest all hisvain allegories, rites, signs, and traditions brought in the Kirk, without or against the word of God, and doctrine of this true reformedKirk; to the which we join ourselves willingly, in doctrine, faith, religion, discipline, and use of the holy sacraments, as lively membersof the same in Christ our head: promising and swearing, by the greatname of the LORD our GOD, that we shall continue in the obedience of thedoctrine and discipline of this Kirk, and shall defend the same, according to our vocation and power, all the days of our lives; underthe pains contained in the law, and danger both of body and soul in theday of God's fearful judgment. And seeing that many are stirred up by Satan, and that Roman Antichrist, to promise, swear, subscribe, and for a time use the holy sacraments inthe Kirk deceitfully, against their own conscience; minding hereby, first, under the external cloak of religion, to corrupt and subvertsecretly God's true religion within the Kirk; and afterward, when timemay serve, to become open enemies and persecutors of the same, undervain hope of the Pope's dispensation, devised against the Word of God, to his greater confusion, and their double condemnation in the day ofthe Lord Jesus: we therefore, willing to take away all suspicion ofhypocrisy, and of such double dealing with God and His Kirk, protest, and call the Searcher of all hearts for witness, that our minds andhearts do fully agree with this our Confession, promise, oath, andsubscription: so that we are not moved with any worldly respect, but arepersuaded only in our conscience, through the knowledge and love ofGod's true religion imprinted in our hearts by the Holy Spirit, as weshall answer to Him in the day when the secrets of all hearts shall bedisclosed. And because we perceive that the quietness and stability of our religionand Kirk doth depend upon the safety and good behaviour of the King'sMajesty, as upon a comfortable instrument of God's mercy granted to thiscountry, for the maintaining of His Kirk and ministration of justiceamongst us; we protest and promise with our hearts, under the same oath, hand-writ, and pains, that we shall defend His person and authority withour goods, bodies, and lives, in the defence of Christ His evangel, liberties of our country, ministration of justice, and punishment ofiniquity, against all enemies within this realm or without, as we desireour God to be a strong and merciful defender to us in the day of ourdeath, and coming of our Lord Jesus Christ; to whom, with the Father, and the Holy Spirit, be all honour and glory eternally. _Amen. _ Likeas many Acts of Parliament, not only in general do abrogate, annul, and rescind all laws, statutes, acts, constitutions, canons civil ormunicipal, with all other ordinances, and practique penaltieswhatsoever, made in prejudice of the true religion, and professorsthereof; or of the true Kirk, discipline, jurisdiction, and freedomthereof; or in favours of idolatry and superstition, or of thePapistical kirk: As Act 3, Act 31, Parl. 1; Act 23, Parl. 11; Act 114, Parl. 12, of King James VI. That Papistry and superstition may beutterly suppressed, according to the intention of the Acts ofParliament, repeated in the 5th Act, Parl. 20, King James VI. And tothat end they ordain all Papists and Priests to be punished withmanifold civil and ecclesiastical pains, as adversaries to God's truereligion preached, and by law established, within this realm, Act 24, Parl. 11, King James VI. ; as common enemies to all Christian government, Act 18, Parl. 16, King James VI. ; as rebellers and gainstanders of ourSovereign Lord's authority, Act 47, Parl. 3, King James VI. ; and asidolaters, Act 104, Parl. 7, King James VI. But also in particular, byand attour the Confession of Faith, do abolish and condemn the Pope'sauthority and jurisdiction out of this land, and ordains the maintainersthereof to be punished, Act 2, Parl. 1; Act 51, Parl. 3; Act 106, Parl. 7; Act 114, Parl. 12, King James VI. : do condemn the Pope's erroneousdoctrine, or any other erroneous doctrine repugnant to any of thearticles of the true and Christian religion, publicly preached, and bylaw established in this realm; and ordains the spreaders and makers ofbooks or libels, or letters or writs of that nature to be punished, Act46, Parl. 3; Act 106, Parl. 7; Act 24, Parl. 11, King James VI. : docondemn all baptism conform to the Pope's kirk, and the idolatry of themass; and ordains all sayers, wilful hearers and concealers of the mass, the maintainers and resetters of the priests, Jesuits, traffickingPapists, to be punished without any exception or restriction, Act 5, Parl. 1; Act 120, Parl. 12; Act 164, Parl. 13; Act 193, Parl. 14; Act 1, Parl. 19; Act 5, Parl. 20, King James VI. : do condemn all erroneousbooks and writs containing erroneous doctrine against the religionpresently professed, or containing superstitious rites and ceremoniesPapistical, whereby the people are greatly abused, and ordains thehome-bringers of them to be punished, Act 25, Parl. II, King James VI. :do condemn the monuments and dregs of bygone idolatry, as going tocrosses, observing the festival days of saints, and such othersuperstitious and Papistical rites, to the dishonour of God, contempt oftrue religion, and fostering of great error among the people; andordains the users of them to be punished for the second fault, asidolaters, Act 104, Parl. 7, King James VI. Likeas many Acts of Parliament are conceived for maintenance of God'strue and Christian religion, and the purity thereof, in doctrine andsacraments of the true Church of God, the liberty and freedom thereof, in her national, synodal assemblies, presbyteries, sessions, policy, discipline, and jurisdiction thereof; as that purity of religion, andliberty of the Church was used, professed, exercised, preached, andconfessed, according to the reformation of religion in this realm: Asfor instance, the 99th Act, Parl. 7; Act 25, Parl. 11; Act 114, Parl. 12; Act 160, Parl. 13, of King James VI. , ratified by the 4th Act ofKing Charles. So that the 6th Act, Parl. 1, and 68th Act, Parl. 6, ofKing James VI. , in the year of God 1579, declare the ministers of theblessed evangel, whom God of His mercy had raised up, or hereaftershould raise, agreeing with them that then lived, in doctrine andadministration of the sacraments; and the people that professed Christ, as He was then offered in the evangel, and doth communicate with theholy sacraments (as in the reformed kirks of this realm they werepresently administrate) according to the Confession of Faith, to be thetrue and holy kirk of Christ Jesus within this realm. And decerns anddeclares all and sundry, who either gainsay the Word of the evangelreceived and approved as the heads of the Confession of Faith, professedin Parliament in the year of God 1560, specified also in the firstParliament of King James VI. , and ratified in this present Parliament, more particularly do express; or that refuse the administration of theholy sacraments as they were then ministrated--to be no members of thesaid Kirk within this realm, and true religion presently professed, solong as they keep themselves so divided from the society of Christ'sbody. And the subsequent Act 69, Parl. 6, of King James VI. , declares, that there is no other face of kirk, nor other face of religion, thanwas presently at that time by the favour of God established within thisrealm: "Which therefore is ever styled God's true religion, Christ'strue religion, the true and Christian religion, and a perfect religion;"which, by manifold Acts of Parliament, all within this realm are boundto profess, to subscribe the articles thereof, the Confession of Faith, to recant all doctrine and errors repugnant to any of the said articles, Acts 4 and 9, Parl. 1; Acts 45, 46, 47, Parl. 3; Act 71, Parl. 6; Act106, Parl. 7; Act 24, Parl. 11; Act 123, Parl. 12; Acts 194 and 197, Parl. 14, of King James VI. And all magistrates, sheriffs, &c. , on theone part, are ordained to search, apprehend, and punish allcontraveners: For instance Act 5, Parl. 1; Act 104, Parl. 7; Act 25, Parl. 11, King James VI. ; and that notwithstanding of the King'sMajesty's licences on the contrary, which are discharged, and declaredto be of no force, in so far as they tend in any wise to the prejudiceand hinder of the execution of the Acts of Parliament against Papistsand adversaries of true religion, Act 106, Parl. 7, King James VI. Onthe other part, in the 47th Act, Parl. 3, King James VI. , it is declaredand ordained, Seeing the cause of God's true religion and his Highness'sauthority are so joined, as the hurt of the one is common to both, thatnone shall be reputed as loyal and faithful subjects to our SovereignLord, or his authority, but be punishable as rebellers and gainstandersof the same, who shall not give their confession and make theirprofession of the said true religion: and that they who, afterdefection, shall give the confession of their faith of new, they shallpromise to continue therein in time coming, to maintain our SovereignLord's authority, and at the uttermost of their power to fortify, assist, and maintain the true preachers and professors of Christ'sreligion, against whatsoever enemies and gainstanders of the same; andnamely, against all such, of whatsoever nation, estate, or degree theybe of, that have joined or bound themselves, or have assisted, orassist, to set forward and execute the cruel decrees of the Council ofTrent, contrary to the true preachers and professors of the word of God;which is repeated, word by word, in the articles of pacification atPerth, the 23rd of February, 1572; approved by Parliament the last ofApril, 1573; ratified in Parliament 1587, and related Act 123, Parl. 12, of King James VI. ; with this addition, "That they are bound to resistall treasonable uproars and hostilities raised against the truereligion, the King's Majesty, and the true professors. " Likeas, all lieges are bound to maintain the King's Majesty's royalperson and authority, the authority of Parliaments, without the whichneither any laws or lawful judicatories can be established, Acts 130 and131, Parl. 8, King James VI. , and the subjects' liberties, who oughtonly to live and be governed by the King's laws, the common laws of thisrealm allenarly, Act 48, Parl. 3, King James I. ; Act 79, Parl. 6, KingJames IV. ; repeated in the Act 131, Parl. 8, King James VI. ; which ifthey be innovated and prejudged, "the commission anent the union of thetwo kingdoms of Scotland and England, which is the sole act of the 17thParl. Of King James VI. , declares, " such confusion would ensue as thisrealm could be no more a free monarchy; because, by the fundamentallaws, ancient privileges, offices, and liberties of this kingdom, notonly the princely authority of his Majesty's royal descent hath beenthese many ages maintained, but also the people's security of theirlands, livings, rights, offices, liberties, and dignities preserved. Andtherefore, for the preservation of the said true religion, laws, andliberties of this kingdom, it is statute by the 8th Act, Parl. 1, repeated in the 99th Act, Parl. 7, ratified in the 23rd Act, Parl. 11, and 114th Act, Parl. 12, of King James VI. , and 4th Act, Parl. 1, ofKing Charles I. --"That all Kings and Princes at their coronation, andreception of their princely authority, shall make their faithful promiseby their solemn oath, in the presence of the eternal God, that enduringthe whole time of their lives, they shall serve the same eternal God tothe uttermost of their power, according as He hath required in His mostholy Word, contained in the Old and New Testament; and according to thesame Word, shall maintain the true religion of Christ Jesus, thepreaching of His holy Word, the due and right ministration of thesacraments now received and preached within this realm, (according tothe Confession of Faith immediately preceding, ) and shall abolish andgainstand all false religion contrary to the same; and shall rule thepeople committed to their charge, according to the will and command ofGod revealed in His foresaid Word, and according to the laudable lawsand constitutions received in this realm, nowise repugnant to the saidwill of the eternal God; and shall procure, to the uttermost of theirpower, to the Kirk of God, and whole Christian people, true and perfectpeace in all time coming: and that they shall be careful to root out oftheir empire all heretics and enemies to the true worship of God, whoshall be convicted by the true Kirk of God of the foresaid crimes. "Which was also observed by his Majesty, at his coronation in Edinburgh, 1633, as may be seen in the order of the coronation. In obedience to the commandment of God, conform to the practice of thegodly in former times, and according to the laudable example of ourworthy and religious progenitors and of many yet living amongst us, which was warranted also by Act of Council, commanding a general band tobe made and subscribed by his Majesty's subjects of all ranks; for twocauses: one was, For defending the true religion, as it was thenreformed, and is expressed in the Confession of Faith above written, anda former large Confession established by sundry acts of lawful GeneralAssemblies and of Parliaments, unto which it hath relation, set down inpublic Catechisms; and which hath been for many years, with a blessingfrom Heaven, preached and professed in this Kirk and kingdom, as God'sundoubted truth, grounded only upon His written Word. The other causewas, For maintaining the King's Majesty, his person and estate; the trueworship of God and the King's authority being so straitly joined, asthat they had the same friends, and common enemies, and did stand andfall together. And finally, being convinced in our minds, and confessingwith our mouths, that the present and succeeding generations in thisland are bound to keep the foresaid national oath and subscriptioninviolable, We Noblemen, Barons, Gentlemen, Burgesses, Ministers, and Commonsunder-subscribing, considering divers times before, and especially atthis time, the danger of the true reformed religion, of the King'shonour, and of the public peace of the kingdom, by the manifoldinnovations and evils, generally contained, and particularly mentionedin our late supplications, complaints, and protestations; do herebyprofess, and before God, His angels, and the world, solemnly declare, That with our whole hearts we agree, and resolve all the days of ourlife constantly to adhere unto and to defend the foresaid true religion, and (forbearing the practice of all novations already introduced in thematters of the worship of God, or approbation of the corruptions of thepublic government of the Kirk, or civil places and power of kirkmen, till they be tried and allowed in free Assemblies and in Parliament) tolabour, by all means, to recover the purity and liberty of the Gospel, as it was established and professed before the foresaid novations. Andbecause, after due examination, we plainly perceive, and undoubtedlybelieve, that the innovations and evils contained in our supplications, complaints, and protestations, have no warrant of the Word of God, arecontrary to the articles of the foresaid Confession, to the intentionand meaning of the blessed reformers of religion in this land, to theabove-written Acts of Parliament; and do sensibly tend to there-establishing of the Popish religion and tyranny, and to thesubversion and ruin of the true reformed religion, and of our liberties, laws, and estates; we also declare, That the foresaid Confessions are tobe interpreted, and ought to be understood of the foresaid novations andevils, no less than if every one of them had been expressed in theforesaid Confessions; and that we are obliged to detest and abhor them, amongst other particular heads of Papistry abjured therein. Andtherefore, from the knowledge and conscience of our duty to God, to ourKing and country, without any worldly respect or inducement, so far ashuman infirmity will suffer, wishing a further measure of the grace ofGod for this effect; we promise and swear, by the GREAT NAME OF THE LORDOUR GOD, to continue in the profession and obedience of the aforesaidreligion; and that we shall defend the same, and resist all thesecontrary errors and corruptions, according to our vocation, and to theuttermost of that power that God hath put in our hands, all the days ofour life. And in like manner, with the same heart, we declare before God and men, That we have no intention nor desire to attempt any thing that may turnto the dishonour of God, or to the diminution of the King's greatnessand authority; but, on the contrary, we promise and swear, That weshall, to the uttermost of our power, with our means and lives, stand tothe defence of our dread Sovereign the King's Majesty, his person andauthority, in the defence and preservation of the foresaid truereligion, liberties, and laws of the kingdom; as also to the mutualdefence and assistance every one of us of another, in the same cause ofmaintaining the true religion, and his Majesty's authority, with ourbest counsel, our bodies, means, and whole power, against all sorts ofpersons whatsoever; so that whatsoever shall be done to the least of usfor that cause, shall be taken as done to us all in general, and toevery one of us in particular. And that we shall neither directly norindirectly suffer ourselves to be divided or withdrawn, by whatsoeversuggestion, combination, allurement, or terror, from this blessed andloyal conjunction; nor shall cast in any let or impediment that may stayor hinder any such resolution as by common consent shall be found toconduce for so good ends; but, on the contrary, shall by all lawfulmeans labour to further and promote the same: and if any such dangerousand divisive motion be made to us by word or writ, we, and every one ofus, shall either suppress it, or, if need be, shall incontinent make thesame known, that it may be timeously obviated. Neither do we fear thefoul aspersions of rebellion, combination, or what else our adversaries, from their craft and malice, would put upon us; seeing what we do iswell warranted, and ariseth from an unfeigned desire to maintain thetrue worship of God, the majesty of our King, and the peace of thekingdom, for the common happiness of ourselves and our posterity. And because we cannot look for a blessing from God upon our proceedings, except with our profession and subscription we join such a life andconversation as beseemeth Christians who have renewed their covenantwith God; we therefore faithfully promise for ourselves, our followers, and all others under us, both in public, and in our particular families, and personal carriage, to endeavour to keep ourselves within the boundsof Christian liberty, and to be good examples to others of allgodliness, soberness, and righteousness, and of every duty we owe toGod and man. And, that this our union and conjunction may be observed withoutviolation, we call the LIVING GOD, THE SEARCHER OF OUR HEARTS, towitness, who knoweth this to be our sincere desire and unfeignedresolution, as we shall answer to JESUS CHRIST in the great day, andunder the pain of God's everlasting wrath, and of infamy and loss of allhonour and respect in this world: most humbly beseeching the LORD tostrengthen us by His HOLY SPIRIT for this end, and to bless our desiresand proceedings with a happy success; that religion and righteousnessmay flourish in the land, to the glory of GOD, the honour of our King, and peace and comfort of us all. In witness whereof, we have subscribedwith our hands all the premises. The article of this Covenant within written and within subscribed, whichwas at the first subscription referred to the determination of theGeneral Assembly, being now determined, on the fifth of December, 1638, and hereby the five articles of Perth, the government of the Kirk bybishops, being declared to be abjured and removed, and the civil placesand power of kirkmen declared unlawful, we subscribe according to thedetermination of the said lawful and free General Assembly, holden atGlasgow. THE NATIONAL COVENANT: EXHORTATION TO THE LORDS OF COUNCIL. [1] _May it please your Lordship_, We, the ministers of the Gospel, conveened at this so necessary a timedo find ourselves bound to represent, as unto all, so in special untoyour lordship what comfortable experience we have of the wonderfulfavour of God, upon the renewing of the Confession of Faith andCovenant; what peace and comfort hath filled the hearts of all God'speople; what resolutions and beginnings of reformation of manners aresensibly perceived in all parts of the kingdom, above any measure thatever we did find, or could have expected; how great glory the Lord hathreceived hereby, and what confidence we have (if this sunshine be noteclipsed by some sinful division or defection) that God shall make thisa blessed kingdom, to the contentment of the king's majesty, and joy ofall his good subjects, according as God hath promised in His good Word, and performed to His people in former times: and therefore we areforced, from our hearts, both to wish and entreat your lordship to bepartaker and promover of this joy and happiness by your subscription, when your lordship shall think it convenient; and in the mean time, thatyour lordship would not be sparing to give a free testimony to thetruth, as a timely and necessary expression of your tender affection tothe cause of Christ, now calling for help at your hands. Your lordship'sprofession of the true religion, as it was reformed in this land; thenational oath of this kingdom, sundry times sworn and subscribed, obliging us who live at this time; the duty of a good patriot, theoffice and trust of a privy councillor, the present employment, to haveplace amongst those that are first acquainted with his majesty'spleasure; the consideration that this is the time of trial of yourlordship's affection to religion, the respect which your lordship hathunto your fame, both now and hereafter, when things shall be recorded toposterity; and the remembrance, that not only the eyes of men and angelsare upon your lordship's carriage, but also that the Lord Jesus is asecret witness now to observe, and shall be an open judge hereafter, toreward and confess every man before His Father, that confesseth Himbefore men: all of these, and each of them, beside your lordship'spersonal and particular obligations to God, do call for no less at yourlordship's hands, in the case of so great and singular necessity: and wealso do expect so much at this time, according as your lordship at thehour of death would be free of the terror of God, and be refreshed withthe comfortable remembrance of a word spoken in season for Christ Jesus, King of kings, and Lord of lords. THE NATIONAL COVENANT. SERMON AT ST. ANDREWS. _BY ALEXANDER HENDERSON. _[2] "Thy people shall be willing in the day of Thy power, in thebeauties of holiness from the womb of the morning; Thou hast thedew of thy youth. "--_Psalm_ cx. 3. It is, beloved in the Lord, very expedient, and sometimes most necessar, that we turn away our eyes from kings and their greatness, from kirkmenand men of state, and that we turn them towards another object, and lookonly to Jesus Christ, who is the great king, priest, and prophet of Hiskirk. The godly in former times, who were kings, priests, and prophetsthemselves, used to do this, and that before Christ; and mickle more isit required of us now in thir days, seeing we live in troublesome times;for there is a comfort that comes to the children of God that way. Thefirst part of this psalm expresses to us the threefold office of Christ, and the second part of it expresses the valiant acts our Lord Jesus doesby these His three offices, but especially by His Princely office; whilkindeed is His worst studied office by many men in the world. We would, many of us, willingly take Him for our prophet to teach us, and for ourpriest to intercede for us, and be a sacrifice for our sins, but whenit comes to His Princely office, to direct us what we should do, then wewould be at that whilk seems best in our own eyes. His Princely office is described unto us here three ways. 1. In relationto God Himself; "The Lord said unto my Lord, Sit thou at My right hand. "2. In respect of His enemies; "The Lord sall send the rod of thystrength out of Zion: rule thou in the midst of thy enemies. " Were Hisenemies never so many, and never so despiteful against Him, yet He sallrule in the midst of them. And indeed this is a very admirable part ofHis kingly office, that even in the midst of His enemies He sall have akingdom for Himself, in despite of them, and all that they can do or sayagainst it. 3. The third, wherein the glory of His kingly officeconsists, is in thir words that I have read to you: and that is inrelation to, and in respect of the subjects of the kingdom of Christ. And they are described here to be a people belonging to Jesus Christ; tobe a people on whom God manifests His power; and they are a most willingpeople, a people who count holiness to be their chiefest beauty. Andthey are so marvellously multiplied, that it is a wonder to consider ofit: there is no more drops of dew will fall, nor they will not fall anyfaster in a morning than the Lord will multiply them, when He is pleasedto do so. And although the Lord sometimes multiply them in a secretmanner, yet still the multitude stands to be true. That the purposes may be the better tane up by you who will take heed tothem, consider of these parts in the words. 1. The persons of whom thePsalmist speaks here. "Thy people. " 2. The properties of these people inthis day: They sall be a willing people; a holy people; a people whosall be miraculously multiplied. And so their properties is willingness, holiness, and multiplication. Many proofs has been of the truth of this prophecy since thebeginning--that the Lord's people sall be willing in the day of Hispower, in the beauties of holiness; from the womb of the morning thouhast the dew of thy youth. There were many evident proofs of the truthof this since the beginning of the plantation of the gospel into theworld. And surely we know not a more evident and notable proof of itthan this same that is presently into this land, nor think I that therebe any who can show the parallel of it. The Lord has made them willinglyto offer up themselves, and all that they have, for Him. And they are apeople of holiness; albeit it is true, indeed, many has been brought toit from this quarter and that quarter of the land, since the beginning, to be more holy than they used to be. And if the multiplication of thembe not wonderful, I cannot tell what ye will tell me of that is morewonderful; so that indeed it is a miracle to all who hear of it. In thetime while Christ was upon the earth there were two sorts of miracles tobe seen;--first, Christ made the dumb to speak, the blind to see, thelame to walk, &c. : this indeed was a great miracle. The second sort ofmiracles was of him who did see these things wrought by Christ, and yetfor all that, did not believe in Him who did work them. Even so thereare two sorts of wonders in this same time wherein we live;--first, howthe Lord has multiplied His people, and made them to be so many, whereas, at the first, we thought them to be but very few; secondly, wecannot but wonder at these who observes not God's hand into it: andindeed we cannot but wonder that any can be so blind that they observenot the very hand and finger of God in the work. Ay, we who have beenwitnesses to it, for the most part, we cannot but wonder at the work ofGod in it. It has not been man's wit has done the work, and multiply so, but only God has done it; and we cannot tell how; but only we see thatthere are numbers continually multiplied. I. "Thy people. " Here is a note of property, and a note of distinction. First, it is a note of property. They are God's people--God has absoluteright over a people, and there is none who has any right over them butHe alone. It's true all people are under Him, but He calls not all Hispeople after this manner. All things are for God, and subordinate toHim; the absolute power to rule and to command these people is in God'shand, and He will not give that power to any other over them: and He hasgood reason so to do. 1. Because He was thinking upon His people fromall eternity; and there was none who did that but only He. 2. He made usand fashioned us in time; and neither any authority or magistrate didthat. 3. Who is it that provides means for their sustenance daily, andmakes these means effectual, but only the Lord? A man cannot make onepyle (blade) of grass, or one ear of corn, to grow for thyentertainment, but only the Lord: and when thou hast gotten thesethings, it is the blessing of God that makes them effectual. For when yesay the grace to your meat, say ye it to man? No, ye say it only to God. So that every way ye are God's people. And then, whilk is more, andtherefore we are bound to be His people, no man can redeem the life ofhis brother, nor give a price sufficient for his life, let be (letalone) for his soul, and yet the Lord, He has redeemed us from hell, andfrom the grave; and therefore we belong to Him. Then is it not the Lordwho enters in covenant with thee, and says, I will remember thy sins nomore? Then albeit all the world should remember thy ill deeds, yet ifthe Lord remember them not, then thou art blessed. It is He who says, Iwill write My laws in your hearts, to lead you here: it is He who putsus in the estate of grace while we are here, and so puts us in hope ofglory after this life. It is He who sall be our judge at that great day. And so ye are the Lord's people, by way of property. And this was it that made the apostles so bold, when it was allegedthat they had done that whilk was not right: they made the enemiesthemselves judges, and says, "Whether it be right in your sight to obeyGod rather than man, judge ye. " As if they had said, It's true indeed weare mickle obliged to man, but we are more obliged to God than to allmen; for what is it that man can do to us, either good or ill, but Godcan do that als (also) and more? And upon this ground, in the nextchapter, they draw this conclusion, --It behoveth us rather to obey Godthan man. And so, first, they reason with the adversars themselves uponit; and seeing that they could not deny it, upon that they draw up theirconclusion. I mark this for this end, that whenever ye are enjoined todo anything by any man, that then ye would not forget this dignity andpower that God has over you, and that ye are the people of Jesus Christ;and therefore no man ought to enjoin anything to be done by you, butthat for the whilk he has a warrant from God. There is a greatcontroversy now about disobedience to superiors, and the contempt ofthose who are in authority; but there is not a word of that, whether Godbe obeyed or not, or if He be disobeyed by any. Fy, that people shouldsell themselves over to the slavery of man, when the Lord has onlysovereign power over them! I would not have you to think that a wholecountry of people are appointed only to uphold the grandeur of five orsix men. No, they are ordained to be magistrates for your good. And sallwe think that a ministry shines into a land for the upholding of thegrandeur of some few persons. No, all these things are ordained for thegood of God's people; and, seeing that it is so, sall ye then makeyourselves like to asses and slaves, to be subject to all that menpleases to impose upon you? No, no; try anything that they impose uponyou, before ye obey it, if it is warranted by God or not; because God isthe only superior over you. 2. Secondly. "Thy people. " This also is a note of distinction; for everypeople are God's people, but there is a distinction among them. Allpeople, it's true, are God's people by right of creation: why thereforesays he, _Thy_ people, and not _all_ people? Because all people belongnot to Christ. God has authority over all indeed, but in a specialmanner He enters into covenant with some. All people who are subject toHim in His providence are not His peculiar people, His royal nation, Hisholy priesthood, His chosen generation, but only those of them whobelong to Christ; those are properly termed to be His people. And weshould remember of this, that those who are the people of God, they havenotable privileges; they have all things that any people should have, and, whatever we should be, they have that. Where any are the people ofGod, there there is blessedness indeed, for they have His truth fortheir security, they have His love for their comfort, His power fortheir defence. The Lord God, He takes His people into His bosom, andwith every soul He does so, and says, "I the Lord thy God enters incovenant with thee, and renews the covenant that before I made withthee. " And then He lays a necessity upon thee, by His providence, thatthou must enter into covenant with Him; and then He says to thee, "Iwill not remember thy sins any more; I know they are heinous, great, andmany, but because thou desires that they should not be remembered, therefore I will not remember them. And because when ye have renewedyour covenant with Me, ye will be aye in a fear to break it again, therefore I will write My law in your hearts. And so whatever I promiseto you, I will perform it freely when ye are in covenant with Me; andwhatever ye promise to Me, being in covenant with Me, I sall perform itfor you also, at least I sall give you strength to perform it. " Andtherefore to the end that ye may be perfectly blessed, enter into acovenant with God; and without ye be in covenant with Him, ye sall bein nothing but perpetual misery. I would have all of you to think thisto be your only health, wealth, and peace, and your only glory in theworld, to be in covenant with God; and so that ye are the people of God, I would not have you to count men to be rich and glorious men by theirestates in the world--that he can spend so many chalders of victualyearly, or so many thousand merks. O, a silly, beggarly glory is this!Naked thou came into the world, and naked thou must go out of it again. But see how mickle thou has of the knowledge of Jesus Christ, how farthou art forward in the work of repentance, faith, &c. , and such goodactions. Learn to set your affections on things that are above, andtestify it by your actions. II. "In the day of Thy power. " This is the time when the people of Godsall be willing, even in the day of His power; that is, in the day ofthe power of Jesus Christ. The day of His own resurrection from the deadwas one day of His power: He says, "I have power to lay down My life, and I have power to take it again;" "Destroy this temple, and I willbuild it up again in three days;" He meant of the temple of His body:and indeed there was none who could raise His dead body out of thegrave, but only Himself. A second day of His power sall be the day ofthe resurrection of our bodies out of the dust. But there is another daythat is meant of here than any of these, and that is the day of ourfirst resurrection out of the grave of sin, by the preaching of thegospel. And there is good reason for it, why this should be called a dayof His power. First, because it is the power of Jesus Christ that bringsthe purity of the gospel into a land; and we may indeed say that it wasonly His power that brought the gospel into this land. It had notauthority then to countenance it, for all those that were in authoritywere against it; and counsel and policy, and all the clergy, and themultitude, all of them, were against it; and yet, for all that, theLord brought in the purity of the gospel into this land, and establishedit here against all these. Secondly, when the purity of the gospel isinto a land, it is only the power of God that makes it effectual forturning of souls unto Himself, and raising them out of the grave of sin, wherein they are so fast buried. So when the Lord first sends thegospel, we are lying into the grave of sin; and the devil, and theworld, and all these enemies they are watching the grave, to see that werise not out of it; and when we are beginning to rise they are busy tohold us down. And think not that we can rise, and lift up ourselves fromso base to so high ane estate, without the power of God. No, no. Third. When the gospel is into a land, it is only the power of Jesus Christthat makes it to continue, for if the Lord make not the gospel tocontinue into a land, it will not stay there. And there is no less powerrequired either to bring the gospel into a land, or to make iteffectual, or to make it to continue, than was required to raise thedead body of Christ out of the grave, or will be required to raise ours. I would have you consider here, that all times are not alike, but thereis a time of the Lord's power; that all days are not alike, but there isa day of the Lord's power; a time when the saints of God sall be weak, atime when they sall be strong; a time when some sall rise up topersecute the saints, a time when others sall rise up to help them; atime when the Lord withholds His power, and a time when He kythes (shewsit); a time when the people draws back from the Lord, and a time whenthey turn to Him again. There has been a day of defection in this landthis time past, and now there is a time of the Lord's power in bringingback this defection again: and indeed this very instant time that now isis ane hour of that day of the Lord's power, and I will shew you two orthree reasons for it. 1. The Lord did arise and manifested His powerwhen the enemies were become insolent, and when they had determined thatthey would set up such a mode of worship as they thought meet, andnoways according to the pattern shown upon the mount. And indeed theLord, He uses ordinarily to do this, that even when the enemies of Hispeople are become insolent, and they have determined that they will dosuch a thing instantly, then He takes them in their own snare. 2. Toshow that it is the Lord's power only that works a work, He uses tobegin at very small beginnings; and so the Lord did in this samework;--He began at first with some few, and these not honourable, andyet now He has made it to cover the whole land through all the quartersthereof. 3. This is also a note of the power of God, that He has touchedthe hearts of people, that there was never such a howling and a weepingheard amongst them this long time as there is now; and yet it is not aweeping for sorrow, but a weeping for joy. How oft has there beenpreachings in the most part of the congregations of this land this longtime past, and yet people have never found the power of it in workingupon their hearts; and yet within this short space, when the Lord hasrenewed His covenant with them, and they with Him, He has displayed Hisbanner, and made His power known in working upon the hearts of people. 4. In this the power of God is manifestly to be seen in this work, thatthe Lord has made all the devices and plots of the adversars, that theyhave devised to further their own ends, to work contrair to these ends, and to work for the good of His own work. And, indeed, we may say thatit has not been so mickle the courage and wisdom of these, that has beenfor this cause, that has brought it so far on, but the very plots anddevices of the adversars that they have devised for their own good. Thisalso is ane evident token of the Lord's power. And now since the Lord did arise when the enemies were become insolent, since He began at so small beginnings and has brought it so far, sincethe Lord has wrought so on the hearts of people now, and since He hasmade all the plots of the enemies to work against themselves, and forHis people, let us give this glory to God, and reverence Him, and saythat it is only by His power that the work is done, and that He has beenpleased to manifest Himself into the work. Beloved, we may comfortourselves in this, if all this has been done by the power of God, thenwe need not to fear the power of men; men can do nothing against God. The Lord may indeed put His kirk to a trial, but He will not suffer herto be overthrown by any. And indeed, any who hears and knows what theenemies are doing here may see that they are not fighting against men, but against God, and that they are kicking against the pricks. III. Now, for the properties of thir people. The first of them is_willing_. The Lord's people are a people of willingness in the day ofHis power: and indeed thir three go very well together, the people ofGod, the power of God, and a willing people. When the power of God worksupon His people then He makes them to be a willing people. And indeed, it is no small matter to see a people willing in a good cause, for bynature we are unwilling, and naturally we are not set to affect anythingthat is right, except it be through hypocrisy. Our hearts they arecontrary to God; they are proud, disobedient, rebellious, and he whosees and knows his own heart sees all this to be in it; and he knowsthat it is the Lord who cries upon him, in the day of His own power, andframes his heart in a new mould, and makes it to be so nimble andcheerful in any good work, --that albeit they had been before runningwith all their speed to the devil, yet He makes them to stand still inthe way and look about them, and consider what they have been doing, andthen to turn about again. Albeit thou were like to Paul, persecuting theChurch, yet He can then make a preacher of thee, and so affright theethat thou sall not know where thou art, but say, "Here am I, Lord:" andalbeit thou were as unwilling to go as the prophet Moses, yet He willmake thee to say, "Here am I, Lord, send me, " and be as Elisha, whenElias cuist (cast) his mantle about him, then he could not stay anylonger. And when Christ comes to Peter, and calls upon them, they cannotstay any longer, but incontinent they leave all and follows Him. I willnot now begin to make any large discourse of the invincible power ofGod; I say no more of it now but only this for your use. If ye kent thispower of God, it would make you ready and willing to give a confessionto Him this day, and even to confess Him before men, and to forsake alland follow Him. Ye who are ignorant of the power of God, take heed tothis, --it is the Lord who commanded light to come out of darkness, whomust make you to see Christ; He who takes His rod in His hand to beatdown the hard and humble the haughty heart, He must do this also. O ifye felt this power of God, ye would think nothing to forsake all and tofollow Him. He has suffered more for us nor we can suffer for Him; andif we suffered anything for Him, He would not suffer any of us yet to bea loser at His hand: but we cannot put Him to a trial. Now for this unwillingness of these people, it is well expressed here. They are called a people of willingness. And yet He thinks not thissatisfactory, to call them a willing people, but He calls them a peopleof willingness, a noble, generous, high-minded people. And all this isto shew that when the people of God is wakened up in the day of Hispower, there is none who is able to express their willingness. They areso willing that if they had a thousand minds they would employ them allfor Him, and if they had a thousand faces, they would not let one ofthem look down, but they would hold them all up for the Lord; if everyhair in their head were a man, they would employ them all in Hisservice. Their willingness, indeed, it cannot be expressed. They cry tothe Lord, because they think they cannot run fast enough, "Draw me and Isail run after Thee:" they are flying together, as the dowes does to theholes of the rocks before a tempest come. In the Canticles, Christ says, "My soul made Me as the chariots of My noble people;" and, indeed, tosee a people running through the land, to meet together to keepcommunion with the Lord, this is the best chariot that can be. And thiswillingness has been so great at some times in the children of God thatthey have fallen in a paroxysm, or like the fit of a fever, with it: asit is Acts xvii. Paul's spirit was stirred in him, when he saw the Cityof Athens given to so much base idolatry as to worship the UNKNOWN GOD. And Lot, also, he had such a fit as this; he vexed his righteous soulwith the iniquities of Sodom, that is, he tortured his soul with theirsins, he never saw them committing sin but it was a grief to him. And, indeed, the children of God this while past have been grieved and vexedto behold the sins that has been committed into this same land. I insistupon this the rather because I would wish from my heart that ye would bethus willing, and that ye would be as forward for the glory and honourof God as ever any was. And then, indeed, it should do good to othersalso, when they should hear tell that the people of St. Andrews weresuch a willing people. And, indeed, ye have just reason to be willingnow. 1. Because it is God's cause ye have in hand, and it is no new cause tous. It is almost sixty years old; it is no less since this sameConfession of Faith was first subscribed and sworn to. And it has beenstill in use yearly to be subscribed and sworn to in some parts, amongsome in this land, to this day. And I think it would have been so in allthe parts of the land if men had dreamed of what was coming upon us. Whatever is added to it at this time, it is nothing but aneinterpretation of the former part; and if men will be willing to see theright, they may see that there is nothing in the latter part but thatwhilk may be deduced from the first. And in the making of a Covenant weare not bound to keep only these same words that were before, but wemust renew it; and in the renewing thereof we must apply it to thepresent time when it is renewed, as we have done, renewed it against thepresent ills. For it is not necessar for us to abjure Turkism orPaganism, because we are not in fear to be troubled with that; but thething that we are in danger of is Papistry, and therefore we must abjurethat. 2. A second reason to make you willing is, because this matter concernsyou in all things, --in your bodies, in your estates, in your lives, yourliberties, in your souls. I may say, if in the Lord's providence thiscourse had not been taken, ye would have found the thraldom whereintothat course, wherein ye were anes (once) going, would have brought youto or (ere) now, even ye who are most averse from it. 3. A third reason to make you willing is, ye have the precedency andtestimony of the nobility in the land to it, and of all sorts ofpersons, noblemen, barons, gentlemen, burgesses, ministers, and commons;and wherefore, then, should not ye be willing to follow their example?And then, I may say, ye have the prayers of all the reformed kirks inEurope for you, who have ever heard of the perturbations that has been, and yet are, into this land. And, moreover, beloved, whom have yeagainst you in this course? All the atheists, all the papists, and allthe profane rogues in the country; they draw to that side, and it isonly they who hate this cause. And should not all these make you willingto swear to it, and to hazard for it? And I may say, if ye be butwilling to hazard all that ye have, that may be the heaviest distressthat ever ye shall be put to. And if so be that ye had been willing atfirst, the Lord would have touched the king's heart, and made himwilling also; but because he is informed by some that the most part arenot willing, that is a great part of the cause why he is not willing. The second property of God's people is holiness. "In the beauties ofholiness;" a speech that is borrowed from the priest's garments underthe law. Sometimes they were broidered with gold, sometimes they wereall white, especially in the day of expiation. Not that ministers underthe New Testament should have such garments as these, for these wererepresentations to them, both of their inward holiness and of theiroutward holiness, by (beyond) others; but now all believers are priestsas well as ministers are, and therefore such garments as these are notnecessar. Indeed, if such garments as these had been necessar, thenChrist and His apostles had done great wrong to themselves, who neverused the like; and they had done great wrong to the kirk also in notappointing such garments to be worn by ministers. There be garments ofglory in heaven, and garments of grace in the earth; that party-colouredgarment spoken of in the Colossians, and this holiness whilk is spokenof here. Concerning whilk we will mark two things:--First, as people area people of willingness in a good cause, so they must also be a peopleof holiness, or otherwise their willingness is only but for some worldlyrespects: therefore, I would have you with willingness to put onholiness. And, indeed, if we saw what holiness were, we needed not to bepersuaded to put it on, we would do it willingly. For it has three partsin it--1. A purgation from former filthiness. 2. A separation from theworld. If thou will be holy, then thou must be separate from the world;thou must strive to keep thyself from those whose garments are spottedwith the flesh. 3. Holiness requires devotion or dedication to the Lord. When there is purgation from filthiness, separation from the world, anddedication to the Lord, there there is holiness and nowhere else. Now, is there any of you but ye are obleist (obliged) to be holy? Ye saythat ye are the people of the Lord. If so be, then ye must have yourinward man purged of sin, and ye must stand at the stave's end againstthe corruptions of the time, and ye must devote yourselves only to serveand honour God. And your Covenant, that ye are to swear to this day, oblishes you to this; and it requires nothing of you but that whilk yeare bound to perform. And, therefore, seeing this is required of you, purge yourselves within, flee the corruptions of the time, eschew thesociety of those whom ye see to be corrupt, and devote yourselves onlyto the Lord. Yet this is not that we would obleish you to performeverything punctually that the Lord requires of you; there is none whocan do that, but promise to the Lord to do so, tell Him that ye have adesire to do so, and join a resolution and a purpose, and say to Him, Lord, I sall prease (earnestly endeavour) to do als far as I can. And, indeed, there is no more in our covenant but this, that we sallendeavour to keep ourselves within the bounds of our Christian liberty;and, albeit, none of you would swear to this, ye are bound to it by yourbaptism. And, therefore, think not that we are precisians, (or these whohas set down this covenant), seeing all of you are bound to do it. Secondly, "The _beauties_ of holiness. " Consider here that as holinessis necessar for the saints of God, so all God's courtiers they are fullof beauty. God Himself is full of beauty, and we have no power, beautynor holiness but in His power, beauty, and holiness. Holiness, it is thebeauty of the Son of God, Jesus Christ; and to Him it is said in Esay, "Holy, holy, holy, Lord God Almighty": and the Holy Ghost has this styleto be called Holy. And the angels in heaven, they are clothed withholiness; and the saints who are in heaven, this is the long whiterobes wherewith they are clothed. And they who are begun to besanctified here, they strive to be more and more clad with holiness. Beloved, I would have you to count this to be your beauty, evenholiness; for if ye have not this beauty, then all your other beautywill degenerate in a bastard beauty. Now follows the marvellous _multiplication_ of thir people. "From thewomb of the morning thou hast the dew of thy youth. " The words aresomewhat obscure even to the learned ear, but look to the 133d Psalm, and there ye will see a place to help to clear them. Always (however)observe here, "from the womb of the morning thou hast the dew of thyyouth, " that as in a May morning, when there is no extremity of heat, the dew falls so thick that all the fields are covered with it, and itfalls in such a secret manner that none sees it fall, so the Lord, inthe day of His power, He sall multiply His people, and He sall multiplythem in a secret manner; so that it is marvellous to the world, thatonce there should seem to be so few or none of them, and thenincontinent He should make them to be through all estates. We have first to learn here, that the Kirk of God, she has a morning;and in the morning the dew falls, and not in the night, nor in the heatof the day. So it is not in the night of defection, nor in the heat ofthe day of persecution, when the Lord's people are multiplied, but it isin the morning of the day. Beloved, I wish you may be a discerningpeople, to know the Lord's seasons. Sall we be as those, of whom ourSaviour complains, who can discern the face of the sky, but cannotdiscern the day of the Lord's merciful and gracious visitation towardsthem? Men indeed may be very learned and know things very well, and yetin the meantime be but ignorant of this; for there are sundry giftsbestowed upon men, and ilk are has not this gift, to discern the Lord'smerciful visitation. And therefore happy are ye, albeit ye be not greatin other gifts, if so be that ye know this; for the Lord, He has somegifts of His own bestowing allanerly (only), whilk He will bestow uponthe meanest, and yet He will deny them to the proudest; even as the topsof the mountains, they will be dry and have no dew, while as the valleyswill be wet with it. So those who exalts themselves high, and boaststhemselves of their other gifts, of their knowledge, learning, experience, &c. , the Lord will, for all that, ofttimes leave them voidof saving and sanctifying grace. "From the womb of the morning thou hast the dew of thy youth. " That is, as the dew is multiplied upon the earth, so sall thy people be. This isare ordinar phrase in Scripture. Hushai says to Absalom, "Convene thepeople from Dan to Beersheba, and then we sall light upon David as thedew lighteth upon the ground; and then there sall not be left of him andof all the men that are with him so much as one. " And this phrase iswell set down, Is. Liv. , "Rejoice, O barren, and thou that didst notbear, break forth into singing and cry aloud, thou that didst nottravail with child; for more are the children of the desolate than themarried wife. " And therefore He uses this form of speech, v. 2, "Enlargethy tents, and let them stretch the curtains of thy habitations;lengthen thy cords, and strengthen thy stakes. " And all these things arerequisite to be done when the people of God are multiplied thus. Let us observe here, if the Word of God continue in this land, in thepurity thereof, and the sacraments be rightly administrate, the peopleof God will then multiply exceedingly here. The chiefest city in thisland, they are forced to marvel where the people has been in formertimes that are in it now, so that they cannot get kirks to contain them. And they think, if the gospel continue in the purity thereof, all thekirks that they are building, with the rest, sall have enough ado tocontain them. And it is a marvel to consider how the Lord hasmultiplied His people, at this time. This is not that we are to glory inmultitudes, but to let you see the great work of God, Who has multipliedHis people thus. And as it was at the beginning of the plantation of theChristian religion, there was three thousand converted at one preachingof the apostle, I will not say that there has been three thousandconverted at a preaching here, but I may say this, that at one preachingthere has been some thousands wakened up, who had not been so for a longtime before. And will it not be a hard matter, seeing that it is so, that Saint Andrews sall be as Gideon's fleece; that all the kingdomabout it sall be wet with the dew of heaven, and it sall only be dry?Even so, will it not be a shame, that all others sall be stirred up, andye not a whit stirred up in this day more than if there were not such athing? And, therefore, beloved, I would have you to join yourselves withthe rest of the people of God in this cause. "Thy youth. " That is, _thy young men_. Those that are renewed by gracethey are called young, albeit they were never so old, because their ageis not reckoned by their first, but by their second birth. Ay, moreover, still the older that the children of God grow in years, and the weakerin the world, they grow younger and stronger in grace. Secondly, theyare called young, because of the strength that they have to resisttemptations. Before they be renewed by grace and born again that way, they are like bairns, that every temptation prevails with them; but thenthey are as young men, who are able to resist temptations to sin, sothat sin gets not liberty to exercise dominion over them. Thirdly, theyare called young, because they will contend with all their power andmight for the faith. I would have all of you to be young in theserespects, and labour to get ane evidence of your new birth by these, that ye are growing in grace, gaining still more strength to resisttemptations, and by contending earnestly for the faith; even be bold inthis, especially in contending for the truth. Strive for the truth, for, if ye anes lose it, ye will not get it so easily again. And this same isthe covenant of truth whilk ye are to swear to; for as our Covenant isrenewed, so also it is exponed (explained) according as the exigenciesof the time requires, and it is applied to the present purpose. Beloved, I told you already that ye have no cause of fear, for I avowand attest here before God, that what ye do is not against authority, but for authority, let some men who are wickedly disposed say what theywill; but what ye do is for authority. And I told you of the obligationswhereby authority are bound to this. And for the words of it, becausethey are conceived in a terrible manner, ye need not to stand in awe forthis; and it were good that ye should read them over again, and thinkupon this wrath of God whilk we pray for to come upon us, if we dointend anything against authority. _Objection. _ We have oblished ourselves by our subscription already;what then needs us to obleish ourselves over again by our oath? _Ans. _It's true, I grant, many of you has subscribed it already, and so ye arebound; but now ye are to swear also, that so through abundance of bandsto God ye may know yourselves to be the more bound to Him. David says, Ihave purposed, I have promised, I have sworn, and I sall perform Thyrighteous statutes. There be also here sundry Acts of Parliament, thatare all of them made within this same kingdom for the maintainance ofthe true religion; and for thir, they speak for themselves. And I wouldhave these who say we do anything against law and against our superiors, to see and try if there be anything against them, and not all directlyfor them. Beloved, I hope that it will not be necessar for us to spend mickle timewith you in removing of scruples. Good things I know has over manyobjections against them from the devil, the world, and our own illhearts. And I know some of them who are accounted the learnedst in theland, have assayed their wits and used their pens to object againstthis. But truly these who are judicious, they have confessed that theyhave been greatly confirmed by that whilk they have objected; and thereason of it was, because they who were the most learned assayedthemselves to see what they could say, and yet when all was done, theyhad nothing to say that was worth the hearing. For the first part of this Confession of faith, there is not a wordchanged in it; and if so be that men had keeped that part of it free ofsinistrous glosses, and had applied it according to the meaning of thosewho were the penners thereof, there needed not to have such a thing adoas there is now; but because they have put sinistrous glosses upon itnow and misapplied it, therefore it behoved to be explained and appliedto the present time. The first thing that ye swear to is, That with your whole hearts yeagree and resolve, all the days of your life, constantly to adhere untoand defend the true religion. There is no scruple here. 2. That yesuspend and forbear the practice of all novations already introduced inthe matters of the worship of God, or approbation of the corruptions ofthe public government of the kirk, or civil places and power of kirkmen, till they be tried and allowed in free assemblies and in parliaments. Now, I know there be some who make scruples here. How can we, say they, bind ourselves to forbear the practice of that whilk Acts of Assemblyallows, and Acts of Parliament commands? _Ans. _ We do not herein condemnthe Act as altogether unlawful, whatever our judgment be of it, but thisis all what we do. Because such ills has followed upon these novations, therefore we think it meet now to forbear the practice of them till theybe tried by Assembly and Parliament. And this is not a breach of the Act, when all is done. Because the Actis not set down in the manner of a command, but only as a counsel; forso the Act of the pretended Assembly bears. The words is, "The Assembliethinks good, " &c. , "because all memory of superstition is now past, therefore we may kneel at the communion. " Then, if there be any dangerof superstition, by the very words of the Act we may gather this, thatwe should not kneel: and so they who practice now keep the letter of theAct, but they who forbear keep the meaning thereof more nearly than thepractisers. 3. We promise and swear against the Service-book, Book ofCanons, and High Commission, with all other innovations and illscontained in our Supplications, Complaints, and Protestations. Now forthe Service-book, I find every one almost to be so inclined willingly toquite (be done with) it. But let me attest your own consciences, if ithad gone on for a while, and been read among you, as it was begun to be, if it had not been as hard for you to have quat it as to quit theArticles of Perth; and therefore, do not deceive yourselves, to let suchthings be practised any more. It is a pitiful thing, that those who arewise otherways should deceive themselves in the matters of God's serviceand worship, and suffer others to deceive them also. 4. Ye promise andswear, to the uttermost of your power to stand to the defence of theking's majesty, in the defence and preservation of true religion: asalso, every one of you to the mutual defence of another in the samecause. Now there be a number who says, that in this we come underrebellion against the king, and we join in a combination against him, when we join ourselves thus, every one for the defence of another. I sayno more of it but this. It is not disputed here, ye see, whether it belawful for subjects to take up arms against their prince or not, whetherin offence or defence; but that we will maintain the true religion, andresist all contrary corruptions, according to our vocation. And everyone of us oblishes ourselves for the defence of another, only inmaintaining the cause of true religion, according to the laws andliberties of this kingdom. And indeed, this is very reasonable to bedone, albeit not asked of; for when your neighbour's house is burning, ye will not run to the king to speir (ask) if ye should help him or not, before it come to your own; but ye will incontinent put to your hand, both to help him, and to save your own house. Ye may not say, neither, that because we may not oppose against authority, that we may not opposeagainst Papists or against Prelates; for that were to make ourselvesslaves to men. And the very law of nature binds every one of us to helpanother, in a lawful manner, for a good cause. 5. Ye swear, because yecannot look for a blessing from God upon your proceedings, except thatwith your confession and subscription ye join such a life as becomesChristians who has renewed their covenant with God, --therefore yepromise to endeavour at least, for yourselves and all that are underyou, to keep yourselves within the bounds of your Christian liberty, andto be good ensamples to others in all godliness, soberness, andrighteousness, and of every duty we owe both to God and man. And thereis none who needs to skarre (be frightened) at this; for we are nothereby to tie any to the obedience of the law, but to the obedience ofthe Gospel: and I am sure all are bound at least to please to (striveafter) this. And therefore I would have you to labour to it; and when yefind that ye cannot get it done, then run to Christ, and beseech Him toteach you to do it; and to give you strength, according to His promisemade in His new covenant; and so ye sail give glory to God and get goodto your own souls. And, indeed, all of you are obleist to amend yourlives, and to live otherwise than ye have done. And last of all, thereis the _Attestation_. Now, I hope all these things be so clear to you, that there is not anyscruple in any of your minds. And therefore, that this work may be donearight, and may be accompanied by the power of God, I would have all ofyou to bow your knees before that great and dreadful Lord, and beseechHim that He would send down the Holy Ghost, and the power of His Spirit, to accompany the work, that so ye may do it with all your hearts, to Hisglory and honour, and to your comfort in Jesus Christ. THE NATIONAL COVENANT: EXHORTATION AT INVERNESS. _BY ANDREW CANT. _[3] Long ago our gracious God was pleased to visit this nation with thelight of His glorious Gospel, by planting a vineyard in, and making Hisglory to arise upon Scotland. A wonder! that so great a God should shineon so base a soil! Nature hath been a stepmother to us in comparison ofthose who live under a hotter climate, as in a land like Goshen, or agarden like Eden. But the Lord looks not as man: His grace is most free, whereby it often pleaseth Him to compense what is wanting in nature:whence upon Scotland (a dark obscure island, inferior to many) the Lorddid arise, and discovered the tops of the mountains with such a clearlight, that in God's gracious dispensation, it is inferior to none. Howfar other nations outstripped her in naturals, as far did she out-gothem in spirituals. Her pomp less, her purity more: they had more ofantichrist than she, she more of Christ than they: in their reformationsomething of the beast was reserved; in ours, not so much as a hoof. When the Lord's ark was set up among them, Dagon fell, and his neckbrake, yet his stump was left; but with us, stump and all was cast intothe brook Kidron. Hence king James his doxology in face of parliament, thanking God who made him king in such a kirk that was far beyondEngland (they having but an ill-said mass in English) yea, beyond Genevaitself; for holy-days (one of the beast's marks) are in part thereretained, which (said he) to day are with us quite abolished. Thus to apeople sitting in darkness, and in the shadow of death, light is sprungup. Thus, in a manner, the stone that the builders refused is become thehead of the corner. The Lord's Anointed (to whom the ends of the earthwere given for a possession and inheritance) came and took up houseamongst us, strongly established on two pillars, Jachin and Boaz, andwell ordered with the staves of beauty and bands, and borrowing nothingfrom the border of Rome. Her foundation, walls, doors, and windows wereall adorned with carbuncles, sapphires, emeralds, chrysolites, andprecious stones out of the Lord's own treasure. God Himself sat with Hisbeauty and ornaments therein, so that it was the praise and admirationof the whole earth. Strangers and home-bred persons wondered. Such wasthe glory, perfection, order, and unity of this house, that the altar ofDamascus could have no peace, the Canaanite no rest, heresy no hatching, schism no footing, Diotrephes no incoming, the papists no couching, andJezebel no fairding. Our church looked forth as the morning, fair as themoon, clear as the sun, and terrible as an army with banners. Then God'stabernacle was amiable, His glory filled the sanctuary, the clear freshstreams watered the city of our God; the stoutest humbled themselves, and were afraid. If an idiot entered the Lord's courts, so great powersounded from Barnabas and Boanerges, the sons of consolation andthunder, that they were forced to fall down on their face, and cry, "This is Bethel, God is here. " But alas! Satan envied our happiness, brake our ranks, poisoned ourfountains, mudded and defiled our streams; and while the watchmen slept, the wicked one sowed his tares: whence these divers years bygone, forministerial authority, we had lordly supremacy and pomp; for beauty, fairding; for simplicity, whorish buskings; for sincerity, mixtures; forzeal, a Laodicean temper; for doctrines, men's precepts; for wholesomefruits, a medley of rites; for feeders we had fleecers; for pastors, wolves and impostors; for builders of Jerusalem, rebuilders of Jericho;for unity, rents; for progress, defection. Truth is fallen in thestreets, our dignity is gone, our credit lost, our crown is fallen fromour heads; our reputation is turned to imputation: before God and man wejustly deserve the censure of the degenerate vine; a backsliding people, an apostate perjured nation, by our breaking a blessed covenant sosolemnly sworn. Yet, behold! when this should have been our doom, when all was almostgone, when we were down the hill, when the pit's mouth was opened, andwe were at the falling in, and at the very shaking hands with Rome; theLord, strong and gracious, pitied us, looked on us, and cried, saying, "Return, return, ye backsliding people; come, and I will heal yourbackslidings. " The Lord hath been so saving, and the cry so quickening, that almost all of all ranks, from all quarters and corners, areawakened and on foot, meeting and answering the Lord, saying, "Behold wecome unto Thee, for Thou art the Lord our God, other lords besides Theehave had dominion over us, but by Thee only will we make mention of Thyname. " All are wondering at the turn, and looking like them that dream, and are singing and saying, "Blessed be the Lord who hath not given usfor a prey to their teeth; our souls are escaped as a bird out of thesnare of the fowler, the snare is broken, and we are escaped: our helpis in the name of the Lord who made the heaven and the earth. " Whothought to have seen such a sudden change in Scotland, when all secondcauses were posting a contrary course? when proud men were boasting andsaying, "Bow down that we may go over;" and we laid our "bodies as theground, and as the streets to them that went over. " But now, behold oneof God's wonders! So many of all ranks taking the honour and cause ofChrist to heart; all unanimously, harmoniously and legally conjoined asone man in supplications, protestations and declarations againstinnovations and innovators, corruptions and corrupters. Behold andwonder! That old covenant (once and again solemnly sworn andperfidiously violated) is now again happily renewed, with suchsolemnity, harmony, oaths and subscriptions, that I dare say, this hathbeen more real and true in thee, O Scotland, these few weeks bygone, than for the space of thirty years before. I know Pashurs that went tosmite Jeremiahs, are become at this work Magor-missabib, terror roundabout; Zedekiahs that went to smite Micaiahs, seek now an inner chamberto hide themselves. Tobiah and Sanballat gnaw their tongues, laugh anddespise us, saying, "What is this ye do? Will ye rebel against the king?Will ye fortify yourselves? Will ye make an end in a day? Will ye removethe stones out of the heaps of rubbish that is burnt?" Rehum thechancellor, Shimshai the scribe, and the rest of their companions, ceasenot to fill the ears of a gracious prince with prejudice, saying, "Be itknown to thee, O king, if this city be built, and the walls thereof setup again, that they will not pay toll, tribute or custom. " But to thesewe answer, "Let the king live, and let all his enemies be confounded, let all that seek his damnation be put to shame here and henceforth: butas for you, ye are strangers, meddle not with the joy of God's people;ye have no portion, right, nor memorial in God's Jerusalem. " If thebegun work vex them, it is no wonder; it does prognosticate the ruin oftheir kingdom, and that Haman, who hath begun to fall before the seedof the Jews, shall fall totally: the Lord is about to prune Hisvineyard, and to drive out the foxes that eat the tender grapes; topluck up bastard plants, and to whip buyers and sellers out of thetemple. The Lord is about to strike the Gehazis with leprosy, and tobring low the Simon Maguses who were so high lifted up by Satan'sministry. The Lord is calling the great ones to put too their shoulder, and help His work; He hath been in the south, saying, "Keep not back, "and blessed be God, they have not. He hath now sent to the north, saying, "Give up, bring My sons from afar, and My daughters from theends of the earth:" contend for the faith once delivered to Scotland. There is one Lord, one faith, one cause that concerns all. Though thisnorth climate be cold, I hope your hearts are not, at least they shouldnot be. The earth is the Lord's and its fulness, the world and they thatdwell therein; the uttermost parts of the earth are given to Christ fora possession; His dominion is from sea to sea, and from the river to theends of the earth. Come then, and kiss the Son; count it your greatesthonour to honour Christ, and to lend His fallen truths a lift; come andhelp to build the old wastes, that ye may be called the repairers of thebreach; and then shall all generations call you blessed; then shall Godbuild up your houses, as He did to the Egyptian midwives, for theirfearing God, and for their friendship to His people Israel. Be not likethe nobles of Tekoa, of whom Nehemiah complained, that they would notput their necks to the work of the Lord. Be not like Meroz, whom theangel of the Lord cursed bitterly, for not coming to the help of theLord against the mighty. Neither be ye like these mockers and scorners, at the renewing of the Lord's covenant in Hezekiah's days, but ratherlike those whose hearts the Lord humbled and moved. Be not like thoseinvited to the king's supper, who refused to come, and had miserableexcuses, and therefore should not taste of it. We hope better things ofyou; God hath reserved and advanced you for a better time and use: butif ye draw back, keep silence, and hold your peace, God shall bringdeliverance and enlargement to His church another way; but God save youfrom the sequel. Nothing is craved of you but what is for God and theking; for Christ's honour, and the kirk's good, and the kingdom's peace. God give to your hearts courage, wisdom and resolution for God and theking, and for Christ and His truths. _Amen. _ THE NATIONAL COVENANT SERMON AT GLASGOW. [4] _By ANDREW CANT. _ "The kingdom of heaven is like unto a certain king, who made a marriagefor his son: and he sent forth his servants to call them that werebidden to the wedding; and they would not come, " etc. --_Matt. _ xxii. 2, 3, 4, 5, 6. I purpose not to handle this parable punctually, because it stands notwith the nature of a parable, neither will the time suffer me so to do. The parable runs upon an evident declaration and clear manifestation ofGod's sweetest mercies, in offering the marriage of His Son, His ownSon, His well-beloved Son, the Son of His love, the Son of His bosom, the Son as good as the Father, the Son as great and as glorious as theFather, the Son whose generation none can declare. The Father offersthis His Son in marriage: 1. To the Jews, as you have in the first sevenverses of the parable. 2. To the Gentiles, in the rest of the parable. 1. To the Jews, not because of their worthiness; "But even so, O Father, for so it seemed good in Thy sight. " This offer was the effect of nomerit, neither of congruity nor of condignity in the Jews; for they werelike that wretched and menstruous infant, Ezek. Xvi. 3, 4, unswaddled, unwashen, uncleansed, "lying in its blood, its navel not cut, norsalted at all, nor swaddled at all, cast out in the open field, havingno eye to pity it. " 2. As for the Gentiles, ye may see what case they were in, if ye readthis same parable, Luke xiv. 20. "Go ye out into the streets and lanesof the city, and call the poor, the lame, blind and maimed, " etc. Somewere cripple, some poor and blind, and withered, and miserable, andnaked, and leper, unworthy to come to our Lord's gates, let be to havethem opened wide to us; unworthy to be set down at His table, let be tobe admitted to His royal marriage feast, and to get Christ our Lord tobe our match, and to be the food and cheer of our souls: and thereforelet all souls, let all pulpits, let all schools, let all universities, let all men, let all women, let all Christians cry, grace, grace, grace, praise, praise, praise, blessing, blessing, for evermore to the Lord'sfree grace. Fy, fy, upon the man; fy, fy, upon the woman, that is anenemy to the Lord's free grace. The fullest, and the fairest, and thefreest thing in heaven or earth is the free grace of God, to our poorsouls: "Not unto us, O Lord, not unto us, but unto Thy name be theglory. " At another occasion I handled the parable after a more general manner, and propounded these points unto you: 1. Who was this great king? 2. Whowas the Son of this great king? 1. This great King is God Himself, "the King of kings, and Lord oflords. " Then for the Lord's sake, stand in awe of Him, love Him and fearHim. And I charge you all here before that great and dreadful Lord, thatye humble yourselves under His mighty hand, and that ye prostrate andsubmit yourselves under His almighty hand, and come away as ye promised. Kiss the Son, and embrace Him, and then shall wrath be holden off you;and a shower of God's mercy shall come down upon you. Then the King isGod. 2. The King's Son is Christ. Then there follows a dinner, "I haveprepared my dinner. " Yea, I have a supper also, for Luke says, He"prepared a great supper. " I told you in what respects it is great. 1. Itold you it was great in respect of the author of it, God. 2. I told youit was great in respect of the matter of it. Ye know the matter of it, as holy Scripture tells. Whiles it gets base, silly, simple names, andis delineated and expressed under common terms: but the most common termit gets is so considerable that our case would not be good if it werewanting. Whiles 'tis called "a feast of fat things full of marrow, ofwine on the lees well refined. " Whiles it is called "gold. " Whiles it iscalled "fatlings, and a fatted and fed calf. " Whiles 'tis "honey andmilk. " Whiles it is called "oil and wine. " Whiles it is called the"bread of life. " In a word, to tell you what this feast is, it is thisChrist and all His saving graces freely given to thy soul. Then, 3. Itis great in respect of the manner of its preparation: I confess, thisfeast, though prepared in silver, is often administered in earthenvessels, and clay dishes: and, though it be mingled with butter andhoney, yet this makes the natural man, when he looks upon it, not tothink much of it, because he looks on the outside of it only. But wouldto God your eyes were opened to see the inside of it, and not to be likeproud Naaman, who said, "What better is this water of Jordan than thewater of Abana and Pharpar, rivers of Damascus?" As some say, Whatbetter is this feast than the feast we have at home? As the man of Godprayed for his servant, "Lord, open his eyes that he may see;" and theLord opened his eyes, and he saw another sight, even the mountain fullof horses and flaming chariots of fire; so, I pray the Lord open allyour eyes, that ye may see the many differences between this feast andall other feasts; for other feasts are but feasts for the body, and theyare but feasts for the belly; an Esau may have them, a reprobate mayfeed upon them. These are nothing else but the swine's husks, whereonthe prodigal fed for a time, and scarce could get them; but when he cameback again to his father's house, then he fed upon the fatted calf; andthen he got a feast, and then was there plenty, then did his well runover, then was his cup to the brim, and overflowing. O that ye knew yourFather's house, and the fatness, the fulness, the feast, and the plentythat are there, ye would all hunger after it, and would then say, alas!I have been feeding on husks too long, "now will I arise and go to myfather's house, where there is bread enough. " All the Lord's steps dropplenty and fatness. 4. I told you that this supper is a great feast inrespect of the great number that are called unto it. The poorest thingin all the land is called unto it: the Jews are called, the Gentiles arecalled, yea the poorest thing that is hearing me is called; such as agreat man would not look on, but he would close the gates on such anone; a great man would not deign himself to look on them in his kitchen;yet come ye away to this feast, the King of kings has His house open, and His gates patent, He has a ready feast, and a room house, and fairopen gates, and every body shall be welcome that will come. "Whosoeverthirsts; let him come, and take of the water of life freely. " And nowthrough all the nooks and corners of this kingdom of Scotland, Christ issending out His servants, and I am sent out unto you this day, cryingunto you, "Come away, His oxen and fatlings are killed, His wine isdrawn, and His table furnished, and all things ready. " 5. I told you itwas a great feast, in respect of the place where it is kept. There aretwo dining-rooms:--(1) A dining-room above. (2) A dining-room below. Adining-room above, that is a high dining-room, that is a fair house, that is a trim place. O the rivers of the Lord's consolations that runthere: I confess, in this lower dining-room of the church, the waterscome first to the ankles, then to the mid-leg, then to the knees, thento the thigh, and then past wading; but then shall ye get fulness, whenye come up to that dining-room. And when ye come there, there shall beno more hunger, no more thirst, there shall be no more scant nor want, nor any more sour sauce in your feasts, neither any more sadness, norsorrowful days; but eat your fill, and drink your fill. And many shallcome from the east, and from the west, and from the north, and from thesouth, and shall sit down at the royal and rare covered table, withAbraham, Isaac, and Jacob, and get their fill to their hungered--"When Iawake (says David) I shall be filled with Thy likeness. " Poor soul, thoucanst never get thy fill; I wish to God thou got a sop and a drop to setthee by till then. Indeed, if thou hadst a vessel, thou shouldst get thyfair fill even in this life. And I dare say, if thou wouldst seek, andseek on, and seek instantly, the Lord would one day or other make theedrink of the new wine of the gospel; He would give thee a draught, afair draught, a fill, a fair fill of the wine of His consolation, Hewould make you suck the milk at the breasts of His consolation; but Hewill aye keep the best wine hindmost, as He did at the marriage of Cana. Therefore, poor thing, lift up thy head, and gather thy heart; ere it belong thou shalt get a draught of the best wine in thy Father's house, where there are many mansions, and many dwelling-places. "I go (saysChrist) to prepare a place for you:" and He will come again, and receiveyou to Himself, where ye shall drink abundantly of the new wine of thegospel. _Lastly_, This supper is a great one in respect of thecontinuance of it; it lasts not for one day, but for ever; it lasts notfor a hundred and four-score days, but for ever, and evermore. Poorthing, who possibly gets some blyth morning blinks in upon thy soul, andpossibly gets a taste of this cup in the morning, and long ere even thouart hungering and thirsting again, and thou wots not where to meet thyLord, and all the thing thou hast gotten is forgotten; in the day thatHe shall come, then thou shalt feast constantly and continually in thyFather's house, where thou shalt never want thy arms full, thou shaltnever want thy Lord out of thy sight, neither shall thy Lord ever wantthee, but He shall ever be with thee, and thou with Him; thou shaltfollow the Lamb whithersoever He goes. "Behold I have prepared my dinner. " All this feast was for a marriage;and here is a wonder, a world's wonder, a behold, which notes diversthings: 1. Behold it for an admiration. 2. Behold it for an excitation. 3. Behold it for consolation. 4. Behold it for instruction. Behold, andbe awakened; behold, and be excited; behold, and be comforted; behold, and admire; behold, and wonder, that the King of heaven's Son will marryyour soul! Then behold, and come away to your own marriage; behold, lostman shall get a Saviour, behold, the King's Son will be a Saviour to aslave; behold, the King's Son will drink the potion, and the sick shallget health; behold, the King's Son will marry Himself upon thee! "I willmarry thee unto Me in faith and in righteousness. " "Thou that was awidow and reproached, " like a poor widow that has many foes, but fewfriends; yet, says the Lord, "Thou shalt not remember the reproach ofthy widow-hood any more. " Then behold, and come away to the marriage. Now, "Who are these that are invited to the marriage?" I told you, 1. The Jews are invited. 2. The Gentiles are invited; yea, you are invited;I thank the bridegroom you are invited; I shall bear witness of it, whenI am gone from you, you are invited. And I thank the Lord, I have moreto bear witness of; yea, that which comforts my soul, by all appearancethe greatest part of you are come in, and by all good appearance ye havethe wedding garment. I hope God has a people among you; this I shallbear witness of, when I am gone from among you; the greatest part haslent an ear; the Lord bear it in upon your hearts with His own blessedpreference. 1. "He sent His servants forth. " He gives many a cry Himself, and many ashout Himself. Is not that one of God's cries, "Come unto Me, all yethat are weary and laden, and I will ease you. " O but that is a sweetword, thou art a weary thing, with a sore load of sin upon the neck ofthy soul, and thou art like to sink under it, and art crying, what willcome of thee? He is bidding thee come away, and get a drink of themarriage-wine to cheer thy fainting spirit; and if thou be weary, Heshall ease thee. _Object. _ Alas! Sin hinders me, that I cannot come; sin is so black andugly upon me, and so heavy, that I cannot come. _Ans. _ "Come (says theLord) I will reason with you, " that is, I will have your faultsdiscovered, and I will have you convicted of your faults; but when Ihave reasoned with you, will I cast you away? Nay, but though your sinswere red as "crimson, they shall be made white as snow or wool. " _Object. _ 2. Alas! but my sins are many, how can the Lord look upon meor pardon me? _Ans. _ "Let the wicked forsake his way, and theunrighteous man his thoughts, and let him return unto the Lord, for Hewill abundantly pardon; for My ways are not your ways, neither Mythoughts your thoughts; but as the heaven is high above the earth, soare My thoughts, (in pardoning) higher nor yours" (in sinning). Comeaway, poor thing, then, and get thy heart full of mercy; and becausesuch a fair offer is hard to be laid hold on, therefore He goes to themarket-cross, like an herald with a great O yes, that all men there maybe awakened. It is not little that will awaken sleeping sinners, therefore He puts too an O yes. "Ho, come every one that thirsteth, buywine and milk without money, and without price. Why do ye spend yourmoney for nought?" Ye have spent your strength too long in vain; ye havebeen feeding on husks too long; ye have forsaken mercy and embracedvanity too long. Come away, and He "will make an everlasting covenantwith you, even the sure mercies of David. " 2. "He sent forth His servants. " This is a great wonder, that He callson His servants, and sends them to them; this is wonderful! He stood noton compliments, who should be first in the play: ye would never havesought Him, if He had not sought you; ye would never have loved Him, ifHe had not loved you with the love of Christ. I would say a comfortableword to a poor soul; is there any soul in this house this day, that haschosen the Lord for the love and delight of his soul? Thou wouldst neverhave chosen Him, if that loving and gracious God had not chosen thee. Isthere any soul in this house this day, that is filled with the love ofChrist? Thou wouldst never have loved Him if He had not loved theefirst. Is there any soul that is seeking unto Him in earnest? Becomforted, He is seeking thee, and hast found thee, and gart thee seekHim. I might produce scripture for all these, but the points are plain. 3. Lo, a greater wonder! "He sent forth His servants. " Ye would think, if any had wronged you, it were their part to seek you, and not yours toseek them; or if any baser than another had done a wrong, it beseemedhim to be the most careful to take pains, and seek to him whom he hadwronged. But behold here a wonder! The great God seeking base man! theoffended God seeking offending man! And is this because He has need ofyou? Nay, canst thou be a party for Him? Canst thou hold the fieldagainst Him? Nay, "Shall the thing formed say to Him that formed it, Whyhast Thou made me thus?" Shall the crawling worm and the pickle of smalldust fight against the King of kings? Art thou able to stand out againstHim, or pitch any field against Him? Nay, I tell thee, O man, there isnot a pickle of hair in thy head, but if God arise in anger, He cancause it seem a devil unto thee, and every nail of thy fingers, to be atorment of hell against thee. O Lord of hosts, and King of kings, whocan stand out against Thee? And yet thou hast offended Him, and run awayfrom Him, and miskent Him, and transgressed all His commandments, andhell, and wrath, and judgment is thy portion which thou deservest, andyet the Lord is sending out His servants, to see if they can make anagreement. Then, for God's sake, think on this wonder: for all this textis full of wonders, all God's works are indeed full of wonders, but thisis the wonder of wonders. We then are God's ambassadors, I beseech youto be reconciled to God. Should not ye have sought unto Him first, withropes about your necks, with sackcloth upon your loins, and with tearsin your eyes? Should not ye have lain at His door, and scraped, if yecould not knock? And yet the Lord hath sent me to you, and our faithfulmen about here, crying, Come away to the marriage: Come away, I willrenew My contract with you; I will not give you a bill of divorcement, but I will give My Son to you; and your souls that are black and blae, Iwill make them beautiful. Behold yet another wonder! When He has sentout other servants, and they got a nay-say; yet He will not take anay-say. Ye know a good neighbour, when he has prepared a dinner foranother of his neighbours, sends out his servants, intimating that allthings are ready, the table is covered, and dishes set on; if oncewarned, he refuses, he might well send once or twice to him, but at lasthe would take a displeasure, and not send again: but behold a wonder! Hesends out His servants, in the plural number. But behold a great wonder!After one servant is abused, He sends out others, and when they areslain, and spitefully used by these who should have followed their call, and come in; what does the Lord? Read the chapter before, and ye shallsee a great wonder; "He sent out His own SON:" when Moses cannot do it, when the prophets cannot do it, when John the Baptist cannot do it;well, says the Lord, I will see if My Son can do it; I have not a Sonbut one, and that is the Son of My love, and I will make Him a man, andsend Him down among them, and see how they will treat Him: and when Hecomes, they cry out, "There is the heir, let us kill him. " But behold agreater wonder! That after these servants are abused, and spitefullyhandled; and after the Son Himself is come, and has drunken of the samecup, after He has died a shameful death, and after they had put theirhands on the heir; yet, when all is done, the Lord sends servants uponservants, preachers upon preachers, apostles upon apostles to call inthe people of the Jews, to see if they will marry His Son. Then beholdand wonder at all these wonders! and let all knees bow down before God. Lord stamp your hearts with this word of God: God grant you could bekind to Him, as He has been kind to you, and testified the same, byputting salve to your soul, and bringing it into the wedding. "He sent forth His servants. " We may learn from this, that we who arethe brethren in the ministry must be servants, and not lords. I wish atmy heart, that we knew what we are, and that we knew our calling, andwhat we have gotten in trust; for we serve the best Master in the world;but I'll tell you He is the strictest Master that can be. I'll tellthee, O minister, and I speak it to thee with reverence, and I speak itto myself, There is a day coming, when thou must answer to God for whatthou has got in charge, thou must answer to God for all the talents thouhast got, whether ten or two; for all have not got alike. But, dearbrethren, happy is the man, if he had but one talent, that puts it outfor his Lord's use; and Lord be thanked, that He will seek no more ofme than He has given me. There are many things to discourage a faithfulminister; but yet this may encourage us, that we serve the best Master, and that is a sure recompence of reward that is abiding us. Indeed Hehas not sent us out to seek ourselves, or to get gain to ourselves, Hehas not sent us out to woo a bride to ourselves, or to woo home the lordto our own bosom only: but He has sent us to woo a bride, and to deckand trim a spouse for our Lord and Master. And ye that are ministers ofGlasgow ye shall all be challenged upon this; whether or not ye havelaboured to woo and trim a bride for your Lord: but I know that you willbe careful to present your flocks as a chaste spouse to Him. And we alsothat are ministers in landwart, we are sent out for this errand, itmatters not what part of the world we be in, if we do our Master'sservice; and the day is coming when thou must answer to God for thyparish, whether thou hast laboured to present it as a chaste spouse toChrist. It may gar the soul of the faithful minister leap for joy, whenhe remembers the day of His Majesty's faithful meeting and his, when heshall give up his accounts, and then it shall be seen who has employedhis talent well: then shall He say, "Well done, good and faithfulservant, thou hast been faithful over a few things, I will make theeruler over many things; enter thou into thy Master's joy. " Or rather"Let thy Master's joy enter into thee, and take and fill thy soul withit. " Many a sad heart has a faithful watchman; but there is a day comingwhen he shall get a joyful heart. But for whom especially is this joyreserved? It is even for those "who convert many to righteousness; theyshall shine like the stars in the firmament, in the kingdom of theirFather. " It is plain this belongs not to thee, O faithless watchman. What hast thou been doing? Busking a bride for thyself? Busking a bridefor the Pope of Rome, the bishop of Rome, even for antichrist? beckingand bingeing to this table and that altar, bringing in the tapistry ofantichristian hangings, and endeavouring to set the crown on anotherman's head, nor Christ's? But thou that wilt not set on the crown on Hishead, and labour to hold it on, thou O preacher, the vengeance of Godshall come upon thee, the blood of souls shall be upon thee. Many akirk-man eats blood, and drinks blood; Lord deliver our souls fromblood-guiltiness. Dear brethren, let us repent, let us repent: I trow wehave been all in the wrong to the Bridegroom; shame shall be upon theethat thinks shame to repent. I charge you all, before the timber andstones of this house, and before that same day-light that ye behold, andthat under no less pain nor the loss of the salvation of your souls, that ye wrong not the Bridegroom nor his bride any more. But we come toour point: We are servants and not lords. I see never a word in this text, nay, norin all the scripture that the Master of the feast sent out lords to woohome his bride; He "sent out His servants, " but not His lords. Read allthe Bible from the beginning to the ending, you shall not find it. Daftmen may dispute, and by respect may carry it away; but read all the Oldand New Testament both, and let me see if ever this lord prelate, orthat lord bishop, was sent to woo home his bride. _Object. _ 1. We have our prerogative from Aaron, from Moses, from theapostles, from Timothy. _Ans. _ I trow ye be like bastard bairns that canfind no father. So they shall never be able to get a father, for man hasset them up, and man is their father. _Object. _ 2. Find we not the name of bishop under the New Testament?_Ans. _ Yes; but not the bishop of a diocese, such as my Lord Glasgow, and my Lord St. Andrew's; but we find a pastor or a bishop over a flock. It is a wonderful matter to me, that men should think to reason thisway; for in the Old Testament there is not an office, nor anoffice-bearer, but is distinctly determined in the making of thetabernacle; there is not a tackle, nor the quantity of it, not acurtain, nor the colour thereof, not a snuffer, nor a candlestick, nor abesom that sweeps away the filth, nor an ash-pan that keepeth the ashes, but all are particularly set down; yet, ye will not get a bishop, nor anarchbishop, nor this metropolitan, nor that great and cathedral man, nonot within all the Bible. The Lord pity them; for indeed I think themobjects of pity, rather than of malice. Christ is a perfect king, and aperfect prophet. Thou canst never own Him to be a perfect priest andking, that denies Him to be perfect prophet; and a perfect prophet Hecan never be, except He has set down all the offices and office-bearersrequisite for the government of His house; but so has He done, thereforeis He perfect. _Obj. _ 3. But they will call themselves servants. _Ans. _ 1. The fox maycatch a while the sheep, and the Pope may call himself _servusservorum_, the servant of servants: and they will call themselvesbrethren, when they write to us; but they will take it very highly andhardly, if we call them brethren, when we write back to them again: butmen shall be known by their fruits, and by their works, to be what theyare, and not what they call themselves. But if they will be calledservants and yet remain lords, let them take heed that they be not suchservants, as cursed Canaan was, "a servant of servants shall he be. "Take heed that they be not serving men's wrath and vengeance, and notservants "by the grace of God, and by the mercy of God, " as they stylethemselves. 2. Let them take heed that they be not such servants asGehazi was; he was a false servant, he ran away after the courtierNaaman, seeking gifts, and said his master sent him, when (God knows)his master sent him not; at the time he should have been praying to theLord, to help his poor kirk and comfort her; the curse and vengeance ofGod came upon him, and he was stricken with leprosy for his pains; suchservants are these men who now sit down on their cathedral nests, labouring to make themselves great like Gehazi: let them take heed thattheir hinder end be not like his. 3. Let them take heed that they be notsuch servants as Ziba was to Mephibosheth, who not only took away whatwas his by right, but also went to the king with ill tales of poorcripple Mephibosheth: such servants are these who not only rob thechurch of her privileges and liberties, but also run up to the king withlies and ill tales of poor Mephibosheth, the cripple kirk of Scotland. 4. Let them take heed that they be not such servants as Judas was, anevil servant indeed; he sold his Master for gain, as ill servants do. Orlike these that strike the bairns when they are not doing any fault: andthey are ill servants who busk their master's spouse with antichrist'sbusking. Wo unto them, and the man who is the head of their kirk, whosecross and trumpery they would put on the Lord's chaste spouse. But ifthey will call themselves servants, and yet remain lords, let them takeheed that they be not of this category that I have reckoned up. The Lordmake us faithful servants, and the Lord rid His house of them. Time will not suffer me to go through the rest of the text, only I willtake a glance of some things which make for your use at this time. _Quest. _ How are their servants treated? _Ans. _ Some of them get_nolumus_ upon the back of their bill: some of them are beaten, andspitefully used and slain. Dear hearts, know ye not how Moses was used?how Aaron and Jeremiah, &c. , were used? how Zechariah was slain betweenthe porch and the altar? how Jeremiah was smitten; and he that did it, got his name changed into Magor Missabib, _terror round about_? Know yenot that Zedekiah struck Micaiah; and how his threatenings against himcame to pass? Always we may learn from this, that the Lord's bestservants have been, and will be abused, and spitefully used? This is agreat sin lying upon Scotland, England and Ireland. Many faithfulservants in the three kingdoms have been spitefully used; their cheeksburnt, their noses ript up, their faces marked; some of them put into astinking prison, where they had not an hour's health, and many of themrugged from their flocks, and their flocks from them. Look over to thekingdom of Ireland, the many desolate congregations that are there; manya dear one there, that would have had a blyth soul, to have had yourlast Sunday, or seen it, or to have assurance of such a day before theycome into Heaven. Pray for the peace of Zion, and pity those poor thingswho would be content to go from one sea-bank to the other, to be in yourplace to-day. And truly the blood of these poor things is crying forvengeance to light where it should light; for the blame lies upon nonebut the proud prelates. If I would pose you with this question, as youwill answer to God, Who have been the instruments of all this mischief?I am sure the most ignorant among you can answer, None but the proudbeasts the prelates. The Lord give them repentance. I know not how you have handled your pastors in this town, because I ambut a stranger; but trow ye that two silly men that came among you cando any thing, if your own pastors had not laid the foundations: but, forGod's sake, honour and respect your pastors, I mean those of them thatkeep the covenant of Levi. And ye that have broken it, and will not cometo renew it again, shame and dishonour will be upon you for evermore. Ihave my message from the 2nd of Malachi, "I will pour contempt upon themwho have broken the covenant of Levi. " Therefore let pastors and peopleenter both within this covenant; for it is the sweetest thing in theworld, to see pastors and a people going one way. Therefore come awayall of you unto the wedding, come and subscribe the contract, put yourheart and hand to it. Blessed be God for what already ye have done. Some of the servants got a nay-say, and some of them were beaten; hencewe learn, that every minister will not be beaten, nor will get thestroke to keep; but if a minister get a nay-say, it will make him as sadas if he had gotten sore strokes. If a minister get a nay-say that hasbeen travailing these many years in the ministry, and yet cannot get onesoul brought unto the Lord, that will make him as sad as sore strokeswill do. When an honest minister has laboured many years painfully inthe sweat of his brows, and has never had another tune, but, Come away, come away unto the marriage; and when he walks among them, and seesnever one coming in, nor never one that has on the wedding garment, whatwill be the complaint of the poor man? O then he will cry out withIsaiah, "Lord, who believes my report, and to whom has the arm of theLord been made naked? Lord, I have laboured in vain, and spent mystrength for nought. " What will come of me, after so many years' travailin the ministry? I have not brought forth one child. The Lord forbidthat ye our people break your ministers' hearts. And as for you, brethren, be more watchful over your flocks, be more busy in catechisingand exhorting them. And urge the duty of the covenant upon them, andwhen they are on foot, hold them going; lead them to the fountain andcock-eye. Lead them to the well-spring; and make meikle of them; feedthe Lord's lambs, as Christ said to Peter, "If thou lovest Me, feed Mysheep; lovest thou Me? I say, feed My sheep. " Minister, lovest thou me?feed my bais'd sheep: lovest thou me? feed my lambs. You must befeeders, and not fleecers; pastors, but not wolves; builders, but notdestroyers; and come away, and help up the broken-down wall ofJerusalem. For if one of you can bring timber here, another bringmortar, a third bring stones, and make up a slap in Zion; and I hope wethat came here shall go home with blyth news to our congregations, thatwe cannot say we have got a cold welcome; so I hope ye will think ityour greatest comfort, and your greatest credit also. Venture incovenant with God, and whosoever thou be, that wilt not enter incovenant, we will have thy name, and we will pour out our complaintsbefore God for thee; for we that are ministers must be faithful to ourMaster; and I take you all to witness, that we have discharged ourcommission faithfully; and I hope the blessing of the Lord shall be uponthem that have given us an invitation of this kind: and it may be yourgreatest comfort, that now ye may go homely unto the Lord, beingformerly in covenant with Him; and your greatest credit also, for yenever got such a credit, as to lend your Master's honour a lift. We cometo the excuses. "But they went their way, one to his farm, and another to hismerchandise. " Luke is more large in this, and saith, "I have bought apiece of ground, and must needs go see it;" another said, "I have boughtfive yoke of oxen, and I go to prove them;" and the third said, "I havemarried a wife and therefore I cannot come. " 1. We learn here, thatnever a man refuses Christ but from some by-respects, such as a farm, oxen, and marriage. I never saw a man staying back from the covenant, but from some by-respects; either some respect to the world, or to men, or to the court, or such bastard by-respects to some statesmen, or to aprelate, or to the King himself, who, we trust, ere it be long, shallthink them the honestest men that came in soonest; therefore cast awayall by-respects. The apostle John includes their excuses under threedifferent expressions, "The pride of life, " including the farm; "Thelust of the heart, " including the merchandise; and "The lust of theflesh, " including the marriage. Therefore let every soul that would loveand follow Christ, deny himself, and lay aside excuses. Deny thy ownwit, will, and vanities, and lay aside all by-respects, and I shallwarrand thou shalt come running, and get Christ in thy arms. 2. Is it arespect to prelacy that hinders thee, O Scotland? cursed be the day thatever they were born. 3. Is it a respect to the novations already comeinto Scotland? I may say cursed be these brats of Babel. It had beenbest to have rent them at the beginning, for many woful days have theybrought on, and woful divisions have they brought in, and wofulbackslidings have they occasioned. Therefore away with theseby-respects. 4. Is it a respect to the king? The Lord bless our king. Says not the covenant enough for the maintenance of the king? As for theword which they call combinations, it reserves always the honour of God, and the honour of the king; protesting, that we mind nothing that maytend to the diminution of the king's greatness and authority. Yea, Iknow no other means under heaven to make many loyal subjects, but byrenewing our covenant. I would have had the men that made these excuses framing them anotherway; I would have had him that married the wife, saying, My wife hasmarried me; and he that bought his oxen, saying, My oxen have bought me;and he that went to his farm, saying, My farm has bought me. And if yewill mark the words, ye will find them run this way. 1. Marriage islawful; but when a man beasts himself in his carnal pleasures, then thewife marries the man; "therefore let them that have wives, be as thoughthey had them not, and them that rejoice, as though they rejoiced not. "2. Buying of farms is lawful, but when a man becomes a slave to his owngain, it takes away the soul of him, the farm buys the man; likewisehusbandry is lawful, but when a man yokes his neck under the world, ittrails and turmoils him so, that he cannot take on the yoke of Jesus. 3. Thus also the merchandise buys the man. Then, for Jesus Christ's sake, cast away all excuses, and come away now, and marry Christ. 1. Away withthy bastard pleasures. 2. Away with thy bastard cares, and come away toChrist, and He shall season all thy cares. 3. Away with thy falsehood, thy pride, vanity, &c. Away with thy corn, wine and oil, and come toChrist, and He shall lift up His countenance upon thee. The Lord givethee a blink of that, and then thou wilt come hopping with all thyspeed, like unto old Jacob, when he saw the angels ascending anddescending, then he ran fast, albeit he was tired, and had got a hardbed, and a far harder bolster the night before, yet he got a glorioussight, and his legs were soupled with consolation, which made him run. Lord blink upon thy lazy soul with His amiable countenance, and thenthou shalt rise and run, and thy fainting heart will receive strength, when the Lord puts in His hand by the key-hole of the door, and leavesdrops of myrrh behind Him, then a sleepy bride will rise and seek herBeloved. But to our point. Marriage is lawful, merchandise is lawful, husbandry is lawful, butnever one of these is lawful when they hinder thee from the Lord. Neither credit, pleasure, preferment, houses nor lands are lawful, whenthey hinder thee from the Lord's sweet presence. Jerome said well, "Though my old father were hanging about my neck, and my sweet motherhad me in her arms, and all my dear children were sticking about me, yetwhen my Lord Jesus called upon me, I would cast off my old father, andthrow my sweet mother under foot, and throw away all my dear children, and run away to my Lord Jesus. " Lord grant, my beloved, that what yehave heard of Christ may sink in your souls: and when ye have seen poorthings running here and there, to get a prayer here, and a prayer there, and ye wonder what they are seeking, they are seeking their Beloved; andif ye ask, "What is their Beloved more than another?" They will answer, my Beloved is the fairest and trimmest, and the highest and honourablestin the world; He has the sweetest eyes, the sweetest cheeks, thesweetest lips, and trimmest legs and arms, "yea He is altogetherlovely;" and then they will be made to cry out, "O thou fairest amongwomen, tell us whither is thy Beloved gone, that we may seek Him withthee?" O if we knew Him! Lord work upon you the knowledge of Him. O whata business would you make to be at Him! Lord grant that our ministry mayleave a stamp upon your hearts. Then had we gotten a rich purchase. Would to God ye were like that marquis in Italy, who fled from thence toGeneva, being persecuted by the Jesuits; and when they followed him, andoffered him sums of gold, he answered, "Let those perish forever whopart with an hour's fellowship with Christ, for all the gold underheaven. " And sundry of the martyrs being at the stake, having this andthat offered to them, they had still this word, None but Christ, nonebut Christ: and when they were bidden, Have mind of your well favouredwife, and your poor children; they answered, "If I had all the money andgold in the world, I would give it to stay with my wife and poorchildren, if it were but in a stinking prison; but sweet Christ isdearer unto me than all. " Then cast away all excuse. Would to God wewere like that woman, when going to the stake; "I have borne manychildren, (says she) and yet notwithstanding of all these pains, I wouldsuffer them all over again, for one hour's fellowship with my Lord. "Then come away, come away, cast away all excuses, come away; as theSaviour says, "The storm is past and over, the winter is away, the timeof singing of birds is come, and the voice of the turtle is heard in ourland; arise, my fair one, and come away. " God be thanked, there is a sadwinter over Scotland's head, and our figs are blossoming, and our treesare budding, and bringing forth fruit, now is the turtle singing, andhis voice is heard in our land: now is Christ's voice heard, now is ourBridegroom standing waiting on our way-coming; and here am I in Hisname, crying unto you, Come away: here am I to honour my Master: allhonour be to Him for ever and ever. Come away then, for the winter isgoing, the summer is approaching, our vines are blossoming, in token ofa fair summer: arise, arise, and come away. Ver. 9. "Go ye, therefore, out to the highways:" as if He would say, Well, I see the Jews will not come in; "therefore go your ways and fetchin the Gentiles. " Yet I hope in God, there shall many of the Jews comein shortly. They spake for you, when ye could not speak for yourselves;they said, "We have a little sister, and she has no breasts; what shallwe do for her in the day she shall be spoken for?" Now pray ye for them. Always they refused to come in, as ye heard; and not being worthy, theywould not come to Him, to make them worthy. --Always, says the Lord, goout, and call in the Gentiles to My table, My Son may not want a wife:He is too great a king to want a spouse, and My supper is too good cheerto be lost; therefore go and fetch in the Gentiles. I thank the Lordthat ye are come in. I know not a town in the kingdom of Scotland thatis not come in, except one, and I am afraid for the wrath of God tolight on that shortly. Always God hath His own time. But trow ye, thatGod will give that honour to every one? Nay. I protest in my own sillyjudgment (howbeit I cannot scance upon kings crowns) that it were thegreatest honour that ever king Charles got, to subscribe the covenant. But trow ye that every minister and every burgh will come in? Nay: ifyou will read the history, 2 Chron. Xxx. 10, you will see the contrary;when Hezekiah was going to renew the covenant, and to keep the passover, the holy text says, that numbers mocked, and thought themselves overjelly to come in; but those whose hearts the Lord had touched, they camein and kept the blyth day. Indeed I was afraid once, that Christ wouldhave left old Scotland, and gone to new Scotland, and that He wouldhave left old England, and gone to new England: and think ye not but Hecan easily do this? Has He not a famous church in America, where He maygo? Indeed I know not a kingdom in all the world, but if their plots hadgone on, they had been at antichrist's shore ere now; but all his limbsand liths, I hope shall be broken, and then shall our Lord be great:therefore come away in with your wedding garment, and ye that have notput it on, now put it on, and come away to the marriage: and I thank theLord, that ye are prevailed with, by God's assisting of our faithfulbrethren to bring you in; the Lord grant that ye may come in with yourwedding garment. It is but a small matter for you to hold up your hand;and yet, I suspect, some of you when it was in doing took a back-side. Itell you that it is no matter of sport, to board with God: thereforecome away with your wedding garment; for the Master of the feast seesyou, and knows all that are come to the marriage feast. I know you not, but my Master knows you every one: He knows who came in on Sabbath andwho came in yesterday, and who will come in to-day, and who are going toput on their wedding garment, and cast away their duds. Away with yourduds of pride, your duds of greed and of malice; away with all theseduds, and be like the poor blind man in the gospel, who when he knewthat Christ called him, he cast his old cloak from him, and came away;so do ye, cast aside all excuses, and come to the wedding. And now witha word of the wedding garment I will end. This wedding garment consists of three pieces: 1. There is one piece ofit looks to God, and that is holiness. 2. There is another piece of itlooks to ourselves, and that is sobriety. 3. Another piece of it looksto our neighbour, and that is righteousness. The first is holiness; I charge you to put it on: ye that are theprovost and bailies, I love you dearly, and all the members of thetown; gentlemen, and all gentlewomen, and all of you I love you dearly;and therefore I charge you all before God, in my last farewell unto you, to be holy, according as ye have sworn in your covenant. 2. Be sober. Howbeit I be a stranger, yet I like brotherly love andChristian fellowship well; but drunkenness and gluttony, feasting andcarousing I hate, especially now when the kirk of Scotland is going indool-weed: therefore be sober. 1. Be sober in your apparel; I thinkthere is too much of gaudy apparel among you. 2. Be sober in yourconceits. 3. Be sober in your judgments. 4. Be sober in yourself-conceiting. 5. Be sober in your speaking. 6. Be sober in yoursleeping. 7. Be sober in your lawful recreations. 8. Be sober in yourlawful pleasures: and finally be sober in all respects; that it may beseen ye are the people that have renewed your covenant. 3. Be righteous. I know not if ye have false weights and balances amongyou; but whether there be or not, I give you all charge, who have swornthe covenant, to be righteous. In a word, this wedding garment is Jesus Christ; "Put ye on the LordJesus Christ. " I cannot give you a better counsel nor Christ gave toMartha; forget the many things, and choose that one thing which isneedful; and with David, still desire that one thing, "To behold thebeauty of the Lord in His temple;" and with Paul, "Forget the thingsthat are behind, and press forward to the prize of the high-callingthro' Jesus Christ. " The Lord fill your hearts with the love of Christ. If thou askest, What will this garment do to thee? I answer, Thisgarment serves, 1. For necessity. 2. For ornament. 3. For distinction. 1. For necessity. And this is threefold. 1. To cover thy nakedness, andhide thy shame. 2. To defend thy body from the cold of winter, and heatof summer. 3. For necessity, to hold in the life of the body. So put onJesus Christ this wedding garment; and, 1. He shall cover the shame ofthy nakedness with the white linen of His righteousness. 2. He shalldefend thee when the wind of trial begins to blow rough and hard, andwhen the blast of the terrible One is arising, to rain fire andbrimstone upon the world; "Then He shall be a tabernacle for a shadow inthe day time from the heat, and a place of refuge for a covert fromstorm and from rain. " "A refuge from the storm, and shadow from theheat, when the blast of the terrible ones is as a storm against thewall. " When men are pursuing, He shall be a brazen wall about thee; andwhen they pursue thee, He shall keep thee in His bosom. 2. A garment is for an ornament. Who is the best favoured body; and thetrimmest soul? Even the poor soul that has put on the bridegroom Jesus:that soul is fair and white, and altogether lovely, "There is no spot init, " because the Lord hath put upon it, "Broidered work, bracelets andornaments. " 3. A garment is for distinction. There must be a distinction among you, between you and the wicked world, because ye have renewed your covenantwith God: and this distinction must not only be outwardly (for anhypocrite may seem indeed very fair) but it must be by inwardapplication. I desire you all that are hearing me, not only to put iton, but to hold it on: put it on, and hold it on; for it is not likeanother garment, neither in matter, nor shape, nor in use, nor indurance. I may not insist to handle it, but it is not like othergarments, especially it is not like a bridegroom's garment, which he hason to-day, and off to-morrow. Therefore I charge you all your days, tohold it on. Ay, that which ye had on upon Sabbath last, and yesterday, and which you have on this day, see that ye cast it not off to-morrow. What heard you cried on Sabbath last, and yesterday, and this day?Hosanna, hosanna. And wherefore cried ye yesterday and this day, Hosanna, hosanna? Look that when we are away, and your ministers notpreaching to you, that ye cry not, "Crucify Him, crucify Him. " I fearthat many who last Sabbath, yesterday and this day, have been cryingHosanna, hosanna, shall, long ere the next Sabbath, cry, "Crucify Him, and hang Him up. " But I charge you, O sons of Zion, and ye daughters ofJerusalem, that your tongues never cease in crying, Hosanna, till Christcome and dwell in your soul. Ye that are masters of this college, if ye count me worthy to speak toyou, I would have you keep your garments clean, and take heed that ye benot spotted with uncovenanted spots. Ye that are scholars, take heedwhat sort of learning and traditions ye drink in, and hold your garmentsclean. We hear of too many colleges in the land, that are spotted; butwe hope in God that ye are yet clean: and young and old of you, take allheed to your garments, that they be white, and clean, and beautiful. For the Lord's sake, all ye that are hearing me, take heed to yourgarments, but especially ye that have subscribed your covenant, takeheed to your garments; for blyth will your adversaries be, to see anyspot on them. And therefore, for the Lord's sake, study to be holy;otherwise papists will rejoice at it, and the weak will stumble at it:and so ye will wound and bore the sweet side of Christ. And thereforeput on your wedding garment, hold it on, and hold it clean; walk wiselyand before the world. Now I commend you to Him Who is able to strengthen, stablish and settleyou: to Him be glory, honour and dominion, for ever and ever. Amen. [Illustration: Fac-simile of old Title page of following Sermon. ] _The Evil and Danger of_ Prelacy. A SERMON PREACHED AT A GENERAL MEETING, IN THE _Black-Fryar-Church_ of _Edinburgh_, Upon the 13th Day of _June_, 1638, AT The Beginning of our last Reformation from _Prelacy_, after theRenovation of the National Covenant. By the Reverand Mr. Andrew Cant, sometime Minister of the Gospel atAberdeen. 1 Peter v 3, _Neither as being Lords over God's Heritage: but beingexamples to the Flock. _ GLASGOW, Printed for George Paton, Book-seller in _Linlithgow_. MDCCXLI. SERMON AT EDINBURGH. [5] _BY ANDREW CANT. _ "Who art thou, O great mountain? before Zerubbabel thoushalt become a plain, and he shall bring forth the head-stonethereof with shoutings, crying, Grace, grace unto it. " --_Zech. _ iv. 7. I perceive that God will have His temple built, which had been longneglected; partly by the worldliness of the people, who had greater careof their own houses, than of the house of God; as appears by the prophetHaggai, chap. I. 3, 4. He reproves them for this fault, that they caredmore for their own houses than for the house of God; partly, because ofthe great impediments and difficulties they apprehended in the work. YetGod, having a purpose to have it builded, sends His prophets to stirthem up to the building of it. As for impediments He promises to removethem all, and assures them of this by Haggai and Zechariah; yea, Heshews to Zerubbabel and the people, that although impediments were asmountains, yet they should be removed. I need not stand upon introductions and connections: this verse I haveread, shows the scope of the prophet; viz. God will have His work goingon, and all impediments removed. These times require that I shouldrather insist upon application to the present work of reformation inhand, than to stand upon the temple of Jerusalem, which we know wellenough was a type of Christ's kirk, which in this land was once built, but now hath been defaced by the enemies of Christ: we have longneglected the re-edifying of it; partly, men being given more to buildtheir own houses, nor the house of Christ; and partly, because of thegreat impediments that have discouraged God's people to meddle with it. Now, it hath pleased God to stir up prophets, noblemen, and people ofthe land, to put their hands to this work. And I think God saith to youin this text, "Who art thou, O great mountain? thou shalt become aplain. " There are two parts in this text; 1. An impediment removed, under thename of a mountain, "Who art thou, O great mountain? before Zerubbabel, thou shalt become a plain. " 2. In the second part of the text, the workgoeth up, and is finished, the impediment being removed, "He shall bringforth the head-stone thereof with shoutings, crying, Grace, grace beunto it. " But that ye may take up all that is to be said in order and method;there are six steps in the text, three in the mountain, impeding thework, and three in the work itself. The three in the mountain are these;1. It is a mountain seen, "O great mountain!" 2. A mountain reproved, "Who art thou, O great mountain? before Zerubbabel. " 3. A mountainremoved, "Thou shalt become a plain. " The three in the work are; 1. Awork growing and going up. 2. A work finished, "He shall bring forth thehead-stone thereof. " 3. A work praised, "He shall bring forth thehead-stone thereof with shoutings, crying, Grace, grace be unto it. " Ishall speak of all these, God willing, and apply them to the time. As for the three in the mountain. 1. It is a mountain seen; it iscalled a _great mountain_; under this are comprehended all impedimentsand difficulties impeding the building; all being taken together make upa great mountain, which is unpassable; the enemies who impede this workwere this mountain: look and ye will see the adversaries of Judah becomea great mountain in the way of that work. That ye may take up this mountain the better, I find that kings arecalled mountains in Scripture; and good kings are so called, for thesethree, 1. For their sublimity; as mountains are high above the valleys, so are kings lifted up in majesty above their subjects: some apply thatplace to kings, "Hear ye, O mountains, the Lord's controversy, and yestrong foundations of the earth. " 2. They are called mountains for theirstrength to guard their people. David saith, "God hath made my mountainstrong. " 3. Good kings are called mountains, by reason of theirinfluence for peace to the people: "The mountains shall bring peace tothe people, and the little hills by righteousness. " I find also, thatthe strong enemies of the church are called mountains, because of thegreat impediments to the kirk's building that are made by them, as yemay see in Psalm cxliv. This mountain (that I may speak more plainly) is Prelacy, which hathever been the mountain in the way of our reformation. It may be, some ofyou that hear me, are not of my judgment concerning episcopacy; for myjudgment, I ever condemned it, as having no warrant for it to be inChrist's house; yet I am sure, that all of you that are here this day, will agree with me in this, that prelacy being antichristian, isintolerable: but such is the prelacy of this kirk, it is antichristian. I may easily prove, that amongst many marks of antichrist, these two aremost evident, false doctrine and tyranny in government: where antichristis, there is tyrannical government, imposing laws upon the consciencesof God's people; where antichrist is, there is idolatry, superstitionand error; these two are clearly in our prelacy: their idolatry, superstition, and error may be seen in their service-book, their tyrannymay be seen in their book of canons. I think there are none here, butthey may see this mountain: no greater tyranny hath ever been used byantichrist, than hath been used by our prelates, and exercised upon thiskirk. This mountain being seen by you all; I would have you take a view of thequality of it. I find in Scripture, that the enemies of the kirk beingcalled mountains, are so called, because of these three qualities: thefirst is in Psalm lxxvi. 4. They are called "mountains of prey;" socalled, because from them the robbers rush down to the vallies, and preyupon the passengers. The second is in Jer. Li. 25, Babylon, a greatenemy to God's kirk, is called a "destroying mountain;" the word in itsown language, is called a _pestiferous_ mountain, (so called) becausethe pest destroys. The third is in Isa. Ii. 14, they are called"mountains of pride;" compared with the twelfth verse, you will findthese mountains called "mountains of pride. " Our mountain of prelacy hath all these three bad qualities: 1. It is amountain from which they have, like robbers, made a prey of the kirk ofChrist. Tell me, I pray you, and I appeal to your own consciences, whoare my brethren, if there be any privilege or liberty that ever Christgave us, but they have taken it from us, and made a prey of it. 2. Thismountain is a pestiferous mountain; it hath been the mountain that hathbeen as a pest, to infect the kirk of Christ with superstition, heresyand error; and withal, it hath been a destroying mountain; for they havedestroyed the fair carved work of our first reformation. 3. They aremountains of pride; for greater pride cannot be, than there is upon thismountain; they rule as tyrants over their brethren, and as lords overGod's inheritance. Ye that are noblemen are the natural mountains of this kingdom, descended of noble predecessors who have been as mountains indeed, defending both kirk and commonwealth. These men were but low vallies, and now are artificial mountains, made up by the art of man; at first, as low as their brethren sitting there; but piece and piece, they havemounted up; at first, commissioners for the kirk, and then obtained votein parliament, and then they usurped all the liberties of the kirkbenefices, and then constant moderators to make up this mountain; and atlast, the high commission is given to make the mountain strong; it islike to Daniel's tree. "The tree grew, and was strong;" and from it, wethat are ministers of Christ have our wreck. And let me speak to you noblemen, these artificial and stooted mountainshave over-topped you who are the natural mountains; and if they have notdone so, What means the great seal then? and if way could have made forit, they should have carried the white wand and privy-seal also: andthis is just with God, that they have over-topped you; for every one ofyou came with your own shovel-ful, to make up this mountain. It wasthought expedient to rear up this mountain, to command and bear downpoor ministers. Albeit, it is true, we have been borne down by them; yetye that are the high mountains, have not been free from their hurt: itis very like to Jotham's parable, "The trees of the forest will have aking over them; they come to the olive-tree, and say, Be thou king overus: the olive saith, I will not leave my fatness to be king: they cameto the fig-tree, and said, Be thou our king; the fig-tree saith, I willnot leave my sweetness to be king: they come likewise to the vine, andsay, Be thou our king; the vine saith, I will not leave my strength tobe king: they come to the bramble and said, Be thou our king; then saidthe bramble to the trees, If indeed ye anoint me king over you, thencome and put your trust under my shadow; and if not, let fire comeforth of the bramble, and devour the tall cedars of Lebanon. " Theolive-trees of the ministry would not leave the fatness of God's grace, wherewith they were endued, to rule over the kirk: the fig-trees of theministry would not leave the sweet fruits of their ministry, to bearrule in the kirk: the vines of the ministry would not leave the strongconsolations of God, whereby many souls were comforted, to bear rule inthe kirk: yet the brambles have taken this, and ye helped to exalt them, upon condition to trust under their shadow; and if fire hath not comeforth from these brambles upon the tall cedars of this land, I leave toyour own thoughts to judge. Always this is the mountain which ye see allreared up this day, and standing in the way of our reformation. 2. The second thing in this great mountain is this, It is a mountainreproved: "Who art thou, O great mountain? before Zerubbabel. " When hesaith of Zerubbabel, it is not only meant of Zerubbabel, but of the restof God's people. There, Zerubbabel, Joshua, and the rest of God's peopleobeyed the voice of the Lord; and in the 14th verse, all these are saidto work in the house of the Lord: so under Zerubbabel, all the rest ofthe people are comprehended; even so in this work of ours, all that arejoined to this work, for the building of this work, are to be accountedworkers; and for them also is this mountain reproved, "Who art thou, Ogreat mountain?" Who art thou, who will impede this work, or shall beable to impede it, seeing God will have it forward. It is impossible forthee to impede it, in these three respects: 1. In respect of the workitself. 2. In respect of the workers. 3. In respect of the impeders. 1. In respect of the work itself. It is God's work; for the house isHis, and He is in it. The Lord saith, "Be thou strong, Zerubbabel, andJoshua, and the remnant of the people and work, for I am with you, saiththe Lord of hosts. " If God be with a work, who is he that will let orimpede it? God is with this work of reformation, as ye yourselves canwitness; and by all our expectations this mountain is shaken, and (Godbe praised) the difficulties are not so unpassable as they were. 2. No man is able to impede this work, in respect of the workers. It issaid, "that God stirred up the spirit of Zerubbabel, and of Joshua, andof the people, and they came and wrought in the house of the Lord. " WhenGod stirs up men to do a good work, nothing on earth can stay it: I amsure if ever God stirred up men to a good work, He hath stirred us up tothis, both noblemen, ministers and people. Wherefore, "Who art thou, Ogreat mountain" before God's people, that thinks to impede such a work? 3. In respect of the impeders: what are they but men, and wicked men, asye may see in the adversaries of the Jews. Who are they that impede ourwork? Even men that seek honour and preferment of this world, enemies toreligion, fighting against God; to whom, I may say that word in Job, "Who hath hardened himself against God, and prospered?" With one wordmore I will reprove this mountain, and go forward. "Who art thou, O great mountain?" Wilt thou search thyself who thou art:art thou of God's building or not? I trow you are not _juris divini_, but _humani_; God nor Christ hath never built thee: thou art only a hillof man's erecting; knowest thou not that Zion, against which thou art, is a hill of God's building. I will say to you then that word, "The hillof God is a high hill, as the hill of Bashan: why leap ye, ye hills?This is the hill that God desireth to dwell in; yea, and will dwell init forever. " And think ye to prevail against the people of Zion? Shehath stronger mountains to guard her than ye have, "As the mountains areround about Jerusalem, so the Lord is round about His people, fromhenceforth and forever. " 3. The third thing in this mountain, is, It is a mountain removed, "Thou shalt become a plain;" that is, God shall remove all impedimentsbefore Zerubbabel, and his people; God is able to remove all thatimpedes His work; even the mightiest enemies that oppose themselves tothe work of God. Ye may observe a fourfold power of God against thesemountains. 1. A _determining power_, whereby He sets such bounds to the greatestmountains, that ye see they fall not upon the vallies, albeit theyovertop them. The Lord hath set bounds to the great kings in the worldwhich they could not pass, when they have set themselves against theLord's people. We may see an example of this in Sennacherib. "Thereforethus saith the Lord concerning the king of Assyria, He shall not come upto this city, nor shoot an arrow against it, nor come before it withshield, nor cast a bank against it. " Ye are afraid of the king, that hecome against you: fear not, the Lord by His restraining power is able tokeep him back, that he shall not shoot so much as a bullet against thiscity. 2. God removes impediments by His _assisting power_, as He promised todo before Cyrus. "I will go before thee, and make the crooked placesstraight; I will break in pieces the gates of brass, and cut in sunderthe iron bars. " Albeit for any thing we see, there be brazen gates, andiron bars, closing out a reformation: yet let not this discourage you;God is with you by His assisting power to go before you, to make allcrooked places straight, and to break the brazen gates, and to cut insunder the iron bars. 3. God hath a _changing power_, whereby He makes mountains plain: howeasy is it with God, to make the highest mountain that impedes His worka plain? "The king's heart is in the hand of the Lord, as the rivers ofwaters, to turn it whithersoever He will. " Lord make our mountains thusplain. The 4th way how God removes mountains, is by an _overthrowing power_:If there be no change yet, God will bring it down. "Every one that islifted up shall be brought low. " By this which hath been said, ye may understand how a mountain may bemade plain. God makes mountains plains, either in mercy or in wrath. 1. In mercy, when He takes a grip of the heart, and of a proud haughtyheart, makes it toward and plain: we have seen such a change byexperience. This work had many enemies at the beginning, that impededit, whom God hath taken by the heart, and made plain; yea, He hath madethem furtherers of the work. 2. There is another way of making mountains plain, to wit, making plainin wrath; when God overthrows the mountains that stand up impeding Hiswork. Assure yourselves, if God bring not down this mountain we have todo with, in mercy, He shall overthrow it in wrath, and make it waste. That I may make this mountain more plain, ye shall consider how it shallbecome a plain, and how easily it may be made a plain. 1. I see you looking up to the height of it, and ye are saying withinyourselves, How shall it come down? Ye must not think that it will comedown of its own accord; God useth instruments to pull down. I find thatGod hath made His own people instruments to pull down such mountains:"Fear not, worm Jacob, and ye men of Israel, I will help thee, saith theholy One and thy Redeemer, behold I will make thee a new threshinginstrument having teeth; thou shalt thresh the mountains, and beat themsmall, and shalt make the hills as chaff; thou shalt fan them, and thewind shall carry them away, and the whirlwind shall scatter them. " Markthese words, although Jacob be a worm, despised by the great ones of theworld, yet God will make him a threshing instrument, to beat thesemountains in pieces. The professors of this land are despised by themountains; yet fear not, for the sharp threshing instrument is made, Ihope it shall beat the mountains in pieces. We think them very high, butif we had faith, that word would be verified. "Ye shall say to thismountain, remove to yonder place, and it shall be removed, and nothingshall be impossible unto you. " But one is saying, I have not faith, that all that are joined this dayagainst the mountain shall continue. I hope they shall continue, I hopethey shall; but if they do not, we trust not in men, that they shallbring down this mountain, but in God, who hath said, "Behold I amagainst thee, O destroying mountain, I will stretch out My hand uponthee, I will roll thee down from the rocks, and make thee a burntmountain; they shall not take of thee a stone for a corner, nor afoundation; thou shalt be desolate for ever. " This mountain ye see soexalted, although men would hold it up, yet God will bring it down, andmake it a burnt mountain: even so, O Lord, do. 2. In the second place consider how this mountain may be made a plain: Itold you it was but an artificial mountain, a stooted mountain, standingupon weak pillars; if ye would take a look of the whole frame of themountain, it stands upon two main pillars; and upon the top of themountain stands the house of Dagon, an house of false worship, and takeme the pillars from episcopacy, and it shall fall; take episcopacy away, and the house of Dagon shall fall. The two main pillars that prelacystands on are a civil and secular arm, and an ecclesiastical tongue, soto speak. 1. The _secular arm_ is the authority of princes, which have everupholden that mountain: ye know secular princes uphold antichrist, andprelacy in this land is upholden by the secular power. 2. The secondpillar I call _ecclesiastical_, that is, prelacy in this land hath beenupholden by the tongues of kirkmen, preaching up this mountain, or, bytheir pens, writing up this mountain: and these are the two pillarswhereupon our mountain of prelacy is stooted, the secular power, and thetongues of kirkmen. Let the king withdraw his power and authority fromthe prelates, and they shall fall suddenly in dross; let kirkmen andministers withdraw their tongues and pens from them, and our mountain(ere ye look about you) shall become a plain. As these two stoot up thismountain, so upon this mountain all false worship in the kirk is built, even Dagon's house. "Lead me, " says Samson, "to the pillars that Dagon'shouse stands on, that I may be avenged for my two eyes. " The Philistineswere never more cruel to Samson in pulling out his eyes, than ourprelates would have been to us: they pressed to put out our eyes, andere ever we were aware, they thought to lead us to Dagon's house, evento the tents of popery and idolatry. Let us come to this main pillar ofDagon's house, and apply all our strength to pull it down; that we maynot only be avenged for our eyes, which they have thought to pull out, but also that the house of false worship, which is erected upon thismountain, may fall to the ground. I hear some say, Minister, for all you are saying, the mountain will notcome down at this time; ye think nothing but it will come down. I assureyou, I would have it down, but ye must not think us that silly, as tothink it will come down, because we have many for us; we trust not inmen, but in God; and if this be the time that God will have it down, although ye should lay all your hands about their head, they shall comedown: it appears they will come down, if there were no more but theirpride, avarice, cruelty, and loose living to pull them down, especiallywhen all these are come to height, as they are come to in them. And somuch for the mountain; ye see we have reproved it, God remove it. I come now to the three in the work, the mountain being removed, 1. Itis a work growing and going up; "He shall bring forth. " 2. It is a workfinished; "He shall bring forth the head-stone thereof. " 3. It is a workpraised; "He shall bring forth the head-stone thereof with shouting, crying, grace, grace, be unto it. " We shall speak of all these threeshortly. 1. It is a work going up; it was impeded, but now it is going up. Thereis something here very considerable; the work goes not up until themountain be made a plain. The mountain must not be pared or topped, butit must altogether become plain, otherwise the work cannot go up, themountain of prelacy must not be pared nor topped, something taken away, but it must be brought down wholly, otherwise the work of Reformationcannot go on, neither Christ's house go up. It will be said, What ails you? You shall have your desires, but theestate of bishops must stand; it is impossible to bring it downaltogether; the king may not want an estate, (truly a good one both tokirk and commonwealth) ye shall have them brought within the old boundsand caveats set down to them; they shall not hurt the kirk any more. TheLord knows how loath I was to speak from this place; but seeing God haththrust me out, I must speak the truth. I say to you these quarters are not to be taken, because the mountain isnot of God's making, but of man's; therefore make it what ye will, Godwill be displeased with it; yea it is impossible to set caveats to keepthem. I appeal to all your consciences, Is it possible to set caveats totheir pride and avarice? Their pride and avarice will break through tenthousand caveats. I will clear this impossibility by similitudes. Tellme, if a fountain in the town of Edinburgh were poisoned, whether wereit more safe to stop up the fountain, than to set a guard to keep it, that none draw out of it, for there is hope the poison would do no harm?There is no man of a sound judgment, but he will think it more safe tostop up the fountain, than to guard it: this prelacy is the poisonedfountain, wherefrom the kirk of Christ hath been poisoned with thepoison of error and superstition. Now the question is, Whether it besafer to stop it up than to guard it? Surely it is safer to stop it up;for all the caveats in the world will not keep the kirk unpoisoned, solong as it remains. I will give you another similitude: If the town ofEdinburgh were (as many towns have been, and are) taken and possest bycruel and obstinate enemies, who would take all your liberties from you, would not suffer your magistrates to judge, and would spoil you of yourgoods, and use all the cruelty that could be devised against theinhabitants, if God give you occasion to be free of such a cruel andobstinate enemy: what would you do if this were proponed to you? Why maynot you suffer the enemy to abide within the town? We shall take alltheir weapons from them, they shall never hurt you any more. Would yenot think it far better to put them out of the town altogether; bothbecause the inhabitants would be in fear, so long as they were in thetown, and because the town would never be sure: for there might betraitors among yourselves, who would steal in weapons for their hands;and so they would bring you under the former tyranny, yea under agreater. Even so it is in this case; the crudest and greatest enemiesthat ever the kirk of Scotland saw are those prelates; they have spoiledus of all our liberties, and exercised intolerable tyranny over us. Nowthe Lord is shewing a way how to be quit of them: consider the conditionoffered. What ails you? May ye not let them abide within the kirk: weshall take all their weapons from them; as admission of ministers, excommunication, and that terrible high commission; they shall neverhurt you again. This is but the counsel of man; the counsel of God is, to put them out of the kirk altogether, otherwise the kirk can never besecure; yea, I assure you, there are as many traitors among ourselves, as would steal in the weapons again in their hands; then shall ourlatter estate be worse than our first: if our yoke be heavy under themnow, it shall be heavier then; if they chastise us now with whips, theyshall chastise us then with scorpions. I think I hear men speak likethat word, "Hew down the tree, cut down his branches, shake off hisleaves, scatter his fruits; nevertheless leave the stump of his rootswith a band of iron and brass. " The interpretation of that part of thevision is set down in the 26th verse; "Thy kingdom shall be sure untothee, after that thou hast known that the heavens bear rule. " I hear mensay, Hew down the tree, cut off his branches, shake off his leaves, scatter his fruits; ye shall be quit of all that; but the stump must beleft banded with iron. (If it were till they knew God, it weresomething, but there is no appearance of that. ) Consider, O man, whosaith that. "No man, but the watcher, and the holy One, even He thatmade Nebuchadnezzar's kingdom sure to him. " If God had made this estatesure to them, it would and should stand; and if God would bind down thestump of it with iron bands, we would never fear the growth of it, northe fruit of it; but seeing they are only bands to be laid on by men, albeit the tree were hewed down, it would grow again in all the branchesof it, with all the leaves of its dignity, and we should taste of thebitter fruit of it: ye that are covenanters, be not deceived, if yeleave so much as a hillock of this mountain in despite of your hearts itshall grow to a high mountain, which shall fill both kirk andcommonwealth. If the kirk would be quit of the troubles of it, and if yewould have this work of reformation going up, this mountain must be madea plain altogether, otherwise the Spirit of God saith, Ye shall neverprosper. The second thing in this is a work finished; "He shall bring forth thehead-stone thereof. " When a head-stone is put on a house, the house isfinished: ye who are reverend fathers in the kirk, who have seen thework of our first reformation, ye saw it going up, and brought to such aperfection, that the cope-stone was put on; purity of doctrine, andadministration of sacraments, and sweetness of government, whereby thekirk was ruled; but woe's us all, we see with you now the roof takenoff, the glorious work pulled down, and lying desolate. Now, it hathpleased God to turn again, and offer a re-edifying of this work, as Hedid here to the people of this temple: seeing therefore the Lord hathstirred up our spirits, to crave a re-edifying of Christ's kirk, let usnever take our hands from it, till Christ have put the cope-stone on it. I hear some say, There is more ado ere that be done; ye sing the triumphbefore the victory; ye will not see it go up at leisure. Ye aredeceived; we sing not the triumph before the victory; some of us areafraid that it go not up so suddenly. I must say to you, if it be God'swork, (as it is indeed) all the powers of the world shall never be ableto hinder the putting on of the cope-stone. Ay, but say ye, It will behindered; ere ye get the work forward, ye will find the dint of the fireand sword. Let it be so, if God will have it so, that will not impedethe work: if our blood be spilt in this cause, the cope-stone shall beput on with our blood; for the kirk of God hath never prospered betternor by the blood of saints. Fear not, beloved, this work, whether it bedone peaceably or with persecution, the cope-stone shall be put on it. Ye know in the beginning of the reformation, there was small likelihoodthat the work should go up, and be finished, because of the great powerthat was against it; yet the Lord brought it forward against allimpediments; and put the cope-stone on it: that same God lives yet, andis as able to put the cope-stone on this work, as He was then, if yebelieve. The third thing in this work is a work praised; "He shall bring forththe head-stone thereof with shoutings, crying, grace, grace unto it. "All ye that build and behold the work, will love the work, and will allwish it well. He alludes by appearance, who, when the foundation of acommon work is laid, rejoices, and when it is finished, rejoices. Ye maysee this clear in Ezra iii. 11: at the laying of the foundation of thistemple, the people shouted with a great shout: if they did that at thelaying of the foundation, much more shall they do it at the bringingforth of the head-stone thereof; as is said here, the words they cry, grace, grace. The phrase comprehends under it these three things: 1. A wish of the people of God, whereby they wish prosperity to thework. Ye may see it was a common wish. "Thus saith the Lord of hosts, Asye shall use this speech in the land of Judah, and cities thereof, whenI shall bring again their captivity: the Lord bless thee, O habitationof justice, and mountain of holiness. " 2. It comprehends under it a thanksgiving; the workers give all praiseto the work. When the builders laid the foundation of the temple, theyset the priests with their trumpets, and the Levites with their cymbals, to praise the Lord, after the ordinance of David: "They sang by course, praising God, and giving thanks unto the Lord, because He is good, andHis mercy endureth forever. " 3. The third thing it comprehends under it, is a faithful acknowledgmentthat the work is built and finished, by no power and strength of men, but by the grace of God. Look the verse preceding the text, and ye willfind it thus, "Not by might nor by power, but by My Spirit, saith theLord of hosts:" ye may easily apply this. Our work that God is bringingup, and will finish, should be a praised work, our wishes should be toit: "The Lord bless thee, O habitation of justice, and mountain ofholiness. " Our song of thanksgiving should be in our mouths, "God isgood, and His mercy endureth forever. "--Albeit it go up, let us notascribe any thing to ourselves, but let us ascribe all to the grace ofGod; and this will stop all the mouths of disdainers, who say, "Who areye, who think to finish such a work?" We answer, "It will be finished, not by might, nor by strength of man, but by the Spirit of the Lord ofhosts. " There are three sorts looking to this work, and to the going up of it:1. Evil-willers. 2. Well-wishers. 3. Neutrals. 1. The evil-willers areEdom; and he was Jacob's brother; yet in Psalm cxxxvii. He cries, "raze, raze this work to the foundation. " There is a number that is crying, raze, raze this work to the foundation. 2. There is a second sort thatare well-wishers, crying, grace, grace be unto it. In those formeryears, the shout of raze, raze, hath been louder than grace, grace; butnow, God be praised, the shout of grace, grace, is louder than raze, raze. 3. There is a third sort gazing upon this work, who dare not cry, raze, raze, because they are borne down with grace, grace; they dare notcry grace, grace, for fear of authority. What shall I say to theseneutrals? They are so incapable of admonition, that it will be aspending of time to crave their concurrence to the work. To whom shall Ispeak then? My text is an apostrophe, if I may use one; that which Ishall use first is God's own words from Isaiah, "Hear, O heavens, hearken, O earth, for the Lord hath spoken, I have nourished and broughtup children, and they have rebelled against Me. " I will next turn me to strangers and foreigners. All ye of reformedkirks (What! have I said strangers? These men who are brought up in thekirk, are strangers from the womb; but) ye are joined with us in acorporation; come therefore with your fellow-feeling, let us hear yourshouts and cries of, grace, grace, be unto the Kirk of Scotland; and letyour wishes condemn these ungrateful neutrals, who profess themselveschildren of this kirk, and yet will not rejoice with us for the good ofour mother. Now, ye have heard this text in all these six steps. 1. A mountainseen. 2. A mountain reproved and disdained. 3. A mountain to be removed. 4. A growing work. 5. To be finished. 6. With great applause of allwell-willers, wishing grace unto the work. And seeing I have ado withthis great mountain; both with mountains that impede this work, and allranks of persons, removers of the work, I will direct my speech to thesewith the apostrophe in the text. And first, To the mountains lying in the way of this reformation: I rankthem in two sorts, viz. , prelates, and upholders of prelates. Oprelates, if I had hope to come speed with you, I would exhort you inthe name of Christ, to lay down your worldly dignity, and help us toexalt the kirk of Christ: but I fear ye have hardened yourselves soagainst the truth, that nothing will prevail with you, except ye keepyour worldly monarchy; yet ye shall be forced to take up my apostrophe, "O mountains of Gilboa, on whom the anointed of the Lord is fallen, neither come dew nor rain upon you. " Ye are these mountains, upon whomChrist and His Anointed have been slain; the dew and rain of God's graceare not on you: ye may well receive fatness from beneath, to make yougreat in this world; but from above, ye are not bedewed with the graceof God, without which, whatever your bodies be, ye have clean souls. Under this curse I leave you, and turn to you, O great mountains; greatmen, who are putting your shoulders to hold up this mountain of prelacy;I beseech you, if ye have any love to Christ, to take your shoulders, and help from this pestiferous mountain the wreck of Christ's kirk. Andif exhortance will not prevail with you, I charge you in the name of thegreat God, and His Son Jesus Christ, to whom one day ye must give youraccount, that ye in nowise underprop this mountain; the which if yeobey, I am sure the Lord will bless you, and your posterity; but if yewill not, though ye were never so high a mountain in this kingdom, yeshall become a plain. In particular, I speak to all ranks of persons. O noblemen, who are thehigh mountains of this kingdom, bow your tops, and look on the kirk ofChrist, lying in the vallies, sighing, groaning, swooning and lookingtowards you with pitiful looks: if the Sun of Righteousness hath shinedon you, let her have a shadow, as ye would have God to be a shadow toyou in the day of your distress. Barons and gentlemen, who are as the pleasant hills coming from themountains (I speak to you for the relation that is betwixt you and themountains, for by your descent ye are hewn out of the mountains) myheart is glad to see you lift your tops, as the palms of your handsreached to the mountains, that they and ye may be as a shelter for thekirk of Christ. I pray you separate not your hands from theirs, till ourwork be brought forth with shouting. Burrows (Burghs), who are as the vallies God hath blessed with thefatness of the earth, and the merchandise of the sea; the mountains andhills are looking to you, and ye to them: join yourselves in aninseparable union, and compass the vineyard of Christ; be to her a wallof defence, lest the wild beasts of the wood waste it, and the wildbeasts of the forest devour it. Ministers, and my faithful brethren in Christ, whose feet are beautifulupon the mountains, say unto Zion, "Behold thy God reigneth. " I tellyou, within these two years, an honest man's feet were not beautifulupon the streets of Edinburgh. We might have gone home to our housesagain, and shaken the dust off our feet for a conviction against thisunthankful generation; but now (God be praised) they are beautiful, andwe are comely in their eyes, not for any thing in us, for we lay alldown at the feet of Christ; but because we are gone up upon mount Zion, and as the Lord's messengers, have cried, "Behold thy God reigneth. " Ipray you, if ye have any love to the kirk of Christ, withdraw both yourtongues and pens from this mountain, and apply them against it; applyyour wits, engines, spirits, and all your strength to beat down thismountain; yea, tread upon it, and use the sharp threshing instrumentswhich God hath put into your hands, and thresh upon that mountain, tillit be beaten small as the chaff. Shall I pass you that are commons? Truly my delight hath not been sogreat upon this mountain, as to make me overlook you. My good people, beloved in Christ, have ye nothing to contribute for this work? Have yenot so much power as the mountains and hills have? Or, have ye not suchsubstance as the vallies? Yet something ye have, give it, and it will beacceptable, something against the mountain, and something for the work. If ye have no more against the mountain, let me have your tears, prayers, and strong cries; I am sure there is as great value in them, asin the rams' horns that blew down Jericho: send up your prayers, and crywith the Psalmist, "Bow thy heavens, O Lord, and come down, touch themountains, and they shall smoke; cast forth lightning, and scatter them;shoot out thine arrows, and destroy them; send thine hand from above, and deliver me out of the great waters, from the hand of strangechildren, whose mouth speaketh vanity, their right hand is a right handof falsehood. " As ye have your tears and prayers against this mountain, lend me also what ye have for the going up of this work: if ye have nomore, let us have your shouts and hearty crying, "grace, grace be untoit. " Time will not suffer me to speak any more, yet time shall neverbereave you or me of this. Let us all resolve so long as our life is in, even to the last gasp, as God will help us, that this shall be our lastcry, Grace, grace be unto this work of reformation in the kirk ofScotland. To this grace I recommend you, and close with that wish of the Apostlesin the New Testament. _The grace of God be with you all. _ Amen. THE SOLEMN LEAGUE AND COVENANT. [Illustration] THE SOLEMN LEAGUE AND COVENANT: _For Reformation and Defence of Religion, the Honour and Happiness ofthe King, and the Peace and Safety of the Three Kingdoms of Scotland, England, and Ireland; agreed upon by Commissioners from the Parliamentand Assembly of Divines in England, with Commissioners of the Conventionof Estates, and General Assembly in Scotland; approved by the GeneralAssembly of the Church of Scotland, and by both Houses of Parliament andAssembly of Divines in England, and taken and subscribed by them_, Anno1643; _and thereafter, by the said authority, taken and subscribed byall Ranks in Scotland and England the same year; and ratified by the Actof Parliament of Scotland_, Anno 1644: _And again renewed in Scotland, with an Acknowledgment of Sins, and Engagement to Duties, by all Ranks_, Anno 1648, _and by Parliament_ 1649; _and taken and subscribed by_ KingCharles II. At Spey, June 23, 1650; and at Scoon, January 1, 1651. We Noblemen, Barons, Knights, Gentlemen, Citizens, Burgesses, Ministersof the Gospel, and Commons of all sorts in the kingdoms of Scotland, England, and Ireland, by the providence of GOD, living under one King, and being of one reformed religion, having before our eyes the glory ofGod, and the advancement of the kingdom of our Lord and Saviour JesusChrist, the honour and happiness of the King's Majesty and hisposterity, and the true publick liberty, safety, and peace of thekingdoms, wherein every one's private condition is included: And callingto mind the treacherous and bloody plots, conspiracies, attempts, andpractices of the enemies of GOD, against the true religion andprofessors thereof in all places, especially in these three kingdoms, ever since the reformation of religion; and how much their rage, power, and presumption are of late, and at this time, increased and exercised, whereof the deplorable state of the church and kingdom of Ireland, thedistressed estate of the church and kingdom of England, and thedangerous estate of the church and kingdom of Scotland, are present andpublic testimonies; we have now at last, (after other means ofsupplication, remonstrance, protestation, and sufferings, ) for thepreservation of ourselves and our religion from utter ruin anddestruction, according to the commendable practice of these kingdoms informer times, and the example of GOD'S people in other nations, aftermature deliberation, resolved and determined to enter into a mutual andsolemn League and Covenant, wherein we all subscribe, and each one of usfor himself, with our hands lifted up to the most High GOD, do swear, I. That we shall sincerely, really, and constantly, through the grace ofGOD, endeavour, in our several places and callings, the preservation ofthe reformed religion in the Church of Scotland, in doctrine, worship, discipline, and government against our common enemies; the reformationof religion in the kingdoms of England and Ireland, in doctrine, worship, discipline, and government, according to the Word of GOD, andthe example of the best reformed Churches: and shall endeavour to bringthe Churches of God in the three kingdoms to the nearest conjunction anduniformity in religion, confession of faith, form of church-government, directory for worship and catechising; that we, and our posterity afterus, may, as brethren, live in faith and love, and the Lord may delightto dwell in the midst of us. II. That we shall, in like manner, without respect of persons endeavourthe extirpation of Popery, Prelacy, (that is, church-government byArchbishops, Bishops, their Chancellors, and Commissaries, Deans, Deansand Chapters, Archdeacons, and all other ecclesiastical Officersdepending on hierarchy, ) superstition, heresy, schism, profaneness, andwhatsoever shall be found to be contrary to sound doctrine and the powerof godliness, lest we partake in other men's sins, and thereby be indanger to receive of their plagues; and that the Lord may be one, andHis name one, in the three Kingdoms. III. We shall, with the same sincerity, reality, and constancy, in ourseveral vocations, endeavour, with our estates and lives, mutually topreserve the rights and privileges of the Parliaments, and the libertiesof the kingdoms; and to preserve and defend the King's Majesty's personand authority, in the preservation and defence of the true religion, andliberties of the kingdoms; that the world may bear witness with ourconsciences of our loyalty, and that we have no thoughts or intentionsto diminish his Majesty's just power and greatness. IV. We shall also, with all faithfulness, endeavour the discovery of allsuch as have been or shall be incendiaries, malignants, or evilinstruments, by hindering the reformation of religion, dividing the kingfrom his people, or one of the kingdoms from another, or making anyfaction or parties amongst the people, contrary to this League andCovenant; that they may be brought to public trial, and receive condignpunishment, as the degree of their offences shall require or deserve, orthe supreme judicatories of both kingdoms respectively, or others havingpower from them for that effect, shall judge convenient. V. And whereas the happiness of a blessed peace between these kingdoms, denied in former times to our progenitors, is, by the good providenceof GOD, granted unto us, and hath been lately concluded and settled byboth Parliaments; we shall each one of us, according to our place andinterest, endeavour that they may remain conjoined in a firm peace andunion to all posterity; and that justice may be done upon the wilfulopposers thereof, in manner expressed in the precedent article. VI. We shall also, according to our places and callings, in this commoncause of religion, liberty, and peace of the kingdoms, assist and defendall those that enter into this League and Covenant, in the maintainingand pursuing thereof; and shall not suffer ourselves, directly orindirectly, by whatsoever combination, persuasion, or terror, to bedivided and withdrawn from this blessed union and conjunction, whetherto make defection to the contrary part, or to give ourselves to adetestable indifferency or neutrality in this cause which so muchconcerneth the glory of GOD, the good of the kingdom, and honour of theKing; but shall, all the days of our lives, zealously and constantlycontinue therein against all opposition, and promote the same, accordingto our power, against all lets and impediments whatsoever; and, what weare not able ourselves to suppress or overcome, we shall reveal and makeknown, that it may be timely prevented or removed: All which we shall doas in the sight of God. And, because these kingdoms are guilty of many sins and provocationsagainst GOD, and His Son JESUS CHRIST, as is too manifest by our presentdistresses and dangers, the fruits thereof; we profess and declare, before GOD and the world, our unfeigned desire to be humbled for our ownsins, and for the sins of these kingdoms; especially, that we have notas we ought valued the inestimable benefit of the Gospel; that we havenot laboured for the purity and power thereof; and that we have notendeavoured to receive CHRIST in our hearts, nor to walk worthy of Himin our lives; which are the causes of other sins and transgressions somuch abounding amongst us: and our true and unfeigned purpose, desire, and endeavour for ourselves, and all others under our power and charge, both in public and in private, in all duties we owe to GOD and man, toamend our lives, and each one to go before another in the example of areal reformation; that the Lord may turn away His wrath and heavyindignation, and establish these churches and kingdoms in truth andpeace. And this Covenant we make in the presence of ALMIGHTY GOD, theSearcher of all hearts, with a true intention to perform the same, as weshall answer at that great day, when the secrets of all hearts shall bedisclosed; most humbly beseeching the LORD to strengthen us by His HOLYSPIRIT for this end, and to bless our desires and proceedings with suchsuccess, as may be deliverance and safety to His people, andencouragement to other Christian churches, groaning under, or in dangerof, the yoke of antichristian tyranny, to join in the same or likeassociation and covenant, to the glory of GOD, the enlargement of thekingdom of JESUS CHRIST, and the peace and tranquility of Christiankingdoms and commonwealths. THE SOLEMN LEAGUE AND COVENANT. ACT OF THE GENERAL ASSEMBLY OF THE CHURCH OF SCOTLAND. _At Edinburgh, August 17th, 1643, Sess. _ 14. The Assembly having recommended unto a committee, appointed by them tojoin with the committee of the honourable Convention of Estates, and thecommissioners of the Honourable Houses of the Parliament of England, forbringing the kingdoms to a more near conjunction and union, receivedfrom the aforesaid committees the covenant after-mentioned, as theresult of their consultations: and having taken the same, as a matter ofso public concernment and of so deep importance doth require, unto theirgravest consideration, did with all their hearts, and with thebeginnings of the feelings of that joy, which they did find in so greatmeasure upon the renovation of the National Covenant of this kirk andkingdom, all with one voice approve and embrace the same, as the mostpowerful mean, by the blessing of GOD, for the settling and preservingthe true protestant religion, with perfect peace in his majesty'sdominions, and propagating the same to other nations, and forestablishing his majesty's throne to all ages and generations. Andtherefore, with their best affections, recommended the same to the Hon. Convention of Estates, that being examined and approved by them, it maybe sent with all diligence to the kingdom of England, that beingreceived and approven there, the same may be, with public humiliation, and all religious and answerable solemnity, sworn and subscribed by alltrue professors of the reformed religion, and all his majesty's goodsubjects in both kingdoms. THE SOLEMN LEAGUE AND COVENANT. EXHORTATION AT WESTMINSTER. _BY PHILIP NYE. _[6] A great and solemn work (Honourable and Reverend) this day is put intoour hands; let us stir up and awaken our hearts unto it. We deal withGod as well as with men, and with God in His greatness and excellency, for by Him we swear; and at the same time we have to do with God and Hisgoodness, Who now reacheth out unto us a strong and seasonable arm ofassistance. The goodness of God procuring succour and help to a sinfuland afflicted people (such are we) ought to be matter of fear andtrembling, even to all that hear of it. We are to exalt and acknowledgeHim this day, Who is fearful in praises, swear by that name which isholy and reverend, enter into a covenant and league that is never to beforgotten by us nor our posterity, and the fruit I hope of it shall beso great, as both we and they shall have cause to remember it with joy;and such an oath as for matter, persons, and other circumstances, thelike hath not been in any age or oath we read of in sacred or humanhistory, yet sufficiently warranted in both. The parties engaging in this league, are three kingdoms, famous for theknowledge and acknowledgment of Christ above all the kingdoms in theworld; to swear before such a presence should mould the spirit of maninto a great deal of reverence. What then to be engaged, to beincorporated, and that by sacred oath, with such an high and honourablefraternity? An oath is to be esteemed so much the more solemn, by howmuch greater the persons are that swear each to other; so in thisbusiness, where kingdoms swear mutually. And as the solemnity of an oath is to be measured by the personsswearing, so by the matter also that is to be sworn to. God would notswear to the covenant of Works, He intended not to honour it so much, itwas not to continue, it was not worthy of an oath of His; but to theCovenant of Grace, which is the Gospel, He swears, and repents not ofit. God swears for the salvation of men, and of kingdoms: and ifkingdoms swear, what subject of an oath becometh them better than thepreservation and salvation of kingdoms, by establishing the kingdom of aSaviour amongst them, even our Lord and Saviour Jesus Christ, Who is aMediator and Saviour for nations as well as particular persons? The end also is great and honourable, as either of the former. "Two arebetter than one, " saith He, Who knoweth what is best, and from Whomalone every thing hath the goodness it hath. Association is of divineoffspring; not only the being of creatures, but the putting of themtogether. The cluster as well as the grape is the work of God. Consortand harmony amongst men, especially amongst saints, is very pleasingunto the Lord. If, when but two or three agree and assent upon any thingon earth, it shall be confirmed in heaven, and for this, because theygather together in His name; much more when two or three kingdoms shallmeet, and consent together in His name, and for His name, that God "maybe one, and His name one amongst them, " and His presence amidst them. That prayer of Christ seemeth to proceed from a feeling sense of His ownblessedness, "Father, that they may be one, as Thou in Me. " Unity amongHis churches and children must needs therefore be very acceptable untoHim: for out of the more deep sense desires are fetcht from within us, the more pleasing will be the answer of them unto us. Churches andkingdoms are near to God, His patience towards them, His compassionsover them more than particular persons sheweth it plainly. But kingdomswillingly engaging themselves for His kingdom, His Christ, His saints, the purity of religion, His worship and government, in all particulars, and in all humility sitting down at His feet to receive the law, and therule from His mouth: what a price doth He set upon such? Especially, when (as we this day) sensible of our infirmity, and of an unfaithfulheart not steady with our God, but apt to start from the cause, if wefeel the knife or the fire; who bind ourselves with cords, as asacrifice to the horns of the altar; we invocate the name of the greatGod, that His vows, yea, His curse may be upon us, if we do not this;yea, though we suffer for so doing, that is, if we endeavour not so faras the Lord shall assist us by His grace, to advance the kingdom of theLord Jesus Christ here upon earth, and make Jerusalem once more thepraise of the whole world, notwithstanding all the contradictions ofmen. What is this but the contents and matter of our oath? What do wecovenant? What do we vow? Is it not the preservation of religion, whereit is reformed, and the reformation of religion, where it needs? Is itnot the reformation of three kingdoms, and a reformation universal, indoctrine, discipline, and worship, in whatsoever the word shall discoverunto us? To practise is a fruit of love; to reform, a fruit of zeal; butso to reform, will be a token of great prudence and circumspection ineach of these churches: and all this to be done according to God'sword, the best rule, and according to the best reformed churches, andbest interpreters of this rule. If England hath obtained to any greaterperfection in so handling the word of righteousness, and truths that areaccording to godliness, as to make men more godly, more righteous: and, if in the churches of Scotland any more light and beauty in matters oforder and discipline, by which their assemblies are more orderly: or, ifto any other church or person, it hath been given better to have learnedChrist in any of His ways, than any of us, we shall humbly bow, and kisstheir lips that can speak right words unto us, in this matter, and helpus into the nearest uniformity with the word and mind of Christ in thisgreat work of Reformation. Honourable and reverend brethren, there cannot be a more direct andeffectual way to exhort and persuade the wise, and men of sad andserious spirits (and such are you to whom I am commanded to speak thisday) than to let into their understandings the weight, and worth, andgreat importance of the work, they are persuaded unto. This oath issuch, and, in the matter and consequence of it, of such concernment, asI can truly say, It is worthy of us; yea, of all these kingdoms; yea, ofall the kingdoms of the world; for it is swearing fealty and allegianceunto Christ, the King of kings; and giving up of all these kingdomswhich are in His inheritance, to be subdued more to His throne, andruled more by His sceptre, upon whose shoulders the government is laid, and "of the increase of whose government and peace there shall be noend. " Yea, we find this very thing in the utmost accomplishment of it, to have been the oath of the greatest angel that ever was, who settinghis feet upon two of God's kingdoms, the one upon the sea, the otherupon the earth, lifting up his hand to heaven, as you are to do thisday, and so swearing. The effect of that oath you shall find to be this, "That the kingdoms of the world become the kingdoms of the Lord and HisChrist, and He shall reign forever. " His oath was for the full and finalaccomplishment, this of yours for a gradual, yet a great performancetowards it. That which the apostles and primitive times did so much and so long prayfor, tho' never long with much quietness enjoyed; that which our fathersin these latter times have fasted, prayed and mourned after, yetattained not; even the cause which many dear saints now with God, havefurthered by extremest sufferings, poverty, imprisonment, banishment, death, even ever since the first dawning of reformation: that and thevery same is the very cause and work that we are come now, through themercy of Jesus Christ, not only to pray for, but swear to. And surely itcan be no other, but the result and answer of such prayers and tears, ofsuch sincerity and sufferings, that three kingdoms should be thus born, or rather new-born in a day; that these kingdoms should be wrought aboutto so great an engagement, than which nothing is higher. For this endkings reign, kingdoms stand, and states are upheld. It is a special grace and favour of God unto you, brethren, (Reverendand Honourable) to vouchsafe you the opportunity, and to put into yourhearts, as this day, to engage your lives and estates in matters so muchconcerning Him and His glory. And if you should do no more, but lay afoundation stone in this great work, and by so doing engage posterityafter you to finish it, it were honour enough: but there may yet furtheruse be made of you, who now are to take this oath. You are designed aschief master-builders, and choice instruments for the effecting of thissettled peace and reformation; which, if the Lord shall please to finishin your hands, a greater happiness on earth, nor a greater means toaugment your glory and crown in heaven, you are not capable of. Andthis, let me further add for your encouragement, of what extensive good, and fruit in the success of it, this very oath may prove to be, we knownot. God hath set His covenant like the heavens, not only for duration, but like also for extension. The heavens move and roll about, and socommunicate their light, and heat, and virtue, to all places and partsof the earth; so doth the covenant of God; so may this gift be given toother covenants, that are framed to this pattern. How much this solemnleague and oath may provoke other reformed churches to a furtherreformation of themselves; what light and heat it may communicate abroadto other parts of the world, it is only in Him to define, to whom isgiven the utmost ends of the earth for His inheritance, and worketh byHis exceeding great power great things out of small beginnings. But however, this I am sure of, it is a way in all probability mostlikely to enable us to preserve and defend our religion against ourcommon enemies; and possibly a more sure foundation this day will belaid for ruining popery and prelacy, the chief of them, than yet hathbeen led unto in any age. For popery hath been a religion ever dexterousin fencing and mounting itself by association and joint strength. Allsorts of professors amongst them are cast into fraternities andbrotherhoods; and these orders carefully united by vow one with another, and under some more general notion of common dependence. Such statesalso and kingdoms, as they have thus made theirs, they endeavour toimprove and secure by strict combinations and leagues each to other;witness of late years that _la sainte ligue_, the holy league. It willnot be unworthy your consideration, whether, seeing the preservation ofpopery hath been by leagues and covenant, God may not make a league orcovenant to be the destruction of it. Nay, the very rise of poperyseemeth to be after such a manner, by kings, that is kingdoms assentingand agreeing perhaps by some joint covenant (the text saith, "with onemind, " why not then with one mouth) to give their power and strengthunto the beast, and make war against the Lamb. For you read, "the Lambshall overcome the beast, " and possibly with the same weapons. He is theLord of lords, and King of kings, He can unite kings and kingdoms, andgive them one mind also to destroy the whore, and be her utter ruin. Andmay not this day's work be a happy beginning of such a blessedexpedition? Prelacy, another common enemy, that we covenant and swear against. Whathath been, or what hath the strength of it been, but a subtilecombination of clergymen, formed into a policy or body of their owninvention, framing themselves into subordination and dependence one uponanother; so that the interest of each is improved by all, and a greatpower by this means acquired to themselves, as by sad experience we havelately found. The joints and members of this body, you know, were knittogether by the sacred engagement of an oath, the _Oath of CanonicalObedience_, as they called it. You remember also, with what cunningindustry they endeavoured lately, to make this oath and covenant moresure for themselves and their posterity, and intended a more public, solemn and universal engagement; than since Popery, this cause oftheirs, was ever maintained or supported by: and questionless, Irelandand Scotland also must at last have been brought into this holy leaguewith England. But blessed be the Lord, and blessed be His good hand, theparliament that, from the indignation of their spirits against so horrida yoke, have dashed out the very brains of this project, and are nowthis day present before the Lord, to take and give possession of thisblessed ordinance, even an oath and covenant, as solemn, and of as largeextent, as they intended theirs; uniting these three kingdoms into sucha league and happy combination, as will doubtless preserve us and ourreformation against them, though their iniquity, in the mysteries of it, should still be working amongst us. Come, therefore (I speak in thewords of the prophet) "let us join ourselves to the Lord, " and one toanother, and each to all, "in a perpetual covenant that shall not beforgotten. " We are now entering upon a work of the greatest moment and concernmentto us, and to our posterity after us, that ever was undertaken by any ofus, or any of our forefathers before us, or neighbouring nations aboutus; if the Lord shall bless this our beginning, it will be a happy day, and we shall be a happy people. An oath is a duty of the firstcommandment, and therefore of the highest and noblest order and rank ofduties, therefore must come forth attended with choicest graces, especially with these two, humility and fear. Fear, not only of God, which ought to be in an eminent measure. Jacobsware by the fear of his father Isaac, as if he coveted to inherit hisfather's grace, as well as his father's God: but also, fear of an oath, it being a dreadful duty, and hath this peculiar, it is established bythe oath of God, "I have sworn, that unto Me every tongue shall swear. "It is made the very character of a saint, he fears an oath. Humility is another grace requisite. Set your hearts before God in anhumble obedient frame. "Thou shall fear the Lord thy God, and serve Him, and swear by His name. " The apostle Paul was sensible of thisengagement, even in the very act of this duty. "I call God to witness, whom I serve in my spirit:" although it be a work of the lips, yet theheart, and the whole man must be interested, if we expect this worshipto be acceptable. "Accept the free-will offering of my mouth, and teachme Thy judgments. " Also it must be done in the greatest simplicity and plainness of spirit, in respect of those with whom we covenant; we call God as a witnessbetwixt us, who searcheth the heart: "With Him is wisdom and strength, the deceived and deceiver are His. " He hath wisdom to discover, andstrength to punish, if our hearts be not upright to our brethren inthis matter. Let us be contented with this, that the words of ourcovenant be bands; it may not be, so much as in the desire of ourhearts, that they should become snares, no not to the weakest andsimplest person that joineth with us. On the whole work make youraddress unto God, as Jacob did to his father Isaac, and let there be thelike fear and jealousy over your spirits. "My father peradventure willfeel me, and I shall seem to Him as a deceiver, and I shall bring acurse upon me, and not a blessing. " I take liberty with more earnestness to press this care upon you, because I have observed oaths and covenants have been undertaken by usformerly, and by the command of authority, the fruit whereof, thoughgreat, yet answered not our expectation; the Lord surely hath beendispleased with the slightness of our hearts in the work. I beseech yoube more watchful, and stir up your hearts with more industry this daythan ever before. As it is the last oath you are likely to take in thiskind, so it is our last refuge, _Tabula post naufragium_. If this helpus not, we are likely to remain to our dying day an unhappy people; butif otherwise, "You will indeed swear with all your hearts, and seek theLord with your whole desire, God will be found, and give you rest roundabout. " And having sworn, and entered into this solemn engagement to God andman, make conscience to do accordingly; otherwise it is better thoushouldst not vow. As is said of fasting, "It is not the bowing down ofthe head for a day;" so of this solemn swearing, It is not the liftingup of the hand for a day, but an honest and faithful endeavouring afterthe contents of this covenant, all our days. A truce-breaker is reckonedup amongst the vilest of Christians, so a covenant-breaker is listedamongst the worst of heathens, but he that sweareth and changeth not, tho' he swear to his hurt, that is, he that will keep his covenant andoath, tho' the contents of it prove not for him, nay possibly againsthim, yet he will keep it for his oath's sake, such an one "shall havehis habitation with the most High, and dwell in His tabernacle. " And asfor you, reverend brethren, that are ministers of the gospel, there isyet another obligation will lie upon you: let us look to ourselves, andmake provision to walk answerable to this our covenant, for the gospel'ssake: it will reflect a great aspersion upon the truth of the gospel, ifwe should be false or inconstant in any word or purpose, tho' in amatter of less consequence, as you can easily collect from that apologyof Paul. How much more in such a case as this is, if we should be foundto purpose, nay more, to vow, and covenant, and swear, and all thisaccording unto the flesh, and with us there should be, notwithstandingall these obligations, yea, yea, and nay, nay. That we may all, who take the covenant this day, be constant, immoveable, and abound in this work of the Lord, that we may not startaside, or give back, or go on uncomfortably, there is a twofold grace orqualification to be laboured after. 1. We must get courage, spirits that are bold and resolute. It is saidin Haggai, that "the Lord stirred up the Spirit of Zerubbabel, governorof Judah, and the spirit of Joshua, the high priest, and the spirit ofall the remnant of the people, and they came and did work in the houseof the Lord. " The work of God's house, reformation work especially, is astirring work: read history, you find not any where, reformation made inany age, either in doctrine or discipline, without great stir andopposition. This was foretold by the same prophet, the promise is, "Hewill fill His house with glory. " But what goeth before. "Yet once it isa little while, and I will shake the heavens, and the earth, and thesea, and the dry land, " that is, all nations, as in the words following. This place is applied to the removing Jewish rites, the moveables ofGod's house. The like you find in the apostles' times, the truth beingpreached, some believed, others did not. Here beginneth the stir. Thosethat believed not, "took unto themselves certain lewd fellows of thebaser sort, and gathered a company, and set all the city in an uproar;"and when they had done so, complained of the brethren to the rulers, asmen that turn the world upside down. In such a work therefore, men hadneed be of stout, resolute and composed spirits, that we may be able togo on in the main, and stir in the midst of such stirs, and not beamazed at any such doings. It may possibly happen, that even amongstyourselves, there will be outcries: Sir, you will undo all, saith one;You will put all into confusion, saith another; If you take this course, saith a third, we can expect nothing but blood. But a wise statesman, like an experienced seaman, knoweth the compass of his vessel, and tho'it heave, toss, and the passengers cry out about him, yet in the midstof all, he is himself, turneth not aside from his work, but steereth onhis course. I beseech you, let it be seriously considered, if you meanto do any such work in the house of God, as this is; if you mean topluck up what many years ago was planted, or to build up what so longago was pulled down, and to go thro' with this work and not bediscouraged, you must beg of the Lord this excellent spirit, thisresolute, stirring spirit, otherwise you will be outspirited, and bothyou and your cause slighted and dishonoured. 2. On the other hand, we must labour for humility, prudence, gentleness, meekness. A man may be very zealous and resolute, and yet very meek andmerciful: Jesus Christ was a Lion, and yet a Lamb also; in one place, Hetelleth them He cometh to send "fire on the earth:" and, in anotherplace, rebuketh His disciples "for their fiery spirits. " There was thelike composition in Moses, and in Paul; and it is of great use, especially in this work of reformation. I have not observed any disputescarried on with more bitterness in men's writings, and with a moreunsanctified heat of spirit, yea, and by godly men too, than incontroversies about discipline, church government, ceremonies, and thelike. Surely, to argue about government with such ungoverned passions, to argue for reformation with a spirit so unreformed, is very uncomely. Let us be zealous, as Christ was, to cast out all, to extirpate and rootout every plant His heavenly Father hath not planted; and yet let us doit in an orderly way, and with the Spirit of Christ, whose servants weare. "The servant of the Lord must not strive, but be gentle to all men, apt to teach, patient, in meekness instructing those that oppose. " Wesolemnly engage this day our utmost endeavours for reformation; let usremember this, that too much heat, as well as too much coldness, mayharden men in their ways, and hinder reformation. Brethren, let us come to this blessed work with such a frame of heart, with such a mind, for the present, with such resolutions for the time tocome; let us not be wanting to the opportunity God hath put into ourhands this day; and then I can promise you, as the prophet, "Considerthis day and upwards, even from this day, that the foundation of theLord's work is laid, consider it, from this day will I bless you saiththe Lord. " Nay, we have received, as it were, the first fruits of thispromise; for, as it is said of some men's good "works, they are manifestbefore-hand. " Even so may be said of the good work of this day, it ismanifested before-hand. God hath, as it were before-hand, testified Hisacceptance; while we were thinking and purposing this free-willoffering, He was protecting and defending our army, causing our enemies, the enemies of this work, to flee before us, and gave us a victory, notto be despised. Surely this oath and covenant shall be Judah's joy, thejoy and comfort of this whole kingdom, yea, of all the three kingdoms. Jesus Christ, King of the saints, govern us by His Spirit, strengthen usby His power, undertake for us according as He hath sworn, even the"oath which He sware to our father Abraham, that He would grant unto us, that we being delivered out of the hands of our enemies, might serve Himwithout fear, in holiness and righteousness before Him, all the days ofour life. " Grant unto us also, that when this life is finished, and wegathered to our fathers, there may be a generation out of our loins tostand up in this cause, that His great and reverend name may be exaltedfrom one generation to another, until He Himself shall come, and perfectall His own wisdom: even so come Lord Jesus, come quickly. Amen. THE SOLEMN LEAGUE AND COVENANT. ADDRESS AT WESTMINSTER. [7] _BY ALEXANDER HENDERSON. _ Although the time be far spent, yet am I bold (honourable, reverend, andbeloved in the Lord) to crave your patience a little. It were both sinand shame to us in this so acceptable a time in this day, which the Lordhath made, to be silent and to say nothing. If we should hold our peace, we could neither be answerable to God, whose cause and work is in hand, nor to this church and kingdom, unto which we have made so largeprofession of duty, and owe much more; nor to our native kingdom, soabundant in affection towards you; nor to our own hearts, whichexceedingly rejoice to see this day. We have greater reason than theleprous men sitting in a time of great extremity at the gates ofSamaria, to say one to another, "We do not well, this day is a day ofgood tidings, and we hold our peace. " It is true, the Syrians are notyet fled; but our hope is through God, that the work begun this day, being sincerely performed, and faithfully pursued, shall put to flight, not only the Syrians and Babylonians, but all other enemies of thechurch of God, of the king's honour, and of our liberty and peace. For it is acceptable to God, and well pleasing in His sight, when Hispeople come willingly in the day of His power (and how shall they not bewilling in the day of His power?) to enter into a religious covenantwith Him, and amongst themselves, whatsoever be the condition of thepeople of God, whether in sorrow and humiliation before deliverance, orin rejoicing and thanksgiving after deliverance. This is it which theLord waits for at their hands, which they have been used to perform, andwith which He hath been so well pleased, that it hath been the fountainof many deliverances and blessings unto them. When a people begin toforget God, He lifteth up His hand against them, and smiteth them: andwhen His people, humbled before Him, lift up their hands, not only insupplication, but in covenant before the most high God, He is pleased(such is His mercy and wonderful compassion) first, to lift His handunto them, saying, "I am the Lord your God;" as we have it three timesin two verses of the 20th of Ezekiel: and next He stretcheth out Hishand against His enemies and theirs. It is the best work of faith, tojoin in covenant with God, the best work of love and Christiancommunion, to join in covenant with the people of God; the best work ofthe best zeal, to join in covenant for reformation, against the enemiesof God and religion; the best work of true loyalty, to join in covenantfor the preservation of our king and superiors; and the best proof ofnatural affection, (and to be without natural affection is one of thegreat sins of the Gentiles) to join in covenant for defence of ournative country, liberties and laws: such as from these necessary ends dowithdraw, and are not willing to enter into covenant, have reason toenter into their own hearts, and to look into their faith, love, zeal, loyalty, and natural affection. As it is acceptable to God, so have we for it the precedent and examplenot only of the people of God of old, of the reformed churches ofGermany, and the low countries; but of our own noble and Christianprogenitors in the time of the danger of religion, which is expressed inthe covenant itself. The defect was, they went not on thoroughly toenter into a solemn covenant, an happiness reserved for this time, whichhad they done, the corruptions and calamities of these days might havebeen prevented. And if the Lord shall be pleased to move, loose, andenlarge the hearts of His people in his majesty's dominions to take thiscovenant, not in simulation, nor in lukewarmness, as those that arealmost persuaded to be Christians, but as becometh the people of God, itshall be the prevention of many evils and miseries, and a means of manyand rich blessings, spiritual and temporal, to ourselves, our littleones, and the posterity that shall come after us, for many generations. The near and neighbouring example of the church and kingdom of Scotland, is in this case worthy of our best observation. When the prelates therewere grown by their rents, and lordly dignities, by their exorbitantpower over all sorts of his majesty's subjects, ministers and others, bytheir places in parliament, council, college of justice, exchequer, andhigh commission, to a monstrous dominion and greatness, and, likegiants, setting their one foot on the neck of the church, and the otheron the neck of the state, were become intolerably insolent. And when thepeople of God, through their oppression in religion, liberties and laws, and what was dearest unto them, were brought so low, that they chooserather to die, than to live in such slavery, or to live in any otherplace, rather than in their own native country: then did the Lord say, "I have seen the affliction of My people, and I have heard theirgroaning, and am come down to deliver them. " The beginnings were smalland contemptible in the eyes of the presumptuous enemies, such as usedto be the beginnings of the greatest works of God; but were so secondedand continually followed by the undeniable evidences of divineprovidence, leading them forward from one step to another, that theirmountain became strong in the end. No tongue can tell what motionsfilled the hearts, what tears were poured forth from the eyes, and whatcries came from the mouths of many thousands in that land, when theyfound an unwonted flame warming their breasts, and perceived the powerof God, raising them from the dead, and creating for them a new world, wherein shall dwell religion and righteousness. When they were destituteboth of monies and munition, which, next unto the spirit and arms ofmen, are the sinews of war, the Lord brought them forth out of His hidtreasures, which was wonderful in their eyes, and matter of astonishmentto their hearts: when they were many times at a pause in theirdeliberations, and brought to such perplexity, that they knew not whatto choose, or to do for prosecuting the work of God, only their eyeswere towards Him; not only the fears and furies, but the plots also andpolicies of the adversaries opened the way unto them, their devices wereturned upon their own heads, and served for promoting of the work ofGod. The purity of their intentions elevated above base and earthlyrespects, and the constant peace of their hearts in the midst of manydangers, did bear them out against the malicious accusations andaspersions put upon their actions: all which were sensible impressionsof the good providence of God, and legible characters of His work; whichthe church and kingdom of England, exercised at this time with greaterdifficulty than theirs, have in part already found; so shall theparallel be perfected to their greater comfort in the faithful pursuingof the work unto the end. Necessity, which hath in it a kind of sovereignty, and is a law aboveall laws, and therefore is said to have no law, doth mightily press thechurch and kingdom of Scotland at this time. It is no small comfort untothem, that they have not been idle, and at ease, but have used all goodand lawful means of supplications, declarations and remonstrances to hismajesty, for quenching the combustion in this kingdom: and after allthese, that they sent commissioners to his majesty, humbly to mediatefor a reconcilement and pacification. But the offer of their humbleservice was rejected from no other reason, but that they had no warrantnor capacity for such a mediation; and that the intermixture of thegovernment of the church of England, with the civil government of thekingdom, was such a mystery as could not be understood by them. Althoughit be true, which was at that time often replied, that the eighth demandof the treaty, and the answer given thereunto, concerning the uniformityof religion, was a sufficient ground of capacity; and the proceedings ofthe houses of parliament against episcopal government, as a stumblingblock hindering reformation, and as a prejudice to the civil state, wasground enough for their information. The commissioners having returnedfrom his majesty without success, and the miseries of Ireland, and thedistresses of England, and the dangers and pressures of the kingdom ofScotland, growing to greater extremity; such as were intrusted with thepublic affairs of the kingdom, were necessitate, according to thepractice of former times, his majesty having denied a parliament, tocall a convention of the estates, for considering of the presentaffairs, and for providing the best remedies: which, immediately upontheir meeting, by the special providence of God, did receive informationof divers treacherous attempts of papists, in all the three kingdoms, asif they had been called for that effect. And by the same providence, commissioners were sent from both houses of parliament, to consider withthe estates of the kingdom of Scotland, of such articles andpropositions, as might make the conjunction betwixt the two nations morebeneficial and effectual for the securing of religion and libertyagainst papists and prelates, with their adherents. Their consultationswith the commissioners of the General Assembly did in the end bringforth a covenant, as the only means after all other had been essayed, for the deliverance of England and Ireland out of the depths ofaffliction, preservation of the church and kingdom of Scotland from theextremity of misery, and the safety of our native king and his kingdoms, from destruction and desolation. This is the manifold necessity whichnature, religion, loyalty and love hath laid upon them. Nor is it unknown in this honourable, reverend and wise audience, whaterrors and heresies in doctrine, what superstition and idolatry inworship, what usurpation and tyranny in government, what cruelty againstthe souls and bodies of the saints have been set on foot, exercised andexecuted for many generations, and now of late by the Roman church: allwhich we hope, through the blessing of God upon this work, shall bebrought to an end. Had the Pope at Rome the knowledge of what is doingthis day in England, and were this covenant written on the plaster ofthe wall over against him, where he sitteth, Belshazzar-like in hissacrilegious pomp, it would make his heart to tremble, his countenanceto change, his head and mitre to shake, his joints to loose, and all hiscardinals and prelates to be astonished. When the reformed churches, which by their letters have been exciting usto Christian communion and sympathy, in this time of the danger ofreligion and distress of the godly, shall hear of this blessedconjunction for uniformity in religion, according to the Word of God, and the defence thereof, it shall quicken their hearts against theheaviness of oppressing sorrows and fears; and be no other than abeginning of a jubilee and joyful deliverance unto them, from theantichristian yoke and tyranny. Upon these and the like considerations, we are very confident that thechurch and kingdom of Scotland will most cheerfully join in thiscovenant; at the first motion whereof, their bowels were moved withinthem. And to give testimony of this our confidence, we who areCommissioners from the General Assembly, although we have no particularand express commission for that end (not from want of willingness, butof foresight) offer to join our hearts and hands unto it, being assured, that the Lord in His own time will, against all opposition, even againstthe gates of hell, crown it with a blessing from heaven. The Word of Godis for it, as you have been now resolved by the consent and testimony ofa reverend assembly of so many godly, learned and great divines. In yourown sense and experience, upon seeking God in private or public, as inthe evening of a well spent Sabbath or day of fast and humiliation, thebent and inclinations of your hearts will be strongest to go throughwith this work. It is a good testimony that our designs and ways areagreeable to the will of God, if we affect them most when our hearts arefarthest from the world, and our temper is most spiritual and heavenly, and least carnal and earthly. As the Word of God, so the prayers of thepeople of God in all the reformed churches, are for us. That divineprovidence also which hath maintained this cause, and supported Hisservants in a marvellous manner unto this day, and which this time pasthath kept things in an equal balance and vicissitude of success, will, we trust, from this day forth, through the weight of this covenant, castthe balance, and make religion and righteousness to prevail, to theglory of God, the honour of our king, the confusion of our commonenemies, and the comfort and safety of the people of God; which, may Hegrant who is able to do above any thing that we can ask or think. [Illustration: Fac-simile of old Title page of following Sermon. ] _The Heart's Engagement. _ A SERMON PREACHED AT St. _Margaret's Westminster_, At the publick Entering into the COVENANT, BY I. _Some of the Nobility, Knighthood and Gentry. _II. _Divers Colonels, Officers and Soldiers. _III. _Those of the_ Scotish _Nation about the City. _IV. _Many Reverend Divines here residing. _ September 29th, Anno 1643. By the Reverend Mr. Thomas Coleman, one of the Members of the_Westminster_ Assembly of _Divines_. Preached and published according to the several Orders of theHonourable House of Commons. Nehem. X. 28, 29. _The people . .. Entred into a curse, and into anoath to walk in God's law, _ &c. GLASGOW, Printed for George Paton, Book-seller in _Linlithgow_. MDCCXLI. THE SOLEMN LEAGUE AND COVENANT. SERMON AT WESTMINSTER. _BY THOMAS COLEMAN. _ "For who is this, that engaged his heart to approach unto Me, saith the Lord?"--_Jerem. _ xxx. 21. Two things in this clause cause some obscurity: _First_, The uncertaintyof the subject. _Second_, The ambiguity of one phrase. 1. The uncertainty of the subject, or person of whom the prophet speakshere: whether of Christ, by way of prophecy, or of some particularperson, by way of story, or indefinitely of every one, by way of duty. 2. The ambiguity of that phrase, _engaged;_ which, according to thevariety of its signification, is or may be variously rendered. _Headorned His heart; He applied His heart; He directed His heart; Heengaged His heart. _ Hereupon the sense becomes various. 1. Who is he, _viz. _ Christ, hath appointed his heart? Can there befound a parallel to Christ in the world, that hath so given himself upto God? made Him and His ways his meat and drink, yea more than hisordinary food? 2. Who hath fitted and adorned his heart? Is there any that can adornand prepare himself to approach unto God, without God? 3. To omit others of like nature: it may be true, that it is chieflyspoken of Christ: the titles in the beginning of the verse look thisway; his noble One, his Ruler; but seeing Christ is the head of thebody, and one with His body, it may secondarily, and by way ofcommunication, be also affirmed of His members; and to them we extendit. The clause therefore seems dependent, and as it is applied to man, hathreference to that which is an act of God, and seems to be a reasonthereof. "I will cause him, " saith God, "to draw nigh, and he then shallapproach; for who is this that hath engaged his heart?" The force ofwhich inference may look two ways. 1. Shewing the impossibility in man to begin the action: "I will causehim to draw nigh; for who is this, that hath engaged his heart?" Whereis the man that can direct his heart, approach to Me of himself, by hisown power? Not any, not one: "Without Me you can do nothing. " 2. Approving the endeavour to continue; I will cause him to draw near, that he may approach, and stay with Me: he doeth his best, according tohis strength; "he engageth his heart, " I will help on with the work;"for who is this?" Oh this is an excellent one; there are not many so;that any, that this is so, is beyond expectation, worthy ofcommendation. What an one is this? "Who is it that hath engaged, " tied, bound his heart from starting aside like a broken bow, to approach to, and to continue with Me, saith the Lord? In the words (to proceed methodically and clearly) I offer the sum of mythoughts, to be considered under four general heads, or parts. I. The opening of the phrases. II. The propounding of the point. III. The viewing of the duty. IV. The encouragement to the practice. In and through these we shall walk, as travellers, who speed their pacein those fields which yield no novelties, no fruit, no delight, butwhere they meet with varieties to delight the senses, fruitful places, green pastures to refresh themselves and beasts, they rest themselvesand bait: so in some of these we shall only take and offer a taste, onothers insist, as God shall direct; wherein an engagement of theattentions in the handling to me, may, through God's mercy, beget anengagement of the heart to God in the applying of them in order. I. --_The opening of the phrases. _ For the fuller understanding of the prophet's drift, three words orphrases in this short sentence are a little to be cleared; for itcontaineth three parts: 1. An action of piety. 2. The object of thisaction. 3. The inquiry into both: and these are expressed in so manyseveral particles. 1. The action of piety, engaging the heart. The heart may prove looseand wandering without an engagement: the engagement may be hypocriticaland sinister, if it be not of the heart; but the one implying stability, the other sincerity, both together complete it as an action of piety. 2. The object of this action, "to approach unto Me. " Sin may be theobject pursued, and God may be beheld at a distance: in this, we do notapproach; in that, we approach not to God; but either is needful. Godabhors those that approach to sin: He minds not those that look to Himat their distance: except then thou approach, and approach unto God, thyendeavour is either cold or cursed. 3. The inquiry into both, who is this? into the act of engagement, because it is not usual, into the part engaged, because it is subtile;and what we seldom see, or groundedly suspect, we have cause to inquireafter. Of the first; this engagement is a degree of the heart's motion towardsany object, good and bad; for it was an engagement, though a bad one, when more than forty men bound themselves with an oath from eating anddrinking, till they had killed Paul. To this degree of engagement weascend by these steps, and the heart of man perfects a motion towardsGod and good things thus gradually. 1. By an inclination or hankering, a propensity in the mind to this orthat: this naturally is evil, and to evil; he that follows hisinclination goes wrong, the whole frame of a man's disposition beingcontinually ill-disposed. It is called in scripture the speech or sayingof the heart, and used indifferently both of good and bad, yet with anotable mark of diversity in the original, though translations mind itnot. Eight times in the Old Testament is this phrase, "Said in hisheart, " used: four times by the wicked, and as oft by the righteous; butconstantly, whensoever a wicked man useth it, as David's fool, Esau, Haman, Satan, it is in his heart; when a good man, as Hannah, David, itis to his heart; and teacheth: 1. That the heart and courses of a wickedman are subject to his inclinations; they dictate to him; they command, and he obeys. 2. But the inclinations of a good man are subject to him;he dictates to them, commands them as things subdued, and fit to be keptunder. Both these different inclinations, different, I say, in respect ofsubject and object, are strengthened with nothing more than the oftenreiteration of suitable acts; an evil inclination with evil acts, a goodwith good. 1. Sin gathereth strength by frequency of committing, and atlast becomes as natural as meat or sleep. "By following vanity, theybecame vain. " 2. A good inclination is furthered by good actions;frequency in performance turns to a habit: therefore the Jews, tohabituate their heart to mourning, do always, for the space of threedays before the memorial of the temple's desolation, in their publicmeetings, read chapters of mourning; for (say they) three acts make ahabit. And hereupon it was: that Israel, above and before other nations, became a blessed people; blessings being even naturalized upon them bythe holiness of the three patriarchs, Abraham, Isaac, and Jacob, immediately succeeding one the other. 2. By a desire, which is an inclination augmented and actuated, carryingon the party to the thing desired, grounded on, or inclined by someexternal enforcements. This was in Paul, who by that relation to, andinterest that he had in, the Thessalonians, endeavoured abundantly withmuch desire to see their face, which put him to the essay once andagain. 3. A purpose, a determination to effect, to accomplish his desire. Ihave purposed, saith David, "that my mouth shall not transgress, " whichpurposing, before it be taken up, should be well grounded, and, whentaken up, not lightly altered. For see, how a change in such a purpose, put the apostle to a serious apology; he was minded to have visitedthem, he did not; he foresaw they might, they would tax him oflightness, as either not minding, or not being master of his owndeterminations, and so consequently his ministry, and therein the gospelmight be blemished: the fear of which struck his heart, the preventionof which moved his spirit, that both they might be satisfied and himselfremain without blame. 4. A resolve, a purpose settled; Daniel was fully resolved, he had laidthis charge upon his heart, that he would not defile himself with theking's meat. 5. A tie or obligation, whereby the heart, otherwise shifty, is bound tothe work intended, sometime by a single promise, sometime by an oath orvow, and sometime more publicly by a solemn covenant. And this last andhighest degree is that which the prophet speaks, at least in this senseI take it. This is that engagement of soul, whereby a man prevents hisstarting aside: and this is that first phrase that was to be opened. Of the second; "to approach unto Me. " This is the object, and this approachment is threefold: 1. In his inwardman. 2. In his outward man. 3. In both. 1. In his inward man; in heart, by drawing close to God, enjoying a sensible and blessed communion withHim, which is comfortable in such a degree that, where it is felt, itneeds no bidding to make an engagement. 2. In his outward man, in hisperson approaching to God in the practice of all duties commanded; Godin His ordinances is powerfully present, man in their use stands withinthis presence. 3. In both, in all his abilities approaching to Him inmanaging His holy cause; and therefore holy, because His. God walks inthe midst of His people's armies: when thy sons, O Zion, "are armedagainst thy sons, " O Greece, "the Lord God is seen over them. " These arethose approachings of the saints to their God: the first is theirhappiness, the second their duty, the third their honour. It is a happything to enjoy God's comforts in soul; it is our enjoined duty to obeyHim in His ways, and it is an honour to be found standing for the way ofrighteousness. Of the third. The inquiry, "who is this?" Scripture questions are of several uses, hold forth several senses; hereit seems to be an approbation of the action spoken of. Who is this? Whatone is this, that so carefully engageth his heart? This is not ordinaryamong men, nor of an ordinary degree in man; few move, fewer engagethemselves to move towards God. This approbation hath, 1. Its foundationin a duty: I approve this engaging, and the man because he engageth. 2. Its direction from the subject, heart. The engagement of the outward manmay have wrong principles: that it may be right, let the heart, soul, inward parts, all that is within us be engaged to bless His holy name. 3. Its limitation from the object, to approach unto me: to engage theheart to sin, to the creature, to vanity, is neither commendable, norapprovable; but to close with God, to come to, stay with, and act forHim, this is that which the prophet, and God in the mouth of the prophetever approves. And this brings us to, II. --_The propounding of the point, and that in these words. _ God observes with the eye of approbation, such as engage and tiethemselves to Him; He looks with an approving eye upon this carefulness:for such an engagement of soul is, 1. Needful. 2. Helpful; needful forthe heart, helpful to our graces. The needfulness is evident. The heart is slow and subtile, backward anddeceitful; except it be drawn with the cords of such an engagement, itputs slowly forward; and when thus drawn, it will fall quickly off. Daysof desolation beget resolves, times of terror produce engagements, whichthe heart (the storm past) will wilily and wickedly seek to evade. Davidsuspected this cozenage in himself, when he cries out, Oh! I have manygood thoughts, but a naughty heart; many holy purposes, but a deceitfulspirit: thou hast cause, as a Creator, not to believe the tender of myobedience, nor as a just God, the promise of submission; but I call toThy mercy to give assistance. "Be surety for Thy servant for good:" forthe performance of all good I promise. And Hezekiah in his sickness wasnot without fear of this deceitfulness: "Oh Lord, I am oppressed, undertake for me;" I shall never keep my word, that word which my lipshave spoken; and I have none dare pass his word for me: "do thou, OLord, undertake for me. " 2. The helpfulness is undeniable; a heart from this engagement may fetchrenewed strength continually. This engagement is a buckler of defence toarm us against Satan's enticement, is armour of proof to withstand theworld's inducement; it makes us without fear or failing stand upon ourown ground, and renew our courage like the eagle. Job was probablysometimes seduced with such foolish persuasions, to courses not lessfoolish, but he yielded not: what helped him? even his engagement: "Ihave made a covenant with mine eyes, how then shall I look on a maid?"Constancy in good is well-pleasing to God; "If any draw back, His soulhath no pleasure in them. " Whatsoever then is needful for it, or helpfulto it, He both prescribes and approves. O let us engage our hearts tothis approachment, a duty enjoined, a sacrifice accepted. But there is one scripture that fully showeth the point, and the truthof it in all particulars. Consider then. Three things may seem necessaryherein to be noted; the act, the approbation, and the reason; and herewe have them all. 1. The act, engaging; or the persons, the engagers of themselves. Thouhast avouched, set up God this day to be thy God, not only in thyconscience by the act of faith, but even by thy mouth thou hast utteredthis, probably in some solemn league and covenant. "Thou hast made tosay:" so much the Hebrew word imports. 2. The approbation; and God answers thee accordingly, He hath avouched, set up thee to be His people; particularly to two privileges; 1. To beHis peculiar people, the people of His own proper possession, joined sohigh, united so near, that they are admitted to a participation of manyheavenly privileges; the actions of the one being communicated to theother; man's prayer is called God's, "I will make them glad in the houseof My prayer, " God's people called man's, Moses's people, Moses's law:so in the law of God, and in his law, that is, the righteous man's law. 2. To keep His commands: this seems rather to be a duty than aprerogative, yet a prerogative it is for a Christian to be holy, obedient, righteous: both directly, and accidently. 1. Directly; thescripture teacheth so. The fruit of a Christian's being made free fromsin is unto holiness. "If you will fear the Lord and serve Him" (theseare Samuel's words to the people) "and not rebel:" what then? what shallwe have? "Then shall you and your king continue to follow the Lord. "Solomon, setting down the recompence of a righteous person, saith, hisreward shall be double, in himself, and in his posterity; in himself, "he shall walk on in his integrity, " in his posterity, "they shall beblessed after him. " 2. Accidently: holiness is a privilege, as well as aduty; it is a reward, a benefit to him who walks therein. It may, andoft doth daunt their persecutors, that otherwise would have taken awaytheir lives. The heathens observe that the majestic presence of a princehath dashed the boldness, and so prevented the execution of somevillanous attempt by a base traitor against their persons: andChristians know that the power of holiness is able to dazzle theproudest spirits. Herod, saith the text, "feared John, " and so a longwhile did him no hurt. And the emperor Adrian ceased his persecutionagainst the Christians of his time, when he understood of their holinessof life. So true it is both ways, that the punishment of sin is sin, andthe reward of the command is the command. Both these privileges are again repeated, and further are evidenced inthe following verse; "Thou art His peculiar people, therefore will Hemake thee high above all nations, in praise, name and honour, of moreesteem than any; and, thou keepest His commandments, and so He advanceththee to be a holy people unto the Lord thy God:" all this evidencethGod's approbation of an engaging heart. 3. The reason and ground of God's approving this act, they are two. 1. Because the matter or duties, to which by this bond the heart is tied, are such as God directly observes with an approving eye. The particularsare three here specified, and all elsewhere expressly subjected to thiseye of God. _1st. _ Thou obligest thyself to walk in His ways, in thepractice of all the duties of the second table; and upon such as departfrom evil, and do good, upon such righteous ones, the eyes of the Lordare fastened, not His omniscient eye, but His protecting, blessing eye, that eye the seeing whereof is of the same temper with the open earfollowing: "His eye is upon the righteous, and His ear open to theircry;" that eye which stands in opposition to His face, which is againstthe wicked. _2d. _ And to observe His ordinances and judgments, reverently to practise all the duties of the first table to God, and tosuch also God casts His eye of respect: "The eye of the Lord is uponthose that fear Him, and that hope in His mercy. " _3d. _ And to hearkento the means of both, to hear His voice: "When I counsel thee andinstruct thee in the way that thou shouldst go, Mine eye is upon thee, both to keep thee to it, and to bless thee in it. " 2. Because thisengagement is a means to accomplish His promise: because thou hastavouched God, God hath avouched thee, and will do as He hath said, andagain, as He hath said; the repetition whereof seems to arguecontentedness in God, in that, by this avouchment, a way was opened forthe accomplishment of His promise. "God is well pleased for Hisrighteousness sake, " delights, when He can evidence Himself to berighteous and just, for the law and words of His mouth He will magnifyand make honourable in the faithfulness of their accomplishment. Mercy, the acts of mercy please Him. God finds in a righteous man rest ofspirit, because by him He sends down a full influence of His favour uponthe world. "If the world knew (say some Hebrew doctors, ) of what worth arighteous man was, they would hedge him about with pearls. " His life isbeneficial to all, even in some sort to God Himself; for by him mercy isshewn to the world: his death therefore is of great consequence; agreater affliction than those curses mentioned; "I will make thy plagueswonderful; thy heavens shall be brass, they shall distil no dew norrain to water the earth; but I will do a marvellous thing, a marvellousand strange, a good man, a wise man shall be taken away; and I can sendno more blessings upon you:" There remains not a heart engaged, to whomI delight to approach; whiles such were, mine eye was satisfied withseeing good, my heart with doing good; now the one is removed, the otherstopped. O where is he that engageth his heart to approach to his God! III. --_The examining of the Duty. _ This engagement being thus approved, and therefore to be entered on; letus a little examine the duty, and mind two things. 1. What particularsdo engage us, by what acts or thoughts doth the heart become engaged?And, 2. What hinders this engagement, and stops our entrance thereupon? I. Several and many ways doth the heart become engaged to God: noconsideration can enter our hearts, no occurrent happen in our lives, but it offers reasons enforcing this duty. We are engaged to God by ourbeing, by our receiving, by our doing: mind either, and acknowledgethyself engaged. 1. Our being what we are, engageth us: _1st. _ That we are creatures, andso not forgotten in the everlasting night of a not-being: that we aremen, and not beasts; that we are Christians, and not heathens; all areengagements. _2d. _ But our being thus and thus; men of gifts and parts:placed in such callings; qualified with such endowments: interested insuch privileges: these are engagements indeed. 2. What we have. _1st. _ Every thing we have received binds us; all theacts of God's providence over us; all the effects of God's goodness tous: health, food, callings, trades, friends, families, clothes, theservice of the creatures; sun, rain, fruits of the earth: all, all theseare bonds. _2d. _ But especially, our more peculiar favours; inwardexperience of His love, and fruition of soul-communion with Him: Oh, who would not be engaged for this! 3. What we do, even our own actions become our obligations; and thatwhich comes from us binds us. _1st. _ Our feeling prayers. Who darepractise what he prays against? A prayer against the power of sin, obliges to walk in the power of that prayer; neither will any lightlyomit what but late as an evil he hath confessed to God. _2d. _ Butespecially (which is our present work) our solemn and serious vows, protestations, promises; our covenant in baptism, our particularcovenants entered into, upon the apprehension of some approachingcalamity, upon a day of humiliation, at a piercing sermon, orsoul-searching prayer before a sacrament, or the like. If we have spokenwith our lips, we cannot go back, we are engaged. II. As for such things that may hinder, we should both note and avoid. 1. Ignorance: "If thou knewest the gift of God, " saith Christ to theSamaritan woman: want of praying comes from want of knowing. "Have youreceived the Holy Ghost?" was Paul's question, but the reply was, thatcould not be; we "have not so much as heard, whether there be a HolyGhost, or no. " Have you engaged your souls in a solemn league? Let thisbe our querry, and the answer will be, We have not so much as heard, whether there be such a duty, or no. Ignorance hinders this bond. 2. Wretched profaneness, which slights and sets at nought all duties, ordinary, extraordinary; such mind sin, and the fulfilling thereof; andbind themselves to mischief with cords of vanity; whilst in the meantime they are contented to sit loose from God. 3. Wicked policy, both toavoid the taking, and to evade the keeping: scruples of conscience shallbe pretended by such as know not what conscience means. Scripture shallbe alleged, by such as are little versed therein; this sentence shall bethus explained: this releasement shall be thus pretended: all is butseemingly to stop the mouth of conscience, that saith, they must bothmake and pay vows unto God. Yet the wilfully ignorant will neglect it;the wretchedly profane will contemn it; the wickedly politic will avoidit; so the heart shall be left to its own swing, open to all corruptionthat breaks in like a flood. For the prevention whereof, let us come onto IV. --_Encouragements to the practice. _ The point thus propounded, and in several particulars described, whereinand whereby the soul may be engaged; there is nothing remaining, but thepractice of it, and that is yours. Up then, and be doing; disobligeyourselves, and be no longer servants to the world, to sin, to obeyeither in the lusts thereof; but be ye bound to serve righteousness, andthe God of righteousness; for His service is perfect freedom. In thisencouragement to this work, that I might do as much as I can, in thislittle time granted, and gained for preparation and delivery; I wouldadvise, exhort, resolve, and so prevent irreverence, backwardness, anddoubting; that neither the ignorant may profane, nor the refractorycontemn, nor the scrupulous question this holy ordinance of God, asunholy needless, ambiguous. Let this encouragement then be received inwords: 1. Cautionary. 2. Hortatory. 3. Satisfactory. 1. _Cautionary. _--Let this great work be done judiciously, cautiously, and as an ordinance of God. Take we heed therefore, 1. To the manner. 2. To the matter. 3. To the consequence. 1. _To the manner. _ See that it be done; 1. Cheerfully. 2. Religiously. _First_, Cheerfully and willingly; for so did the people of Israel intheir covenanting with God: "They swore unto the Lord with a loud voice, with shoutings, and trumpets, and music, and they rejoiced because ofthe oath. " God loves a cheerful giver, His heart is toward those thatwillingly offer themselves to the work of the Lord. And here, let menot conceal the mercy of the Lord to us, in the work now in hand; forwhy should not the Lord have the glory of all His favours? God hathdirected our hearts to this duty, cheered up our affections to thisengagement. Who almost sees not His hand in all this? This cheerfulnessand forwardness I now call for, I did, I do, I hope, I shall see. 1st. _I did see. _ Which of us, brethren, hath not his heart yetrejoicing, but even to think upon this work, this last Monday in thisplace? Here was cheerfulness: who was not glad to see it? Who was notencouraged to it? Here was a willing people freely offering themselvesto be bound to the Lord. Here was rejoicing; 1. In the performance: Thelike duty was never seen in our days within this land. It was, I ampersuaded, the very birth-day of this kingdom, born anew to comfort andsuccess; our hearts were then so elevated, they are not settled yet. 2. For the performance of such a duty, in such a manner, by such persons. You might here have seen the Hon. House of Commons, unanimously, withhearts and hands lifted up to the heavens, swearing to the Most HighGod. Here might you have seen our dear brethren, the noble and learnedCommissioners of Scotland, willingly coming into this covenant of truth, as the representatives of, and a pledge for the whole kingdom. Heremight you have seen the grave and reverend Assembly of Divines, forwardly countenancing others, willingly submitting themselves to thisbond of the Lord. What I then saw, and now rehearse, most of you canattest. Ask your fathers, consult with the aged of our times, whetherever such a thing were done in their days, or in the days of theirfathers before them. 2d, _I do see;_ and believe the like now: I have ground to be persuaded, that you also come with alacrity to this service. 1. The order for thetaking, honours you with this, that you were desirous of yourselves, without compulsion, to take this upon you: blessed therefore be you ofthe Lord, and blessed be the Lord for you. 2. The fulness of thispresent assembly, called only for this end, for this duty. The nature ofyour persons. Nobles, knights, gentlemen, submit themselves to the yokeof the Lord. Colonels, captains, officers in the army, soldiers; eventhese also stand not off from, but close to, and for this work in hand. Those of the Scots nation within this city, by their willingness, dogive a check to this cavil raised by some, who have nothing else to say, yet say this, perhaps the kingdom of Scotland will not take it. We caninstance in none, none that I know here. The ministers of the Lord, thathave refuged themselves to this little sanctuary, both increase andhonour the number of them that swear, their own callings, andthemselves. All these, as they have forwardly offered, so doubtless willearnestly repair, in their lot, the breaches made in the Lord's house. Here is cheerfulness. 3d, I hope, I shall see and hear, the next Lord's day, or the nextconvenient time, all our people readily coming into this bond; that so, both English and Scots, parliament and assembly, nobility and city, mayall rejoice together. _Second_, Religiously: godly works must be done in a godly manner, thatthe act done for God's glory may be sanctified with God's presence. Withwhat serious humiliation, and hearty prayers did Nehemiah begin thisduty? What a number of able men did Josiah collect together? And howreverently did they read in the Scriptures, and speak of the nature ofthe covenant? Both Nehemiah by praying, and Josiah by reading, desiredin this holy business to approve themselves followers of holiness in thesight of God. And at the last taking in this place, who was not touchedwith that feeling prayer, made by that man of God[8]; that godlyexhortation, which followed from another[9]; that pithy relation bythat man of name[10]; that soul-affecting thanksgiving, wherewith agodly doctor closed the day[11]? and, that no less piety and love of Godmight appear in you, after you resolved upon the work; you desired thatthe ordinance might be sanctified to you by the word of God and prayer;you moved me to this employment, and got it ordered accordingly: andnow, I doubt not, but in the action, you will do it with such reverenceof God's majesty, such awfulness of heart, that in lifting up your handsto the most high God, He may be pleased to accept the sacrifice, andmake it comfortable. Thus to the manner. II. To the matter. For the matter, that it be lawfully warranted by theWord of God. To examine these particularly, in all and several partsthereof, were the work of a volume, not of one sermon; that will be doneby others: but to do something, and what we may for this time; it is notdifficult to parallel from Scripture this covenant in all the parts ofit. The lawfulness of covenanting, I suppose not questionable, as afurtherance and help to a spiritual progress; we find it oft used: theNew Testament affords but rare instances, the church then in its infancyhaving little occasion, and as little need of such combining, fastingand days of prayer, which are of the same nature, we find often; and theangel "lift up his hand, (a covenanting gesture) and swore by Him thatliveth, " (a covenanting act, ) but the Old Testament is full. Take thenthis as granted, and come to the particular materials, and in everypart, for every article, we can find an instance. The articles in thiscovenant are six: the preamble sets forth, 1. The occasion; their aim atGod's glory, their enemies aim at their ruin. 2. The pattern; thecommendable practice of those kingdoms, and the example of churches inall ages. The close containeth their resolution against all impedimentsthat may either stop the taking, or disable the keeping of this league, their own sins. The body of the covenant contains the articles; thelawfulness of which seems thus to be warranted. The first is the reformation of the false, and the preservation of thetrue worship of God, and the uniting of all the kingdoms in that truththus reformed. Such a covenant took Asa, and his people. The first isfor the reformation of religion decayed. He purged away all the dross, and removed all the defects. He repaired the altar of the Lord, the mainpart of their ceremonial covenant. Then for the uniting of the kingdomsin the embracing of this truth. Asa gathered all Judah and Benjamin, this was his own people, the subjects of one kingdom; and with them thestrangers, that is, the inhabitants of Ephraim, Manasseh, and Simeon, these were the people of another land. So here are the personscovenanting, the matter covenanted to. The persons, the subjects, twoseveral kingdoms; the matter, reformation, and to seek the God of theirfathers; to this they all swear, like as the inhabitants of England, Scotland and Ireland, meet all in one duty, even a covenant, and that toone end, to seek and serve God in the purity of His ways, after thepurity of His will; to this, as Asa and his people, we swear. The second is the extirpation of idolatry and wickedness, and all thingscontrary to truth, not according to godliness, the proper and perpetualmatter of all covenants. So did Asa, so did Joash, so did Josiah, so didNehemiah. 1. Asa took away all abominations. He was impartial, sparingneither sin, place, nor person: not sin, he removed all abominations;not place, from all places, towns of his inheritance, and of hisconquest; not person, he deposed his mother, or rather grandmother fromher state for her idolatry. 2. Joash, or his covenanters. Indeed thepeople of the land, (for such usually are most zealous) they ruined thealtars, house and all. They broke down all the monuments of idolatry, all to pieces, thoroughly, to some purpose, priest and all. They slewMatthan priest of Baal with the sword. 3. Josiah purged the wholekingdom: and Nehemiah with zeal, extirpated the strange wives Here is acovenant that rooted out idolatry, popery, the Baalistical prelateMatthan, and all his prelatical faction the Chemarim, and all this, forthis end, that the Lord might be one, and His name one. The third is, the preservation of the liberties of the kingdom and theking, for matters merely civil. Such was that covenant that Jehoiadaestablished, after their engagements for spirituals to God. He made acovenant between the king and people, that he should preserve theirliberties, they his authority, and both each other mutually. The fourth, for the discovery and punishment of malignants, thatincrease or continue our division. Without a covenant such a discoverydid Mordecai make of Bigthan and Teresh, the king's eunuchs. Such adiscovery made the Jews of Sanballat, and his fellows to Nehemiah. Josiah was not without his informers. But with a covenant was thepunishment of such varlets settled. Whosoever would not seek the LordGod of their fathers, should be slain without sparing, be he whom hewould be, small or great, man or woman. For why should not every onevalue the public above the private, the common good before his own? The fifth, the preservation of the union, and of the pacificationbetween the two kingdoms. This is the matter of all civil leagues. Sucha league made Isaac with Abimelech, Jacob with Laban, David with Hiram. But chiefly such a pacification doth God promise to make between Israeland Judah. They should both live under one king, so do the English andScots: and both dwell in one land, so do the English and Scots: theyshall have the same ministry and religion; so do labour the English andScots: and a pacification will God make between them, and that bycovenant, and such a covenant, as should never be forgotten or broken;such a thing are we doing now, and then God's sanctuary shall be placedamong us, the sanctuary of His presence, service, protection, which isour expectation and our hope. Lastly, The firm adhering to this covenant, and continuance in the samenotwithstanding all opposition, contradiction, dissuasion to thecontrary whatsoever. All the people stood to the covenant. This wasJosiah's care not only for himself, but for his people; "He made allthat were found in Judah and Benjamin to stand to it; so all his daysthey turned not back from the Lord God of their Fathers. " This is thecovenant, and this is a general view of the general matter; this isaccording to the aim of those that made it, take it, swear to it. Whobut an atheist can refuse the first? who but a papist the second? whobut an oppressor, or a rebel, the third? who but the guilty, the fourth?who but men of fortune, desperate cavaliers, the fifth? who but lightand empty men, unstable as water, the sixth? In a word, the duty issuch, that God hath ordained; the matter is such, as God approveth; thetaking such, as God observeth; and the consequences such, as God hathpromised. And in them stands my third caution, to which I now come. III. To the consequences. For the consequences, and issues that do ormust follow upon the taking, be also cautelous; take heed that afterthis heart-engagement to God, none start back like a broken bow. Seethat you neither, 1. Falsify the oath; or, 2. Profane the oath. I. Do not falsify the oath, making the actions of the outward mancontrary to this action of the heart. An oath is one of the twoimmutable things, wherein it is impossible that God should lie; notfitting, that man should. The people's forementioned example teachesconstancy, they stood to it. The covenants ordinary epithet[everlasting] implies continuance: neither can God, nor should man playthe children, say and unsay. All our covenants in Him should be yea; notyea, and nay. If we prove loose, we prove false, and lie unto God thatmade us. Take heed to your covenant. This stone, these walls, thesepillars, these seats shall witness against you, that ye denied Him: tofalsify the engagement, is to deny our God; His power, His revengingjustice, His word, His presence, and the like; if you wilfully falsifythis oath wherewith you are bound, as much as in you lies, you make Godany thing but a God. Keep truth and fidelity for ever. II. Do not profane it by a slight esteem, by an irreverent taking, by anunholy life. _First_, By a slight esteem, as a matter of no moment. Can that be atrifle, which is the fruit of the judicious consultations of the agentsof both kingdoms, as the only means to perpetuate the union? Can that bea trifle, which was produced by such, who had merely the glory of Godbefore their eyes as conducing much thereto? Can that be a trifle, whichis published as the main and sole preventive of all the bloody plots ofGod's enemies against the truth? Can that be a trifle, which is nowcleaved to as a means more effectual, and a degree above supplications, remonstrances, protestations, to preserve ourselves, and our religion?All this and more the preamble speaks. _Second_, By irreverent taking. It was resolved on after maturedeliberation. It is a lifting up of the hand to the most high God, and aswearing by His name, and God's name must not be taken in vain: suchwill God not hold guiltless. But of this before. _Third_, By an unholy life. Such a thing would mar all we have done;though defiled with former sins, yet now sin no more: our covenantforbids it: our state now stands thus. Either by our sins we shall makea breach into our covenant, or by our covenant make a breach from oursins. In the close of the covenant, we resolve on the endeavour thatthis covenant may have its desired fruit. We desire to be humbled forour own sins, the land's sins, undervaluing the gospel, neglecting thepower, and purity of it, no endeavour to receive Christ into our hearts, no care to walk worthy of Him in our lives. Such and the like sins agodly covenanter must shun, lest he profane it. Let us then prize it asan effectual means of good, take it with a reverend fear of God, honourit in holiness of life for ever. Let us both verify it, and sanctify itby continuing to stand in it, by endeavouring to live by it to God'sglory, that this taken covenant may be for the name, the honour, thepraise of the great Jehovah for ever. II. _Hortatory. _ These cautions being observed; come all, and let usenter into an everlasting covenant with the Lord; come on, and let usengage our hearts unto our God: we have a propensity to keep off; let acovenant keep us close: our hearts would be wandering; let a covenantbind them. Will you trust yourselves without a tie? Do you knowyourselves? Come to this work, with a heart, with a heart lifted up, aswell as a hand, as high as a hand; "Let us lift up our hearts to ourhands;" let the ardency of our affection raise up our spirit to meet theLord, to whom we adjoin ourselves for ever. To you I cry, to whom theorder speaks, to every one of you I call, come engage your hearts. _First_, Nobles, both greater and lesser, think not the duty below you, too mean for you. There is but one way to heaven for all. Scorn not tojoin with inferiors in this work. In Christ there is neither male norfemale, no respect of persons. The same way that the soul of the poorestis refreshed, is the soul of the richest. Poor men pray, and princesmust pray; common men humble their souls, and repent, and crowned kingsmust do so too. The people of God, they walk aright, and all men, greatand small, must follow them alike: the eye of every ordinary man must betowards the Lord. So as the tribes of Israel are, and the same way mustTyre and Sidon look, though they be very wise. No largeness of parts, greatness of place, eminency in gifts, of wisdom, learning, wit, notamplitude of rule, nor any high thoughts can exempt; but he must subjecthimself to the condition and courses of the lowest sort. Heaven regardsnot the goodliness of the person, looks not as man looks; for Godregards the heart. _Second_, Soldiers, for you also are engagers. This says, you have anoble pattern; but I hope I may say, you outwrite your copy. They cameto John Baptist, and to the place, where he baptized. You come to thepresence of God, and the place, where the heart is to be engaged. Theycame to be directed what to do; you to do what has been directed. Rideyou on prosperously in this righteous truth. It lies mainly upon you tobe holy, yea, more than upon others. Your adventures are more hazardous, your dangers more probable; yea, your deaths perhaps more near. Therefore, 1. You must remove from you wickedness, and wicked men. Wickedness fromyour hearts, wicked men from your armies. Let both your persons be holy, and your companies holy. God Himself commands the former, the prophetfrom God the latter. "When the host goeth forth, then, and then chiefly, thou shalt keep thee from every evil thing. " When Judah's king marchedout, assisted with Israelitish auxiliaries, which were idolaters; letnot (saith the prophet) "the men of Israel go with thee, for God is notwith Israel:" if thou do, thou shalt not prosper. If there were no evilsin in your hearts, no evil man in your hosts, God would be with you, with a shout, even the Lord with the sound of a trumpet. And 2. Your success depends on God's presence. When thou seestmultitudes of armies encircling thee, fear not, for God is with thee, and God is with thee to save thee; He walks with thee to fight for thee, and to prosper thee. We shall be cast back, yea, quite off, if God gonot forth with our armies; or, in our armies; the word bears either:when God goes not in our armies, rules not in our hearts, lives, conversations, by holiness; then He goes not forth with our armies byvictory and success. 3. The want of godly agents, to manage a godly cause, a greatlamentation. "Help, Lord, save, O God, for the godly fail, and thefaithful cease from among men:" were there any such in being, they wouldbear rule with God, and be faithful for the saints, their persons andprayers would gain prevalency with God, their endeavours and constancywould show fidelity to the saints, and then in Judah, our land, wouldthings go well: and as once Ezekiel of the scarcity of fit governors torule, so we of fit men to fight, when corruption and looseness hath sopossessed the hearts, and lives of our men of war, that there remains nosanctified and godly man to make a soldier; "This is a lamentation, andshall be for a lamentation. " 4. What ground have we to expect good? When the sons of darkness go tocast out the prince of darkness, is this possible? Can Satan cast outSatan? It is a satisfactory answer, that we rest in, and stops themouths of all not incurably blinded, when we hear of protestations, andpromises to maintain the protestant religion and laws of the land; whenwe see, that the effecting of the one is by the sword of papists, of theother, by the hand of delinquents; except we should think, that man can(as God) work happy ends by contrary means. For we say, how can Satancast out Satan? So to ourselves, 'tis not very likely, that, if Satankeep the hold he hath of our souls, you should dispossess him of thatstrong hold he hath of our land. But you know so much, and therefore byengaging your heart this day to God you first endeavour to expel Satanout of your own consciences; and then shall you see clearly to drive himfrom our kingdom. _Third_, Our brethren of Scotland, come you, and enter into this surecovenant. Lay the foundation of such an eternal league and peace, thatthe sun shall never see broken: all your countrymen, your kingdom arenot here. Let your forwardness to this work tell us, what they would do, if they were. Some having nothing else to say, yet cannot withhold toquestion, whether the Scots will enter into it or no? As the question iswithout any ground, so shall it be without any other answer for thepresent, than this; all of that nation in town have been ready to thisgreat work. Can you instance in any that have been backward to swearunto the Lord? If in none, then put away prejudicate thoughts, andentertain in their place earnest desires, that this covenant now by bothkingdoms entered into, may be like Ezekiel's sticks, which resembled thedivided houses of Judah and Israel; which, as the prophet held them, became one in his hand. So this national covenant taken into the hand ofGod's merciful approbation, may this day, this year become one, and forever remain one: so that (as Israel and Judah after this typical unionin two sticks) England and Scotland after this religious union in onecovenant, may for ever be one people in this island of Great Britain;and that one king may continue king to them both; and that henceforththey may no more be two peoples, nor divided into kingdoms; that ourreligion be corrupted no more, as of late; but being cleansed, we may bethe Lord's people, and He may be our God for ever: that Jesus Christ maybear rule, and we both may have one ministry, and enjoy that truth, which Christ, when He ascended up on high, gave as a gift to men, duringour days, and the days of our posterity; we, and our sons, and our sons'sons, from this time forth, and for evermore: that the Lord would plantHis sanctuary among us, and make these two people His dwelling-placecontinually: that this covenant may be a covenant of peace, and acovenant of truth, and a covenant for everlasting. And let all thatdesire it, daily pray for it, and now express it, and with cheerfulnessof heart say, Amen, Amen. _Fourth_, You, my brethren of the ministry, your hearts are to beengaged too, that you also may gain God by the engagement: be not youbehind the very forwardest of the Lord's people; you are not aninconsiderable party in this land. The joy and happiness of Israel wasbecause of the Levites that waited, that were diligent in their duties, and diligently attended upon the Lord. "I will cause the horn of Israelto flourish, saith God:" by what means? "I will give thee, Ezekiel, anopen mouth. " That God may give you a heart to teach knowledge, come, engage your hearts as a gift to God. O, saith Moses, "that all theLord's people were prophets!" O, say we, that all this land's people hadprophets, but prophets of the Lord, that might feed them with wisdom andunderstanding, that they all might know the Lord, from the greatest tothe least of them! But ah? Lord God, the eye of this kingdom isdistempered, dim, and dark; and then how great is this darkness! ourprophets have prophesied lies, and our priests have pleaded for Baal, and they have rejected the word of the Lord; and what wisdom is in them?Instead of standing for God, they have stood against Him; and instead ofbeing the best, they are become the basest: the prophet that teachethlies, he is the tail. If God should come, as once, to seek for a man, that should stand in the gap, and make up the breach; among these Hewould find the fewest: in this respect our state may be like that whichwe find described. Christ comes to make a perfect description of Hischurch, and so consequently, a comfortable expression of Himself to Hischurch: and whereas the eyes are the chiefest seat of beauty, andtherefore likeliest to be stood upon, he begins thus. "Turn away thineeyes from me, for they have overcome me. " By eyes, understand theministry; I come to speak comfortable things to My people, but set awaythe ministers out of My sight, for they have overcome My patience, andfilled Me with fury: now these being removed, the description dothlovingly go on. Thy hair, thy young professors, are like a flock ofgoats; thy teeth, thy civil officers, like a flock of sheep; thytemples, thy ordinary and common Christians. All right but the eyes, theeyes I cannot endure. But let none of us provoke this complaint, norhold off any longer from the Lord that invites. What say you? Are youwilling to this engagement? Will you bind yourselves to the Lord? Let meextend my speech to all, and dispatch the remains of this point, and mymeaning thus: that you may be encouraged to engage, consider two things. _First_, The seasonableness. _Secondly_, The success of such engagements. _First_, The seasonableness: there is a time for all purposes, and everyword and action is beautiful in his own time. A public engagement isthen seasonable, 1. When a land hath been full of troubles: God by suchtroubles prepares a people for Him in this duty. "I will cause you topass under the rod, and so I will bring you into the bond of thecovenant. " And we know, we feel God hath chastised us sore of late; butin them He hath not given us over to death, that by them He mightprepare us for Himself. When a land hath been full of corruptions, and ashrewd decay hath been in spirituals: by a covenant hath such a peoplerecovered themselves, and regained their God. After the great apostasyby Athaliah, Jehoiada renewed their interest by a covenant. WhenManasses and his son had suffered destruction from God, and advancedidolatry with or above God; Josiah purged all by a covenant. Our decaysare evident, our corruptions destructive; our covenant thereforeseasonable. Come, let us engage our hearts to approach to God. 3. Whenthe enemy begins to fall, and God begins to shine upon His own. Asareturning from a victory, called his land to a covenant. When Athaliahwas slain, the league was sworn, by Joash and his kingdom. Since thismotion of a covenant is come among us, God hath, as it were, begun todraw near, in the siege of Gloucester raised, in the success at Newbery, gained. God is worming out His and our adversaries, which He will do bylittle and little, till they be consumed. The covenant is seasonable. _Second_, The success. Come and see the works of the Lord, what wondersHe hath wrought, when a people hath thus bound themselves to be His. 1. A king injuriously put from his right by an usurping hand, after such acovenant was re-established, "He sat him down on the throne of thekings. " 2. A land miserably put from its peace, after such a covenant, was re-settled, peace was re-obtained; and that as a fruit of prayer, and so acknowledged, "Israel had sworn, and sought God; God was found ofthem: and the Lord gave them rest round about. " 3. Religion craftily, and wickedly put from its purity after such a covenant, was reformed;after such a reformation continued. The engagement being made, "allJosiah's days they returned not back from the Lord God of theirfathers. " 4. Rebels and rebellion, basely and bloodily backed andmanaged against the Lord and His ways, against His people and theirpractices; after such a covenant, have been overthrown and subdued, "Iwill bring you into the bond of the covenant. " Then I will sever fromamong you the rebels; I will chase them from their own land, and hinderthat they shall not enter into the land of Israel. The Lord give thissuccess concerning Ireland, sever out the rebels there from truesubjects; chase them from their own land; and yet keep them from everentering into our land, the land of the inheritance of the Lord. Now these successful effects of covenanting well minded, _First_, May hint to us a satisfactory reason, in case peace comes notpresently. God hath some more adversaries to overthrow, to worm out; Hissword hath not eaten flesh enough; neither are His arrows drunk withblood yet; with the blood of such earthly men, whom He hath appointed todestruction. The hearts of the Philistines were so hardened, that theynever sought after peace, "For it came of the Lord, to the intent thatthey might be utterly destroyed. " Who knows, whether our peace hath beendenied; our propositions cast out; our treaties fruitless, for such anend as this? It was of the Lord, who hath a purpose to destroy more. Godlays afflictions on His people, and they continue upon them; but in themean space to quiet their spirits, He teacheth them out of His law, thatthese troubles must stay only "till a pit be digged for the wicked. " _Second_, May encourage us to go on. You have now armour of proof, sucharmour as is not ordinary, armed with a covenant: Go, saith the angel toGideon, in this thy might. Go (say I, to every one) in this thy might, the strength of this thy covenant, and the effect will be such, as isnot ordinary. When the Philistines perceived that the Israelites hadbrought the ark of the covenant into the battle, they cried out, "Woeunto us; for it hath not been so heretofore: woe unto us; who shalldeliver us out of the hands of these mighty gods?" When your enemiesshall perceive, that you come armed with the armour of a covenant withGod, I hope they, struck with amazement, shall cry, "Woe unto us; wewere never so opposed before: woe unto us; who shall deliver us out ofthe power of this mighty prevailer?" If it will thus daunt, take it withyou, be strong. Again, I say, Go in the might thereof, and God shallprosper thee for ever. III. _Satisfactory. _ According to the condition of the person, such isthe nature of the objection. One out of the malignity of his spirit, cavils against the work; another out of tenderness of conscience, scruples the taking. I shall briefly touch upon one or two, and wind upall in a few words. The queries I have met with, are such as these: twoobjections when I was designed to this service, were sent me in writing, which, when thoroughly viewed, I perceived nothing at all to concern ourcase, or covenant. _Obj. _ 1. Whether by any law, divine or human, may reformation ofreligion be brought in by arms? _Ans. _ 1. What is this at all to thecovenant, where there is no mention of arms at all? 2. What is this toour present condition, where reforming by arms is not at all thequestion? For if reformation of religion be the case of our affairs;then either the parliament are they that do it, or the cavaliers: notthe cavaliers, for they are on the defensive: witness all theirdeclarations. Not the parliament, for then the cavaliers will be foundfighters against religion, and resisters of God. 3. I answer negatively, it is not. The sword is not the means which God hath ordained topropagate the gospel: "Go and teach all nations;" not, go and subdue allnations, is our Master's precept. _Obj. _ 2. Whether to swear to a government that shall be, or to swearnot to dissent from such a future government, be not to swear upon animplicit faith? _Ans. _ 1. This is nothing to the covenant, neither can Isee upon what ground any should raise such an impertinent scruple. 2. Itis, he that so swears, swears upon an implicit faith: for one reasonagainst the articles of the prelates was, that they forced us to swearto the homilies that shall be set out. But these things are extravagant. Other objections by word of mouth have been propounded, some whereof Iwill here touch upon. _Obj. _ 1. One would make a stand at the phrase, [in our callings, ] as ifsome politic mystery were therein involved, and would have it changed, [according to our callings, or so far forth as they extend. ] There is anidentity in the phrase, an action enjoined to be done in such a place, every corner, as far as that place extends, is that place, and no other. All is one. _Obj. _ How if the parliament should hereafter see a convenience inprelacy for this kingdom, were not this oath then prejudicial, either tothe parliament's liberty, or kingdom's felicity? _Ans. _ This objectionsupposes, _First_, That the most wicked antichristian government may be a lawfulgovernment in point of conscience. _Second_, That it is possible, that this prelatical government may beconvenient for a state or kingdom. When as 1. They have been burdensomein all ages; what opposites in England have they been to our kings, tilltheir interests were changed? 2. All reformed religions in the worldhave expelled them, as incompatible with reformation. 3. They have setthree kingdoms together by the ears, for the least, and worst of causes, which now lie weltering in their own blood, ready to expire. 4. Experience now shows, there is no inconvenience in their want; either inScotland, or in England. _Obj. _ But what, if the exorbitances be purged away, may not I, notwithstanding my oath, admit of a regulated prelacy? _Ans. _ 1. Weswear not against a government that is not. 2. We swear against theevils of every government; and doubtless many materials of prelacy mustof necessity be retained, as absolutely necessary. 3. Taking away theexorbitances, the remaining will be a new government, and no prelacy. _Obj. _ For the discovery of all malignants, all that have been; whether, if I have a friend, that hath been a malignant, and is now converted, amI bound to discover him? _Ans. _ This his malignity, was either beforethe covenant, or since; if before, no. For then this league had nobeing, and a _non-ens_ can have no contrariety. If since, the discoverymust be at the first appearance of malignity, whilst he is so. _Obj. _ What if one make a party to uphold prelacy, whilst it stands bylaw, must I oppose him, or discover him by virtue of this oath? Doth theoath bind me to oppose legal acts? _Ans. _ i. Quer. Whether there be anyparticular law for prelacy? 2. Quer. Whether the making a party belegal? 3. Quer. Whether any thing, the extirpation of which is sworn byan ordinance of parliament, can be said to stand by law? These are some queries I have met with. I heartily wish that the sametenderness of conscience in all things may be seen, which if not, itwill hardly be called a scruple of tenderness, but a cavil of malignity. What now remains but only prayers, that the great God of our judgmentsand consciences, would so clear and satisfy our souls in these leaguesand bonds, that without reluctancy we may all swear to God, and, havingsworn, we may have a care to keep the oath inviolable; that as onceIsrael, so all England may rejoice because of the oath: and God may beestablished, and His kingdom settled; that His presence may dwell amongmen, and His protection among the sons of men; that He may be near inour covenanting, found in our prayers, and give us rest; and that webeing engaged, may live to Him, and not to others, henceforth and forever. THE SOLEMN LEAGUE AND COVENANT: SERMON AT WESTMINSTER. _BY JOSEPH CARYL. [12]_ "And because of all this, we make a sure covenant, and write it; and ourprinces, Levites, and priests, seal unto it. " --_Nehemiah_ ix. 38. The general subject of this verse, is the special business of this day. A solemn engagement to the Lord, and among ourselves, in a surecovenant. Wherein we may consider these five things. _First_, The nature of a covenant, from the whole. _Secondly_, The grounds of a covenant, from those words, "because of allthis. " _Thirdly_, The property of a covenant, in that epithet, Sure--"we make asure covenant. " _Fourthly_, The parties entering into, and engaging themselves in acovenant, expressed by their several degrees and functions, Princes, Levites, priests. And were these all? All whom this verse specifies, andenow to bring in all the rest? Where the governors and the teachers gobefore in an holy example, what honest heart will not follow? And thenext chapter shews us, all who were honest hearted, following this holyexample, verse 28: "And the rest of the people, the priests, theLevites, the porters, the singers, the Nethinims, and all they that hadseparated themselves from the people of the lands, unto the law of God, their wives, their sons, and their daughters, every one havingknowledge, and having understanding: They clave unto their brethren, their nobles, and entered into, " &c. _Fifthly_, The outward acts by which they testified their inward sincereconsent, and engaged themselves to continue faithful in that covenant:First, writing it. Second, sealing to it. Third, (in the tenth chapter, ver. 29. ) "They entered into a curse. " Fourth, "Into an oath, to walk inGod's law, which was given by Moses the servant of God, and to observeto do all the commandments of the Lord their God, with the statutes andjudgments. And that they would not give their daughters to the people ofthe land, " &c: with divers many articles of that covenant, tending bothto their ecclesiastical and civil reformation. I begin with the first point, the nature of a covenant. Concerningwhich, we may receive some light from the notation of the originalwords; 1. For a covenant. 2. For the making of a covenant. The Hebrew_Berith (a covenant)_ comes from _Barah_, which signifieth two things:_First_, To choose exactly, and judiciously. _Second_, To eatmoderately, or sparingly. And both these significations of the root_Barah_, have an influence upon this derivative _Berith_, a covenant:the former of these intimating, if not enforcing, that a covenant is awork of sad and serious deliberation, for such are elective acts. Election is, or ought to be made, upon the rational turn of judgment, not upon a catch of fancy, or the hurry of our passions. Now, in a covenant, there is a double work of election: _First_, Anelection of the persons, between whom. _Second_, An election of theconditions, or terms upon which the covenant is entered. As God'scovenant people are His chosen people, so must ours. Some persons willnot enter into covenant, though invited; and others, though they offerthemselves, are not to be admitted. They who are not fit to build withus, are not fit to swear with us. Some offered their help to the Jews inthe repair of the temple, "Let us build with you, for we seek your God. "But this tender of their service was refused. "Ye have nothing to dowith us, to build an house unto our God; but we ourselves together willbuild. " What should we do with their hands in the work, whose hearts, weknow, are not in the work? The intendment of such enjoining, must beeither to build their hay and stubble with our gold and silver, or elseto pull down by night what they build by day, and secretly to underminethat noble fabric, which seemingly they endeavoured to set up. We findin this book of Nehemiah, that the persons combining in that covenant, were choice persons. The text of the tenth chapter, sets two marks ofdistinction upon them. _First_, "All they that separated themselves fromthe people of the lands, unto the law of God. " _Second_, All "havingknowledge, and having understanding. " Here are two qualifications, whereof one is spiritual, and the other is natural. The plain English ofboth may be this, "that fools and malignants, such as (in some measure)know not the cause, and such as have no love at all to the cause, shouldbe outcasts from this covenant. " Such sapless and rotten stuff will butweaken, if not corrupt this sacred band. The tenor of the covenant now tendered, speaks thus respecting thepersons. "We noblemen, barons, knights, gentlemen, citizens, burgesses, ministers of the gospel, and commons, of all sorts, in the kingdom ofEngland, Scotland, and Ireland. " And doth not this indistinctly admitall, and all, of all sorts? I answer, no. For the words following inthe preface, shew expressly, that only they are called to it, who are ofone reformed religion; which shuts out all papists, till they return. And the articles pass them through a finer sieve, admitting only such aspromise, yea, and swear, that through the grace of God, they willsincerely, really, and constantly endeavour the preservation of thereformed religion, against the common enemy in the one kingdom, thereformation and extirpation of what is amiss in the other two; as also, in their own persons, families, and relations. They who do thus, arechoice persons indeed, and they who swear to do thus, are (in charityand justice) to be reputed so, till their own acts and omissions falsifytheir oaths. Thus our covenant makes an equivalent, though not a formalor nominal election of the persons. _Second_, There must be a choice of conditions in a covenant; as thepersons obliged, so the matter of the obligation must be distinct. Thisis so eminent in the covenant offered, that I may spare my pains in theclearing of it; every man's pains in reading of it, cannot but satisfyhim, that there are six national conditions about which we make solemnoath, and one personal, about which we make a most solemn profession anddeclaration, before God and the world. And all these are choiceconditions: such as may well be held forth to be (as indeed they are)the results and issues of many prayers, and serious consultations, inboth the kingdoms of England and Scotland. Conditions they are, in whichholiness and wisdom, piety and policy, zeal for God in purging Hischurch, and care for man in settling the commonwealth, appear to havehad (in a due subordination) their equal hand and share. Thus much of a covenant, from the force of the word in the first sense, leading us to the choice both of persons and conditions. _Second_, The root signifies, to eat moderately, or so much as breaksour fast. And this refers also to the nature of a covenant, which is todraw men into a friendly and holy communion, and converse one withanother. "David describes a familiar friend, in whom he trusted, to beone, that did eat of his bread. " And the apostle Paul, when he wouldhave a scandalous brother denied all fellowship in church-covenant, hecharges it thus, "With such a one, no not to eat. " Hence it was a customupon the making up of covenants, for the parties covenanting, soberly tofeast together. "When Isaac and Abimelech sware one to another, and madea covenant; the sacred story tells us, that Isaac made them a feast, andthey did eat and drink. " A covenant is a binder of affection, to assureit, but it is a loosner of affection, to express it. And their heartsare most free to one another, which are most bound to one another. Howunbecoming is it, that they who swear together, should be so strange asscarce to speak together? That which unites, ought also to multiply ouraffections. Further, the word hints so to converse together as not to sin together;for it signifies moderation in eating. As if it would teach us, that ata covenant-feast, or when covenanters feast, they should have moregrace, than meat at their tables: or if (through the blessing of God)their meat be much, their temperance should be more. The covenant yieldsus much business, and calls to action: excess soils our gifts, and dampsour spirits, fitting us for sleep, not for work. In and by thiscovenant, we (who were almost carried into spiritual and corporalslavery) are called to strive for the mastery. Let us therefore (as thisword and the apostle's rule instruct us) "Be temperate in all things. "Intemperate excessive eaters will be but moderate workers, especially incovenant-work. A little will satisfy their consciences, who are given upto satisfy their carnal appetites. And he who makes his belly his god, will not make much of the glory of God. So much concerning the nature of a covenant, from the original word;for a covenant, signifying both to chuse, and to eat. We may take insome further light to discover the things from the original word, whichwe translate "make"--"Let us make a covenant. " That word signifies properly to cut, to strike, or to slay. The reasonhereof is given, because at the making of solemn covenants, beasts werekilled and divided asunder, and the covenant-makers went between theparts. When God made that first grand covenant with Abraham, He saidunto him, "Take an heifer of three years old, and a she-goat of threeyears old. And he took unto him all these, and divided them in themidst, and laid all those pieces one against another. " "Behold, asmoking furnace, and a burning lamp" (which latter was the token ofGod's presence for the deliverance of His people) passed between thosepieces. In Jeremiah we have the like ceremony in making a covenant, "They cut the calf in twain, and passed between the parts thereof. " Uponthis usage the phrase is grounded of cutting or striking a covenant. Which ceremony had this signification in it, that when they passedbetween those divided parts of the slain beast, the action spake thiscurse or imprecation, "Let him be cut asunder, let his members bedivided, let him be made as this beast, who violates the oath of thiscovenant. " From these observations about the words, we may be directed about thenature of the thing: and thence collect this description of a covenant. A covenant is a solemn compact or agreement between two chosen partiesor more, whereby with mutual, free, and full consent they bindthemselves upon select conditions, tending to the glory of God, andtheir common good. A covenant strictly considered, is more than a promise, and less than anoath; unless an oath be joined with it, as was with that in the text, and is with this we have now before us. A covenant differs from apromise gradually, and in the formalities of it, not naturally, or inthe substance of it. God made promises to Abraham, Gen. Xii. And Gen. Xiii. But He made no covenant with him, till chap. Xv. Ver. 18. "In thatday the Lord made a covenant with Abraham. " And the work of the Lord inthat day with Abraham, had not only truth and mercy in it, but state andmajesty in it. A covenant day, is a solemn day. As the collection ofmany stars makes a constellation, so the collection of many promisesmakes a covenant. Or, as in the first of Genesis, "The gatheringtogether of the waters, was by the Lord called seas:" so we may call thegathering together of promises, or conditions, a covenant. The Lord doth(as it were) rally all the promises of mercy made to us, which liescattered up and down through the whole volume of the scriptures, andputs them together into a covenant: and we do (as it were) rally all thepromises of duty which we owe unto God, and to one another, and put themtogether in a covenant. Such a bundle of duty is tied up in this presentcovenant; what duty is there which we owe to God, to His churches, orthese commonwealths whereof we make not promise, either expressly, or byconsequence in the compass of this covenant? And how great an obligationto duly doth this contain, wherein there is an obligation to every duty? Seeing then this covenant, being taken, carries in it so great anobligation, it calls for great preparation before we take it. Aslightness of spirit in taking this covenant, must needs cause aslightness of spirit in keeping it. All solemn duties, ought to havesolemn preparations; and this I think, as solemn as any. A Christianought to set his heart (as far as he can through the strength of Christ)into a praying frame, before he kneels down to prayer. And we ought toset our hearts in a promising frame, before we stand up to make suchmighty promises. "Take heed how ye hear, " is our Saviour's admonition inthe gospel; surely then we had need take heed how we swear. "Let a manexamine himself (saith the apostle Paul) and so let him eat of thatbread, and drink of that cup;" let him come examined to the sacrament:so I may say, "Let a man examine himself, before he lift up his hand, orwrite down his name;" let him come examined to the covenant. I shall briefly propose three heads of preparatory examination, respecting our entrance into this covenant. _First_, Examine your hearts, and your lives, whether or no you are notpre-engaged in any covenant contrary to the tenor and conditions of thiscovenant? If any such upon inquiry be found, be sure you avoid it, before you engage yourselves in this. A super-institution in this kind, is very dangerous. Every man must look to it, that he takes thiscovenant _(corde vacante)_ with a heart emptied of all covenants whichare inconsistent with this. For a man to covenant with Christ and Hispeople for reformation, while he hath either taken a covenant withothers, or made a covenant in his own breast against it, is desperatewickedness. Or if upon a self-search, you find yourselves clear of anysuch engagements, yet search further. Every man by nature is acovenanter with hell, and with every sin he is at agreement: be sure yourevoke and cancel that covenant, before you subscribe this. "If I regardiniquity in my heart, the Lord will not hear my prayer;" that is, Hewill not regard my prayers, (saith David). And if we regard iniquity inour hearts, the Lord will not hear us covenanting; that is, He will notregard our covenant. Woe be unto those who make this league with God andHis people, while they resolve to continue their league with sin: whichis (upon the matter) a league with Satan. God and Satan will never meetin one covenant. "For what communion hath light with darkness? and whatconcord hath Christ and Belial?" _Second_, Before you enter into this covenant with God, consider of, andrepent for this special sin, your former breaches and failings in God'scovenant. "We who were sometimes afar off, aliens from the commonwealthof Israel, and strangers from the covenant of promise, are made nigh bythe blood of Jesus, " even so nigh, as to be in covenant with God. Somewho pretend to this privilege, will be found "Such as have counted theblood of the covenant to be an unholy thing. " And where is the man thatwalketh so holily in this covenant as becomes him, and as it requires?Labour therefore to have those breaches healed by a fresh sprinkling ofthe blood of Christ upon your consciences, before you enter thiscovenant: If you put this new piece to an old garment, the rent will bemade worse: If you put this new wine into old bottles, the bottles willbreak, and all your expected comforts will run out and be lost. If youshould not feel and search your own hearts, without doubt the Lord will. "And if you be found as deceivers, you will bring a curse uponyourselves, and not a blessing. " This is a covenant of amity with God:reconciliation must go before friendship, you can never make friendshiptill you have made peace, nor settle love, where hostility is unremoved. _Third_, Inquire diligently at your own hearts, whether they come up tothe terms of this covenant? You must bid high for the honour of acovenanter, for a part in this privilege. "Which of you, " saith our LordChrist to His hearers, "intending to build a tower, sitteth not downfirst, and counteth the cost, whether he have sufficient to finish it?Lest haply after he hath laid the foundation, and is not able to finishit, all that behold it, begin to mock him, saying, this man began tobuild, and was not able to finish. " We are met this day to lay thefoundation of one tower, and to pull up the foundation of another; weare pulling up the foundation of Babel's tower, and we are laying afoundation for Zion's tower. We have seen some who have heretofore doneas much, but they have done no more; when they had laid a foundationfor those noble works in taking a solemn oath and covenant, they havenever moved a hand after either to build or to pull down, unless it werequite cross to their own engagements, for the pulling down of Zion'stower, and the building of Babylon. And what was the reason of this stand, or contrary motion? this surelywas one, they did not gage their own hearts before hand, neither didthey sit down to count the cost of such an undertaking. And thereforewhen they perceived the charge to arise so high, they neither couldfinish, nor would they endeavour it, but left the work before it lookedabove the ground; and are justly become a mock and a scorn and areproach in Israel, these are the men that began in a solemn covenant tobuild, but could not finish; they had not stock enough either of truehonour or honesty (tho' their stock of parts and opportunities wassufficient) to finish this work. Let us therefore sit down seriously and count the cost; yea and considerwhether we be willing to be at the cost. To lead you on in this, myhumble advice is, that you would catechise your hearts upon the articlesof this covenant. Put the question to your hearts, and let every one saythis unto himself: Am I indeed resolved sincerely, really and constantly, through the graceof God, in my place and calling, to endeavour the preservation of thereformed religion in the church of Scotland? The reformation of religionin the kingdoms of England and Ireland? Am I indeed resolved in like manner, without respect of persons, toendeavour the extirpation of popery, prelacy? Am I indeed resolved never to be withdrawn or divided by whatsoeverterror or persuasion from this blessed union and conjunction, whether tomake defection to the contrary part, or to give myself to a detestableindifferency or neutrality in this cause of God? Am I indeed resolved to humble myself for my own sins, and the sins ofthe kingdom? to amend myself, and all in my power, and to go beforeothers in the example of a real reformation? According to these hints, propose the question upon every clause of thiscovenant. And then consider what the cost of performing all these mayamount to, and whether you are willing to go to that cost. But it may be, some will say, what is this cost? I answer, the expressletter of the covenant tells you of one cost which you must beconstantly at, and that is sincere, real, and constant endeavour. Painsis a price, I am sure real pains is. The heathens said, "That their godssold them all good things for labour. " The good things of this covenantare sold at that rate; yea, this is the price which the true God putsupon those things which He freely gives. To consent to this covenant, towish well to this covenant, to speak well of this covenant, come not upto the price; you must do these, and you must do more, you must bedoing, so the promise of every man for himself runs, I will through thegrace of God endeavour. Yet every endeavour is not current money, payable as the price of this covenant: there must be a threefold stampupon it. Unless it bear the image and superscription of sincerity, reality, and constancy, it will not be accepted. For so the promiseruns, "I will sincerely, really, and constantly endeavour. " Neither yet is this all. Such endeavours are virtually money; but asthis covenant calls also for money formally, as the price of it, he thatreally endeavours after such ends, as here are proposed, must not onlybe at the cost of his pains, but also at the cost of his purse for theattainment of them. He must open his hand to give and to lend as well asto work and labour. Unless a man be free of his purse as well as of hispains, he bides not up to the demands of this covenant, nor pays up tohis own promise when he entered into it. Can that man be said really toendeavour the maintenance of a cause while he lets it starve? or, tostrengthen it while he keeps the sinews of it close shut up? Would hehave the chariot move swiftly, who only draws but will not oil thewheels? Know then and consider it that the cost you must be at is bothin your labours and in your estates. The engagement runs to both these:and to more than both these. The covenant engages us not only to do but to suffer, not only toendeavour but to endure. Such is the tenor of the sixth article whereevery man promises for himself that he will not suffer himself to bewithdrawn from this blessed Union by any terrors. If not by any terror, then not by any losses, imprisonments, torments, no, nor by death, thatking of terrors. You see, then, that the price of this covenant may bethe price of blood, of liberty, and of life. Sit down and consider. Areyou willing to be at this cost to build the tower? Through the goodnessof God in ordering these great affairs, you may never come actually topay down so much, haply, not half so much, but except you resolve (ifcalled and put to it by the real exigencies of this cause) to pay downthe utmost farthing, your spirits are too narrow and your hearts too lowfor the honour and tenor of this covenant. If any shall say thesedemands are very high and the charge very great, but is a part in thiscovenant worth it? Will it quit cost to be at so great a charge? Wisemen love to see and have somewhat for their money; and when they seethey will not stick at any cost so the considerations be valuable. For the answering and clearing of this, I shall pass to the Second pointwhich holds forth the grounds of a covenant from those words of thetext, "And because of all this. " If any one shall be troubled at the"All this" in the price, I doubt not but the "All this" in the groundswill satisfy him. Because of all this, we make a sure covenant. Hereobserve: 1. A covenant must be grounded on reason: we must shew the cause why. God often descends, but man is bound, to give a reason of what he doeth. Some of God's actions are above reason, but none without reason. All ouractions ought to be level with reason and with common reason, for it isa common act. That which men of all capacities are called to do, shouldlie in the reach of every man's capacity. Observe: 2. A covenant must be grounded on weighty reason; there must be muchlight in the reason (as was shewed before) but no lightness. "Because ofall this" saith the text. There were many things in it, and much weightin every one of them. And the reasons, in their proportion, must at least be as weighty as theconditions. Weighty conditions will never be balanced with lightreasons. If a man ask a thousand pounds for a jewel, he is bound todemonstrate that his jewel is intrinsically worth so much, else no wiseman will come up to his demands. So when great things are demanded to bepaid down by all who take part in this covenant, we are obliged todemonstrate and hold forth an equivalent of worth in the grounds andnature of it. Hence observe 3. That the reasons of a covenant must be express, "Because of allthis. " _This_ is demonstrative. Here's the matter laid before you, consider of it, examine it thoroughly. This is fair dealing, when a mansees why he undertakes, and what he may expect, before he is engaged. And so may say, "Because of this, and this, because of all this, " I haveentered into the covenant. But what were the particulars that made up the gross sum of all this? Ianswer, those particulars lie scattered throughout the chapter, theattentive reader will easily find them out; I shall in brief reducethem unto two heads. 1. The defection and corruptions that were creptin, or openly brought in among them. 2. The afflictions, troubles, andjudgments that either were already fallen, or were feared would furtherfall upon them. The former of these causes is laid down in the 34 and 35 verses of thischapter. "Neither have our kings, our princes, our priests, nor ourfathers kept Thy law, nor hearkened to Thy commandments, and Thytestimonies, wherewith Thou didst testify against them. For they havenot served Thee in Thy kingdom, and in Thy great goodness. " The latter of these reasons is contained in the 36 and 37 verses. "Behold, we are servants this day; and for the land which Thou gavestunto our fathers, to eat the fruit thereof, and the good thereof, behold, we are servants in it. " The close of all is, we are in greatdistress. From this narrative of the grounds, the making of a covenantis inferred as a conclusion, in the immediate subsequent words of thetext, "because of all this. " As if he had said, "because we are a peoplewho have so departed from the laws and statutes of our God, and are socorrupted both in worship, and in practice; because we are a people sooppressed in our estates, and liberties, and so distressed by judgmentsand afflictions: therefore, because of all this, we make a surecovenant. " And if we peruse the records of the holy Scripture, we shall find, thateither both these grounds conjoined, or one of them, are expressed asthe reasons at any time inducing the people of God, to enter into thebond of a covenant. This is evident in Asa's covenant, 2 Chron. Xv. 12, 13. In Hezekiah's, 2 Chron. Xxix. 10. In Josiah's, 2 Chron. Xxxiv. 30, 31. In Ezra's, chap. X. 3. To all which, I refer the reader forsatisfaction. And, from all consenting with this in the text, I observe: That when a people are corrupted or declined in doctrine, worship, andmanners; when they are distressed in their liberties, livelihoods, orlives; then, and at such a time they have warrantable and sufficientgrounds to make and engage themselves (as their last and highest resortfor redress) in the bonds of a sacred solemn covenant. What engagement can be upon us, which these reasons do not reach andanswer? The liberty of our persons, and of our estates, is worth much;but the liberty of the gospel and purity of doctrine and ordinances, areworth much more. Peace is a precious jewel, but who can value truth? Thewise merchant will sell all that he hath with joy to buy this, andblesses God for the bargain. And because of all this, we are called to make a covenant this day. Truth of doctrine and purity of worship were going, and much of themboth were gone. The liberty of our persons, and property of our estates, were going, and much of them both were gone; we were at once growingpopish and slavish, superstitious and servile; we were in these greatdistresses, "And because of all this we make a covenant this day. " Thatthese are the grounds of our covenant, is clear in the tenor of thecovenant. The preamble whereof speaks thus: "We calling to mind the treacherous and bloody plots, conspiracies, attempts, and practices of the enemies of God, against the true religionand professors thereof, in all places, especially in these threekingdoms, ever since the reformation of religion; and how much theirrage, power and presumption are of late, and at this time increased andexercised, whereof the deplorable estate of the church and kingdom ofIreland, the distressed estate of the church and kingdom of England, andthe dangerous estate of the church and kingdom of Scotland, are presentand public testimonies: we have now at the last, for the preservation ofourselves, and our religion, from utter ruin and destruction, aftermature deliberation resolved and determined to enter into a mutual andsolemn league and covenant. " So then, if we be asked a reason of our covenant, here are reasons, clear reasons, easy to the weakest understanding, yea, open to everyman's sense. Who amongst us hath not felt these reasons? and how manyhave smarted their proof unto us? And as these reasons are so plain, that the most illiterate and vulgar understandings may conceive them; sothey are so weighty and cogent, that the most subtile and sublimeunderstandings cannot but be subdued to them; unless, because they aresuch masters of reason, they have resolved to obey none. And yet whereconscience is indeed unsatisfied, we should rather pity than impose, andlabour to persuade, rather than violently to obtrude. Now seeing we haveall this for the ground of a covenant, let us cheerfully and reverentlymake a sure covenant, which is the third point in the text, the propertyof this covenant: we make a sure covenant. In the Hebrew, the word covenant is not expressed. The text runs onlythus, we make a sure one, or a sure thing. Covenants are in their ownnature and constitution, things of so much certainty and assurance, thatby way of excellency, a covenant is called, a sure one, or an assurance. When a sure one is but named, a covenant must be understood. As, the"Holy One" is God, and the "Holy One and the Just, " is Christ. You mayknow whom the Holy Ghost means, when He saith "The Holy One and theJust. " So the sure one, is a covenant. You may know what they made, whenthe Holy Ghost saith, they made a sure one. Hence observe, that A well grounded covenant is a sure, a firm, and an irrevocable act. Whenyou have such an _all this_, (and such you have) as is here concentratedin the text, to lay into, or for the foundation of a covenant, thesuperstruction is _ęternitati sacrum_, and must stand for ever. A weak ground is but a weak obligation; and a sinful ground is noobligation. There is much sin in making a covenant upon sinful grounds, and there is more sin in keeping of it. But when the preservation oftrue religion, and the vindication of just liberties meet in thegroundwork, ye may swear and not repent; yea, if ye swear, ye must notrepent. For because of all such things as these, we ought (if we makeany, and that we ought) to make a sure covenant. The covenant God makes with man is a sure covenant. Hence called a"Covenant of salt, " because salt preserves from perishing andputrefaction. The covenant of God with man about temporal things, iscalled a "Covenant of Salt, and a covenant forever. " For tho' Hiscovenant about temporal things (as all temporals must) hath an end oftermination, yet it hath no end of corruption: time will conclude it, but time cannot violate it. But as for His covenant about eternalthings, that, like eternity, knows not only no end of corruption, butnone of termination. "Altho' my house (saith gasping David) be not sowith God; yet He hath made with me an everlasting covenant, ordered inall things and sure: for this is all my salvation, and all my desire, altho' He make it not to grow. " And what is it that makes the covenantof God with man thus sure? sure not only in itself, but (as the apostlespeaks) to all the seed. Is it not this, because it hath a strongfoundation, a double, impregnable foundation? _First_, His own freegrace. _Second_, The blood of Christ; which is therefore also called, the blood of the covenant. Because of all this, this all, which hath aninfinity in it, the Lord God hath made with us a sure covenant. Now, as the stability and everlastingness of God's covenant with Hiselect, lies in the strength of the foundation, "His own love, and theblood of His Son:" so the stability and firmness of our covenant withGod, lies in the strength of this foundation, the securing of thegospel, and the asserting of gospel-purity in worship, and privilegesin government; the securing of our lives, and the asserting of ourcommon liberties. When at any time ye can question, and, from theoracles of truth, be resolved, that these are sufficient grounds ofmaking a covenant, or that these are not ours, ye may go, and unassurethe covenant which ye make this day. _Application. _ Let me therefore invite you in the words of the prophetJeremiah, "Come let us join ourselves to the Lord, in a perpetualcovenant that shall never be forgotten. " And do not these look like thedays wherein the prophet calls to the doing of this? "In those days, andat that time, saith the Lord. " What time, and what days were those? thebeginning of the chapter answers. "The word that the Lord spake againstBabylon, declare ye among the nations, and publish, and set up astandard, publish and conceal not: say, Babylon is taken, Bell isconfounded, Merodach is broken in pieces; her idols are confounded, herimages are broken in pieces: for out of the north there cometh up anation against her, which shall make her land desolate. " Then follows, "In those days and at that time saith the Lord, the children of Israelshall come. And they shall ask the way to Zion, with their facesthitherward saying, Come, and let us join ourselves to the Lord, in aperpetual covenant that shall not be forgotten. " Are not these the days, and this the time (I speak not of time to a day, but of time and days) wherein the Lord speaks against Babylon, andagainst the land of the Chaldeans: wherein He saith, "Declare among thenations, and publish, and set up the standard. " Are not these the days, and this the time, when out of the north there cometh up a nationagainst her? As face answers face in the water, so do the events ofthese days answer, if not the letter, yet much of the mystery of thisprophecy. There seems wanting only the work which this day is bringingforth, and a few days more (I hope) will bring unto perfection, thejoining of ourselves in a perpetual covenant, never to be forgotten. Itis very observable, how the prophet, as it were, with one breath saith, "Babylon is taken. " And, "Come let us join ourselves in covenant. " As ifthere were no more in it but this, take the covenant, and ye takeBabylon. Or, as if the taking of a covenant were the ready way, thereadiest way to take Babylon. Surely at the report of the taking of thissure covenant, we in our prayer-visions (as the prophet Habakkuk), "Maysee the tents of Cushan in affliction, and the curtains of the land ofMidian tremble. " Or, as Moses in his triumphant song, "The people shallhear, and be afraid: sorrow shall take hold of the inhabitants ofPalestina. The dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; the inhabitants of Canaan (who arenow the inhabitants of Babylon) shall melt away. The towers of Babylonshall quake, and her seven hills will move. The great mountain beforeour Zerubbabel, will become a plain, and we shall bring forth thehead-stone (of our reformation) with shouting, crying, grace, grace untoit. " Why may we not promise to ourselves such glorious effects (and notbuild these castles in the air) when we have laid so promising afoundation, this sure covenant, and have made a perpetual covenant, never to be forgotten? The three things I shall propose, which this covenant will bring in, asfacilitating contributions to so great a work: 1. This covenant will distinguish men, and separate the precious fromthe vile. In the twentieth chapter of Ezekiel, the Lord promiseth Hispeople, after this manner, "I will cause you to pass under the rod, andI will bring you into the bond of the covenant. " The phrase of causingto pass under the rod, is an allusion to shepherds, or the keepers ofcattle, who when they would take special notice of their sheep orcattle, either in their number to tithe them, or in their goodness totry them, they brought them into a fold, or some other inclosed place, when letting them pass out at a narrow door, one by one, they held a rodover them, to count or consider more distinctly of them. This action wascalled a "passing of them under the rod, " as Moses teaches us, "Andconcerning the tithe of the herd, or of the flock, even of whatsoeverpasseth under the rod, the tenth shall be holy unto the Lord. " Thelearned Junius expounds that text in Ezekiel by this in Leviticus, giving the sense thus, "As if the Lord had said, I will prove and trythe whole people of Israel, as a shepherd doeth his flock, that I maytake the good and sound into the fold of My covenant, and cast out thewicked and unsound. " Which interpretation is not only favoured, butfully approved, in the words immediately following, "I will bring youinto the bond of the covenant, and I will purge out from among you therebels, and them that transgress against Me. " A covenant is to a nation, as a fan to the floor, which purges away thechaff and purifies the wheat. It is like the furnace to the metal, whichtakes away the dross and shews you a refined lump. It is a Shibboleth, to distinguish Ephraimites from Gileadites. And who knows not how greatan advantage it is for the successful carrying on of any honourabledesign, to know friends from enemies, and the faithful from falsebrethren? Some have thought it unpolitical to set-a-foot this covenant, lest it should discover more enemies than friends, and so holding out tothe view more than otherwise can be seen, the weakness of a party mayrender them, not only more obnoxious, but more inconsiderable. To this I answer, in a word, invisible enemies will ever do us more hurtthan visible; and if we cannot deliver ourselves from them, when theyare seen and known, doubtless unseen and unknown, they will more easily, tho' more insensibly devour us. And I verily believe, we have alreadyreceived more damage and deeper wounds from pretended friends, thanfrom professed and open enemies. The sad stories of Abner and Amasainform us, that there is no fence against his stroke, who comes too nearus, who stabs while he takes us aside to speak kindly to us, who drawshis sword, while he hath a kiss at his lips, and art thou in health, mybrother, at his tongue. Let us never think ourselves stronger, becausewe do not know our weakness; or safer, because we are ignorant of ourdanger. Or that our real enemies and false friends will do us less hurt, because they are less discovered. I do not think, that a flock everfared the better, because the wolves that were amongst them, went insheep's clothing. Rather will our knowledge be our security, and thediscovery which this covenant makes, help on both our deliverance andour business. For as, possibly, this covenant may discover those who arefaithful to be fewer, than was supposed before this strict distinctionfrom others; so it will certainly make them stronger than they werebefore, by a stricter union among themselves. And this is 2. The second benefit of this covenant, which I shall next insist upon. As it doth separate those who are heterogeneal, so likewise it willcongregate and embody those who are homogeneal. And therefore it cannotbut add strength unto a people; for whatsoever unites, strengthens. Afew united, are stronger than a scattered multitude. Tho' they whosubscribe this covenant should be, comparatively, so few, as the prophetspeaks, "That a child may write them;" yet this few thus united arestronger than so many scattered ones, as exceed all arithmetic, whom (asJohn speaks, ) "No man can number. " Cloven tongues were sent, to publishthe gospel, but not divided tongues, much less divided hearts: theformer hindered the building of Babel, and the latter, tho' tonguesshould agree, will hinder the building of Jerusalem. Then a work goes onamain, when the undertakers, whether they be few or many, all speak andthink the same thing. A people are more considerable in any work, because they are one, than because they are many. But when many and onemeet, nothing can stand before them. So the Lord God observed, when "Hecame down to see the city and the tower, which the children of menbuilded. " And the Lord said, "Behold, the people is one, and they haveall one language: and this they begin to do; and now nothing will berestrained from them, which they have imagined to do. " Men may do asmuch as they can think, while they all think and do as one; and not onlycan such do great things, if let alone; but none can let them in doingwhat they intend; so saith the Lord, "They have begun to do, and nothingwill be restrained from them, which they have imagined. " Nothing couldrestrain, or let them from their work, but His power, who "will work, and none can let it. " Thus it is apparent that union is our strength. And it is as apparent that this covenant, through the blessing of Godupon it, will be our union. To unite, is the very nature of a covenant. Hence it is called "the bond of the covenant, I will bring you into thebond of the covenant, " saith the Lord. Junius and some others render it, I will bring you _(ad exhibitionem foederis)_ to the giving or tenderingof the covenant: deriving the word from _Masar_, signifying, to exhibitor deliver. Whence (to note that in passage) the traditionary doctrineamong the Jews is called _Masora_, or _Masoreth_. Others (whom ourtranslators fellow, and put the former sense, delivering, in the margin)others, I say, deriving the word from _Asar_ to bind, render it the bondof the covenant. And this covenant is the bond of a twofold union. _First_, It unites usof this kingdom among ourselves, and this kingdom with the other two. _Second_, It makes a special union of all those who shall take it holilyand sincerely throughout the three kingdoms with the one-most God. Weakthings bound together, are strong, much more then, when strong are boundup with strong: most of all, when strong are bound up with Almighty. Ifin this covenant, we should only join weak to weak, we might be strong. But, blessed be God, we join strong, as creatures may be accountedstrong, with strong. The strong kingdoms of England and Ireland, withthe strong kingdom of Scotland. A threefold cord twisted of three suchstrong cords, will not easily, if at all, be broken. They which single, blessed be God, have yet such strength, how strong may they be whenconjoined? as the apostle writes, "I speak after the manner of men, because of the infirmity of your flesh:" so I speak now after the mannerof men, concerning the strength of our flesh, outward means, in thesekingdoms. For as the apostle Peter speaks in like phrase, tho' toanother occasion, "The Lord is not slack concerning His promise, as somemen count slackness:" so I may say, no man, no kingdoms, are strong toany purpose, as the Lord counts strength. And therefore, I reckon this the least part of our strength, that thesethree strong kingdoms will be united by this covenant. Nay, if this wereall the strength, which this union were like to make, I should reckonthis no strength at all. Wherefore, know that this covenant undoubtedlyis, and will be a bond of union between strong and Almighty: betweenthree strong nations, and an Almighty God. This covenant engages morethan man, God also is engaged; engaged, through His free grace, in Hispower, wisdom, faithfulness, to do us good, and much good, tho' in andof ourselves unworthy of the least, unworthy of any good. All this considered, this covenant will be our strength: our brethren ofScotland have, in a plentiful experience, found it so already. Thiscovenant, thro' the blessing of God upon their councils and endeavours, hath been their Samson's lock, the thing in fight, wherein theirstrength lieth. And why should not we hope, that it will be ours; if wecan be wise, as they, to prevent or overcome the flattering enticementsof those Delilahs who would lull us asleep in their laps, only for anopportunity to cut or shave it off? Then indeed, which God forbid, weshould be but weak like other men, yea, weaker than ourselves werebefore this lock was grown, having but the strength of man; God utterlydeparting from us, for our falseness and unfaithfulness in thiscovenant. 3. This covenant observed will make us an holy people, and then, wecannot be an unhappy people. That which promotes personal holiness, mustneeds promote national holiness. The consideration that we are in thebonds of a covenant, is both a bridle to stop us from sin, and a spur toduty. When we provoke God to bring evil upon us, He stays His hand byconsidering His covenant. "I will remember My covenant, saith the Lord, which is between Me, and you; and every living creature of all flesh;and the waters shall no more become a flood to destroy all flesh. " As ifthe Lord had said, It is more than probable, that I shall quickly see asmuch cause, "all flesh corrupting all their ways before Me, " to drownthe world with a second deluge, as I did for the first: the foulness ofthe world, will quickly call for another washing. But I am resolved, never to destroy it by water again; for, "I will remember My covenant. "Hence also in the second book of the Chronicles, chap. Xxi. Where thereign and sins of Jehoram are recorded; such sins as might justly put asword into the hand of God to cut him off root and branch; howbeit, saith the text, "The Lord would not destroy the house of David, becauseof the covenant that He had made with David, and as He promised to givea light to him, and to his sons forever. " Now, as the remembrance of thecovenant on His part, stays the hand of God from smiting; so theremembrance of the covenant on our part, will be very effectual to stayour hands, and tongues, and hearts from sinning. A thought of that willdamp and silence our lusts and passions, when they begin to move orquest within us: it will also break the blow of Satan's temptations, when he assaults us. The soul in such cases will answer, True, I am nowas strongly tempted to sin as ever, I have now as fair an opportunity tocommit sin as ever, I could now be false to, and desert this cause withas much advantage, upon as fair hopes and promises as ever: O! but I amin covenant, I remember my covenant, I will not, I cannot do it; and sohe falls a praying against the temptation: yea, he begs prayers ofothers, that he may be strengthened against, and overcome it. I read youan instance of this effect. Before the sermon, a paper is sent to thiscongregation, containing this request: "One who through much passionoftentimes grievously offends the Majesty of God by cursing andswearing, and that since his late taking the covenant, desires theprayers of this congregation, that his offence may be pardoned, and thathe may be enabled to overcome that temptation from henceforwards. " Thisis the tenor of that request, to a letter and a tittle, and therein yousee how the remembrance of the covenant wrought. Probably this party(whosoever he was) took little notice of, or was little troubled at thenotice of these distempers in himself before; least of all sought outfor help against them. And I have the rather inserted this to confutethat scorn which, I hear, some have since put upon that conscientiousdesire. As if one had complained, that since his swearing to thecovenant he could not forbear swearing, and that this sacred oath hadtaught him profane ones. But what holy thing is there which swine willnot make mire of, for themselves to wallow in? I return; and I nothingdoubt, but that this covenant, wherein all is undertaken through thegrace of Christ, will make many more gracious who had grace before, andturn others, who were running on amain in the broad way, from the eviland error of their ways, into the way which is called holy, or into theways of holiness. Every act wherein we converse with an holy God, hathan influence upon our spirits to make us holy. The soul is made moreholy in prayer, tho' holiness be not the particular matter of theprayer: a man gets much of heaven into his heart, in praying for earthlythings, if he pray in a spiritual manner; and the reason is because, inprayer, he hath converse with, and draws nigh to God, whatsoever lawfulthing he prays about. And the same reason carries it in covenanting, tho' it were only about the maintenance of our outward estates andliberties, forasmuch as therein we have to do with God. How much morethen will holiness be increased through this covenant which, in manybranches of it, is a direct covenant for, and about holiness? And if weimprove it home to this purpose, for the subduing of those mysticalCanaanites, those worst and indeed most formidable enemies, our sinfullusts: if we improve it for the obtaining of more grace, and the makingof us more holy: tho' our visible Canaanites should not only continueunsubdued by us, but subdue us; though our estates and liberties shouldcontinue, not only unrecovered, but quite lost; tho' we should neitherbe a rich, nor a free, nor a victorious people; yet if we are an holypeople, we have more than all these, we have all, He is ours, "Who isall in all. " So much of the first general part of the application. The second is for admonition and caution, in three or four particulars. 1. Take heed of "profaning this covenant, " by an unholy life. Rememberyou have made a covenant with heaven; then do not live as if you hadmade a "covenant with hell or were come to an agreement with death, " asthe prophet Isaiah characters those monsters of profaneness. Take heedalso of "corrupting this covenant, " by an unholy gloss. Wo be unto thoseglossers that corrupt the text, pervert the meaning of these words: whoattempt to expound the covenant by their own practice, and will notregulate their practice by the covenant. The apostle Peter speaks ofPaul's writings, "That in them some things are hard to be understood, which they that are unlearned and unstable wrest, as they do also theother scriptures, to their own destruction. " We may fear, that tho' thetext of this covenant be easy to be understood, yet some (who, at leastthink themselves learned), and whom we have found not only stable butstiffened in their own erroneous principles and opinions, will be tryingtheir skill, if not their malice, to wrest, or, as the Greek imports, totorture and set this covenant upon the rack, to make it speak andconfess a sense never intended by the composers, or proposers of it: andwhereof (if but common ingenuity be the judge) it never will, nor can befound guilty. All that I shall say to such is that in the close of theverse quoted from the apostle Peter, let them take heed such wrestingsbe not (worst to themselves, even) to their own destruction. 2. Take heed of delaying to perform the duties of this covenant. Some, Ifear, who have made haste to take the covenant, will take leasure to actit. It is possible, that a man may make too much haste (when he swears, before he considers what it is) to take an oath; but, having taken itupon due consideration, he cannot make too much haste to perform it. "Benot rash with thy mouth, " saith the preacher. That is, do not vowrashly, but, "When thou vowest a vow unto God, defer not to pay it: forHe hath no pleasure in fools (slow performance is folly); pay that whichthou hast vowed. " Speedy paying (like speedy giving) is double payment;whereas slow payment is no payment or as bad as none, for it is foolishpayment. A bond, if I mistake not, is presently due in law, if no day bespecified in the bond. It is so I am sure in this covenant; here is noday set down, and therefore all is due the same day you take it. God andman may sue this bond presently for non-payment: the covenant gives noday, and therefore requires the next day, every day. It is not safe totake day for payment, when the obligation is _in terminis de pręsenti_, and none is given. 3. Take heed of dallying with this covenant. It is more than serious, asacred covenant. It is very dangerous jesting with edged tools. Thiscovenant is as keen as it is strong. Do not play fast and loose with it, be not in and out with it; God is an avenger of all such: He is ajealous God, and will not hold them guiltless, who thus take His name invain. They who swear by, or to the Lord, and swear by Malcham, arethreatened to be cut off. To be on both sides, and to be on no side;neutrality and indifferency differ little, either in their sin ordanger. 4. Above all, take heed of apostatizing from, or an utter desertion of, this covenant. To be deserted of God, is the greatest punishment, and todesert God, is the greatest sin. When you have set your hands to theplough, do not look back: remember Lot's wife. Besides the sin, this is, _First_, Extremely base and dishonourable. It is one of the brands setupon those Gentiles whom "God had given up to a reprobate mind, and tovile affections, " that they were covenant breakers. And how base is thatissue which is begotten between, and born from vile affections, and areprobate mind? where the parents are such, it is easy to judge what thechild must be. _Second_, Besides the sin and the dishonour, this isextremely dangerous and destructive. We are said in the native speaking, to cut a covenant, or to strike a covenant, when we make it; and if webreak the covenant when we have made it, it will both strike and cut us, it will kill and slay us. If the cords of this covenant do not bind us, the cords of this covenant will whip us; and whip us, not as with cords, but as with scorpions. The covenant will have a quarrel with, and sendsout a challenge unto such breakers of it, for reparation. And (if I mayso speak) the great God will be its second. As God revenges the quarrelof His own covenant, so likewise the quarrel of ours. He hath already"Sent a sword to revenge the quarrel of His covenant. " He will sendanother to revenge the quarrel of this upon the wilful violators of it. Yea, every lawful covenant hath a curse always waiting upon it, like amarshal or a sergeant, to attack such high contemners of it. It wasnoted before from the ceremony of killing, dividing, and passing betweenthe divided parts of a beast, when covenants were made, that theimprecation of a curse upon the covenanters was implied, in case theywilfully transgressed or revolted from it. Let the transgressors of, andrevolters from this covenant, fear and tremble at the same curse, eventhe curse of a dreadful division: "That God will divide them and theirposterity in Jacob, and scatter them in our Israel; yea, let them fear, that God will rebuke them, and they shall flee far off, and shall bechased as the chaff of the mountains before the wind, and like a rollingwind before the whirlwind. This is (their portion, and) the portion ofthem that spoil us, and the lot of them that rob us. " And if so, is nottheir lot fallen in an unpleasant place? have they not a dreadfulheritage? to be under any curse is misery enough; but to be under acovenant curse, is the greatest, is all misery. For as the blessings wereceive are most sweet, when they pass to us through the hands of acovenant; a mercy from a promise is far better than a mercy from bareProvidence, because then it is sprinkled with the blood of Christ: so onthe other side, the curse which falls upon any one is far more bitterwhen it comes through a covenant, especially an abused, a brokencovenant. When the fiery beams of God's wrath are contracted into thisburning glass, it will burn as low as hell, and none can quench it. Thatalone which quenches the fire of God's wrath is the blood of Christ. Andthe blood of Christ is the foundation of this covenant. Not only isthat covenant which God hath made with us founded in the blood ofChrist, but that also which we make with God. Were it not by the bloodof Christ, we could not possibly be admitted to so high a privilege. Seeing then the blood of Christ only quenches the wrath of God, and thisblood is the foundation of our covenant, how shall the wrath of God(except they repent, return and renew their covenant) be quenchedtowards such violators of it? And, as our Saviour speaks upon anotheroccasion, "If the light which is in them be darkness, how great is thatdarkness?" So, I say, if that which is our friend turn upon us as anenemy, how great is that enmity; and if that which is our mercy beturned into wrath, how great is that wrath, and who can quench it? It issaid of good king Josiah, that when he had made a covenant before theLord, "he caused all that were present in Jerusalem, and in Benjamin, tostand to it. " How far he interposed his regal authority, I stay not todispute. But he caused them to stand to it; that is openly to attest, and to maintain it. Methinks the consideration of these things, shouldreign over the hearts of men, and command in their spirits, more thanany prince can over the tongues or bodies of men, to cause them to standto this covenant. Ye that have taken this covenant, unless ye stand toit, ye will fall by it. I shall shut up this point with that of theapostle, "Take unto you the whole armour of God, that you may be able towithstand in the evil day, and, when ye have done all, to stand, " (Eph. Vi. 13). Stand, and withstand, are the watchword of this covenant, orthe impress of every heart which hath or shall sincerely swear unto it. For the helping of you to stand to this covenant, I shall cast in a fewadvices about your walking in this covenant, or your carriage in it, which, if followed, I dare say, through the mercy of the Most High, yourpersons, these kingdoms, and this cause, shall not miscarry. 1. Walk in holiness and uprightness. When God renewed His covenant withAbraham, He makes this the preamble of it, "I am the Almighty God, walkbefore Me, and be thou perfect, and I will make My covenant between Meand thee. " As this must be a covenant of salt, in regard offaithfulness; so there must be salt in this covenant, even the salt ofholiness and uprightness. The Jews were commanded in all their offeringsto use salt; and that is called the salt of the covenant, "Everyoblation of thy meat-offering shalt thou season with salt, neither shaltthou suffer the salt of the covenant of thy God to be lacking. " What ismeant by salt on our parts, is taught us by Christ Himself, "Have saltin yourselves, and have peace one with another. " Which I take to beparallel in sense with that of the apostle, "Follow peace with all menand holiness. " As salt, the shadow of holiness, was called for, in allthose Jewish services; so holiness, the true substantial salt, is calledfor in all ours. As then it was charged, "Let not the salt of thecovenant of thy God be lacking:" so now it is charged, "Suffer not thesalt of thy covenant with God and His people to be lacking. " Seeing wehave made a covenant of salt, that is, a sure covenant, let us rememberto keep salt in our covenant. Let us add salt to salt, our salt to theLord's salt, our salt of holiness to His salt of faithfulness, and weshall not miscarry. 2. Walk steadily or stedfastly in this covenant. Where the heart isupright and holy, the feet will be steady. Unstedfastness is a sureargument of unsoundness, as well as a fruit of it. "Their heart was notright with Him; neither were they stedfast in His covenant. " As if Hehad said, would you know the reason why this people were so unstedfast?It was, because they were so unsound. "Their heart was not right withHim. " We often see the diseases of men's hearts breaking forth at theirlips, and at their finger ends, in all they say or do. God will be steady to us; why should not we resolve to be so to Him? andthis covenant will be stedfast and uniform unto us, why should not weresolve to be so too, and in this covenant? The covenant will not be ourfriend to-day, and our enemy to-morrow, do us good to-day, and hurtto-morrow, it will not be the fruitful this year, and barren the next;but it is our friend to do us good to-day, and ever. It is fruitful andwill be so for ever. We need not let it lie fallow, we cannot take outthe heart of it, tho' we should have occasion to plough it, and sow itevery year. Much less will this covenant be so unstedfast to its ownprinciples, as to yield us wheat to-day, and cockle to-morrow, an eggto-day, and to-morrow a scorpion; now bread, and anon a stone; now giveus an embrace, and anon a wound; now help on our peace, and anon embroilus; now prosper our reformation, and anon oppose, or hinder it;strengthen us this year, and weaken us the next. No, as it will never bebarren, so it will ever bring forth the same fruit, and that good fruit;and the more and the longer we use it, the better fruit. Like thefaithful wife, "It will do us good, and not evil, all the days of itslife. " It is therefore, not only sinful, but most unsuitable anduningenuous, for us to be up and down, forward and backward, liking anddisliking, like that double minded man, "Unstable in all our ways, "respecting the duties of this covenant. 3. Walk believingly, live much in the exercise of faith. As we have nomore good out of the covenant of God, than we have faith in it; so nomore good out of our own, than (in a due sense) we have faith in it. There is as much need of faith, to improve this covenant, as there is offaithfulness. We live no more in the sphere of a covenant, than webelieve. And we can make no living out of it but by believing. All ourearnings come in here also, more by our faith, than by our works. Letnot the heart of God be straitened, and His hand shortened by ourunbelief. Where Christ marvelled at the unbelief of a people, considerwhat a marvel followed: Omnipotence was as one weak. "He could do nomighty works among them. " Works less than mighty will not reach ourdeliverances or procure our mercies. The ancient worthies made more useof their faith, than to be saved, and get to heaven by it. "By faith thewalls of Jericho fell down. By faith they subdued kingdoms, wroughtrighteousness, (or exercised justice) stopped the mouths of lions. Byfaith they quenched the violence of fire, escaped the edge of the sword, out of weakness they were made strong, waxed valiant in fight, turned toflight the armies of the aliens. " We have Jerichos to reduce, andkingdoms to subdue, under the sceptre and government of Jesus Christ: wehave justice to execute, and the mouths of lions to stop: we have aviolent fire to quench, a sharp edged sword to escape, Popish alienarmies to fight with; and we (comparatively to these mighty works) arebut weak. How then shall we out of our weakness become strong, strongenough to carry us through these mighty works, strong enough to escapethese visible dangers? If we walk and work by sense, and not by faith?And if we could get through all these works and dangers without faith, we should work but like men, not at all like Christians, but like men ina politic combination, not in a holy covenant. There's not a stroke ofcovenant work (purely so called) can be done without faith. As fire isto the chemist, so is faith to a covenant people. In that capacity, theycan do nothing for themselves without it; and they have, they can have, no assurance that God will. Seeing then we are in covenant, we must goto counsel by faith, and to war by faith; we must pull down by faith, and build by faith; we must reform by faith, and settle our peace byfaith. Besides, to do a work so solemn and sacred, and then not tobelieve and expect no fruit; yea, then to believe and expect answerablefruit, is a direct taking of God's name in vain, and a mock to JesusChrist. And if we mock Christ by calling Him to a covenant, which weourselves slight, as a thing we expect little or nothing from: "He willlaugh at our calamity, " and "mock when our fear cometh. " Wherefore toclose, "If ye will not believe, surely ye shall not be established, " no, not by this sure covenant. But, "believe in the Lord your God, incovenant, so shall you be established; believe His prophets, so shallyou prosper. " 4. Walk cheerfully. So it becomes those that have God so near them. Such, even in their sorrows, should be like Paul, "As sorrowful, yetalways rejoicing. " The (as) notes not a counterfeiting of sorrow, butthe overcoming of sorrow. On this ground David resolves against the fearof evil, tho' he should see nothing but evil; "Tho' I walk in the valleyof the shadow of death, I will fear no evil: for Thou art with me. " In acovenant, God and man meet; He is with us who is more than all that areagainst us: and when He is with us, who can be against us? For then allthings, and all persons, even while (to the utmost of their skill andpower) they set themselves against us, work for us; and should not werejoice? If we knew that every loss were our gain, every wound ourhealing, every disappointment our success, every defeat our victory, would we not rejoice? Do but know what it is to be in covenant with God;and be sad, be hopeless, if you can. It is to have the strength andcounsels of heaven engaged for you; it is to have Him for you, "Whosefoolishness is wiser than men, and whose weakness is stronger than men. "It is to have Him with you, "who doeth according to His will in the armyof heaven, and among the inhabitants of the earth, and none can stay Hishand, or say unto Him, what doest thou?" It is to have Him with you, "who frustrateth the tokens of the liars, and maketh the diviners mad, who turneth wise men backward, and maketh their knowledge foolish. " Itis to have Him with you, before whom "the nations are as the drop of abucket, and as the dust of the balance, who taketh up the isles as avery little thing. " In a word, it is to have Him with you, "who faintethnot, neither is weary; there is no searching of His understanding. Hegiveth power to the faint; and to them that have no might, He increasethstrength. " This God is our God, our God in covenant; "This is ourbeloved and this is our Friend, O daughters of Jerusalem. " And shall wenot rejoice? Shall we not walk cheerfully? Tho' there be nothing buttrouble before our eyes, yet our hearts should live in those upperregions, which are above storms and tempests, above rain and winds, above the noise and confusions of the world. Why should sorrow sitclouded in our faces, or any darkness be in our hearts, while we are inthe shine and light of God's countenance? It is said, "That all Judahrejoiced at the oath; for they had sworn with all their heart:" If wehave sworn heartily, we shall rejoice heartily. And for ever banish basefears, and killing sorrows from our hearts; and wipe them from ourfaces. They, who have unworthy fears in their hearts, give too fair anevidence that they did not swear with their hearts. 5. Walk humbly and dependently; rejoice, but be not secure. Trust to Godin covenant, not to your covenant. Make not your covenant your Christ;no, not for this temporal salvation. As a horse trusted to, is a vainthing to save a man, so likewise is a covenant trusted to; neither canit deliver a nation by its great strength: tho' indeed the strength ofit be greater than the strength of many horses. "In vain is salvationhoped for from this hill, or from a multitude of mountains, " heaped upand joined in one by the bond of this covenant. Surely in the Lord ourGod, our God in covenant, is the salvation of England. We cannot trusttoo much in God, nor too little in the creature; there is nothing breaksthe staff of our help, but our leaning upon it. If we trust in ourcovenant, we have not made it with God, but we have made it a god; andevery god of man's making, is an idol, and so nothing in the world: yousee, pride in, or trust to this covenant will make it an idol, and thenin doing all this, we have done nothing; for "an idol is nothing in theworld. " And of nothing, comes nothing. By overlooking to the means, welose all; and by all our travail shall bring forth nothing but wind: itwill not work any deliverance in the land. Wherefore, "rest not in thething done, but get up, and be doing, " which is the last point, and mylast motion about your walking in covenant. 6. Walk industriously and diligently in this covenant. You werecounselled before to stand to the covenant, but take heed of standing init. Stand, as that is opposed to defection; but if you stand as that isopposed to action, you are at the next door to falling. A total neglectis little better than total apostasy. We have made a perpetual covenant, never to be forgotten, as was shewedout of the prophet. It is a rule, that words in scripture, which expressonly an act of memory, include action and endeavours. When the young manis warned to "remember his Creator in the days of his youth, " he is alsocharged to love, and to obey Him. And while we say, this covenant isnever to be forgotten; we mean, the duties of it are ever to be pursued, and, to the utmost of our power, fulfilled. As soon as it is said thatJosiah made all the people stand to the covenant; the very next wordsare, "and the inhabitants of Jerusalem did according to the covenant ofGod, the God of their fathers. " They stood to it, but they did not, likethose, "stand all the day idle;" they fell to work presently. And so letus. Having laid this foundation, a sure covenant, now let us arise andbuild, and let our hands be strong. Do not think that all is done, whenthis solemnity is done, It is a sad thing to observe how some, when theyhave lifted up their hands, and written down their names, thinkpresently their work is over. They think, now surely they have satisfiedGod and man for they have subscribed the covenant. I tell you, nay, for when you have done taking the covenant, then yourwork begins. When you have done taking the covenant, then you mustproceed to acting the covenant. When an apprentice has subscribed hisname, and sealed his indentures, doth he then think his service isended? No, then he knows his service doth begin. It is so here. We areall sealing the indentures of a sacred and noble apprenticeship to God, to these churches and commonwealths; let us then go to our work, asbound, yet free. Free to our work, not from it; free in our work, working from a principle of holy ingenuity, not of servility, orconstraint. The Lord threatens them with bondage and captivity, who willnot be servants in their covenant, with readiness and activity. "I, saith the Lord, will give the men that have transgressed My covenant, which have not performed the words of the covenant, which they had madebefore Me, when they cut the calf in twain, and passed between the partsthereof; the princes of Judah, and the princes of Jerusalem, theeunuchs, and the priests, and all the people of the land, which passedbetween the parts of the calf, I will even give them into the hand oftheir enemies, and into the hand of them that seek their life, and theirdead bodies shall be meat to the fowls of the air, and the beasts of theearth. " Words that need no rhetoric to press them, nor any comment toexplain them: they are so plain, that every one may understand them; andso severe, that every one, who either transgresses, or performs not, whodoeth any thing against, or nothing for the words of this covenant, hathjust cause to tremble at the reading of them: I am sure, to feel themwill make him tremble. Seeing then our princes, our magistrates, ourministers, and our people, have freely consented to, written, and swornthis covenant; let us all in our several places, be up and doing, thatthe Lord may be with us; not sit still and do nothing, and so cause theLord to turn against us. You that are for consultation, go to counsel; you that are forexecution, go on to acting; you that are for exhorting the people inthis work, attend to exhortation; you that are soldiers, draw yourswords; you that have estates, draw your purses; you that have strengthof body, lend your hands; and all you that have honest hearts, lend yourprayers, your cries, your tears, for the prosperous success of thisgreat work. And the Lord prosper the works of all our hands, the Lordprosper all our handy-works. _Amen. _ THE SOLEMN LEAGUE AND COVENANT. SERMON AT LONDON. _BY THOMAS CASE_[13] "And I will bring a sword upon you that shall avenge the quarrel of Mycovenant. "--_Lev. _ xxvi. 25. Since covenant-violation is a matter of so high a quarrel as for theavenging whereof, God sends a sword upon a church or nation: for which, it is more than probable, the sword is upon us at this present, ithaving almost devoured Ireland already, and eaten up a great part ofEngland also, let us engage our council, and all the interest we have inheaven and earth, for the taking up of this controversy; let us considerwhat we have to do, what way there is yet left us, for the reconcilingof this quarrel, else we, and our families, are but the children ofdeath and destruction: this sword that is drawn, and devoured so muchChristian protestant flesh already, will, it is to be feared, go quitethro' the land, and, in the pursuit of this quarrel, cut off theremnant, till our land be so desolate, and our cities waste, andEngland be made as Sodom and Gomorrah, in the day of the fierce anger ofJehovah. Somewhat I have spoken already in the former use, to this purpose viz. "To acknowledge our iniquities that we have transgressed against theLord our God. " To get our hearts broken, for breaking the covenant; tolay it so to heart, that God may not lay it to our charge. But thislooks backward. Somewhat must be done, _de futuro_: for time to come:that may not only compose the quarrel, but lay a sure foundation of anafter peace between God and the kingdom. And for that purpose, a meanlies before us; an opportunity is held forth unto us by the hand ofdivine wisdom and goodness, of known use and success among the people ofGod in former times; which is yet to me a gracious intimation, and afarther argument of hope from heaven, that God has not sworn against usin His wrath, nor sealed us up a people devoted to destruction, but hathyet a mind to enter into terms of peace and reconciliation with us, toreceive us into grace and favour, to become our God, and to own us forHis people; if yet, we will go forth to meet Him, and accept of suchhonourable terms as shall be propounded to us: and that is, by renewingour covenant with Him; yea, by entering into a more full and firmcovenant than ever heretofore. For, as the quarrel was raised about thecovenant, so it must be a covenant more solid and substantial, that mustcompose the quarrel, as I shall show you hereafter. And that is theservice and the privilege that lies before us; the work of the next day. So that, me-thinks, I hear this use of exhortation, which now I wouldcommend unto you speaking unto us in that language; "Come, let us joinourselves to the Lord in a perpetual covenant that shall not beforgotten. " It is the voice of the children of Israel, and the childrenof Judah, returning out of captivity. "The children of Israel shallcome, they, and the children of Judah together; seeking the Lord, " whomthey had lost, and inquiring the way to Zion; from whence their idolatryand adulteries had cast them out; themselves become now like the dovesof the valley, mourning and weeping, because they had perverted theirway, and forgotten the Lord their God. "Going and weeping they shall go, and seek the Lord their God. They shall ask the way to Zion with theirfaces thitherward. " And if you inquire when this should be? The fourthverse tells you, in those days. And if you ask again, what days thoseare? Interpreters will tell us of a threefold day, wherein this prophecyor promise is to be fulfilled; that is, the literal or inchoative, evangelical or spiritual, universal or perfect day. The first day is a literal or inchoative day, here prophesied of, andthat is already past, past long since; viz. , in that day wherein theseventy years of the Babylonian captivity expired; then was thisprophecy or promise begun in part to be accomplished: at what time thecaptivity of Judah, and divers of Israel with them, upon their returnout of Babylon, kept a solemn fast at the river "Ahava, to afflict theirsouls before their God. " There may you see them going and weeping, "toseek of Him a right way for them, and their little ones. " There you havethem seeking the Lord, and inquiring the way to Zion with their facesthitherward. And when they came home, you may hear some of their noblesand priests, calling upon them to enter into covenant; so Shechaniahspake unto Ezra, the princes, and the people, "We have sinned againstthe Lord, . .. Yet now there is hope in Israel concerning this thing. Nowtherefore let us make a covenant with our God. " And so you may find theLevites calling the people to confess their sins with weeping andsupplications, in a day of humiliation, and at the end of it, to write, and swear, and seal a covenant with "the Lord their God. " This was thefirst day wherein this prophecy began to be fulfilled, in the veryletter thereof. The second day is the evangelical day, wherein this promise is fulfilledin a gospel or spiritual sense; namely, when the elect of God, of whatnation or language soever, being all called the Israel of God, as isprophesied, "One shall say, I am the Lord's; and another shall callhimself by the name of Jacob, . .. And surname himself by the name ofIsrael. " I say, when these in their several generations and successionsshall turn to the Lord their God, either from their Gentilism andpaganism, as in their first conversion to Christianity; as Tertullianobserves after the resurrection of Christ, and the mission of the HolyGhost; _Aspice exinde universas nationes ex veragine erroris humaniemergentes ad Dominum Deum, et ad Dominum Christum ejus_. From that dayforward, you might behold poor creatures of all nations and languages, creeping out of their dark holes and corners of blindness and idolatry, and betaking them to God and His Son Jesus Christ, as to their Law-giverand Saviour; or else turning from Antichristian superstition, and falseways of worship, as in the after and more full conversion of churches orpersons purging themselves more and more, from the corruptions andmixtures of popery and superstitions, according to the degree of lightand conviction, which should break out upon them, and asking the way toZion, _i. E. _, the pure way of gospel worship, according to the fullerand clearer manifestations and revelations of the mind of Christ in thegospel. This was fulfilled in Luther's time, and in all those afterseparations which any of the churches have made from Rome, and fromthose relics and remains of superstition and will-worship, wherewiththemselves and the ordinances of Jesus Christ have been denied. The third day wherein this prophecy or promise is to be made good, isthat universal day, wherein both Jew and Gentile shall be convertedunto the Lord. That day of the restitution of all things, as some gooddivines conceive when "ten men out of all languages of the nations, shall take hold of the skirt of him that is a Jew, saying, We will gowith you; for we have heard that God is with you. " And to what purposeis more fully expressed in the former verses, answering the prophecy inthe text. "Thus saith the Lord of Hosts, it shall come to pass, thatthere shall come people, and the inhabitants of many cities: and theinhabitants of one city shall go to another, saying, Let us go speedilyto pray before the Lord, and to seek the Lord of Hosts; I will go also. Yea, many people and strong nations shall come to seek the Lord of Hostsin Jerusalem, and to pray before the Lord. " This I call the universal day, because, as you see, there shall be suchan abundance of confluence of cities, and people, and nations, combiningtogether in an holy league and covenant, to seek the Lord. And a perfectday, because the mind and will of the Lord shall be fully revealed andmanifested to the saints, concerning the way of worship and governmentin the churches. The new Jerusalem, _i. E. _ the perfect, exact, andpunctual model of the government of Christ in the churches, shall thenbe let down from Heaven. "The light of the moon being then to be as thelight of the sun, and the light of the sun sevenfold, as the light ofseven days, in the day that the Lord bindeth up the breach of Hispeople, and healeth the stroke of their wound. " By what hath been spoken, you may perceive under which of these days weare: past indeed the first, but not yet arrived at the third day; andtherefore under the second day, that evangelical day; yet so, as if allthe three days were met together in ours, while it seems to me, that weare upon the dawning of the third day: and this prophecy falling so pat, and full upon our times, as if we were not got beyond the literal; alittle variation will do it. The children of Israel, and the childrenof Judah: Scotland and England, newly coming out of Babylon, antichristian Babylon, papal tyranny and usurpations, in one degree orother, going and weeping in the days of their solemn humiliations, bewailing their backslidings and rebellions, to seek the Lord their God, to seek pardon and reconciliation, to seek His face and favour, not onlyin the continuance, but in the more full and sweet influentialmanifestations of His presence among them; and to that end, asking theway to Zion with their faces thitherward; that is, inquiring after thepure way of gospel worship, with full purpose of heart; that when Godshall reveal His mind to them, they will conform themselves to His mindaccording to that blessed prophecy and promise, "He will teach us of Hisways, and we will walk in His paths. " And that they may make all sure, that they may secure God and themselves against all future apostasiesand backslidings, calling one upon another, and echoing back one toanother: "Come, let us join ourselves to the Lord, in a perpetualcovenant that shall not be forgotten. " You see by this time I have changed my text, tho' not my project; towhich purpose I shall remember that, in the handling of these words, Imust not manage my discourse, as if I were to make a new entire sermonupon the text, but only to improve the happy advantages it holds forth, for the pursuit and driving on of my present use of exhortation. Come, let us join. To this end therefore, from these words, I will propoundand endeavour to satisfy these three queries, 1. What? 2. Why? 3. How? I. What the duty is, to which they mutually stir up one another? II. Why, or upon what considerations? III. How, or in what manner this service is to be performed? And in allthese you shall see what proportion the text holds with the times. Theduty in our text, with the duty in our hands, pressing them on still inan exhortatory way. For the first. What the duty is? _Answ. _ You see that in the text; it is to join themselves to the Lord, by a solemn covenant; and so is that which we have now in our hands, tojoin ourselves to the Lord by a covenant; how far they correspond, willappear in the sequel. This is the first and main end of a covenantbetween God and His people, as I have shewed you, "to join themselves tothe Lord. The sons of the stranger that join themselves to the Lord, andtake hold of His covenant. " This, I say, is the first and main end of the covenant in the text: thesecond is subordinate unto it; namely, to inquire the way to Zion, _i. E. _, to inquire the way and manner, how God would be worshipped; thatthey might dishonour and provoke Him no more, by their idolatries andsuperstitions, which had been brought in upon the ordinances of God, bythe means of apostate kings, and priests, and prophets, as in Jeroboam'sand Ahab's reigns, and for which they had been carried into captivity. And such is the covenant that lies before us: in the first place, as Isay, to join ourselves to the Lord, to be knit inseparably unto Him, that He may be our God, and we may be His people. And in the next place, as subservient hereunto, to ask the way to Zion; to inquire and searchby all holy means, sanctified to that purpose, what is that pure way ofgospel worship; that we and our children after us may worship the God ofspirits, the God of truth, in spirit, and in truth. In spirit opposed tocarnal ways of will-worship, and inventions of men; and in truth, opposed to false hypocritical shews and pretences, since the Fatherseeks such to worship Him. Now, that this is the main scope and aim of this covenant before us, will appear, if you read and ponder it with due consideration; I willtherefore read it to you distinctly, this evening, besides the readingof it again to-morrow, when you come to take it; and when I have readit, I will answer the main and most material objections, which seem tomake it inconsistent with these blessed ends and purposes. Attenddiligently while I read it to you. (The covenant was then read. ) This brethren, is the covenant before us; to which God and Hisparliament do invite us this day; wherein the ends propounded lie fairto every impartial eye. The first article in this covenant, binding us to the reformation ofreligion; and the last article, to the reformation of our lives. Inboth, we join ourselves to the Lord, and swear to ask and receive fromHis lips the law of this reformation. Truly, this is a why, as well as awhat, (that I may a little prevent myself) a motive of the firstmagnitude. Oh! for a people or person to be joined unto the Lord; to bemade one with the most high God of heaven and earth, before whom and towhom we swear, is a privilege of unspeakable worth and excellency. "Seemeth it (said David once to Saul's servants) a small thing in youreyes, to be son-in-law to a king, " seeing I am a poor man? Seemeth it, may I say, a small thing to you, for poor creatures to be joined, andmarried, as it were, to the great God, the living God; who are so muchworse than nothing, by how much sin is worse than vanity? yea, to be onewith Him as Christ saith in that heavenly prayer of His; as He and HisFather are one. "That they may be one, as Thou Father art in Me, and Iin Thee; that they also may be one in us. " And again, "that they may beone, even as we are one. " Yea, perfect in one; not indeed, in theperfection of that unity, but in unity of that perfection; not madeperfect in a perfection of equality, but of conformity. This is the fruit of a right managed covenant; and the greatest honourthat poor mortality is capable of. Moses stands admiring of it. You mayread the place at your leisure. But, against this blessed service andtruth, are there mustered and led up an whole regiment of objections, under the conduct of the father of lies; though some of them may seem tohave some shadow of truth; and therefore so much the more carefully tobe examined. I shall deal only with some of the chief commanders ofthem, if they be conquered the rest will vanish of their own accord. OBJECTIONS PROPOUNDED AND ANSWERED. _Object. _ 1. If this were the end of this service, yet it were needless:since we have done it over and over again, in our former protestationsand covenants; and so this repetition may seem to be a profanation of soholy an ordinance, by making of it so ordinary, and nothing else, but ataking of God's name in vain. To this I answer. _Answ. _ 1. It cannot be done too oft; if it be done according to the lawand order of so solemn an ordinance. 2. The people in the text mighthave made the same objection; it lay as strong against the work, towhich they encourage one another: for surely, this was not the firsttime they engaged themselves to God by way of covenant; but havingbroken their former covenants, they thought it their privilege, and nottheir burden to renew it again, and to make it more full, stable, andimpregnable than ever; "a perpetual covenant that shall not beforgotten"; which hints 3. And that is, there was never yet so full andstrict a covenant tendered to us since we were a people. Formercovenants have had their defect and failings, like the best of God'speople: but I may say of this in reference to other covenants, asSolomon of his good house-wife, in reference to other women; "Otherdaughters have done well, but thou hast exceeded them all. " Othercovenants have done well, but this hath exceeded them all; like Paulamong the apostles, it goes beyond them all, though it seems to be bornout of due time. Now, if your leases and covenants among men be eitherlame or forfeited; need men persuade you to have them renewed andperfected? Of how much greater concernment is this, between God and us, O! ye of little faith? 4. You receive the sacrament of the Lord's supperonce a month, and some will not be kept off, tho' they have no part, norportion in that mystery, say the ministers of Christ what they can; andthe sacrament is but the seal of the covenant; consider it, and beconvinced. _Object. _ 2. But secondly, it is objected there be some clauses in thiscovenant, that serve rather to divide us farther from God, than join usnearer to Him; as binding us to inquire the way to Zion of men ratherthan of God; to receive the law of reformation from Scotland, and otherchurches, and not from the lips of the great prophet of the churches. In the article, we swear first to maintain the religion, as it isalready reformed in Scotland, in doctrine, government, and discipline;wherein, first, the most shall swear they know not what; and secondly, we swear to conform ourselves here in England, to their government anddiscipline in Scotland which is presbyterial, and for ought we know, asmuch tyrannical, and more antichristian than that of prelacy, which weswear to extirpate; yea, some have not been afraid to call it theAntichrist that is now in the world. _Answ. _ 1. To whom I first answer, beseeching them in the bowels ofcompassion, and spirit of meekness, to take heed of such rash andunchristian censures, least God hear, and it displease Him; and theythemselves possibly be found to commit the sin and incur the woe of themthat "call evil good, and good evil. " 2. Whereas they object that manyshall swear they know not what, the most being totally ignorant of thediscipline of Scotland, and very few understanding it distinctly. Iwould have these remember and consider two examples in Scripture the oneof king Josiah, the other of the women and children in Nehemiah's time. Josiah (as the text tells us) not being above eight years of age, "Whilehe was yet young, began to seek after the Lord God of David his father;and in the twelfth year he began to purge Judah and Jerusalem. " And thispurging and reformation he did by covenant, wherein he swore, to "walkafter the Lord, and to keep His commandments, and His testimonies, andHis statutes. " Which surely, at that age, we cannot conceive he diddistinctly and universally understand; no more could all the men, theirwives and their sons, and their daughters, that took the covenant (inNehemiah's time) understand all things in particular to which thatcovenant did bind them; since they did enter into a curse, and an oath, not only to refuse all intermarriages with the heathen, but also to walkin God's law, which was given by Moses, and to observe and do all thecommandments of the Lord, and His judgments, and His statutes. Surely there were in this multitude, not an inconsiderable number thatwere not acquainted with all the moral precepts, judicial laws, andceremonial statutes, which God commanded the people by the hand ofMoses. There be two things I know, that may be replied against these instances. 1. That of those women and children in Nehemiah, it is said in the sameplace, they were of understanding, "Every one having knowledge, andhaving understanding; they clave unto their brethren, their nobles, andentered into a curse. " 2. That there is a great difference between thelaws and statutes to which they swore, and this government anddiscipline to which we swear in this covenant. Those laws and statuteswere ordained immediately of God Himself; and therefore being infalliblyright, unquestionably holy, and just, and good, Josiah and the peoplemight lawfully swear observance to them with an implicit faith; but notso in a government and discipline set up by man, by a church, be itnever so pure and holy: for their light being but a borrowed light, andthey not privileged with an infallible Spirit (as the apostles) theirresolutions and ordinances may be liable to mistake and error; andtherefore, to swear observance to them by an implicit faith, is morethan comes to their share, and as unwarrantable as it is unsafe for apeople or person to do, who are yet ignorant or unsatisfied in thewhole, or in any particular. To these objections I rejoin: _first_, that that description of thecovenanters in Nehemiah, that "they were of understanding, andknowledge, " supposeth not a distinct actual cognizance of everyparticular ordinance, judgment, statute, and provision, in all the threelaws, moral, judicial, ceremonial, in every one that took the covenant;that being not only needless but impossible; but it implies only acapacity to receive instruction and information in the things they sworeunto, tho' at present they were ignorant of many of the severalscontained in that oath. And so far this rule obtains among us; childrenthat are not yet come to understanding, and fools, being not admitted tothis service, as not capable of instruction. _Answ. _ 2. To the second (tho' more considerable) yet the answer is notvery difficult: for, _First_, We do not swear to observe that discipline, but to preserve it:I may preserve that, which in point of conscience I cannot observe, ornot, at least, swear to observe. _Second_, We swear to preserve it, notin opposition to any other form of government that may be foundagreeable to the Word, but in opposition against a common enemy, whichis a clause of so wide a latitude, and easy a digestion, as thetenderest conscience need not kick at it; this preservation relating notso much to the government, as to the persons or nation under thisgovernment; not so much to preserve it as to preserve them in it, against a prelatical party at home, or a popish party abroad, thatshould attempt by violence to destroy them, or to force anothergovernment upon them, that should be against the Word of God; underwhich latitude, I see not but we might enter into the like covenant withLutherans, or other reformed churches, whose government, discipline, andworship, is yet exceedingly corrupted with degenerate mixtures. _Third_, Neither in the preservation of their government, nor in thereformation of ours, do we swear to any thing of man's; but to whatshall be found to be the mind of Christ. Witness that clause, article 1:"According to the word of God:" so that upon the matter, it is no morethan Josiah and the people in Nehemiah swore to; namely, "what shallappear to be the statutes and laws which Christ hath left in His Word, concerning the regimen of His church?" _Fourth_, Nay, not so much; for we are not yet called to swear theobservation of any kind of government, that is or shall be presented tous, but to endeavour the reformation of religion in doctrine, worship, discipline, and government, according to the Word of God. In the faithful and impartial search and pursuit whereof, if Scotland, or any of the reformed churches, can hold us forth any clearer lightthan our own, we receive it not as our rule, but as such an help toexpound our rule, as Christ Himself hath allowed us. In which case, weare bound to kiss not the lips only, but the very feet of them thatshall be able to shew us "the way to Zion. " So that still, it is not the voice of the churches but of Christ in thechurches, that we covenant to listen to, in this pursuit; that is tosay, that we will follow them, as they follow Christ: and when all isdone, and a reformation (through the assistance and blessing of the LordJesus Christ, that great king and prophet of His church) resolved onaccording to this rule thus interpreted, under what notion or obligationthe observation of it shall be commended to us, _sub judice lis est_, it is yet in the bosom and breast of authority; we are as yet called toswear to nothing in this kind. So much in reference to the instances. _Answ. _ 3. I answer further to the satisfying of this second doubt, thatby this covenant, we are bound no more to conform to Scotland, thanScotland to us: the stipulation being mutual, and this stipulationbinding us not so much to conform one to another, as both of us to theWord; wherein, if we can meet, who would not look upon it, as upon theprecious fruit of Christ's prayer: "That they might be one, as we areone?" and the beauty and safety of both nations, and of as many of thechurches as the Lord our God shall persuade to come into this holy andblessed association? _Object. _ 3. A third objection falls upon the second article or branchof this covenant; wherein it is feared by some, that we swear toextirpate that which, for ought we know, upon due inquiry, may be foundthe way to Zion, the way of evangelical government, which Christ and Hisapostles have set up in the church. _Answ. _ Where lies that, think you? In what clause or word of thearticle? Who can tell? Surely not in popery; or if there be any thatthink that the way, I would wish their persons in Rome, since theirhearts are there already. Is it in superstition? Nay, superstitionproperly consisteth in will-worship, "teaching for doctrine thetraditions of men;" this cannot be the way to Zion, which Christ hathchalked out to us in His word. No more can heresy, which is theopposition to sound doctrine; nor schism, which is the rent of thechurch's peace; nor profaneness, the poison of her conversation. Nonebut superstitious heretics, schismatics, profane persons, will callthese the way to Zion; nor these neither, under the name and notion ofsuperstition, heresy, schism, profaneness; for the heretic will not callhis doctrine heresy; nor the superstitious, his innovation superstition;nor the schismatic, his turbulent practices schism; nor lastly, theprofane person, his lewdness profaneness; tho' they love the thing, theyhate the name. And this, before we go further, occasions another objection, which youmust give me leave both to make and answer in a parenthesis, and then Iwill return. _Object. _ How can we swear the extirpation of these, since, who shall bejudge? While some will be ready to call that schism and superstition, which is not; and others deny that to be heresy, superstition, schism, which is? _Answ. _ 1. To which I answer, By the same argument, we ought not tocovenant against popery and drunkenness, sabbath-breaking, nor any othersin whatsoever, there being nothing so gross but it will find somefriends to justify, and plead for it; which if we shall not condemn tillall parties be agreed on the verdict, we shall never proceed tojudgment, while the world stands. 2. The word must be the rule and thejudge, say men what they please, _pro_ or _con_. 3. And if the matter beindeed so disputable, that it lies not in my faculty to pronouncesentence, I have my dispensation to suspend, till the world determinethe controversy. I now return; if then in none of these, the doubt must of necessity liein that word prelacy. And is that indeed the way of gospel government?Is that it indeed which bears away the bell of _jure divino_? What is itthen that hath destroyed all gospel order, and government and worship, in these kingdoms, as in other places of the Christian world, even downto the ground? Hath it not been prelacy? What is it that hath taken downa teaching ministry, and set up in the room a teaching-ceremony? Is itnot prelacy? What is it that hath silenced, suspended, imprisoned, deprived, banished, so many godly, learned, able ministers of thegospel; yea, and killed some of them with their unheard of cruelties, and thrust into their places idol, idle shepherds; dumb dogs thatcannot bark (unless it were at the flock of Christ; so they learned oftheir masters, both to bark and bite too) greedy dogs that could neverhave enough, that did tear out the loins and bowels of their own peoplefor gain, heap living upon living, preferment upon preferment; swearing, drunken, unclean priests, that taught nothing but rebellion in Israel, and caused people to abhor the sacrifice of the Lord: Arminian, popish, idolatrous, vile wretches, such as, had Job been alive, he would nothave set with the dogs of his flock; who, I say, brought in these? Didnot prelacy? What hath hindered the reformation of religion all thiswhile in doctrine, government, and worship? Prelacy, a generation of menthey were, that never had a vote for Jesus Christ; yea, what hathpoisoned and adulterated religion in all these branches, and hath let inpopery and profaneness upon the kingdom like a flood, for the raising oftheir own pomp and greatness, but prelacy? In a word, prelacy it is, that hath set its impure and imperious feet, one upon the church, theother upon the state, and hath made both serve as Pharaoh did theIsraelites, with rigour. Surely, their government hath been a yoke whichneither we nor our fathers were able to bear. Now, that which hath done this, and a thousand times more violence andmischief to Christ and His people, than the tongue or pen of man is ableto express; can that be the way of or to Zion? Can that be thegovernment of Christ and His Church? _Object. _ Aye, but there be that will tell us, these have been thefaults of the persons, and not of the calling? _Answ. _ 1. So cry some indeed, that ye like the men, as well as theircalling, and would justify the persons as well as the office, but thattheir wickedness is made so manifest that impudency itself cannot denyit. But is it indeed only the fault of the men, not of the calling? Whatmeant then that saying of queen Elizabeth, "That when she had made abishop, she had spoiled a preacher?" Was it only a jest? 2. And I wishwe had not too just cause to add, the man too. Surely of the most ofthem we may say, as once Arnobius spake of the Gentiles, _apud vosoptimi censentur quos comparatio pessimorum sic facit_. Give me leave tovary it a little: he was a good bishop, that was not the worst man; butif there were some of a better complexion, who yet, _apparent rarinantes in gurgite vasto_, were very rarely discovered in their episcopalsee; yet, 3. Look into their families, and they were for the most partthe vilest in the diocese, a very nest of unclean birds; and, 4. If youhad looked into their courts and consistories, you would have thoughtyou had been in Caiaphas' hall, where no other trade was driven but thecrucifying of Christ in His members. 5. But fifthly, produce me one inthis last succession of bishops (I hope the last) that had not his handsimbrued more or less in the blood of the faithful ministry, (I say notministers, but ministry) produce a man amongst them all, that durst beso conscientious as to lay down his bishoprick, rather than he would layviolent hands upon a non-conforming minister, though he had failed butin one point of their compass of ceremonies, when their great master, the pope of Canterbury, commanded it, although both for life, learning, and orthodox religion, their consciences did compel them to confess withPilate, "we find no fault in this just person. " I say, produce me such abishop amongst the whole bunch, in this latter age, and I will down onmy knees, and ask them forgiveness. Oh! it was sure a mischievouspoisoned soil, in which, whatsoever plant was set did hardly ever thriveafter. 5. But yet further, was not the calling as bad as the men? Youmay as well say so of the papacy in Rome, for surely the prelacy ofEngland, which we swore to extirpate, was the very same fabric and modelof ecclesiastical regimen, that is in that Antichristian world; yea, such an evil it is that some divines, venerable for their greatlearning, as well as for their eminent holiness, did conceive soleepiscopal jurisdiction to be the very seat of the beast, upon which thefifth angel is now pouring out his vial, which is the reason that themen of that kingdom "gnaw their tongues for pain, and blaspheme the Godof heaven. " _Object. _ Aye, but it is therefore pleaded further against this clause, that although it may be prelacy with all its adjuncts and accidents ofarchbishops, chancellors, and commissaries, deans, &c. , may have haplybeen the cause of these evils that have broken in upon us, and perhapsAntichristian; yet should we therefore swear the extirpation of allprelacy, or episcopacy whatsoever; since there may be found perhaps inscripture an episcopacy or prelacy, which, circumcised from theseexuberant members and officers, may be that government Christ hathbequeathed His church in the time of the gospel? _Answ. _ Now we shall quickly close this business. For, 1. It is thisprelacy, thus clothed, thus circumstanced, which we swear to extirpate;read else the clause again, prelacy, that is, church government byarchbishops, bishops, their chancellors. Not every, or all kinds ofprelacy; not prelacy in the latitude of the notion thereof. 2. Andsecondly, let us join issue upon this point, and make no more words ofit; if there be an episcopacy or prelacy found in the Word, as the wayof gospel-government, which Christ hath bequeathed the churches, andthis be made appear, we are so far from swearing to extirpate such aprelacy, as that rather we are bound by virtue of this oath to entertainit, as the mind and will of Jesus Christ. And this might suffice towarrant our covenanting to extirpate this prelacy, save that only. Yet some seem conscientiously to scruple this in the last place. _Object. _ That they see not what there is to warrant our swearing, toextirpate that which is established by the law of the land, till thesame law have abolished it. To which I answer, 1. If the law of the landhad abolished it, we need not swear the extirpation of it. 2. In thisoath, the parliaments of both kingdoms go before us, who, having thelegislative power in their hands, have also _potestatem vitę et necis_, over laws, as well as over persons, and may as well put to death theevil laws that do offend against the kingdom and the welfare of it, asthe evil persons that do offend against the laws. 3. Who therefore, thirdly, if they may lawfully annul and abolish laws that are found tosin against the law of God, and the good of the kingdom may as lawfullybind themselves by an oath, to use the uttermost of their endeavours toannul and abolish those laws; their oath being nothing else but a solemnengagement to endeavour to perform what they have warrantably resolvedupon; and with the same equity may they bind the kingdom to assist themin so doing. 4. Which is all that the people are engaged to by thiscovenant. Not to outrun the parliament in this extirpation, but tofollow and serve them in it, by such concurrence as they may expect fromeach person in their stations and callings; for that clause, expressedin the first and third article, is to be understood in all. _Object. _ If it be yet objected, that the members of parliament have, atone time or other, sworn to preserve the laws; and therefore to swear toendeavour the extirpation of prelacy, which is established by law, is tocontradict their own oath and run the hazard of perjury: it is easy forany one to observe and answer. 1. That by the same argument, neither mayking and parliament together change or annul a law, though founddestructive to the good of the kingdoms, since his majesty, as well ashis subjects, are bound up under the same oath at his coronation. 2. Butagain, there is a vast difference between the members of parliament, simply considered in their private capacities, wherein they may besupposed to take an oath to maintain the laws of the land; and thatpublic capacity of a parliament, whereby they are judges of those laws, and may, as I said before, endeavour the removal of such as are foundpernicious to the church or state, and make such as will advantage thewelfare of others; his majesty being bound by his coronation-oath, toconfirm these laws, which the commons shall agree upon and present untohis majesty. _Object. _ Aye, but it seems this objection lies full and strong uponthem that stand in their single private stations. I answer, that ifthere be any such oath, which yet I have never seen nor heard of, unlessthe objection mean that clause in the late parliament protestation, wherein we vow and protest to maintain and defend the lawful rights andliberties of the subject; surely, neither in that nor this, do we swearagainst a lawful endeavour to get any such laws or clause of the lawrepealed and abolished, which is found a wrong, rather than a right, andthe bondage, rather than the liberty of the subject, as prelacy was. Hadwe indeed taken the bishop's oath, or the like, never to have given ourconsent to have the government by episcopacy changed or altered, we hadbrought ourselves into a woful snare; but, blessed be God, that snare isbroken, and we are escaped; while, in the mean time without all doubt, the subject may as lawfully use all lawful means to get that lawremoved, which yet he hath promised or sworn to obey, while it remains, when it proves prejudicial to the public safety and welfare; as a poorcaptive, that hath peradventure sworn obedience to the Turk, (while heremains in his possession) may notwithstanding use all fair endeavoursfor an escape or ransom. Or a prentice that is bound to obey his master;yet, when he finds his service turned into a bondage, may use lawfulmeans to obtain his freedom. But once more to answer both objections; it is worth your inquiry, whether the plea of a legal establishment of this prelacy, sworn againstin this covenant, be not rather a tradition, than any certain orconfessed truth. Sure I am, we have it from the hands of persons ofworth and honour; the ablest secretaries of laws and antiquities in ourkingdom, that there is no such law or statute to be found upon the file, among our records. Which assertion, if it cannot find faith, we willonce more join issue with the patrons or followers of this prelacy, uponthis point, that when they produce that law or statute which doth enactand establish prelacy, as it is here branched in the article, we willthen give them a fuller answer, or yield the question. To conclude therefore, since this prelacy in the article, this manyheaded monster of archbishops, bishops, their chancellors andcommissaries, deans, deans and chapters, archdeacons, and all otherecclesiastical officers depending on that hierarchy, is the beast, wherewith we fight in this covenant, which hath been found sodestructive to church and state; let us not fear to take this sword ofthe covenant of God into our hands, and say to this enemy of Christ, asSamuel said once to Agag, (at what time he said within himself, "surelythe bitterness of death is past") "As thy sword hath made womenchildless, so shall thy mother be childless among women. " So hathprelacy flattered itself, finding such a party to stand up on its sideamong the rotten lords and commons, the debauched gentry, and abasedpeople of the kingdom: "Surely the bitterness of death is past. " "I sitas a queen, and shall not know widow-hood, or loss of children. " In themidst of this security and pride, the infallible forerunners of herdownfall, let us call her forth, and say, as thy sword, prelacy, hathmade many women childless, many a faithful minister peopleless, houseless and libertyless, their wives husbandless, their children andtheir congregations fatherless, and pastorless, and guideless; so thymother, papacy, shall be made childless among harlots, your diocesebishopless, and your sees lordless, and your places shall know you nomore. Come, my brethren, I say, and fear not to take this Agag, (prelacy, I mean, not the prelates) and hew it in pieces before theLord. _Object. _ 4. A fourth and main objection that troubles many, is, that inthe following article there are divers things of another nature thatshould fall within the compass of such a covenant, as that which thetext holds forth, "to join ourselves to the Lord. " There bestate-matters, and such too, as are full of doubt, and perhaps ofdanger, to be sworn unto. I shall answer, first, the general charge, andthen some of the particulars which are most material. In general, Ianswer, there is nothing in the body of this covenant which is noteither purely religious, or which lies not in a tendency to religion, conducing to the securing and promoting thereof. And as, in theexpounding the commandments, divines take this rule, that that commandwhich forbids a sin, forbids also all the conducibles and provocationsto that sin, all the tendencies to it: and that command which enjoins aduty, enjoins all the mediums and advancers to that duty; circumstancesfall within the latitude of the command: so in religious covenants, notonly those things which are of the substance and integrals of religion, but even the collaterals and subserviences that tend either to theestablishing or advancing of religion, may justly be admitted within theverge and pale of the covenant. The cities of refuge had their suburbsappointed by God, as well as their habitations, and even they also werecounted holy. The rights and privileges of the parliaments, and theliberties of the kingdom, mentioned in the third article; they are thesuburbs of the gospel, and an inheritance bequeathed by God to nationsand kingdoms, and, under that notion, holy. Concerning which a peoplemay lawfully reply to the unjust demands of emperors, kings, or states, as Naboth once to Ahab, when demanded to yield up his vineyard to hismajesty: "God forbid, that I should give the inheritance of my father. "These be the outworks of religion, the lines of communication, as I mayso say, for the defence of this city; which the prelates well knew, andtherefore you see, it was their great design first, by policy to havesurprised, and, when that would not do, then, by main strength ofbattle, to storm these outworks: well knowing, that if they once had wonthese, they should quickly be masters also of the holy city, religionitself, and do what they listed. And, therefore, the securing of thesemust of necessity be taken into the same councils and covenant withreligion itself. This premised in general, we shall easily and apace satisfy theparticular scruples and queries as I go. 1. _Scruple. _ The most part that swear this covenant are in a greatdegree, if not totally, ignorant what the rights and privileges of theparliament, and the liberties of the kingdoms are, and how can they thenswear to maintain they know not what? 1. By the same argument no man, or very few, might lawfully swear tomaintain the king's prerogatives in the paths of allegiance andsupremacy; nor the king himself swear to maintain the liberties of thesubject, as he doth in his oath at his coronation. 2. But there ishardly any person so ignorant but knows there are privileges belongingto the parliaments, and liberties belonging to the subject. 3. And thatit is the duty of every subject, according to his place and power, tomaintain these; so that, in taking of this covenant, we swear to do nomore than our duty binds us to; in which there is no danger, tho' we donot in every point know how far that duty extends in every branch andseveral thereof. 4. In swearing to do my duty, whether to God or man, ifI be ignorant of many particulars, I oblige myself to these two things. 1. To use the best means to inform myself of the particulars. 2. Toconform myself to what I am informed to be my duty. Which yet, in thecase in hand, doth admit of a further latitude, namely, that which liesin the very word and letter of this article (as in most of the rest) inour several vocations; which doth not bind every one to the same degreeof knowledge, nor the same way of preservation: as for example, I do notconceive every magistrate is bound to know so much, no, nor to endeavourto know so much, as parliament-men; nor every member of parliament somuch as judges; nor ministers so much as the lawyers; nor ordinarypeople so much as ministers; nor servants so much as masters; nor all topreserve them the same way; parliament-men by demanding them, lawyers bypleading, judges by giving the sense and mind of the law, ministers bypreaching, magistrates by defending, people by assisting, praying, yielding obedience. All, if the exigencies arise so high, and the statecall for it, by engaging their estates and lives, in case they beinvaded by an unlawful power. And in case of ignorance, the thing webind ourselves to is this, that if at any time any particular shall bein question, what the parliament shall make appear to be their right orthe liberty of the subject, we promise to contribute such assistance forthe preservation or reparation thereof, as the nature of the thing, andwisdom of the state shall call for at our hands, in our several places. 2. _Scruple. _ But some are offended, while they conceive in the samearticle, that the clause wherein we swear the preservation and defenceof the king's person and authority, doth lie under some restraint, bythat limitation; in the preservation and defence of the true religion, and the liberties of the kingdom. To which we reply. 1. It maintains himas far as he is a king: he may be a man, but sure no king, without thelists and verge of religion and laws, it being religion and laws thatmake him a king. 2. It maintains his person and estate, as far as hismajesty himself doth desire and expect to be defended; for, sure hisjustice cannot desire to be defended against, but in the preservation ofreligion and laws; and his wisdom cannot expect it, since he cannotbelieve that they will make conscience of defending his person, who makeno conscience of preserving religion and the laws; I mean, when the ruinof his person and authority may advance their own cursed designs. Theythat, for their ends, will defend his person and authority againstreligion and liberties of the kingdom, will with the same consciencedefend their own ends against his person and authority, when they havepower in their hands. The Lord deliver his majesty from such defenders, by what names or titles soever they be called. 3. Who doubts but thatreligion and laws, (wherein the rights and liberties of kingdoms arebound up) are the best security of the persons and authority of kingsand governors? And the while kings will defend these, these will defendkings? It being impossible that princes should suffer violence orindignity, while they are within the munition of religion and laws; orif the prince suffer, these must of necessity suffer with him. 4. I makea question, whether this limitation lie any more upon the defence of theking's person and authority, than it doth upon the rights and privilegesof parliaments, and the liberties of the kingdom, since there is nopoint or stop in the article to appropriate it more to the defence ofthe king's person and authority, than to the preservation of the rightsand privileges of the parliaments, and the liberties of the kingdoms? 5. And lastly, this clause is not to be understood exclusive, as excludingall other cases wherein the kingdoms stand bound to preserve hismajesty's person and authority, but only as expressing that case whereinthe safety of his person and authority doth most highly concern bothking and kingdoms, especially at such a time as this is, when both areso furiously and implacably encountered by a malignant army ofdesperate parricides, papists, and their prelatical party. These objections answered, and difficulties removed, we proceed to theexamining of the rest of the particulars, in the following articles. The discovery of incendiaries or malignants that have been, or shall be, to which the fourth article binds us: doth it not lie also in anecessary tendency to the securing and preserving of this covenantinviolable with the most high God, in point of reformation? For can wehope a thorough reformation, according to the mind of Christ, ifopposers of reformation may escape scot-free, undiscovered andunpunished? Or, can we indeed love or promote a reformation, and in themean time countenance or conceal the enemies of it? This is clear, yetit wants not a scruple, and that peradventure which may trouble asincere heart. _Object. _ It is this, having once taken this oath, if we hear a friend, or brother, yea, perhaps a father, a husband, or a wife, let fall a wordof dislike of the parliament, or assembly's proceedings in eitherkingdom; or that discovers another judgment, or opinion; or a word ofpassion unadvisedly uttered, and do not presently discover and complainof it, we pull upon ourselves the guilt or danger of perjury, which willbe a mighty snare to thousands of well affected people. To which I answer. 1. The objection lays the case much more narrow thanthe words of the article, which distinguisheth the incendiary ormalignant, which is to be discovered by a threefold character, or noteof malignity. _First_, Hindering the reformation of religion. _Secondly_, Dividing the king from his people, or one kingdom fromanother. _Thirdly_, Making any faction or parties amongst the people, contrary to the league and covenant. Now, every dislike of some passagein parliament or assembly's proceedings; every dissent in judgment andopinion; every rash word or censure, that may possibly be let fallthrough passion and inadvertency, will not amount to so high a degree ofmalignity as is here expressed, nor consequently bring one within thecompass of this oath and covenant. A suitable and seasonable caution orconviction may suffice in such a case. 2. But, suppose the malignity to arise to that height here expressed inany of the branches thereof; I do not conceive the first work this oathof God binds us to, is to make a judicial discovery thereof; while, without controversy, our Saviour's rule of dealing with our brethren incases of offence is not here excluded; which is, 1. To see what personaladmonition will do; which, toward a superior, as husband, parent, master, or the like, must be managed with all wisdom and reverence. Ifthey hear us, we have made a good day's work of it; we have gained ourbrother; if not, then the rule directs us yet. 2. In the second place, to take with us two or three more; if they do the deed, thou mayest sitdown with peace and thankfulness. 3. If, after all this, the party shallpersist in destructive practices to hinder reformation, to divide theking from his people, or one kingdom from another; or lastly, to makefactions or parties among the people; be it the man of thine house, thehusband of thy youth, the wife of thy bosom, the son of thy loins: "Levimust know neither father nor mother, " private relations must give way topublic safety; thou must with all faithfulness endeavour the discovery, thine "eye must not pity nor spare. " It is a case long since stated byGod Himself; and when complaint is made to any person in authority, theplaintiff is discharged, and the matter rests upon the hands ofauthority. Provided, notwithstanding, that there be, in the use of allthe former means, that latitude allowed which the apostle gives in caseof heresy; "A first and second admonition. " This course, not only therule of our Saviour in general, but the very words of the covenantitself, doth allow, for, though the clause be placed in the sixtharticle, yet it hath reference to all, viz. , "What we are not ableourselves to suppress or overcome, we shall reveal and make known. " Sothat, if the malignity fall within our own or our friends' ability toconquer, we have discharged our duty to God and the kingdoms, and maysit down with comfort in our bosoms. That which remains in the other two articles, I cannot see how itaffords any occasion of an objection; and the reference it hath to thereformation and preservation of religion, is easy and clear to any eye, that is not wilfully blind; the preservation of peace between the twokingdoms, in the fifth article, being the pillar of religion; for howcan religion and reformation stand, if any blind malignant Samson besuffered to pull down the pillars of peace and union? Besides, it was abranch of that very covenant in the text, as well as of that in ourhands. The children of Israel and Judah, which had a long time beendisunited, and in that disunion had many bloody and mortal skirmishesand battles, now at length by the good hand of God upon them, takecounsel to join themselves, first one to another, and then both untoGod. Let us "join ourselves, " and then to "the Lord, in a perpetualcovenant. " Surely, not only this copy in the text, but the wormwood andthe gall of our civil combustions and wars, which our souls may have inremembrance to our dying day, and be humbled within us, may powerfullypersuade us to a cheerful engagement of ourselves, for the preservationof a firm peace and union between the kingdoms, to all posterity. And lastly, as peace is the pillar of religion, so mutual assistance anddefence of all those that enter into this league and covenant, in themaintaining and pursuance thereof, (mentioned in that sixth and lastarticle) is the pillar of that peace, _divide et impera_; desert oneanother, and we expose ourselves to the lusts of our enemies. And whocan object against the securing of ourselves, and the state, against adetestable indifferency or neutrality, but they must, _ipso facto_, proclaim to all the world that they intend before-hand to turn neutralsor apostates? To conclude, therefore, having thus examined the several articles of thecovenant, and the material clauses in those articles; and finding themto be, if not of the same nature, yet of the same design with thepreface and conclusion; the one whereof, as I told you, at the entrance, obligeth us to the reformation of religion; the other, of our lives, asserving to the immediate and necessary support and perfecting of theseblessed and glorious ends and purposes: I shall need to apologise nofurther in the vindicating and asserting of this covenant before us. Could we be so happy, as to bring hearts suitable to this service: couldwe set up such aims and ends as the covenant holds forth; the glory ofGod, the good of the kingdoms, and honour of the king, to which, thiscovenant, and every several part thereof, doth humbly prostrate itself, all would conspire to make us and our posterity after us, an happy andglorious people to all generations. To them that object out of conscience, these poor resolutions may affordsome relief, if not satisfaction; or, if these slender endeavours fallshort of my design, and the reader's desires herein, I shall send themto their labours, who have taken more able and fruitful pains in thissubject. To them that object out of a spirit of bitterness andmalignity, nothing will suffice. He that is resolved to err, issatisfied with nothing but that which strengthens his error. And these Ileave to such arguments and convictions, which the wisdom and justice ofauthority shall judge more proper; while I proceed to the second querypropounded, for the managing of this use of exhortation; Why? Or, uponwhat considerations we may be persuaded to undertake this service? Toenter into this holy covenant. And the first motive that may engage us hereunto is the consideration, how exceedingly God hath been dishonoured among us, by all sorts ofcovenant-violation, as hath been formerly discovered at large; in theavenging whereof, the angel of the covenant stands, as once at the doorof paradise, with a flaming sword in his hand, ready to cut us off, andcast us out of this garden of God--this good land wherein He hathplanted us thus long. I may say unto you therefore, concerningourselves, as once Moses in another case, concerning Miriam; "If herfather had but spit in her face, should she not be ashamed?" If ourfather had but spit in our face by some inferior correction, should wenot be ashamed? Ought we not to be greatly humbled before Him? How muchmore, when "He hath poured out upon us the fury of His wrath, and ithath burned us; and the strength of battle, and it hath set on fireround about?" Should we not lay it to heart, and use all means to pacifythe fierceness of His anger, lest it burn down to the very foundationsof the land, and none be able to quench it? Yea, secondly, a wonderful mercy, and an high favour we may count itfrom God, that yet such a sovereign means is left us for our recoveryand reconciliation. Infinite condescension and goodness it is in our Godthat, after so many fearful provocations by our unhallowed andtreacherous dealing in the covenant, He will vouchsafe yet to have anything to do with us, that He will yet trust or try us any more, byadmitting us to renew our covenant with His Majesty, when He might injustice rather say unto us, as to the wicked, "What have you to do, thatyou should take My covenant into your mouths, seeing you hateinstruction, and cast My words behind you?" Certainly, had man brokenwith us, as oft as we have broken with God, we should never trust themany more, but account them as the off-scouring of mankind, the vilest, the basest that ever trode upon God's ground; and yet that after so manyunworthy and treacherous departures from our God, after so muchunfaithfulness and perfidiousness in the covenant, (such as it is not inthe capacity of one man to be guilty of towards another) that God shouldsay to us, as once to His own people, "Thou hast played the harlot withmany lovers; yet return to Me, saith the Lord:" Oh, wonder of freegrace! Oh, might this privilege be offered to the apostate angels, whichkept not the covenant of their creation, nor consequently their firstestate, and to the rest of the damned souls in hell! Would God send anangel from heaven to preach unto them a second covenant, upon the layinghold whereon, and closing wherewith, they might be received into graceand favour; how would those poor damned spirits bestir themselves! whatrattling of their red-hot chains! what shaking of their fiery locks! Ina word, what an uproar of joy would there be in hell, upon such gladtidings! how many glorious churches, as Capernaum, Bethsaida, the sevenchurches of Asia, with others in latter times, who have for theircovenant-violation been cast down from the top of heaven, where oncethey sat in the beauty and glory of the ordinances, to the very bottomof hell, a dark and doleful condition; and God hath never spoken such aword of comfort, nor made any such offer of recovery, and reconciliationunto them, as He hath done to us unto this day? "Surely He hath notdealt so with any people. " Let it be our wisdom, and our thankfulness, to accept of it, with both hands; yea, both with hands and hearts. IfGod give us hearts suitable to this price that is in our hands, covenanting hearts, as He gives us yet leave and opportunity to renewour covenant, it will be to me a blessed security that we are not yet alost people; and a new argument of hope, that He intends to do Englandgood. If neglected and despised, whether this may not be the last timethat ever England shall hear from God, I much doubt, unless it be insuch a voice as that is, "I would have healed England, and she will notbe healed; because I would have purged thee, and thou art not purged, thou shalt not be purged from thy filthiness any more, till I havecaused My fury to rest upon thee. " The Lord forbid such a thing: "for, how shall we escape, if we neglect so great salvation?" _Thirdly_, We may be mightily encouraged to this service, in as much asit is prophesied of, as the great duty and privilege of gospel-times. You see the evangelical day, is one of those days wherein this prophecyand promise must be fulfilled. And it is the same privilege andhappiness which was prophesied of, under the type of the sticks madeone, in the hand of the prophet Ezekiel, (Ezek. Xxxvii. 16. 22. ) For, though in the literal sense, it be to be understood, as it is expressed, of the happy reunion of that unhappy divided seed of Jacob, Joseph andEphraim, Israel and Judah; yet in a gospel sense, it is to be applied tothe churches of Jesus Christ, in the latter days, which tho' formerlydivided and miserably torn by unnatural quarrels, and wars, yet Christ, the King of the Church, hath a day wherein He will make them one in Hisown hand: the great and gracious design which we humbly conceive Christhath now upon these two nations, England and Scotland, even after alltheir sad divisions and civil discords, to make them one in His righthand, to all generations. And this gives me assurance, that the workshall go on and prosper, yea, prosper gloriously, it having a strongerfoundation to support it than heaven and earth, for they are upheld butby a word of power. But this work, which is called the new heavens andthe new earth, is upheld by a word of promise; for "we, according to Hispromise, look for new heavens, and a new earth, wherein dwellsrighteousness. " I say, by a word of prophecy and promise, which, itseems, is stronger than God Himself; for His word binds Him, so that Hecan as soon deny Himself, as deny His promise. There shall be thereforean undoubted accomplishment of these things, which are told us from theLord. God will find, or make a people, who shall worship Him in thisholy ordinance; and upon whom He will make good all the mercy and truth;all the peace and salvation which is bound up in it: only therefore letme caution and beseech you, not to be wanting to yourselves and your ownhappiness: "Judge not yourselves unworthy of such a privilege, " nor"reject the counsel of God against your own souls; sin not against yourown mercies, " by withdrawing yourselves from this service, or rebellingagainst it. "God will exclude none, that do not exclude themselves. "Yea, further, this seems to speak an argument of hope, that the callingof the Jews, and the fulness of the Gentiles, is not far behind;inasmuch as God begins now to pour out His promise in the text upon thechurches, in a more eminent manner than ever we, or our fathers, saw itin a gospel sense: and, surely, gospel performance must make way forthat full and universal accomplishment thereof, which shall unite"Israel and Judah, Jew and Gentile, in one perpetual covenant unto theLord, that shall never be forgotten. " The gospel day is nothing else butthe dawning of that great universal day in the text, wherein God willmake one glorious Church of Jew and Gentile; the day star whereof is nowrisen in our horizon: so that I am humbly confident that the same shoresshall not bound this covenant, which bound the two now covenantingnations; but, as it is said of the gospel, so it will be verified ofthis gospel covenant; "The sound thereof will go into all the earth, andthe words of it to the ends of the world. " There is a spirit of prophecythat doth animate this covenant, which will make it swift and active;swift to run: "His word runs very swiftly. " And active, to workdeliverance and safety not only to these two kingdoms, but to all otherChristian churches groaning under, or in danger of, the yoke ofAntichristian tyranny, whom God shall persuade to join in the same, orlike association and covenant. So that, me-thinks, all that travail withthe Psalmist's desire "of seeing the good of God's chosen, and rejoicingin the gladness of His nation, and glorying with His inheritance, " willcertainly rejoice in this day, and in the goodness of God which hathcrowned it with the accomplishment of such a precious promise as herelies before us: while none can withdraw from, much less oppose, thisservice, but such as bear evil will to Zion, and would be unwilling tosee the ruin and downfall of Antichrist, which this blessed covenantdoth so evidently threaten. _Fourthly_, This hath been the practice of all the churches of God, before and since Christ; after their apostasies, and captivities forthose apostasies, and recoveries out of these captivities, the firstthing they did was to cement themselves to God, by a more close, entire, and solemn covenant than ever. Nehemiah, Ezra, Hezekiah, Jeremiah, Josiah, will all bring in clear evidences to witness this practice. This, latter churches have learned of them, Germany, France, Scotland. But what shall I need to mention the churches, whenas the God of thechurches took this course Himself; who, when He pleases to become theGod of any people or person, it is by covenant; as with Abraham, "Behold, I make a covenant with thee. " And whatever mercies He bestowsupon them, it is by covenant. All the blessings of God's people arecovenant blessings: to wicked men, God gives with His left hand, out ofthe basket of common providence; but to His saints, He dispenseth withHis right hand, out of the ark of the covenant. "I will make aneverlasting covenant with you, even the sure mercies of David. " Yea, which is yet more to our purpose, when the first covenant provednot, but miscarried, not by any fault that was in the Covenant-Maker, no, nor simply in the covenant itself; for, if man could have kept it, it would have given him life; I say, when it was broken, God makes a newcovenant with His people. "Not according to the covenant which I madewith their fathers, which My covenant they brake. .. . But this shall bethe covenant, . .. I will put My law in their inward parts, and write itin their hearts, and will be their God, and they shall be My people. "Because they could not keep the first covenant, God made a second thatshould keep them. Oh! that while we are making a covenant with our God, He would please to make such a covenant with us; so would it be indeed a"perpetual covenant, that should not be forgotten. " Well, you see wehave a covenanting God, a covenant-making God, and a covenant-renewingGod; be we "followers of God, as dear children:" let us be a covenantingpeople, a covenant making, a covenant-renewing people; and as our God, finding fault with the first, let us make a "new covenant, even aperpetual covenant, that shall never be forgotten. " A _fifth_ motive to quicken us to this duty, may be even the practice ofthe Antichristian state and kingdom; popery hath been dexterous topropagate and spread itself by this means. What else have been all theirfraternities and brotherhoods, and societies, but so many associationsand combinations politic, compacted and obliged, by oaths and covenants, for the advancing of the Catholic cause, whereby nations and kingdomshave been subdued to the obedience of the Roman mitre? And prelacy (thatwhelp) hath learned this policy of its mother papacy (that lioness) tocorroborate and raise itself to that height, we have seen and sufferedby these artifices; while, by close combinations among themselves, andswearing to their obedience, all the inferior priesthood, andchurch-officers, by ordination engagements and oaths of canonicalobedience, a few have been able to impose their own laws and canons, upon a whole kingdom; yea, upon three kingdoms, it being aninconsiderable company, either of ministers or people (the Lord bemerciful to us in this thing) that have had eyes to discover the mysteryof iniquity, which these men have driven; and much more inconsiderable, that have had hearts to oppose and withstand their tyranny andusurpations. And why may not God make use of the same stratagem to ruintheir kingdom, which they used to build it? Yea, God hath seemed to doit already, while in that place where they cast that roaring canon, andformed their cursed oath, for the establishing their Babel prelacy, withits endless perpetuity. In the very same place hath this covenant beendebated and voted, once, and a second time, by command of publicauthority, for the extirpation of it root and branch, and the casting ofit out for ever, as a plant which "our heavenly Father hath notplanted. " And who knows, but this may be the arrow of the Lord'sdeliverance, which, as it hath pierced to the very heart of prelacy, soit may also give a mortal wound to the papacy itself, of which it willnever be healed by the whole college of physicians (the Jesuits), whostudy the complexion and health of that Babylonian harlot. In the sixth and last place, the good success this course hath found inthe churches, may encourage us with much cheerfulness and confidence toundertake this service. It hath upon it a _probatum est_, from all thatever conscientiously and religiously used this remedy. It recovered thestate and church of the Jews, again and again, many a time, when it wasready to give up the ghost; it recovered and kept a good correspondencybetween God and them, all the time it was of any esteem and creditamongst them. It brings letters of testimonial with it, from all thereformed churches; especially from our neighbour nation and church ofScotland, where it hath done wonders in recovering that people, when allthe physicians in Christendom had given them over. It is veryremarkable. God promiseth to bring them "into the bond of the covenant;"and in the next verse it follows, "and I will purge out the rebels fromamong you. " There is an [and] that couples this duty, and this mercytogether; "I will bring you into the bond, " "And I will purge out. " Thewalls of Jericho have fallen flat before it. The dagon of the bishop'sservice-book broke its neck before this ark of the covenant. Prelacy andprerogative have bowed down, and given up the ghost at its feet. What areformation hath followed at the heels of this glorious ordinance! andtruly, even among us, as poorly and lamely, and brokenly, as it hathbeen managed among us. I am confident, we had given up the ghost beforethis time, had it not been for this water of life. Oh! what glorioussuccess might we expect, if we did make such cheerful, such holy, suchconscientious addresses, as become the law of so solemn an ordinance!truly, could I see such a willing people in this day of God's power, asare here in the text, encouraging and engaging one another, in an holyconspiracy; "Come, let us join ourselves to the Lord, in a perpetualcovenant;" I have faith enough to promise and prophesy to you in thename of the Lord, and in the words of His servant Haggai, "From thisvery day I will bless you. " And that you may know of what sovereigntythis ordinance is; take notice of this, that this is the last physicthat ever the church shall take or need; it lies clear in the text; forit is an everlasting covenant; and therefore the last that ever shall bemade. After the full and final accomplishment of this promise and duty, the church shall be of so excellent a complexion, that "the inhabitantshall not say, I am sick: the people that dwell therein, shall beforgiven their iniquity. " The Lord make it such physic to us forChrist's sake. THE SOLEMN LEAGUE AND COVENANT. SERMON AT LONDON. _BY THOMAS CASE. _ I come now to the third query, how? And this inquiry divides itself intotwo branches--How to (I. ) Acceptation and (II. ) Perpetuity? For thesatisfying of both which, I will fetch as much as may be out of thetext, that so you may yet further behold what proportion there isbetween the duty there, and that which lies before us this day. In the first place, we must inquire how this duty may be so managed, that God may accept of us in the doing of it? How to acceptation? Now, in the general, we must know that this service, being an ordinanceof God, must be undertaken and managed with an ordinance frame of heart, _i. E. _ according to the laws and rules of divine worship; and by howmuch the more sacred and solemn this ordinance is, by so much the moreought we to call up and provoke the choicest, and heavenliest of thoseaffections and dispositions of spirit, wherewith we make ouraddressments to the holy things of God. In particular, _First_, We are to come to this service, with the mostponderous advisedness, and most serious deliberation of judgment, thatmay be. It is one of those grand qualifications which God Himself callsfor to an oath. "Thou shalt swear in truth, in judgment, and inrighteousness. " In truth for the matter, and that we have alreadyexamined in the former sermon in righteousness, in reference to thekeeping of the oath (of which hereafter) and in judgment, in respect ofthe taking or making of the oath, the thing which we are now about, thatwe should well consider what we do. And indeed, if at any time, and inany undertaking, that advice be useful, "Ponder the path of thy feet, ""And keep thy foot when thou enterest into the house of God;" thencertainly it is most seasonable, when a people or person draw near tomake or renew their covenant with the most high God. And it seems, inthe latter of those two Scriptures now quoted, the Holy Ghost dothprincipally refer to this duty of making vows and covenants with God;the second verse doth intimate such a business, "Be not rash with thymouth, and let not thy heart be hasty to utter anything before God. " Toutter what? The fourth verse is express, "when thou makest a vow untoGod. " So that it is clear, the purpose of the Holy Ghost in that placeis, as in all our holy services, so especially in this of vows, tocaution all the people of God, when they draw near to utter their vowsunto the Lord, to manage it with the greatest deliberation, andsolidness of judgment that is possible; to sit down and consider withourselves before hand, with whom we have to deal? What we have to do?Upon what warrant? By what rule? To what end? "The lame and the blind, "God's soul hates for a sacrifice, The lame affections, and the blindignorant judgment. And well He may; for certainly, they that do notswear in judgment, will not, cannot swear in righteousness; they that donot make their vows in judgment, will not, cannot pay, or perform themin righteousness. He that swears he knows not what, will observe hecares not how. Incogitant making, will end in unconscionable breaking ofcovenant; and, if need be, in a cursed abjuration of it; for rashswearing is a precipice to forswearing. And therefore, if any of youhave not well weighed this service, or be any ways unsatisfied, inwhole, or in parts, I advise you to forbear, till your judgments bebetter informed. "Whatsoever is not of faith, is sin. " Provided, thatthis be not done merely in a pretence to evade and elude this service, to which God and the two nations call you, as here in the text. "Come, let us join. " Take heed of casting a mist of willing prejudice andaffected ignorance, before your own eyes; such the apostle speaks of, tono other purpose, but that your own malignity may steal away in thatmist undiscovered; for be sure, your sin will find you out. An ingeniousignorance and truly conscientious tenderness, is accompanied with aningenuous and conscientious use of all means, for information andsatisfaction; and to such, I make no question, the ministers of Christwill be ready to communicate what light they have, for resolving doubts, removing scruples, and satisfying conscience, whensoever you shall makeyour addresses for that purpose. In the mean time, if there be any that, under pretence of unsatisfiedness, do shun the duty and information too;they will be found, but to mock God and authority; to whose justice andwisdom therefore I must leave them. God tells His people, when He joinsHimself to them, "I will marry thee to Myself, in righteousness, andjudgment. " How in judgment? Because God considers what He does, when Hetakes a people or person to Himself; not that God chuseth for any wealthor worth in the creature, faith foreseen, or works foreseen; but thatfinding it (on the contrary) poor and beggarly, and undone, andforeseeing what it is like to prove, crooked and froward, unteachableand untractable; He sits down to speak after the manner of men, andconsiders, what course to take, and what it is like to cost Him, to makethem such a people, as He may delight in, and then consulting with Histreasures, and finding He hath wherewithal to bear their charges, andto bring about His own ends; He resolves to take them, and marry them toHimself, whatsoever it cost Him. The result of such a consultation youmay read, dropped from God's own pen, "And I said, how shall I put theeamong the children, and give thee a pleasant land, a goodly heritage ofthe hosts of nations?" Here is God's wise deliberation on the matter:"how shall I put thee?" That is, how shall I do this? But I must do itto Mine own dishonour; for I see before-hand what thou wilt prove; thouwilt be the same that ever thou wast; as idolatrous, as adulterous, asunstable, as backsliding as ever. It is not a pleasant land, a goodlyheritage, that will make thee better. Well, after some pause, God wasresolved what to do: and I said, hear His resolution, "Thou shalt callMe, my Father, and shalt not turn away from Me:" that is, as if He hadsaid, I will take this course with thee, I will first give thee theheart of a child, "thou shalt call Me, Father:" and then I will givethee the inheritance of a child, "a goodly heritage. " And when I havedone; I will not leave thee to thyself, but I will knit thee to Myself, by an indissoluble union. "I will put My Spirit into thee. " "And thoushalt not turn away from Me. " There is God's wise resolution; Heresolves to do all Himself, and then He is sure it will not fail Hisexpectation; He undertakes it. "Thou shalt call Me, my Father, and shaltnot turn away from Me. " Thus God, when He marrieth His people toHimself, doeth it in judgment. Now therefore, "be ye followers of God, as dear children. " And since you come now about the counterpart of thesame work; namely, to join or marry yourselves to God, do it injudgment. Consider well what you do; and, among other things, since youare so poor, and nothing in yourselves, as you have seen in the openingof this precious Scripture; bethink yourselves where you will havestrength and sufficiency, to make good this great and solemn engagementwith your God. But of this more hereafter. _Secondly_, See that you come to this service with a reverential frameof spirit, with that holy fear and awe, upon your hearts, as becomes thegreatness and holiness of that God, and that ordinance, with whom youhave to do; remembering that you are this day to swear before God, byGod, to God: either of which, singly considered, might justly make usfear and tremble; how much more may this threefold cord bow and bind ourhearts down in an humble, and holy prosternation? It is said of Jacob, "He sware by the fear of his father Isaac. " Jacob in his oath chooseththis title of fear, to give unto God, to shew with what fear he came;but to swear by this God, what should we do; when, as I say, we come toswear by Him, and to Him? Surely, when He is so especially the object ofour oath, He should then especially be the object of our fear. Theconsideration of that infinite distance between God and us, maywonderfully advantage us towards the getting of our hearts into thisholy posture. Great is that distance that is between a king and abeggar; and yet, there is but creature and creature; greater is thatdistance between heaven and earth; and yet these, but creature andcreature; and yet, greater is the distance between an angel and a worm;and yet still, there is but creature and creature. But now, the distancethat is between God and us, is infinitely wider; for behold, there isthe "Mighty, Almighty Creator, before whom all the nations are but as adrop of a bucket, and the small dust of the balance. " And the poornothing creature, "vanity, and altogether lighter than vanity. " And yet, this is not all; yea, this is the shortest measure of that distance, whereof we speak; the distance of Creator and the creature; lo, it isfound between God and the angels in heaven, and the "spirits of just menmade perfect;" in respect whereof, the Psalmist saith of God, "Hehumbleth Himself to behold the things that are in heaven. " It is acondescension for that infinitely glorious being, who dwells in Himself, and is abundantly satisfied in the beholding of His own incomprehensibleexcellencies, to vouchsafe to look out of Himself, and behold the thingsthat are in heaven; the best of those glorious inhabitants that standround about His throne; who therefore, conscious of that infinitedistance wherein they stand, make their addresses with the greatestself-abasements, "covering their faces, and casting themselves down"upon those heavenly pavements. But, behold! upon us, poor wretches, thatdwell here below, in these houses of clay, there is found that whichwidens this distance beyond all expression or apprehension; sin sets usfarther beneath a worm, than a worm is beneath an angel. I had almostsaid (bear with the expression, I use it, because no other expressioncan reach it) sin sets us as much beneath our creatureship, as ourcreatureship sets us beneath the Creator. Surely there is more of God tobe seen in the worst of a creature, than there is of a creature to beseen in the best of sin; there is nothing vile and base enough underheaven, to make a simile of sin. And now, therefore, if it be such a condescension for the great God tobehold the things that are in heaven, how infinite condescension is it, to behold the sinful things that are on earth! and if sinless saints, and spotless angels do tender their services, which yet are as spotlessas their persons, with such reverential deportment; what abhorrency andself-annihilation can be sufficient to accompany our approaches to thisGod of holiness, in such high and holy engagements, in whom, when Godlooks out of Himself, He can behold nothing besides our creatureship, ofour own, but that which His soul hates! "Let us therefore have grace, whereby we may serve God acceptably, " in this so excellent an ordinance, "with reverence and godly fear; for our God is a consuming fire. " Theacceptable serving of God, is with reverence and godly fear. The Lordteach us to bring fear, that so we may find acceptation. Again, _Thirdly_, to that end, labour to approve yourselves to God inthis service, in the uprightness and sincerity of your hearts. The wantof this, God lays oft to the charge of the Israelites, as in otherduties, so especially in this, which is now before us, "They lied to Himwith their tongues: for their heart was not right with Him; neither werethey stedfast in His covenant. " And this stood between them and theiracceptance: God tells the prophet Ezekiel as much; "Son of man, thesemen have set up their idols in their hearts, and put the stumbling-blockof their iniquity before their face; should I be inquired of at all bythem?" They come with their hearts full of their lusts; so many lusts, so many idols; and for this God refuseth to be inquired of by them:"should I be inquired of?" is as much as, "I will not be inquired of. "It is a denial with disdain; "should I?" Or, if they be so impudent toinquire, He will not answer; or if He give them an answer, it shall be acold one; He will give them their answer at the door; better none; "Iwill answer them according to the multitude of their idols, " _i. E. _according to the merit of their idolatry: they bring the matter of theirown damnation with them, and they shall carry away nothing else from Me, but the answer or obsignation of that damnation. Oh! it is a dangerousthing, to bring the love of any sin with us to the ordinances of God, "If I regard iniquity in my heart, the Lord will not hear my prayer. "And so may we say to our own souls; if I regard iniquity, the Lord willnot accept my person, He will not regard my covenant. If God seeanything lie nearer our hearts than Himself, He will scorn us, and ourservices. If, therefore, you would be accepted, "out with your idols;"cast out the love of sin, out of your hearts; and be upright with yourGod in this holy undertaking. It is the main qualification in the text, "they shall inquire the way to Zion, with their faces thitherward, "_i. E. _, in sincerity, with uprightness of spirit, with the full set andbent of their souls: as it is said of Christ, when He went to Hispassion; "He stedfastly set His face to go up to Jerusalem. " He wentwith all His heart to be crucified; with a strong bent of spirit. Beloved, we are not going to "crucifying work, " (unless it be to crucifythe flesh with the affections and lusts) but to marriage work; "to joinourselves to the Lord, in an everlasting covenant. " Let us do it "withour faces Zion-ward;" yea, let us stedfastly set our facesreformation-ward and heaven-ward, and God-ward, and Christ-ward, withwhom we enter covenant this day. A man may inquire the way to Zion, withhis face towards Babylon; a people or person may enter covenant withGod, with their hearts Rome-ward, and earth-ward, and sin-ward, andhell-ward. Friends, look to your hearts. "Peradventure, said Jacob, myfather will feel me, and I shall seem to him as one that mocks, and Ishall bring a curse upon me, and not a blessing. " Without allperadventure, may we say, our Father will feel us; for He searcheth allhearts, and understandeth the imagination of the thoughts. If we befound as they that mock, shewing much love with our mouths, while ourhearts are far from Him, we shall bring a curse upon ourselves; yea, andupon the kingdoms also, and not a blessing. It is reported to the honourof Judah, in the day of their covenanting with their God; "they hadsworn with all their heart, and with their whole desire. " And theirsuccess was answerable to their sincerity; for so it follows, "And theLord was found of them, and gave them rest round about. " Oh! that thismight be our honour and happiness in this day, of our lifting up ourhands to the most high God, that God might not see in us a double heart, an heart and an heart, as the Hebrew expresses it, _i. E. _ one heart forGod, and another for our idols; one heart for Christ, and another forAntichrist, : but He might see us a single, upright hearted people, without base mixtures and composition; for He loves truth, _i. E. _sincerity, in the inward parts; that He finding such sincerity as Helooks for, we also might find such success as we look for; safety anddeliverance to both the nations; yea, that both in respect of oursincerity and success, that might be made good upon us that is spoken tothe eternal honour of that good king Hezekiah, "And in every work thathe began in the service of the house of God, and in the law, and in thecommandments to seek his God, he did it with all his heart, andprospered. " Universal sincerity is accompanied with universalprosperity; in all he did, he was upright, and in all he did, heprospered. Brethren, whatever you want, be sure you want not sincerity;let God see you fully set in your hearts to take all from sin, and togive all to Jesus Christ; me-thinks I hear God saying unto us, "according to your uprightness, so be it unto you. " In the _Fourth_ place, if you would be accepted by God in this holyservice, labour to make God your end. It is your pattern in the text, "they shall go and seek the Lord;" it was not now "howling upon theirbeds for corn and wine, " as formerly; of which God says, "they cried notunto Me, " _i. E. _, they did not make God the end of their prayers; aselsewhere God tells them: "When ye fasted and mourned in the fifth andseventh month, even those seventy years, did ye fast to Me, even untoMe?" In seventy years, they kept sevenscore fasts in Babylon; and yet, amongst them all, they kept not one day unto God; for though the dutylooked upon God, they that did the duty did not look upon God; that is, they did not set up God, as their chief end, in fasting and praying:they mourned not so much for their sin, as for their captivity; or, iffor their sin, they mourned for it not so much as God's dishonour, asthe cause of their captivity; they were not troubled so much, that theyhad by their sins walked contrary to God, as that God, by His judgments, had "walked contrary to them. " They fasted and prayed, rather to get offtheir chains than to get off their sins; to get rid of the bondage ofthe Babylonians, than to get rid of the servitude of their own baselusts. But now, blessed be God, it was otherwise: "the children ofIsrael shall come, they and the children of Judah together" to what end?"They shall seek the Lord, " _i. E. _ they shall seek God for Himself, andnot only for themselves; "going and weeping;" why? Not so much that Hehath offended them, as that they have offended Him; for their sins, morethan for their punishments; so it is more distinctly reported, "A voicewas heard upon the high places, weeping and supplications of thechildren of Israel; because they have perverted their way, and haveforsaken the Lord their God. " They had forgotten God before, not only intheir sins, but in their duties; "they cried not to Me; they fasted notto Me; not at all unto Me. " But now they remember the Lord their God;they seek His face; they labour to atone Him; yea, they seek Him to betheir Lord, as well as their Saviour; to govern them, as well as todeliver them; "they ask the way to Zion;" they require as well, andmore, how they should serve Him, as that He should save them. "The Lordis our judge, the Lord is our law-giver, the Lord is our king, He willsave us. " Beloved Christians, let us write after this copy, and in thisgreat business we have in hand, let us seek God, and seek Him as afountain of holiness, as well as a fountain of happiness. Take we heedof those base, low, dung-hill ends, which prevailed upon the Shechemitesto enter into covenant with the God of the Hebrews, "shall not theircattle and substance be ours?" Let the two nations, and every soul inboth the nations, that lift up the hand to the most high God, in thisholy league and covenant, take heed of, and abhor such unworthythoughts, if they should be crowding in upon this service, and say untothem, as once Christ to Peter, "get thee behind me, Satan; thousavourest not the things that be of God, but the things that be of men. "You may remember how it fared with Hamor, and his son Shechem, and theirpeople, to whom they propounded these base ends. God did not onlydisappoint them of their ends, but destroy them for them; their aimswere to get the Hebrews' substance and cattle; but they lost their own, with lives to boot; "For it came to pass on the third day, when theywere sore, two of the sons of Jacob, Simeon and Levi, came upon the cityboldly, and slew all the males. And the sons of Jacob came upon theslain, and spoiled the city; they took their sheep, and their oxen, andall their wealth. " A most horrid and bloody treachery and cruelty inthem, which stands as a brand of infamy upon their foreheads to thisday; but a most just and righteous censure from God, and a caution toall succeeding generations, of prostituting heavenly and holy ordinancesto earthly and sensual ends. Oh! let it be our "admonition, upon whomthe ends of the world are come, to the end, that we may not tempt God, as they also tempted. " For, if God so much abhorred, and so severelypunished these worldly respects in the men of the world; if God was soangry with poor purblind heathen, who had no other light for theirguide, but the glimmering light of nature; how will His anger not onlykindle, but flame in the avenging of such baseness upon Christians, apeople of His own, who have the glorious light of the gospel of JesusChrist, to discover to them higher and heavenly ends and references? Sothat such a kingdom, people, or person, that should dare to bring suchbase carnal ends, to so spiritual and divine a contract, should be madea monument of the wrath and vengeance of divine justice; and while theypropound to themselves safety, or riches, or greatness, from such anexcellent ordinance, God makes it by a strange but a righteous hand, anoccasion of misery and ruin to them and their posterity, to manygenerations. Christians, labour to set up God in this day and duty, wherein youengage yourselves so nigh unto Him; and if you would have heavenlyblessings, see that you propound and pursue heavenly ends and aims;lest, while you come to make a covenant with God, you commit idolatryagainst Him. Whatsoever we make our ultimate and highest end, we makeour God. If therefore you cannot make God your sole, your only end, yetbe sure you make Him your choicest, your chiefest end; keep God in Hisown place; and let all self-respects whatsoever vail to His glory, according to that great rule, "whether you eat or drink, or whatsoeverye do, do all to the glory of God. " _Fifthly_, To do this business to acceptation, we must do it cheerfully:as God loves a cheerful giver, so He loves a cheerful hearer, a cheerfulpetitioner, and a cheerful covenanter; and you have it in the text too, "come let us;" there is their readiness and cheerfulness to the work; asit was that for which the apostle doth commend his Macedonians inanother service. "This they did, not as we hoped, but first gavethemselves to the Lord. " So these, they give themselves to God of theirown accord, "come let us. " Oh! that the ministers of the Gospel mighthave occasion to make the same boast of you, concerning this solemnordinance before you, that they might say and rejoice, that you were apeople, "that gave yourselves to the Lord, " and unto the work ofreformation, not by a Parliamentary fear, or by our ministerialcompulsions; but, above our hopes, and beyond our expectations; of yourown accord. See what a wonder, not only of cheerfulness, but of joy andtriumph, is recorded of the Jews in king Asa's time, in their taking ofthe covenant. "They sware unto the Lord with a loud voice, and withshouting; and with trumpets, and with cornets. And all Judah rejoiced atthe oath; for they had sworn with all their hearts. " There was indeed asevere mulct, a capital censure enacted, against those that shouldrefuse, and reject this ordinance. "They should be put to death, whethergreat or small, whether man or woman. " A very grievous censure; but itseems there was neither need, nor use for it; "for all Judah rejoiced atthe oath;" the people looked upon this service, not as their pressure, but as their privilege; and therefore came to it, not with contentednessonly, but an holy triumph, and so saved the magistrate and themselvesthe labour and charges of executing that sentence on delinquents. Oh!that this may be your wisdom and honour; that whatever penalty thehonourable Parliaments of either nation, shall in their wisdom think fitto proportion to the grievous sin of rebelling against this covenant ofthe Lord; (and it seems by the instance before, that whatsoever penaltythey shall ordain less than death, will not be justice only butmoderation) I say, whatever it shall be, it may be rendered useless andinvalid by the forwardness and rejoicings of an obedient people; thatall England, as well as Scotland, would rejoice at the oath, and swearwith all their hearts. For certainly it will not be so much our duty asour prerogative, as I have shewed you before, to enter into covenantwith God and His people. It is the day of God's power: the Lord make youa "willing people. " And, as a testimony of this willingness and joy, imitate the people here in the text, and stir up one another, andprovoke one another to this holy service. "Let us join ourselves to theLord. " They express their charity, as well as their joy; they would notgo to Zion alone; they call as many as they meet with them; "come let usjoin ourselves to the Lord. " Oh, that this might be your temper! It isthe very character of the evangelical church; as both Isaiah and Micahhave described it; their words be the same. "Many people shall go andsay, come ye, and let us go up to the mountain of the Lord. " Oh! thatwhile neutrals and malignants do discourage one another, and set off oneanother, and embitter one another's spirits; God and His ministers mightfind you encouraging each other, and provoking one another, andlabouring to oil one another's spirits, to this (as other) Gospel dutyand prerogative; God could not choose, but be much pleased with such asight. I might have made this a distinct qualification, but forbrevity's sake, I couch it under this head. I come to the last. If youwould be accepted, bring faith with you to this service: and that in afourfold reference; 1. God. 2. The ordinance. 3. Ourselves. 4. JesusChrist. _First_, In reference unto God; "for he that will come to God, " in anyordinance, "must believe that God is and that He is a rewarder of themthat diligently seek Him. " There is nothing God takes better at Hispeople's hand, than when they come with their hearts as full of goodthoughts of God as ever they can hold; such as, "Lo, this is our God, wehave waited for Him, and He will save us; we have waited for Him, wewill be glad, and rejoice in His salvation. " "He will save, " "we will beglad, " _i. E. _, God will undoubtedly give us occasion of gladness andtriumph in His praises. Oh, sweet and blessed confidence of divinegoodness! how well doth this become the children of such a father, whohath styled Himself the Father of mercies? Good thoughts of God domightily please, and even engage God to shew mercy to His people. "Letus therefore come with boldness to the throne of grace;" even in thisordinance also, "that we may obtain mercy, and find grace to help us inthis time of our need. " _Secondly_, Let us bring faith in reference to the duty; as we are tobelieve well of God, so we are to believe well of the duty, that it isan ordinance wherein God will be sanctified, and found of them that seekHim. It is not enough, that we seek Him in His ordinance, but that webelieve it to be His ordinance. "Whatever is not of faith, is sin;" Hespeaks not of a faith that doth justify the person; but of a faith thatdoth justify the performance; that is, a thorough conviction ofconscience, that the work, whatsoever it is, is such that the word willbear me out in it, such as God Himself doth approve. To do doubtfully, is to do sinfully; an ignorant person cannot please God. _Thirdly_, Bring faith in reference to your own persons; believe thatGod will accept of them in this ordinance; whatever your success shallbe in regard of the kingdom, yet you shall find acceptance in regard ofyour persons: so the church. "Thou meetest him that rejoiceth, andworketh righteousness, those that remember Thee in Thy ways. " When apeople or person can say, as the church in another place, "In the way ofThy judgments, have we waited for Thee, O Lord; the desire of our soulis to Thy name, and to the remembrance of Thee, " God will not stay tillthey come unto Him, but He will meet them half-way; "thou meetest him, "like the father of the prodigal, while they are yet half-way, He willsee, and run, and meet, and fall upon their neck; and while they weep atHis feet, tears of contrition; He will weep over their necks, the tearsof compassion: Oh! stir up yourselves, and engage your faith to believe, and expect a gracious entertainment. If God see you coming in theintegrity and uprightness of your hearts, to enter into covenant withGod, to take Him as your God, and to give up yourselves to be Hispeople, to take away all from sin, and to give all to Jesus Christ; Hewill certainly take it well at your hands, and say unto you, "come, mypeople, and welcome; I will be your God, and you shall be my people;"which that you may not miss of, In the _fourth_ place, come believingly, in reference to Jesus Christ;be sure you bring a Christ with you; for "He hath made us accepted inthe Beloved. " Come without a Christ, and go without acceptance. The day of atonement among the Jews was called the day of expiation; andthe word _kippurim_ is derived from an Hebrew root, that signifies tocover; and so the day of atonement was as much as to say, "the day ofcovering; the covering of nakedness: and the covering of sin. " "Blessedis the man whose transgression is forgiven, and whose sin is covered. "In which very name of the day, the ground or reason is held forth, whyit was called a day of atonement, because it was a day of covering:wherein Christ was typified, Who is the "the covering of the saints; thelong white robes of His righteousness" covering both their persons andperformances; so that the nakedness of neither doth appear in the eyesof His Father; "He hath beheld no iniquity in Jacob, neither hath seenperverseness in Israel. " Why? Not because there was no "iniquity inJacob, nor perverseness in Israel, " for there was hardly any thing else;but because their iniquity and perverseness were hid from His eyes, being covered with the mantle of His Son's righteousness, the Messiah, which He had promised, and they so much looked for. Let us therefore inthis service, as in all, "put on the Lord Jesus. " That as Jacob in thegarments of his elder brother Esau, so we in the garments of our elderbrother Jesus, may find acceptance and obtain the blessing. And thusmuch be spoken concerning the first branch of this third query, how toacceptation? I come now to the Second branch of it, and that is, How to perpetuity?Or, how may we perform this service so that it may be "an everlastingcovenant, that may never be forgotten?" To that end, take these fewbrief directions, and I have done. _First_, Labour to come to this service with much soul-affliction forformer violation of the covenant, either in refusing, or profaning, orbreaking thereof: the foundations must be laid low, where we would buildfor many generations. In what deep sorrows had you need to lay thefoundations of this covenant, which you would have stand to eternity, that it may be "an everlasting covenant. " This you have in the text;"they shall seek the Lord, going and weeping;" weeping in the sense oftheir former rebellions and apostasies, whereby they forfeited theirfaith, and brake their covenant with the Lord their God; and it was noordinary slight business they made of it. "A voice was heard upon thehigh places, weeping and supplication. " They were not a few silenttears: no, they "lift up their voices and wept, " as was said of Esau. They cried so loud, that they were heard a great way off. "A voice washeard upon the mountains;" and it was as bitter, as it was loud; "agreat mourning, as the mourning of Hadadrimmon in the valley ofMegiddon, " when all Judah, Jerusalem, Jeremiah the prophet, and all thesingers, bewailed the death of their good king Josiah, with a grievouslamentation, "and made it an ordinance forever. " Oh! that as we havetheir service in hand, so we had their heads and their hearts, to manageit with rivers of tears, for our former vileness: that we could weepthis day together, and afterward apart, as it is prophesied, "Everyfamily apart, and our wives apart;" yea, and every soul apart, that wehave dealt so evilly with so good a God, so unfaithfully with sofaithful a God; that we could put our mouths in the dust, and smite uponour thigh, and be ashamed and confounded, for all the wickedness we havecommitted against God and His covenant, in any, or all these ways. Sucha posture God will see us in, before He will shew us "the way to Zion;"before He will reveal to us the model and platform of reformation; forso was His charge to Ezekiel, "If they be ashamed of all that they havedone, shew them the forms of the house, and the fashion thereof, and thegoings out thereof, and the comings in thereof, and all the formsthereof, and all the ordinances thereof, and all the forms thereof, andall the laws thereof, and write it in their sight. " Surely, thisblessed prophecy hath an eye upon our times, for this is one of thosedays, as I told you before, wherein God will make good these graciouswords unto His people; and God hath called together His Ezekiels, Hisministers, to "shew the house, " _i. E. _, the form and pattern of theevangelical house or church, unto the house of England and Scotland. "Shew the house to the house of Israel, that they may be ashamed. " Thatis, shew them the outside thereof, shew them "that there is such ahouse, " which they never yet beheld with their eyes, that they may behumbled and ashamed of their former idolatries. And thus do our Ezekielstell us, there is a way of gospel government, of such beauty andexcellency, as our eyes never yet beheld, nor the eyes of ourforefathers; to the end, that we may be ashamed of all our formeridolatries and superstitions, our monstrous mixtures of popery andwill-worship in the ordinances of Christ; and that we have not soonerinquired after the mind of Christ, how He will be worshipped in Hishouse; but now, unless we be ashamed, _i. E. _, deeply and thoroughlyhumbled, for all that we have done unworthy of Christ and His worship, and the covenant of our God, we shall never see the inside, that is, thelaws and the ordinances, and the forms of this house, which are bothvarious and curious; for so the variety and repetition of the wordsimply. The prophets are not to reveal these unto us, unless we beashamed; God will either withdraw them from us, or, which is worse, withdraw Himself from them; so that our eyes shall never behold the Lordin the beauty of holiness; we shall not be admitted to see the beautyand glory of such a reformation, as our souls long for. And as God willsee us in this posture, before He reveal to us the model and platform ofreformation; so also, till we be in such a posture of deep humiliation, for our former abominations, we shall never be stedfast and faithful inthe covenant of God. Till our hearts be throughly broken forcovenant-breach, we will not pass much for breaking covenant, upon everyfresh temptation. Yea, till that time we be humbled, not for a day only, and so forth: but unless we labour to maintain an habitual frame ofgodly sorrow upon our hearts for our covenant-violations, shall we everbe to purpose conscientious of our covenant? A sad remembrance of oldsins is a special means to prevent new. When every solemn remembrance offormer vileness, can fetch tears from our eyes, and blood from ourhearts, and fill our faces with an holy shame, the soul will be holilyshy of the like abominations, and of all occasions and tendenciesthereunto: "Remembering mine affliction and my misery, the wormwood andthe gall. My soul hath them still in remembrance, and is humbled withinme. " When old sins cost dear, new sins will not find an easyentertainment. When old sins are new afflictions, when the remembranceof them is as wormwood and gall, the soul will not easily be bewitchedto drink a new draught of that poisoned cup any more. Christian, believeme, or thou mayest find it by experience too true, when thou hast forgotold sins, or canst remember them without new affliction of soul, thouart near a fall; look to thyself, and cry to God for preventing grace. There will be great hopes we shall be faithful in our new covenant, whenwe come with a godly sense and sorrow for our abuse of old, and labourto maintain it upon our spirits. _Secondly_, If you would have this covenant to be a perpetual covenant, labour to see old scores crossed; do not only mourn for thycovenant-unfaithfulness; but labour to get thy pardon written and sealedto thee in the blood of the covenant. There is virtue enough in theblood of the covenant, to expiate the guilt of thy sins against thecovenant. "I will sprinkle clean water upon you, and you shall be clean;from all your filthiness, and from all your idols, will I cleanse you. "Their sins of idolatry, were sins especially against their covenant;idolatry being the violation of the marriage-knot, between God and apeople; yet even from them doth God promise to cleanse them, upon theirrepentance and conversion. The blood of the covenant, compared to waterfor the cleansing virtue thereof, should cleanse them from theircovenant defilements. "The blood of Jesus Christ cleanseth us from allsin. " "Thou hast played the harlot with many lovers; yet, return againto me, saith the Lord. " It is a mighty encouragement to renew ourcovenants with God, that He is so ready to pardon the breach of old; andthe sense of this pardon is a mighty engagement and strengthening, tokeep our new covenants. Oh! for God to say to a poor soul, "be of goodcheer, thy sins be forgiven thee. " "And I have blotted out thy sins as acloud, and thy transgressions as a thick cloud. " All thy unkindnessesand unfaithfulnesses, thy treacherous dealings against the covenant, shall be forgotten; they shall do thee no harm. This will mightilystrengthen the hands, and fortify the heart, and even make itimpenetrable and impregnable against all the solicitations andimportunities of old temptations: see a notable instance of this, "Iwill heal their backslidings, I will love them freely; for mine anger isturned away from him. " "I will be as the dew to Israel. " "His branchesshall spread. " "They that dwell under His shadow shall return. " Whatfollows these gracious promises? Why, Ephraim shall say, "What have I todo any more with idols?" He that before was so inseparably joined toidols, that he could not be divorced from them; "Ephraim is joined toidols. " All the blows that God gave him, tho' God should have beaten himto pieces, as he himself afterward confessed, could not beat him offfrom his idols; insomuch, that God at length gave him over, as anhopeless child. "Ephraim is joined to idols, let him lone. " Yet, nosooner doth this Ephraim hear of a pardon, and of the love of God tohim, but the bonds between him and his idols are dissolved, and away hethrusts them with indignation. Ephraim shall say, "What have I to dowith idols?" Or as the prophet Isaiah expresseth it, "Ye shall defilethe covering of the graven images of silver, and the ornament of thymolten images of gold; thou shalt cast them away as a menstruous cloth, thou shalt say unto it, get thee hence. " And thus it is with a people, or a person, when once "God sheds abroad His Spirit in their hearts, "and makes them "hear joy and gladness, " in speaking, or sealing, apardon upon their souls; they that before were joined to their idols, drunkenness, uncleanness, covetousness, pride, ways of false worship, old superstitious customs, and ceremonies, and the like; so that therewas no parting of them; or those who had long been grappling andconflicting with their strong corruptions and old temptations, and inthose conflicts had received many a foil, and got many a fall to thewounding of their consciences, and cutting deep gashes upon their souls;now they stand up with a kind of omnipotence among them, no temptationis able to stand before them; they say to their idols, whether sinfulcompany, or sinful customs, "get ye hence, and what have I to do anymore with idols?" What have I to do with such and such base company?What have I to do with such base filthy lusts? "I am my beloved's, andmy beloved is mine. " Christ is mine, and I am His. The reason of it is, because pardon begets love; "she loved much, because much was forgivenher. " And love begets strength: "for love is as strong as death": yea, stronger than sin or death; "They loved not their lives to the death, "and "I count not my life dear, " says Paul, when once the man had tastedof the free grace of God in the pardon of his sins, "who before was ablasphemer, and a persecutor, and injurious. " He could find in hisheart, not only to lay down a lust, but to lay down his life too forJesus Christ: "for whose sake, (saith he), I have suffered the loss ofall things; and I count not my life dear, so that I might finish mycourse with joy, and the ministry which I have received of the LordJesus, to testify the gospel of the grace of God. " My beloved Christians, if you would be faithful in the covenant of God, into which you are now entering, sue out your pardon for what is past;yea, entreat the Lord, not only to give a pardon, but to speak a pardon, and seal a pardon upon your hearts; and never give the Lord rest, tillthe Lord have given rest to your souls. "The joy of the Lord is yourstrength. " _Thirdly_, If you would make an unchangeable covenant, with anunchangeable God, come furnished with and maintain upon your hearts, anabundant measure of self-distrust; labour to be thoroughly convinced ofyour own nothingness and disability. "By his own strength shall no manprevail. " Surely, thine own treachery may inform thee, and thine ownbackslidings may convince thee, to confess with Jeremiah, "O Lord, Iknow (I know it by sad experience) the way of man is not in himself: Itis not in man that walketh to direct his steps. " Staupitius confessed toLuther, that he thought in his very conscience he had above a thousandtimes renewed his covenant with God, and as many times broken it: a sadconfession, and yet how many among us may take up the like lamentation!Be convinced of it, I beseech you, and maintain the sense of thisconviction upon your spirits. Say oft within yourself, I am nothing, worse than nothing. This treacherous heart of mine will betray me intothe breach of my covenant, if the Lord leave me to myself, I shall oneday fall by the hand of my corruptions. He that walks tremblingly, walkssafely. In the _Fourth_ place, be often renewing your resolutions. It was theexhortation of that good man to the new converts at Antioch, where theywere first called Christians, "that they should cleave unto the Lordwith full purpose of heart. " This covenant, I have shewed you, is theordinance whereby you cleave unto the Lord, the joining ordinance. Oh!do it with full purpose of heart, and be often putting on fresh andfrequent resolutions, not to suffer every base temptation of Satan, every deceitful, or malignant solicitation of the world, every foolishand carnal suggestion of the flesh, to bribe and seduce you from thatfidelity which you swear this day to Jesus Christ and the kingdoms. Awell grounded resolution is half the work, and the better half too; forhe that hath well resolved, hath conquered his will; and he that hathconquered his will, hath overcome the greatest difficulty: no suchdifficulty in spiritual things, as to prevail with one's own heart. Withthese cords, therefore, of well bottomed resolutions, be oft bindingyourselves to your covenant, as once Ulysses did himself to his mast, that you may not be bewitched by any Syrenian song of the flesh, world, or the devil, to violate your holy covenant, and drown yourselves in asea of perdition. And to that end, it would not be altogether useless, to fix your covenant in some place of your houses, or bed-chamber, whereit may be oftenest in your eyes, to admonish you of your religious andsolemn engagements, under which you have brought your own souls. TheJews had their "phylacteries, or borders upon their garments, " whichthey did wear also upon their heads, and upon their arms; which, tho'they abused afterward, not only to pride, making them broader than theirfirst size or pattern, in ostentation and boasting of their holiness, our Saviour condemns in the scribes and pharisees. And to superstition, for they used them as superstitious helps in prayer, which they colouredunder a false derivation of the word in the Hebrew, yet God indulgedthem in this ceremony, as an help for their memories, to put them inremembrance to keep the law of the Lord. And God Himself seems to usethis art of memory, as it were, when, comforting His people, He tellsthem, "behold I have graven thee upon the palms of My hands, thy wallsare continually before Me. " I must confess, the nature of man is very prone to abuse and pervertsuch natural helps to idolatry and superstition. This instance of theJews, wretchedly improving their phylacteries to superstitious purposes, their idolizing of the brazen serpent; and thereby of a cure, turning itinto a plague, a snare, with the like, are sufficient testimonies. Andwe see how the papists have abused and adulterated the lawful use ofnatural mediums, to the unlawful use of artificial mediums of their owninventions; images and crucifixes, first to help their memories, andstir up their devotions in their prayers, and then to pray unto them, asmediums of divine worship. The more cautious had Christians need be inthe use of those mediums, which either God hath ordained by specialcommand for the help of our memories, and stirring up of our graces, asthe visible elements in the sacraments; or such natural advantages, which moral equity allows us for the help of our understandings andmemories in spiritual concernments; such is this, we are now speakingof; it being the same with the use of books and tables. Tertullian tellsus of a superstitious custom among the ancient Christians, that theywere wont to set up images over their doors and chimneys, to keepwitches when they came into their houses from bewitching their children;and so by a little kind of witchcraft, prevented witchcraft. But surely, to set up this covenant, where we might often see and read whatengagements we have laid upon our souls, (and I could heartily wishChristians would do it at least once a week) it will be an innocent andwarrantable spell, to render the witchery of the flesh, world, anddevil, fruitless and ineffectual upon our spirits, while the soul maysay with David, "Thy vows are upon me, O God: I will render praise untoThee. " But _Fifthly_, consider often and seriously, who it is that must upholdyour resolutions; even He that upholds heaven and earth: no less powerwill do it; "for you are kept by the power of God through faith untosalvation. " It is God that first gives the resolution, and then mustuphold, and bring it into act; "It is God that worketh in you, both towill and to do of His good pleasure, " and therefore labour, I beseechyou, to do these two things. _First_, Put all your resolutions into the hands of prayer: David was aman of an excellent spirit, full of holy resolves. "I will walk in mineintegrity, " "And I will keep Thy testimonies. " And again, "I have sworn, and I will perform it, that I will keep Thy righteous judgments. " Andyet again, "do not I hate them, O Lord, that hate Thee?" "I hate themwith a perfect hatred. " A thousand such sweet resolutions doth thatprecious servant of God breathe out all along the Psalms; and yet sojealous the holy man is of himself, that he never trusts himself withhis own resolutions; and therefore shall you find him always clapping apetition upon a resolution, as in the quoted places. "I will walk inmine integrity. Redeem me, and be merciful unto me. I will keep Thytestimonies, oh! forsake me not utterly. " Though Thou hast let me fallfearfully, suffer me not to fall finally. And so when he had said, "Ihave sworn, and will not repent, " he presently adds (within a word ortwo), "quicken me, O Lord, according to Thy word. " And again, "accept, Ibeseech Thee, the free-will offerings of my mouth, O Lord, and teach meThy judgments. " God must teach him, as to make, so to make good thefree-will offerings of his mouth, _i. E. _, his promises and vows. And so, when he had made that appeal to God, "do not I hate them that hate Thee, Lord?" he presently betakes himself to his prayers, "search me, O God, and know my heart: try me, and know my thoughts. And see if there be anywicked way in me, and lead me in the way everlasting. " Mark, I pray, "search me, try me, know my heart, know my thoughts, see whether therebe any wicked way, lead me. " He will neither trust himself for what heis, nor for what he shall be; "try me, " he dares not trust his owntrial: "lead me, " he dares not trust his own resolutions: such a sweetholy jealousy of himself doth he breathe forth, with all his heavenlypurposes and resolutions. Oh! all you that would make an everlastingcovenant with God, imitate holy David, upon every holy resolution, clapan earnest petition, say, I will reform my life; oh! redeem me, and bemerciful unto me. I will set up Christ in my heart, I will labour towalk worthy of Him in my life: oh! forsake me not utterly, Lord; leaveme not to myself, I have sworn, and am utterly purposed in all my dutiesI owe to God and man, to amend my life, and to go before others in theexample of a real reformation. O Lord, teach me Thy judgments: quickenme, O Lord, according to Thy word. Thy vows are upon me, that I will, according to my place and calling, endeavour to preserve reformation inScotland, to procure reformation in England; that I will in like mannerendeavour the extirpation of popery and prelacy; to preserve the rightsand liberties of parliaments; discover incendiaries; endeavour thepreservation of peace between the two kingdoms; defend all those thatenter into this league and covenant, that I will never make defection tothe contrary part, or to give myself to a detestable indifferency orneutrality. And this covenant I have made in the presence of AlmightyGod, the searcher of all hearts, with a true intention to perform thesame, as I shall answer at that great day. But now, add with David, "Search me, O God, and know my heart; try me, and know my thoughts, andsee if there be any way of wickedness in me, and lead me in the wayeverlasting. " In a word, put your covenant into frequently renewedresolutions: resolutions into prayer, and prayer, and all into the handsof God. It is God that must gird thee with strength, to perform all thyvows. This, the close of this blessed covenant, into which we enter thisday, doth teach us. "Humbly beseeching the Lord to strengthen us by HisSpirit; for this end, and to bless our desires and proceedings. " And thecovenant in the text, was surely inlaid with prayer, while they engagethemselves to seek the Lord, not only to shew them the way to Zion, butto give them strength to walk in that way. Let it be your wisdom and piety, my brethren, to imitate both; oh pray, and be much in prayer, and be often in prayer: pray daily over thecovenant; as you this day lift up your hands to swear to the most highGod in this covenant, so lift up your hands every day to pray to thatGod for grace to keep this covenant. Let sense of self-insufficiencykeep open the sluice of prayer, that that may let fresh streams ofstrength every day into your souls, to make good your vows; when you becareless to pray over the covenant, you will be careless to keep thecovenant; when you cease to pray, you will cease to pay. If you will bewatchful in praying over your vows, prayer will make you watchful inpaying your vows. If you will be faithful in crying to God, God will befaithful in hearing and helping. Pray therefore, pray over every goodpurpose and resolution of heart towards the covenant of God whichconscience shall suggest, or the Spirit of God shall breathe into yourbosoms, at this present or any time hereafter; as David once prayed overthat good frame of spirit, which he observed in his people; what timethey offered so willingly and liberally to the preparing for the houseof God; "O Lord God of Abraham, Isaac, and of Jacob, our fathers, keepthis for ever, in the imagination of the thoughts of the heart, andprepare their heart unto Thee. " To every command, God is pleased to adda promise; so that what is a command in one place, is a promise inanother. "Circumcise the foreskin of your heart. " But it is a promise, "The Lord thy God will circumcise thine heart, and the heart of thyseed to love the Lord. " Again, "make you a new heart. " So saith the wordof command: "a new heart will I give you:" so speaks the word ofpromise. Once more, "little children abide in Him, " that is the command. Which in the immediate verse before is a gracious promise, "you shallabide in Him. " Divers more such instances I could give you; and whythus? Surely, the command teacheth us our duty, the promise our weaknessand insufficiency to perform that duty. The command finds us work; thepromise finds us strength: the command is to keep us from being idle;the promise to keep us from being discouraged. Well, let us imitate God, and, as He couples a command and a promise, so let us couple aresolution and a petition. As God seconds and backs His command with Hispromise, so let us second and back our promises with our prayers; theone in sense of our duty, the other in sense of our weakness; by theone, to bring our hearts up to God: by the other, to bring God down toour hearts: resolve and petition, promise and pray, and the Lord"prepare your heart to pray, and cause His ear to hear. " _Secondly_, Since God only must uphold your desires, walk continually asin His presence; stability is only to be found in the presence of God;so far we live an unchangeable life, as we walk and live in the presenceof an unchangeable God. The saints in Heaven know no vicissitudes, orchanges in their holy frame and temper of spirit, because they areperfected in the beholding of His face; "with whom is no variableness, nor shadow of changing:" and so far as the saints on earth can keep Godin their presence so far the presence of God will keep them. "I have setthe Lord always before me; and because He is at my right hand, thereforeI shall not be moved, " sang David of himself literally, and in theperson of Christ typically: the privilege was made good to both, so faras either made good the duty. David, according to his degree, andproportion of grace, set God before him, placed Him on his right hand;and so long as he could keep God's presence, the presence of God kepthim; it kept him from sin, "I have kept myself from mine iniquity. " Howso? Why, "I was upright before Him, " in the former part of the sameverse. So long as he walked before God, in God's presence; so long hewalked upright, and kept himself from his iniquity; or rather God'spresence kept him: and, as it kept him from sin, so it kept him fromfear also; "tho' I walk through the valley of the shadow of death, Iwill not fear. " Mark what he saith, though he walk, not step; and walkthrough, not step across; and through, not a dark entry, or a churchyardin the night-time, but a valley, a large, long, vast place; how manymiles long I know not; and this not a valley of darkness only, but ofdeath, where he should see nothing but visions of death, and not baredeath, but the shadow of death: the shadow is the dark part of thething; so that the shadow of death, is the darkest side of death; deathin its most hideous and horrid representations; and yet behold, when hecomes out at the farther end, and a man would have thought to have foundhim all in a cold sweat, his hair standing upright, his eyes set in hishead, and the man beside himself. Behold, I say, he doth not so much aschange colour, his hand shakes not, his heart fails not; as he went in, he comes out; and though he should go back again the same way, he tellsyou, "I will not fear. " How comes this to pass? How comes the man to beso undaunted? Why, he will tell you in the very same verse, speaking toGod, "For Thou art with me. " God's presence kept him from fear, in themidst of death and horror. Thus it was, I say, with David, while hecould keep God in his presence, he was immoveable, impregnable; youmight as soon have stirred a rock, as stirred him, "I shall not bemoved. " Indeed, so long as he was upon the rock, he was as immoveable asthe rock itself; but alas! sometime he lost the sight of his God, andthen he was like other men; "Thou didst hide Thy face from me, and I wastroubled. " When God hid His face from him, or he hid his eyes from God;then how easily is he moved? Fear breaks in, "I shall one day fall bythe hand of Saul. " Sin breaks in, yea, one sin upon the heels ofanother; the adulterous act, upon the adulterous look, and murder uponadultery, as you know in that sad business of Uriah the Hittite; onceoff from his Rock, and he is as weak as dust, not able to stand beforethe least temptation of sin or fear; and therefore as soon as he comesto himself again, he cries, "Oh! lead me to the Rock that is higher thanI;" to my Rock, Lord, to my Rock. But now, the Lord Jesus, the antitypeof David here in this Psalm, because he made good this, (duty shall Icall it?) "For in Him dwelt the fulness of the God-head bodily. " To Himtherefore was this privilege made good perfectly in the highest degree;for tho' He had temptations that never man had, and was to do that whichnever man did; and to suffer that which never man suffered; thecontradiction of sinners; the rage of hell; and the wrath of God: yet, because He set the Lord always at His right hand; yea, indeed was alwaysat the right hand of God; therefore He was not moved, but overcame evenby suffering. Beloved, you see where stability in covenant is to be had; even in thepresence of God. Labour, I beseech you, to walk in His presence, and toset Him always at your right hand; behold, it shall keep you, so thatyou shall not be moved; or, if you be moved, you shall not be removed;if you stumble you shall not fall; or, if you fall, you shall not fallaway; you shall rise again. There is a double advantage in it. _First_, It will keep your hearts in awe; he that sets God in his presence, daresnot sin in His presence: "God sees, " will make the heart say, "How shallI do this great evil, and sin against God?" _Secondly_, There is joy init; "In Thy presence is fulness of joy. " It is true, in its proportionof grace, as well as of glory; and joy will strengthen and stablish, asI shewed you before, "The joy of the Lord is your strength. " As long asthe child is in its father's eye, and the father in its eye, it issecure. "Because thou hast made the Lord, which is my refuge, even theMost High, thy habitation; there shall no evil befall thee. " It willhold as well in the evils of sin, as in the evils of punishment: well, the Lord make you know these precious truths in an experimental manner. I have held you too long; but the business requires it. Remember, Ibeseech you, it is God that must uphold your desires and resolutions;and therefore, 1. Be much in prayer. And, 2. Set yourselves in thepresence of God. He lives unchangeably that lives in the unchangeableGod. In the _Sixth_, and last place, if thou wouldst make an everlastingcovenant with God, that shall never be forgotten, look up to JesusChrist, go to Jesus Christ. He must help, and He must strengthen, and Hemust keep thee, or else thou wilt never be able to "keep thy covenant;"hear Him, else, "without me ye can do nothing. " And as Christ speaksthus in the negative; so you may hear the apostle speaking by blessedexperience in the affirmative; "I can do all things through JesusChrist, Who strengtheneth me. " Observe, I pray, "Without Me ye can donothing. Through Christ I can do all things. " Nothing, all things. Thereis a good deal of difference between two men; take one without Christ, and, be his parts never so excellent, his resolutions never so strong, his engagements never so sacred, "he can do nothing;" unless it be to"break his covenant and vows, " as Samson brake his cords like threadsscorched with the fire; and, take the other with a Christ standing byhim, and be he in himself never so weak and mean, unlearned andungifted, lo, as if he were clothed with omnipotency, "he can do allthings, " he can subdue such corruptions, conquer such temptations, perform such duties, and in such a manner, do such things, suffer suchthings, (and in all these keep his covenant with God) as to other men, and to himself before, were so many impossibilities; he could notbefore, now He can. Nothing before, all things now. All things fit foran unglorified saint to do; all things God expects from him; all thingsin a gospel sense; all things comparatively to other men, and tohimself, when he was another man. See, I beseech you, how without aChrist, and thro' a Christ, makes one man differ from another; yea, andfrom himself, as much as can and cannot; all things and nothing;impotency and omnipotency, "Without me ye can do nothing. " "ThroughChrist I can do all things. " If therefore you would make a covenant withEternity to eternity, study Christ more than ever, labour to "knownothing but Jesus Christ, and Him crucified. " And therein these twothings, _First_, Labour to get interest in Christ. Interest is the ground ofinfluence; union the fountain or spring of communion; so Christ, "as thebranch cannot bear fruit of itself, except it abide in the vine; no morecan ye, except ye abide in Me. " There you have the truth and the simileof it; no fruit from Christ, without being and abiding in Christ; thereis truth: illustrated and proved by the vine and the branch; there thesimile, which is prosecuted and enlarged by our Saviour. And, as all communion ariseth from union, so look what the union is, such is the communion; Christ was filled with the fulness of God becauseunited to God; the saints receive of the fulness of Christ, becauseunited to Christ. "I in them, and Thou in Me. " Only here is thedifference. Christ's union with His Father was personal, infinite, andsubstantial, and therefore the communications were answerable, "For Godgave not the Spirit by measure unto Him. " But the saints' union withChrist, being of an inferior nature; their communications also areproportional; yet such as serve poor creatures to all blessed savingpurposes. And therefore with Paul, labour to "be found in Christ, " thatso you may know experimentally the power of His resurrection, and thefellowship of His sufferings. All the power and virtue that are in JesusChrist, are only for them that are in Him, as the branch in the root, asthe members in the body. Christ is called the covenant of God. "I will give thee for a covenantof the people. " As Calvin well expounds it, _sponsor foederis_, thesurety or undertaker of the covenant, of that second new covenant, between God and His people, not the Jews only, but the Gentiles also. Asurety on both sides: the surety of God's covenant to them; "For all thepromises of God are in Him, yea, and in Him, Amen. " He sees them allmade good to the heirs of promise. And Christ again is the surety oftheir covenant unto God; for He undertakes to make good all theircovenants, and vows, and promises unto God. "Those that Thou gavest Me, I have kept, " saith Christ. "And I live (saith Paul), yet not I, butChrist liveth in me. " So that it is Christ who makes the covenant goodon both sides, as God's to His people, so His people's to God; and so itfollows in that place of Isaiah, "I have given thee for a covenant tothe people, to establish the earth;" establishment must come fromChrist, the undertaker, the surety of the covenant; as He paid the debtfor the time past, so He must see the articles of the covenant kept forthe time to come. For want of such an undertaker or surety, the firstcovenant miscarried: It was between God and the creature, without amediator; and so the creature changing, the covenant was dissolved; butthe second, God meant should not miscarry, and therefore puts it intosure hands; "I have laid help upon One that is mighty, " speaking ofChrist, and "I will give Thee for a covenant to the people. " God hathfurnished Christ wherewithal to be a surety; to make good His covenantto His people, and their covenant to Him. But now, He hath this stock of all-sufficiency for none but these thatare His members, He actually undertakes for none but those that areactually in Him; "These that Thou hast given Me I have kept. " He keepsnone but them whom the Father hath given Him; given Him so as to be inthem, and they in Him. "I in them, they in Me. " Well, if thou wouldst beunchangeable in thy covenant, get interest in Christ who is thecovenant; the unchangeable covenant; "The Amen, the faithful and truewitness. " "Yesterday and to-day, and the same for ever. " Get interest, "count all things loss and dung, that thou mayst win Christ, and befound in Christ. " Yea, do not only labour to get interest, but prove thyinterest. Take not up a matter of so infinite concernment upon trust:all that thou dost covenant to God, and that God doth covenant to thee, depends upon it; and therefore, "work it out with fear and trembling, and give all diligence to make it sure unto thy soul. " Study evidences, and be content with none but such as will bear weight in the "balance ofthe sanctuary;" such as the word will secure; such as to which the wordwill bear witness, that they are inconsistent with any Christless man orwoman, whatsoever; and pray with unwearying supplications that God willnot only give thee interest, but clear thy interest, and seal upinterest upon thy soul and thee, to the day of redemption. _Second_, study influence when in Christ, then hast thou right to drawvirtue from Christ, for behold, all the fulness that dwells in Christ isthine; all that life, and strength, and grace, and redemption, that isheld forth in the promise, it is all laid up in Christ, as in amagazine; and by virtue of thy interest in, and union with the LordJesus, it is all become thine. Hence you hear the believing soul makingher boast of Christ, as before, for righteousness so also for strength. "In the Lord have I righteousness and strength. " As righteousness foracceptance, so strength also for performance of such duties, as God inHis covenant doth require and expect at the believer's hands: I have nostrength of mine own, but in Christ I have enough; "In the Lord I haverighteousness and strength. " Christ is the lord-keeper, or lord highsteward, or lord treasurer; to receive in and lay out, for and to allthat are in covenant with the Father. And this is one main branch ofGod's covenant with the Redeemer, that He gives out to the heirs ofpromise, wherewithal to "keep their covenant with God;" so that theynever depart from Him. "As for Me, this is My covenant with them, saiththe Lord, My Spirit that is upon thee, and My words which I have put inthy mouth, shall not depart out of thy mouth, nor out of the mouth ofthy seed, nor out of the mouth of thy seed's seed, saith the Lord, fromhenceforth and for ever. " These be the words of God the father to theRedeemer, concerning all His spiritual seed; "the Redeemer shall come toZion. " And that Spirit, and these words of life and grace which wereupon the Redeemer, must be propagated to all His believing seed; byvirtue whereof, their covenant with God, shall in its proportion be likeGod's covenant with them (for indeed the one is but the counterpart ofthe other) unchangeable, everlasting. "I will make an everlastingcovenant with them, that I will not turn away from them to do them good;but I will put My fear in their hearts, and they shall not depart awayfrom Me. " Now therefore, my brethren, since there is enough in Christ, study howto draw it out: indeed it will require a great deal of holy skill to doit; it requires wisdom to draw out the excellencies of a man: "Counselin the heart of a man is deep, but a man of understanding will draw itout. " It is a fine art to be able to pierce a man, that is like a vesselfull of wine, and set him a running; but to draw out influence andvirtue from the Lord Jesus is one of the most secret hidden mysteries inthe life of a Christian: indeed we may complain, "the well is deep, andwe have nothing to draw withal. " But labour to get your bucket of faith, that you may be able to "draw water out of this well of salvation. "Labour by vital acts of a powerful faith; set to work in meditation andprayer, to draw virtue and influence from Jesus Christ; the mouth ofprayer, and the breathings of faith from an heart soakt and steept inholy meditations, applied to Jesus Christ, will certainly (tho' perhapsinsensibly) draw virtue from Him. Behold, faith drew virtue from Christby a touch of His garments: shall it not much more draw out that richand precious influence, by applying of Him in the promises, and in Hisoffices unto our souls? Consider, O Christian, whoever thou art, eventhou that art in Christ, consider, God hath not trusted thee with graceenough before hand, for one month, no, not for a week, a day; nay, thouhast not grace enough before hand for the performance of the next duty, or the conquering of the next temptation; nor for the expediting thyselfout of the next difficulty; and why so? But that thou mayest learn tolive by continual dependence upon Jesus Christ, as Paul did, "The lifethat I now live in the flesh, I live it by the faith of the Son of God. "Paul lived by fresh influence drawn from Christ by faith, every day andhour; study that life, it is very mysterious, but exceeding precious. Had we our stock before hand, we should quickly spend all, and provebankrupts: God hath laid up all our treasure of "wisdom, righteousness, sanctification, and redemption in Jesus Christ, " and will have us livefrom hand to mouth, that so we might be safe, and God's free grace beexalted: "It is of faith, that it might be by grace, to the end yourpromise might be sure to all the seed. " Wherefore, holy brethren, partakers of this heavenly calling, look up to Jesus Christ, who is thecovenant of His Father, and your covenant; lo, He calls you. "Look untoMe, and be ye saved all the ends of the earth. " Surely they are worthyto perish, who will not bestow a look upon salvation: oh, look humbly, and look believingly, and look continually; look for interest, look forinfluence, look for righteousness, look for strength; and let JesusChrist be all in all to thy soul: thou wilt never be any thing, nor doany thing in Christianity, till thou comest to live in and upon JesusChrist, and Him only: humbly entreat the Lord, and give Him no rest, that He will make a covenant with thee in Christ, which shall keep thee, and then thou wilt be able to keep thy covenant: look up to Christ forcovenant grace, to keep covenant-engagement, and so shalt thou do thisservice in a gospel sense, to acceptation, to perpetuity. I have now done with these three queries; What? Why? How? How to (1)Acceptation? and (2) Perpetuity? I know much more might be added, butthe work to which we are to address ourselves, will take up much time;the Lord set home what hath been spoken. Only give me leave to tell you thus much in a word, for the close ofall; as this covenant prospers with us, so we are like to prosper underit; the welfare of the kingdom and of thy soul, is bound up now in thiscovenant: for I remember what God speaks of the kingdom of Israel, brought into covenant now with the king of Babylon, to serve him, and tobe his vassals; that "by keeping covenant it should stand. " And thebreaking of that covenant was the breaking of Zedekiah and his wholefamily and kingdom. Now was covenant-breach, or fidelity the foundationof stability or ruin to that kingdom, which was struck, but with a dyingman; how much more is the rise and fall of this kingdom; yea, of thesetwo kingdoms, bound up in the observation or forfeiture of thiscovenant, which we make this day with the living God? You that wish wellto the kingdoms, that would not see the downfall and ruin thereof; befrom henceforth more conscientious of your covenant, than everheretofore; for surely, upon the success of this covenant we stand orfall; as we deal with the covenant, God will deal with us; if we slightthe covenant, God will slight us; if we have mean thoughts of thecovenant, God will have mean thoughts of us; if we forget the covenant, God will forget us; if we break the covenant, we may look that God shallbreak these two nations, and break us all to pieces; if we reject it, God will reject us; if we regard our covenant, God will regard Hiscovenant, and regard us too; if we remember the covenant, God willremember His, and remember us; if we keep the covenant, the covenantwill keep us, and our posterity for ever. There are a people of whom I hear God speaking gracious words. "Surelythey are My people, children that will not lie. " My people, Mine bycovenant; I have brought them into the bond of the covenant; I have madeMy covenant with them, and they have made their covenant with Me: andthey be children that will not lie; I know they will deal no more as alying and treacherous generation with Me, but will be a faithful peoplein their covenant; and I will be a faithful God unto them; "I will betheir Saviour, they will serve Me, and I will save them. " Now the Lord make us such a people unto Him, children that will not lie, and He be such a God to us; He be our Saviour, a Saviour to bothkingdoms, and every soul that makes this covenant; to save us from sin, and to save us from destruction; to save us from our enemies without, and to save us from our enemies within; to save us from the devil, andto save us from the world, and to save us from ourselves; to save usfrom the lusts of men, and to save us from our own lusts; to save us, and to save our posterity: to save us from Rome, and save us from hell;to save us from wrath present, and from wrath to come; to save us here, and to save us hereafter; to save us to Himself in grace, and to save uswith Himself in glory, to all eternity, for Christ's sake, Amen, andAmen. THE SOLEMN LEAGUE AND COVENANT: AN ORDINANCE OF THE LORDS AND COMMONS, _Issued February 2, 1644. _ Whereas a covenant for the preservation and reformation of religion, themaintenance and defence of laws and liberties, hath been thought a fitand excellent means to acquire the favour of Almighty God towards thethree kingdoms of England, Scotland and Ireland; and likewise to unitethem, and by uniting, to strengthen and fortify them against the commonenemy of the true reformed religion, peace and prosperity of thesekingdoms: and whereas both houses of parliament in England, the citiesof London and Westminster, and the kingdom of Scotland, have alreadytaken the same; it is now ordered and ordained by the Lords and Commonsin Parliament, that the same covenant be solemnly taken in all placesthroughout the kingdom of England, and dominion of Wales. And for thebetter and more orderly taking thereof, these directions ensuing areappointed and enjoined strictly to be followed. _Instructions for the taking of the Solemn League and Covenantthroughout the Kingdom. _ 1. That the speakers of both Houses of Parliament do speedily send, tothe lord general, and all other commanders in chief, and governors oftowns, forts, castles, and garrisons; as also to the earl of Warwick, lord high admiral of England, true copies of the said Solemn League andCovenant, to the end it may be taken by all officers and soldiers undertheir several commands. 2. That all the knights and burgesses now in parliament, do take specialcare, speedily to send down into their several counties (which are, orshall hereafter be under the power of the parliament) a competent numberof true copies of the said league and covenant, unto the committees ofparliament in their several counties; and that the said committees dowithin six days at the most disperse the said copies to everyparish-church or chapel in their several counties, to be delivered untothe ministers, church-wardens, or constables of the several parishes. 3. That the said committees be required to return a certificate of theday when they received the said copies, as also the day they sent themforth, and to what parishes they have sent them; which certificate theyare to return to the clerk of the parliament, appointed for the commons'house, that so an account may be given of it, as there shall beoccasion. 4. That the several ministers be required to read the said covenantpublicly unto their people, the next Lord's day after they receive it, and prepare their people for it, against the time that they shall becalled to take it. 5. That the said league and covenant be taken by the committees ofparliament, in the place where they reside, and tendered also to theinhabitants of the town, within seven days after it comes to the saidcommittee's hands. 6. That the said committees after they have taken it themselves, dospeedily disperse themselves through the said counties, so as three orfour of them be together, on days appointed, at the chief places ofmeeting, for the several divisions of the said counties: and summon allthe ministers, church-wardens, constables, and other officers unto thatplace, where, after a sermon preached by one appointed by the committeefor that purpose, they cause the same minister to tender the league andcovenant unto all such ministers, and other officers, to be taken andsubscribed by them, in the presence of the said committees. 7. That the said committees do withal give the said ministers in charge, to tender it unto all the rest of their parishioners the next Lord'sday, making then unto their said parishioners some solemn exhortation, concerning the taking and observing thereof: and that the saidcommittees do also return to the several parishes, the names of all suchas have taken the covenant before them, who yet shall also subscribetheir names in the book or roll with their neighbours, in their severalparishes: and if any minister refuse or neglect to appear at the saidsummons, or refuse to take the said covenant before the committee, or totender it to his parish, that then the committees be careful to appointanother minister to do it in his place. 8. That this league and covenant be tendered to all men, within theseveral parishes, above the age of eighteen, as well lodgers asinhabitants. 9. That it be recommended to the earl of Manchester, to take specialcare, that it be tendered and taken in the university of Cambridge. 10. That for the better encouragement of all sorts of persons to takeit, it be recommended to the assembly of divines, to make a briefdeclaration, by way of exhortation, to all sorts of persons to take it, as that which they judge not only lawful, but (all things considered)exceeding expedient and necessary, for all that wish well to religion, the king and kingdom, to join in, and to be a singular pledge of God'sgracious goodness to all the three kingdoms. 11. That if any minister do refuse to take, or to tender the covenant, or any other person, or persons, do not take it the Lord's day that itis tendered, that then it be tendered to them again the Lord's dayfollowing, and if they still continue to refuse it, that then theirnames be returned by the minister that tenders it, and by thechurch-wardens, or constables, unto the committees, and by them to thehouse of commons, that such further course may be taken with them, asthe houses of parliament shall see cause. 12. That all such persons as are within the several parishes, whennotice is given of the taking of it, and do absent themselves from thechurch at the time of taking it, and come not in afterwards, to theminister and church-wardens or other officers, to take it in theirpresence before the return be made, be returned as refusers. 13. The manner of the taking it to be thus; "The minister to read thewhole covenant distinctly and audibly in the pulpit, and, during thetime of the reading thereof, the whole congregation to be uncovered, andat the end of his reading thereof, all to take it standing, lifting uptheir right hands bare, and then afterwards to subscribe it severally bywriting their names, (or their marks, to which their names are to beadded) in a parchment roll, or a book, whereinto the covenant is to beinserted, purposely provided for that end, and kept as a record in theparish. " 14. That the Assembly of Divines do prepare an exhortation for thebetter taking of the covenant: and that the said exhortation, and thedeclaration of the kingdoms of England and Scotland, joined in thearmies for the vindication and defence of their religion, liberties andlaws, against the popish, prelatical and malignant party, and passed thethirty of January last, be publicly read, when the covenant is read, according to the fourth and fifth articles: and that a sufficient numberof the copies of the said declaration be sent by the persons, appointedto send the true copies of the said covenant, in the first and secondarticles. THE SOLEMN LEAGUE AND COVENANT: EXHORTATION BY THE WESTMINSTER ASSEMBLY. If the power of religion or solid reason, if loyalty to the king andpiety to their native country, or love to themselves and naturalaffection to their posterity, if the example of men touched with a deepsense of all these, or extraordinary success from God thereupon, canawaken an embroiled, bleeding remnant to embrace the sovereign and onlymeans of their recovery, there can be no doubt but this solemn leagueand covenant will find, wheresoever it shall be tendered, a people readyto entertain it with all cheerfulness and duty. And were it not commended to the kingdom by the concurrent encouragementof the honourable Houses of Parliament, the Assembly of Divines, therenowned city of London, multitudes of other persons of eminent rank andquality in this nation, and the whole body of Scotland, who have allwillingly sworn and subscribed it, with rejoicing at the oath, sograciously seconded from heaven already by blasting the counsels, andbreaking the power of the enemy more than ever; yet it goeth forth inits own strength, with such convincing evidence of equity, truth andrighteousness, as may raise in all (not wilfully ignorant, or miserablyseduced) inflamed affections to join with their brethren in this happybond, for putting an end to the present miseries, and for saving of bothking and kingdom from utter ruin, now so strongly and openly laboured bythe popish faction, and such as have been bewitched and besotted bythat viperous and bloody generation. For what is there almost in this covenant, which was not for substanceeither expressed, or manifestly included in that solemn protestation ofMay 5th, 1641, wherein the whole kingdom stands engaged until this day?The sinful neglect whereof doth (as we may justly fear) open onefloodgate the more to let in all these calamities upon the kingdom, andcast upon it a necessity of renewing covenant, and of entering intothis. If it be said, the extirpation of prelacy, to wit, the wholehierarchical government (standing, as yet, by the known laws of thekingdom) is new and unwarrantable: this will appear to all impartialunderstandings, (tho' new) to be not only warrantable, but necessary; ifthey consider (to omit what some say, that this government was neverformally established by any laws of this kingdom at all) that the verylife and soul thereof is already taken from it by an act passed in thispresent parliament, so as (like Jezebel's carcase of which no more wasleft but the skull, the feet, and the palms of her hands) nothing ofjurisdiction remains, but what is precarious in them, and voluntary inthose who submit unto them: that their whole government is at best but ahuman constitution, and such as is found and adjudged by both houses ofparliament, (in which the judgment of the whole kingdom is involved anddeclared) not only very prejudicial to the civil state, but a greathindrance also to the perfect reformation of religion. Yea, who knowethit not to be too much an enemy thereunto, and destructive to the powerof godliness, and pure administration of the ordinances of Christ? Whichmoved the well-affected, almost throughout this kingdom, long since topetition this parliament (as hath been desired before, even in the reignof queen Elizabeth, and of king James) for a total abolition of thesame. Nor is any man hereby bound to offer any violence to theirpersons, but only in his place and calling, to endeavour theirextirpation in a lawful way. And as for those clergymen, who pretend that they (above all others)cannot covenant to extirpate that government, because they have (as theysay) taken a solemn oath to obey the bishops, _in licitis et honestis:_they can tell, if they please, that they that have sworn obedience tothe laws of the land, are not thereby prohibited from endeavouring byall lawful means the abolition of those laws, when they proveinconvenient or mischievous. And if yet there should any oath be found, into which any ministers or others have entered, not warranted by thelaws of God and the land, in this case they must teach themselves andothers, that such oaths call for repentance, not pertinacity in them. If it be pleaded, That this covenant crosseth the oaths of supremacy andallegiance; there can be nothing further from truth; for, this covenantbinds all and more strongly engageth them to "preserve and defend theking's majesty's person, and authority, in the preservation and defenceof the true religion and liberties of the kingdoms. " That scruple, That this is done without the king's consent, will soon beremoved, if it be remembered, that the protestation of the fifth of May, before-mentioned, was in the same manner voted and executed by bothhouses, and after (by order of one house alone) sent abroad to all thekingdom, his majesty not excepting against it, or giving any stop to it, albeit he was resident in person at Whitehall. Thus Ezra and Nehemiah (Ezra x. Neh. Ix. ) drew all the people into acovenant without any special commission from the Persian monarchs (thentheir sovereigns) so to do, albeit they were not free subjects, butvassals, and one of them the servant of Artaxerxes, then by conquestking of Judah also. Nor hath this doctrine or practice been deemed seditious orunwarrantable, by the princes, that have sat upon the English throne, but justified and defended by Queen Elizabeth of blessed memory, withthe expense of much treasure and noble blood, in the united provinces ofthe Netherlands combined not only without, but against the unjustviolence of Philip, king of Spain; king James followed her steps, so faras to approve their union, and to enter into a league with them as freestates; which is continued by his majesty now reigning, unto this day;who both by his expedition for relief of Rochel in France, and hisstrict confederacy with the prince of Orange, and the states general, notwithstanding all the importunity of Spain to the contrary, hath setto his seal that all that had been done by his royal ancestors, inmaintainance of those who had so engaged and combined themselves, wasjust and warrantable. And what had become of the religion, laws, and liberties of our sisternation of Scotland, had they not entered into such a solemn league andcovenant at the beginning of the late troubles there? Which coursehowever it was at first, by the popish and prelatic projectors, represented to his majesty, as an offence of the highest nature, justlydeserving chastisement by the fury of a puissant army; yet when thematter came afterwards in cool blood to be debated, first bycommissioners of both kingdoms, and then in open parliament here, (whenall those of either house, who are now engaged at Oxford, were presentin parliament, and gave their votes therein) it was found, adjudged anddeclared by the king in parliament, that our dear brethren of Scotlandhad done nothing but what became loyal and obedient subjects, and wereby act of parliament publicly righted in all the churches of thiskingdom, where they had been defamed. Therefore, however some men, hoodwinked and blinded by the artifices ofthose Jesuitical engineers, who have long conspired to sacrifice ourreligion to the idolatry of Rome, our laws, liberties and persons toarbitrary slavery, and our estates to their insatiable avarice, maypossibly be deterred and amused with high threats and declarations, flying up and down on the wings of the royal name and countenance, nowcaptivated and prostituted to serve all their lusts, to proclaim allrebels and traitors who take this covenant; yet, let no faithful Englishheart be afraid to join with our brethren of all the three kingdoms inthis solemn league, as sometimes the men of Israel, although underanother king, did with the men of Judah, at the invitation of Hezekiah. What though those tongues set on fire by hell do rail and threaten? ThatGod who was pleased to clear up the innocency of Mordecai and the Jews, against all the malicious aspersions of wicked Haman to his and theirsovereign, so as all his plotting produced but this effect, that (Estherix. ) "When the king's commandments and decree drew near to be put inexecution, and the enemies of the Jews hoped to have power over them, itwas turned to the contrary, and the Jews had rule over them that hatedthem, and laid hands on such as sought their hurt, so as no man couldwithstand them;" and that same God, who, but even as yesterdayvouchsafed to disperse and scatter those dark clouds and fogs, whichovershadowed that loyal and religious kingdom of Scotland, and to maketheir righteousness to shine as clear as the sun at noon-day, in thevery eyes of their greatest enemies, will doubtlessly stand by all thosewho, with singleness of heart, and a due sense of their own sins, and anecessity of reformation, shall now enter into an everlasting covenantwith the Lord, never to be forgotten, to put an end to all those unhappyand unnatural breaches between the king and such as are faithful in theland; causing their "righteousness and praise to spring forth before allthe nations, " to the terror and confusion of those men of blood, theconfederate enemies of God and the king, who have long combined, andhave now raked together the dregs and scum of many kingdoms, to bury allthe glory, honour and liberty of this nation in the eternal grave ofdishonour and destruction. THE SOLEMN LEAGUE AND COVENANT. SERMON AT LONDON. _BY EDMOND CALAMY. _[14] "Truce-breakers (or covenant-breakers). "--2 _Tim. _ iii. 3. In the beginning of the chapter, the apostle tells us the condition thatthe church of God should be in, in the last days. "This know also, thatin the last days perilous times shall come. " In the second verse, hetells us the reason why these times should be such hard and dangeroustimes; "for men shall be lovers of themselves, covetous, " &c. The reasonis not drawn from the miseries and calamities of the last times, butfrom the sins and iniquities of the last times. It is sin and iniquitythat make times truly perilous. Sin, and sin only, takes away God's loveand favour from a nation, and makes God turn an enemy to it. Sin causethGod to take away the purity and power of His ordinances from a nation. Sin makes all the creatures to be armed against us, and makes our ownconsciences to fight against us. Sin is the cause of all the causes ofperilous times. Sin is the cause of our civil wars. Sin is the cause ofour divisions. Sin is the cause why men fall into such dangerous errors. Sin brings such kinds of judgments, which no other thing can bring. Sinbrings invisible, spiritual, and eternal judgments. It is sin that makesGod give over a nation to a reprobate sense. Sin makes all timesdangerous. Let the times be never so prosperous, yet if they be sinfultimes, they are times truly dangerous. And if they be not sinful, theyare not dangerous, though never so miserable. It is sin that makesafflictions to be the fruits of God's avenging wrath, part of the cursedue to sin, and a beginning of hell. It is sin, and sin only, thatembitters every affliction. Let us for ever look upon sin through thesescripture spectacles. The apostle, in four verses, reckons up nineteen sins, as the causes ofthe miseries of the last days. I may truly call these nineteen sins, England's looking-glass, wherein we may see what are the clouds thateclipse God's countenance from shining upon us; the mountains that liein the way to hinder the settlement of church-discipline: even thesenineteen sins, which are as an iron-whip of nineteen strings, with whichGod is whipping England at this day; which are as nineteen faggots, withwhich God is burning and devouring England. My purpose is not to speakof all these sins; only let me propound a divine project, how to makethe times happy for soul and body. And that is to strike at the root ofall misery, which is sin and iniquity: to repent for and from all thesenineteen sins, which are as the oil that feeds and increases the flamethat is now consuming of us. For, because men are lovers of themselves, _usque ad contemptum Dei et republicę_; because men drive their owndesigns, not only to the neglect, but contempt of God and thecommonwealth. Because men are covetous, lovers of the world, more thanlovers of God. Because they are proud in head, heart, looks and apparel. Because they are unthankful, turning the mercies of God intoinstruments of sin, and making darts with God's blessings to shootagainst God. Because men are unholy and heady, and make many covenants, and keep none. Because they are (as the Greek word _diaboloi_signifieth) devils, acting the devil's part, in accusing the brethren, and in bearing false witness one against another. Because they have a"form of godliness, denying the power thereof. " Hence it is that thesetimes are so sad and bloody. These are thy enemies, O England, that havebrought thee into this desolate condition! If ever God lead us back intothe wilderness, it will be because of these sins. And therefore, if everye would have blessed days, you must make it your great business toremove these nineteen mountains, and repent of these land-devouring andsoul-destroying abominations. At this time, I shall pick out the first and tenth sin to speak on. Thefirst is, _Self-love;_ which is placed in the forefront, as the cause ofall the rest. Self-love is not only a sin that makes the times perilous, but it is the cause of all these sins that make the times perilous; for, because men are lovers of themselves, therefore they are covetous, proud, unholy. The tenth sin is, _Truce-breakers_, and, for fear lestthe time should prevent me, I shall begin with this sin first. The tenth sin then is truce-breakers; or, as Rom. I. 31. , "Covenant-breakers. " The Greek word is _aspondoi_, which signifieththree things; _First_, Such as are _foederis nescii_, as Beza renders it;or, as others, _infoederabilis_; that is, such as refuse to enter intocovenant. Or, _Secondly_, Such as are _foedifragi, qui pacta nonservant_, as Estius hath it, or _sine fide_, as Ambrose; that is, suchas break faith and covenant. Or, _Thirdly_, Such as are _implacabilis_;or, as others, _sine pace_; that is, such as are implacable, and hatersof peace. According to this threefold sense of the word, I shall gatherthese three observations. Doctrine 1. That to be a covenant-refuser is a sin that makes the timesperilous. Doct. 2. That to be a covenant-breaker is a sin that makes the timesperilous. Doct. 3. That to be a peace-hater, or a truce-hater, is a sin that makesthe times perilous. Doct. 4. That to be a covenant refuser is a sin that makes the timesperilous; to be _foederis nescius_, or _infoederabilis_. For theunderstanding of this, you must know that there are two sorts ofcovenants, there are devilish and hellish covenants, and there are godlyand religious covenants. First, There are devilish covenants, such asActs xxiii. 12, and Isa. Xxviii. 15, such as the holy league, as it wasunjustly called in France, against the Huguenots, and that of ourgun-powder traitors in England. Now, to refuse to make such covenants isnot to make the times perilous, but the taking of them makes the timesperilous. Secondly, There are godly covenants, as Psal. Cxix. 106, andas 2 Chron. Xv. 14: and such as this is which you are met to take thisday. For you are to swear to such things which you are bound toendeavour after, though you did not swear. Your swearing is not _solumvinculum_, but _novum vinculum_, is not the only, but only a new andanother bond to tie you to the obedience of the things you swear unto;which are so excellent and so glorious, that if God gave those that takeit a heart to keep it, it will make these three kingdoms the glory ofthe world. And as one of the reverend commissioners of Scotland said, when it was first taken in a most solemn manner at Westminster, by theparliament and the assembly, "That if the pope should have this covenantwritten upon a wall over against him sitting in his chair, it would beunto him like the hand-writing to Belshazzar, causing his joints toloose, and his knees to smite one against another. " And I may add, thatif it be faithfully and fully kept, it will make all the devils in hellto tremble, as fearing lest their kingdom should not stand long. Nowthen, for a man to be an anti-covenanter, and to be such acovenant-refuser, it must needs be a sin that makes the times perilous. And the reasons are, 1. Because you shall find in scripture, That whenany nation did enter into a solemn religious covenant, God didexceedingly bless and prosper that nation after that time, as "That thoushouldst enter into covenant with the Lord thy God, that He mayestablish thee to-day for a people to Himself, and that He may be untothee a God. " And therefore to be a covenant-refuser, is to make ourmiseries perpetual. 2. Because it is the highest act of God's love toman, to vouchsafe to engage Himself by oath and covenant to be his God;so it is the highest demonstration of man's love to God, to bind himselfby oath and covenant to be God's. There is nothing obligeth God more tous, than to see us willing to tie and bind ourselves unto His service:and therefore, they that in this sense are anti-covenanters are sons ofBelial, that refuse the yoke of the Lord, that say, "Let us break Hisbands asunder, and cast away His cords, from us;" such as _oderuntvincula pietatis_, which is a soul-destroying, and a land-destroyingsin. 3. Because that the union of England, Scotland and Ireland, intoone covenant, is the chief, if not the only preservative of them at thistime. You find in our English chronicles, that England was neverdestroyed, but when divided within itself. Our civil divisions broughtin the Romans, the Saxons, Danes and Normans; but now theanti-covenanters divide the parliament within itself, and the citywithin itself, and England against itself; they are as stones separatedfrom the building, which are of no use to itself, and threaten the ruinof the building. Jesus Christ is called in Scripture, the"Corner-stone, " which is a stone that unites the two ends of thebuilding together. Jesus Christ is a stone of union: and therefore theythat sow division, and study unjust separation, have little of JesusChrist in them. When the ten tribes began to divide from the other twotribes, they presently began to war one against another, and to ruin oneanother: the anti-covenanter, he divides and separates and disunites. And therefore he makes perilous times. My chief aim is at the second doctrine, Doctrine 2. That for a covenant-taker to be a covenant-breaker, is a sinthat makes the times perilous. For the opening of this point, I mustdistinguish again of covenants. There are civil, and there are religiouscovenants; a civil covenant is a covenant between man and man; and ofthis the text is primarily, though not only, to be understood. Now, fora man to break promise and covenant with his brother, is aland-destroying, and a soul-destroying abomination. We read, 2 Sam. Xxi. , that because Saul had broken the covenant that Joshua made withthe Gibeonites, God sent a famine in David's time, of three years'continuance, to teach us that, if we falsify our word and oath, God willavenge covenant-breaking, though it be forty years after. Famous is thattext in Jeremiah. Because the princes and the people brake the covenantwhich they had made with their servants, though but their servants, Godtells them, "Because ye have not hearkened unto Me, in proclaimingliberty every one to his brother. .. . Behold, I proclaim liberty for you, saith the Lord, to the sword, to the pestilence, and to the famine: andI will make you to be removed into all the kingdoms of the earth. " Weread also, that God tells Zedekiah, because he brake the covenant he hadmade with the king of Babylon, that therefore, "He would recompense uponhis head the oath that he had despised, and the covenant that he hadbroken, and would bring him to Babylon, and plead with him there for thetrespass which he had trespassed against the Lord. " David tells us, thatit is a sin that shuts a man out of heaven. The Turkish history tellsus of a covenant made between Amurath, that great Turk, and Ladislaus, king of Hungary, and how the pope absolved Ladislaus from the oath, andprovoked him to renew the war: in which war the Turk, being put to theworst, and despairing of victory, pulls out a paper which he had in hisbosom, wherein the league was written, and said, "O Thou God of theChristians, if Thou beest a true God, be avenged of those that have, without cause, broken the league made by calling upon Thy name. " And thestory says, that after he had spoken these words, he had, as it were, "anew heart, and spirit put into him and his soldiers, " and that theyobtained a glorious victory over Ladislaus. Thus God avenged the quarrelof man's covenant. The like story we read of Rudolphus, duke of Sweden, who, by the pope's instigation, waged war with Henry IV. , emperor ofGermany, to whom he had sworn to the contrary. But, in the fight itchanced that Rudolphus lost his right hand, and falling sick upon it, hecalled for it and said, "Behold this right hand with which I subscribedto the emperor, with which I have violated my oath, and therefore I amrightly punished. " I will not trouble you with relating that gallantstory of Regulus, that chose rather to expose himself to a cruel death, than to falsify his oath to the Carthaginians. The sum of all is, if itbe such a crying abomination to break covenant between man and man; andif such persons are accounted as the off-scouring of men, not worthy tolive in a Christian, no, not in a heathen commonwealth: if it be a sinthat draws down vengeance from heaven; much more for a man to enter intocovenant with the great Jehovah, and to break such a religiousengagement: this must needs be a destroying and soul-damning sin. And ofsuch religious covenants I am now to speak. There are two covenants that God made with man, a covenant of nature, and a covenant of grace. The covenant of nature, or of works, was madewith Adam, and all mankind in him. This covenant Adam broke, and Godpresently had a quarrel against him for breaking of it. And, to avengethe quarrel of the covenant, he was thrust out of paradise, and therewas a sword also placed at the east end of the garden of Eden, to avengecovenant-breaking. And by nature we are all children of wrath, heirs ofhell, because of the breach of that covenant. And therefore we shouldnever think of original sin, or of the sinfulness and cursedness of ournatural condition, but we should remember what a grievous sincovenant-breaking is. But, after man was fallen, God was pleased to strike a new covenant, which is usually called a covenant of grace, or of reconciliation. Thiswas first propounded to Adam by way of promise, "The seed of the womanshall bruise the serpent's head. " And then to Abraham by way ofcovenant, "In thy seed shall all the nations of the world be blessed. "And then to Moses by way of testament. It is nothing else but the freeand gracious tender of Jesus Christ, and all His rich purchases to allthe lost and undone sons of Adam, that shall believe in Him: or as thephrase is, "That shall take hold of the covenant. " Now you must knowthat baptism is a seal of this covenant, and that all that are baptiseddo, sacramentally at least, engage themselves to walk before God, and tobe upright; and God likewise engages Himself to be their God. Thiscovenant is likewise renewed when we come to the Lord's Supper, whereinwe bind ourselves, by a sacramental oath, unto thankfulness to God forChrist. Add further, that besides this general covenant of grace, whereof the sacraments are seals, there are particular and personal, andfamily and national covenants. Thus, Job had his covenant; and David. And when he came to be king, he joined in covenant with his people toserve the Lord. Thus Asa, Jehoiada, Josiah, and others. Thus the peopleof Israel had not only a covenant in circumcision, but renewed acovenant at Horeb and Moab, and did often again and again bindthemselves to God by vow and covenant. And thus the churches of Christ. Christians, besides the vows in baptism, have many personal and nationalengagements unto God by covenant, which are nothing else but therenovations and particular applications of that first vow in baptism. Ofthis nature is that you are to renew this day. Now give me leave to shew you what a sword-procuring and soul-undoingsin, this sin of covenant-breaking is; and then the reason of it. Famousis that text, "And I will send My sword, which shall avenge the quarrelof My covenant. " The words in the Hebrew run thus, "I will avenge theavengement, " which importeth this much, that God is at open war and atpublic defiance with those that break His covenant: He is not only angrywith them, but He will be revenged of them. "The Lord hath a controversywith all covenant-breakers. " "The Lord will walk contrary to them. "First, God takes His people into covenant, and then He tells them of thehappy condition they should be in, if they did keep the covenant; but ifthey did break covenant, He tells them, "that the Lord will not sparehim; but the anger of the Lord and His jealousy shall smoke against thatman, and all the curses that are written in this book shall lie uponhim, and the Lord shall blot out his name from under heaven, and theLord shall separate him. And when the nation shall say, Wherefore haththe Lord done thus unto the land? What meaneth the heat of this greatanger? Then shall men say. Because they have forsaken the covenant ofthe Lord God of their fathers. " This was the sin that caused God to sendHis people Israel into captivity, and to remove the candlestick from theAsian churches. It is for this sin, that the sword is now devouringGermany, Ireland, and England. God hath sent His sword to avenge thequarrel of His covenant. The reasons why this sin is a God-provoking sin, are, First, becausethat, to sin against the covenant is a greater sin than to sin against acommandment of God, or to sin against a promise, or to sin against anordinance of God. 1. It is a greater sin than to break a commandment ofGod; for the more mercy there is in the thing we sin against, thegreater is the sin. Now there is more mercy in a covenant than in a barecommandment. The commandment tells us our duty, but gives no power to doit. But the covenant of grace, gives power to do what it requires to bedone. And therefore, if it be a hell-procuring sin to break the least ofGod's commandments, much more to be a covenant breaker. 2. It is agreater sin than to sin against a promise of God; because a covenant isa promise joined with an oath. It is a mutual stipulation between Godand us: and therefore, if it be a great sin to break promise, much moreto break covenant. 3. It is a greater sin than to sin against anordinance, because the covenant is the root and ground of all theordinances. It is by virtue of the covenant that we are made partakersof the ordinances: the word is the book of the covenant, and thesacraments are the seals of the covenant. And if it be a sin of an highnature to sin against the book of the covenant, and the seals of thecovenant, much more against the covenant itself. To break covenant, is afundamental sin; it razeth the very foundation of Christianity, becausethe covenant is the foundation of all the privileges, and prerogatives, and hopes of the saints of God: and therefore we read that a strangerfrom the covenant is one "without hope. " All hope of heaven is cut off, where the covenant is willingly broken. To break covenant is anuniversal sin, it includes all other sins. By virtue of the covenant, wetie ourselves to the obedience of God's commandments, we give upourselves to the guidance of Jesus Christ, we own Him for our Lord andKing; all the promises of this life, and that which is to come, arecontained within the covenant. The ordinances are fruits of thecovenant: and therefore they that forsake the covenant, commit many sinsin one, and bring not only many but all curses upon their heads. The sumof the first argument is, "If the Lord will avenge the quarrel of hiscommandments, " if God was avenged upon the stick-gatherer for breakingthe Sabbath, much more will he be avenged upon a covenant-breaker. IfGod will avenge the quarrel of an ordinance; if they that reject theordinances shall be punished, "of how much sorer punishment shall theybe thought worthy, that trample under their feet the blood of thecovenant?" If God was avenged of those that abused the ark of thecovenant, much more will He punish those that abuse the Angel of thecovenant. The Second reason why covenant-breaking is such a land destroying sinis, because it is a solemn and serious thing to enter into covenant withGod; a matter of such great weight and importance, that it is impossiblebut God should be exceedingly provoked with these that slight it, anddisrespect it. The vow in baptism is the first, the most general, andthe solemnest that any Christian took, saith Chrysostom; wherein he dothnot only promise, but engage himself by covenant in the sight of God, and His holy angels, to be the servant of Jesus Christ; and thereforeGod will not hold him guiltless, that breaks this vow. The solemnity andweightiness of covenant-taking consisteth in three things. 1. Because itis made with the glorious majesty of heaven and earth, who will not betrifled and baffled withal; and therefore, what Jehoshaphat said to hisjudges, "Take heed what ye do: for ye judge not for men, but for theLord, who is with you in the judgment. Wherefore now, let the fear ofthe Lord be upon you, " the like I may say to every one that enters intocovenant this day; "Take heed what ye do; for it is the Lord's covenant, and there is no iniquity with the Lord: wherefore now, let the fear ofthe Lord be upon you; for our God is a holy God, He is a jealous God, He will not forgive your transgressions, nor your sins. " 2. Because thearticles of the covenant are weighty, and of great importance. In thecovenant of grace, God engageth Himself to give Christ, and with Him alltemporal, spiritual, and eternal blessings, and we engage ourselves tobe His faithful servants all our days. In this covenant, we obligeourselves to do great matters, that nearly concern the glory of God, thegood of our souls, and the happiness of the three kingdoms. And in suchholy and heavenly things, which so nearly concern our everlastingestate, to dally and trifle must needs incense the anger of the greatJehovah. 3. The manner used both by Jews, heathens and Christians inentering into covenant, doth clearly set out the weightiness of it, andwhat a horrible sin it is to break it. The custom among the Jews, willappear by divers texts of scripture. It is said, "And I will give themen that have transgressed my covenant, which they had made before me, when they cut the calf in twain, and passed between the parts thereof. "The words they used when they passed between the parts, were "So Goddivide me, if I keep not covenant. " Nehemiah took an oath of thepriests, and shook his lap, and said, "So God shake out every man fromhis house, and from his labour, that performeth not this promise; eventhus be he shaken out and emptied. And all the congregation said, Amen. "Abraham divided the heifer, and she-goat, and a ram. "And when the sunwas down, a smoking furnace, and a burning lamp, passed between thesepieces. " This did represent God's presence, saith Clemens Alexandrinus, and as if God should say, "Behold, this day I enter into covenant withthee, and if thou keepest covenant, I will be as a burning lamp toenlighten, and to comfort thee: but if thou breakest covenant, I will belike a smoking furnace to consume thee. " Thus also Moses makes acovenant with Israel, and offers sacrifices, and takes the blood of thesacrifices and divides it, and half of it he sprinkles upon the altar, (which represents God's part) and the other half he sprinkles upon thepeople, as if he should say, "As this blood is divided, so will Goddivide you, if ye break covenant. " This was the custom among the Jews, amongst the Romans. Sometimes they make covenants by taking a stone intheir hands, and saying, "If I make this covenant seriously andfaithfully, then let the great Jupiter bless me; if not so, let me becast away from the face of the gods, as I cast away this stone. " Thiswas called _jurare per Jovem lapidem_. All these things are not emptynotions and metaphorical shadows, but real and substantial practices;signifying unto us, that God will and must (for it stands with Hishonour to do it) divide and break them in pieces that break covenantwith Him. This day you are to take a covenant by the lifting up of yourhands unto the most high God, which is a most emphatical ceremony, whereby we do as it were call God to be a witness and a judge of what wedo, and a rewarder or revenger, according as we keep or break thiscovenant. If we keep it, the lifting up of our hands will be as anevening sacrifice; if we break it, the lifting up our hands will be asthe lifting up of the hands of a malefactor at the bar, and will procurewoe and misery, and wringing of hands at the great day of appearing. The Third reason why God will be avenged of those that arecovenant-breakers, is: Because that a covenant is the greatestobligation and the most forcible claim that can be invented to tie us toobedience and service. God may justly challenge obedience withoutcovenanting, by virtue of creation, preservation and redemption: He hathmade us, and, when lost, He hath purchased us with His blood. But beingwilling more abundantly to manifest His love, that we be the morefastened to Him, He hath tied Himself to us, and us to Him, by thestrong bond of a covenant: as if God should say, Oh ye sons of men! Isee you are rebellious and sons of Belial, and therefore, if it bepossible, I will make sure. I will engage you unto Me, not only bycreation, preservation and redemption, but also by the right of covenantand association. I will make you Mine by promise and oath. And surely hethat will break these bonds is as bad as the man possessed with thedevil in the gospel, whom no chains could keep fast. When we enter intocovenant with God, we take the oath of supremacy, and swear unto Him, that He should be our chief lord and governor, and that we will admit ofno sovereign power or jurisdiction, but that God shall be all in all. Welikewise take the oath of allegiance, to be His servants and vassals, and that He shall be our supreme in spirituals and temporals. Now, for aChristian that believes there is a God, to break both these oaths ofallegiance and supremacy, it is cursed treason against the God ofheaven, which surely God will be avenged of. Amongst the Romans, whenany soldier was pressed, he took an oath to serve the captainfaithfully, and not to forsake him, and he was called _miles persacramentum_. Sometimes one took an oath for all the rest, and theothers only said, the same oath that A. B. Took, the same do I. And thesewere called _milites per conjurationem_. And when any soldier forsookhis captain, he had the martial law executed upon him. Thus it is withevery Christian: he is a professed soldier of Christ, he hath takenpress-money, he hath sworn and taken the sacrament upon it to become theLord's, he is _miles per sacramentum_, and _miles per conjurationem_:and if he forsake his captain and break covenant, the great Lord ofHosts will be avenged of him, as it is written, "Cursed be the man thatobeyeth not the words of the covenant. " To break covenant is a sin ofperjury, which is a sin of an high nature; and if for oaths the landmourneth, much more for breach of oaths. To break covenant is a sin ofspiritual adultery; for by covenanting with God, we do as it were, "join ourselves in marriage to God, " as the Hebrew word signifieth. Now, to break the marriage knot is a sin for which God may justly give a billof divorce to a nation. To break covenant is a sin of injustice; for byour covenant we do enter, as it were, into bond to God, and engageourselves as a creditor to his debtor; now the sin of injustice is aland-destroying sin. The Fourth reason why God must needs be avenged on those that arecovenant-breakers, is, It is an act of the highest sacrilege that can becommitted. For, by virtue of the covenant, the Lord lays claim to us asHis peculiar inheritance. "I sware unto thee, and entered into covenantwith thee, and thou becamest Mine. " "I will be their God, and they shallbe My people. " It is a worthy observation, that in the covenant there isa double surrender, one on God's part, and another on our part. GodAlmighty makes a surrender of Himself, and of his Son, and of the HolyGhost. Behold, saith God, I am wholly thy God; all My power, and mercy, and goodness, all is thine; My Son is thine, and all His rich purchases;My Spirit is thine, and all His graces: this is God's surrender. On ourpart, when we take hold of the covenant, we make a delivery of ourbodies and souls into the hands of God; we choose Him to be our Lord andGovernor, we resign up ourselves into His hands. Lord, we are Thine atThy disposing: we alienate ourselves, and make a deed of gift ofourselves, and give Thee lock and key of head, heart, and affections. This is the nature of every religious covenant, but especially of thecovenant of grace. But now, for a Christian to call in, as it were, hissurrender, to disclaim his resignation, to steal away himself from God, and lay claim to himself after his alienation; to fulfil his own lusts, to walk after his own ways, to do what he lists, and not what he hathcovenanted to do, and so to rob God of what is His: this is the highestdegree of sacrilege, which God will never suffer to go unpunished. Andsurely if the stick-gatherer, that did but alienate a little of God'stime; and Ananias and Sapphira, that withheld but some part of theirestate: and if Belshazzar for abusing the consecrated vessels of thetemple, were so grievously punished; how much more will God punish thosethat alienate themselves from the service of that God to whom they havesworn to be obedient? It is observed by a learned author, of the famouscommanders of the Romans, that they never prospered after they haddefiled and robbed the temple of Jerusalem. First, Pompey the Great, went into the _sanctum sanctorum_, a place never before entered by anybut the high-priest, and the Lord blasted him in all his proceedings, "that he that before that time wanted earth to overcome, had not at lastearth enough to bury him withal. " The next was Crassus, who took away10, 000 talents of gold from the temple, and afterward died, by havinggold poured down his throat. The third was Cassius, who afterwardskilled himself. If then God did thus avenge Himself of those thatpolluted His consecrated temple; much more will He not leave themunpunished, that are the living temples of the Holy Ghost, consecratedto God by covenant, and afterwards proving sacrilegious, robbing God ofthat worship and service, which they have sworn to give Him. The Fifth reason why this sin makes the times perilous, is; Becausecovenant-breakers are reckoned amongst the number of those that have themark of reprobation upon them. I do not say that they are allreprobates, yet I say, that the apostle makes it to be one of those sinswhich are committed by those that are given up "to a reprobate mind. "The words are spoken of the heathen, and are to be understood ofcovenants made between man and man; and then the argument will hold _afortiori_. If it be the brand of a reprobate to break covenant with man, much more a covenant made with the great Jehovah by the lifting up ofour hands to heaven. The Last reason is, because it is a sin against such infinite mercy. Itis said, "Which my covenant they brake, although I was an husband untothem;" that is, although I had chosen them for my spouse, and marriedmyself unto them with an everlasting covenant of mercy, and entailedheaven unto them, yet they have broken my covenant. This was a greatprovocation. Thus, "When thou wast in thy blood, and no eye pitied thee, to have compassion upon thee, I said unto thee when thou wast in thyblood, Live: Yea, I said unto thee, Live. " It is twice repeated. As ifGod should say, "Mark it, O Israel, when no eye regarded thee, then Isaid unto thee, Live. " Behold, saith God, "Thy time was the time oflove. " Behold, and wonder at it. "And I spread my skirt over thee, andcovered thy nakedness: yea, I sware unto thee, and entered into covenantwith thee, saith the Lord, and thou becamest Mine. " And yet for allthis, thou has sinned grievously against Me. "Wo, wo unto thee, saiththe Lord God. " There is a fivefold mercy in the covenant, especially in the covenant ofgrace, that makes the sin of covenant-breaking to be so odious. 1. It is a mercy that the great God will vouchsafe to enter intocovenant with dust and ashes. As David saith in another case, "Is it alight thing to be the son-in-law of a king?" So may I say, "Is it alight matter for the Lord of heaven and earth to condescend so far as tocovenant with His poor creatures, and thereby to become their debtors, and to make them, as it were, His equals?" When Jonathan and Davidentered into a covenant of friendship, though one was a king's son, theother a poor shepherd, yet there was a kind of equality between them. But this must be understood warily, according to the text. "Blessed beGod, who hath called us unto the fellowship of His Son Jesus Christ ourLord. " He is still our Lord, though in fellowship with us. It is acovenant of infinite condescension on God's part, whereby He enters intoa league of friendship with His people. 2. The mercy is the greater, because this covenant was made after thefall of Adam. After we had broken the first covenant, that the Lordshould try us the second time, is not only an act of infinite goodnessof God, but of infinite mercy. There is a difference between thegoodness and the mercy of God. Goodness may be shewed to those that arenot in misery: but mercy supposeth misery. And this was our conditionafter the breach of the first covenant. 3. That God should make this covenant with man, and not with devils. 4. This sets out the mercy of the covenant, because it contains suchrare and glorious benefits, and therefore it is called a covenant oflife and peace. "An everlasting covenant even the sure mercies ofDavid. " It is compared to the waters of Noah, Isa. Liv. 6. Famous arethose two texts; Exod. Xix. 5, 6; Jer. Xxxii. 40, 41--texts that holdforth strong consolation. By virtue of the covenant, heaven is not onlymade possible, but certain to all believers, and certain by way of oath. It is by virtue of the covenant that we call Him Father, and may layclaim to all the power, wisdom, goodness and mercy, that are in God. AsJehoshaphat told the king of Israel, to whom he was joined in covenant, "I am as thou art, my people as thy people, my horses as thy horses:" sodoth God say to all that are in covenant with Him, "My power is thine, My holiness is thine. " By virtue of this covenant, whatsoever thouwantest, God cannot deny it thee, if it be good for thee. Say unto God, Lord, Thou hast sworn to take away my heart of stone, and to give me aheart of flesh, Thou hast sworn to write Thy law in my heart, Thou hastsworn to circumcise my heart, Thou hast sworn to give me Christ, to bemy king, priest and prophet. And God cannot but be a covenant-keeper. By virtue of this covenant, God cannot but accept of a poor penitentsinner, laying hold upon Christ for pardon. In a word, we may challengepardon and heaven by our covenant. God is not only merciful but just toforgive us; we may challenge heaven through Christ, out of justice. And 5. That the condition of the covenant on our part should be upon sucheasy terms, therefore it is called a covenant of free grace, and allthat God requires of us is to take hold of this covenant; to receivethis gift of righteousness; to take all Christ, as He is tendered in thecovenant; and, that which is the greatest consolation of all, God hathpromised in His covenant to do our part for us. Therefore it is called atestament, rather than a covenant. In the New Testament, the word_diatheke_, is always used by the apostle, and not _syntheke_. Heaven isconveyed into the elect by way of legacy. It is part of God's testament, to write His law in our hearts, and to cause us to walk in His ways. Putthese together, seeing there is such infinite mercy in the covenant. Amercy, for God to enter into covenant with us, to do it with us, and notthe angels; with us fallen, with us upon, such easy terms, and to makesuch a covenant that contains so many, and not only so but all blessingshere and hereafter, in the womb of it. It must needs be aland-destroying, and soul-destroying sin, to be a covenant-breaker. The use and application of this doctrine is fourfold. 1. Of information. If it be such a land-destroying sin to be a covenant-breaker, let usfrom hence learn the true cause of all the miseries that have happenedunto England in these late years. The womb out of which all ourcalamities are come--England hath broken covenant with God, and now Godis breaking England in pieces, even as a potter breaks a vessel inpieces. "God hath sent His sword to avenge the quarrel of His covenant, "as Christ whipped the buyers and sellers out of the temple, with whipsmade of the cords which they had brought to tie their oxen and sheepwithal. A covenant is a cord to tie us to God; and now God hath made aniron whip of that covenant which we have broken asunder, to whip uswithal. We are a nation in covenant with God, we have the books of the covenant, the Old and New Testament; we have the seals of the covenant, baptism, and the Lord's supper; we have the messengers of the covenant, theministers of the Gospel; we have the angel of the covenant, the LordJesus Christ, fully, freely, and clearly set out before us in theministry of the word: but alas! are not these blessings amongst us, asthe ark was amongst the Philistines, rather as prisoners, than asprivileges, rather _in testimonium et ruinam, quam in salutem_; ratherfor our ruin, than for our happiness? May it not be said of us, asreverend Mulin said of the French protestants, "While they burned us(saith he) for reading the scriptures, we burned with zeal to be readingof them; now with our liberty is bred also negligence and disesteem ofGod's word. " So is it with us, while we were under the tyranny ofbishops; Oh! how sweet was a fasting day? How beautiful were the feet ofthem that brought the gospel of peace unto you? How dear and preciouswere God's people one to another? But now, how are our fasting daysslighted and vilified? How are the people of God divided one fromanother, railing upon (instead of loving) one another? And is not thegodly ministry as much persecuted by the tongues of some that would beaccounted godly, as heretofore by the bishop's hands? Is not the HolyBible by some rather wrested than read? Wrested, I say, by ignorant andunstable souls, to their own destruction? And as for the seals of thecovenant, 1. For the Lord's supper, how oft have we spilt the blood ofChrist by our unworthy approaches to His table? And hence it is, that Heis now spilling our blood; how hard a matter is it, to obtain power tokeep the blood of Christ from being profaned by ignorant and scandalouscommunicants? And can we think, that God will be easily entreated tosheath up His bloody sword, and to cease shedding our blood? 2. For thesacrament of baptism; how cruel are men grown to their little infants, by keeping of them from the seal of entrance into the kingdom of heaven, and making their children to be just in the same condition with thechildren of Turks and Infidels? I remember, at the beginning of thesewars there was a great fear fell upon godly people about their littlechildren, and all their care was for their preservation and theirsafety; and for the continuance of the gospel to them. But now, ourlittle children are likely to be in a worse condition than ever. And allthis is come upon us as a just punishment of our baptismalcovenant-breaking. And as for Jesus Christ, who is the angel of thecovenant: are there not some amongst us that ungod Jesus Christ? And isit not fit and equal that God should unchurch us and unpeople us? Arethere not thousands that have sworn to be Christ's servants, and yet arein their lives the vassals of sin and Satan? And shall not God beavenged of such a nation as this? These things considered, it is nowonder our miseries are so great, but the wonder is that they are notgreater. 2. An use of examination. Days of humiliation ought to be days ofself-examination. Let us therefore upon such a day as this, examine, whether we be not amongst the number of those that make the timesperilous, whether we be not covenant-breakers? Here I will speak ofthree covenants; 1. Of the covenant we have made with God in ourbaptism. 2. Of the covenant we have made with God in our distresses. 3. And especially of this covenant you are to renew this day. 1. Of the covenant which we made in baptism, and renew every time wecome to the Lord's supper, and upon our solemn days of fasting. Thereare none here, but I may say of them, "the vows of God are upon you. "You are _servi nati, empti, jurati_, you are the born, bought, and swornservants of God, you have made a surrender of yourselves unto God andChrist. The question I put to you is this: How often have you brokencovenant with God? It is said, "The sinners in Zion are afraid; whoshall dwell with everlasting torments? Who shall dwell with devouringfire?" When God comes to a church-sinner, to a sinner under the OldTestament, much more to a Christian sinner, a sinner under the NewTestament, and layeth to his charge his often covenant-breaking, fearfulness shall possess him, and he will cry out, "Oh! woe is me, whocan dwell with everlasting burnings? Our God is a consuming fire, and weare as stubble before Him; who can stand before His indignation? Who canabide in the fierceness of His anger? When His fury is poured forth likefire, and the rocks are thrown down before Him. Who can stand?" Of allsorts of creatures, a sinful Christian shall not be able to stand beforethe Lord, when He comes to visit the world for their sins. For when aChristian sins against God, he sins not only against the commandment butagainst the covenant. And in every sin he is a commandment-breaker, anda covenant-breaker. And therefore, whereas the apostle saith, "tribulation and anguish upon every soul that sinneth: but first uponthe Jews, " I may add, first, upon the Christian, then upon the Jew, andthen upon the Grecian, because the covenant made with the Christian iscalled a better covenant: and therefore his sins have a higheraggravation in them. There is a notable passage in Austin, in which hebrings in the devil thus pleading with God, against a wicked Christianat the day of judgment. Oh! Thou righteous Judge, give righteousjudgment; judge him to be mine who refused to be Thine, even after hehad renounced me in his baptism; what had he to do to wear my livery?What had he to do with gluttony, drunkenness, pride, wantonness, incontinency, and the rest of my ware? All these things he hathpractised, since he renounced the devil and all his works. Mine he is, judge righteous judgment; for he whom Thou hast not disdained to diefor, hath obliged himself to me by his sins. Now, what can God say to this charge of the devil's, but take him, devil, seeing he would be thine; take him, torment him with everlastingtorments. Cyprian brings in the devil thus speaking to Christ in thegreat day of judgment. I have not (saith the devil) been whipped, andscourged, and crucified, neither have I shed my blood for those whomThou seest with me; I do not promise them a kingdom of heaven, and yetthese men have wholly consecrated themselves to me and my service. Indeed, if the devil could make such gainful covenants with us, andbestow such glorious mercies upon us as are contained within thecovenant, our serving of Satan and sin might have some excuse. But, whereas his covenant is a covenant of bondage, death, hell, anddamnation; and God's covenant is a covenant of liberty, grace, andeternal happiness, it must needs be a sin inexcusable to be willinglyand wilfully such a covenant-breaker. 2. Let us examine concerning the vows which we have made to God in ourdistresses; in our personal distresses, and our national distresses. Arewe not like the children of Israel, of whom it is said, "When He slewthem, then they sought Him, and they returned and inquired early afterGod. Nevertheless they did flatter Him with their mouth. For their heartwas not right with Him, neither were they stedfast in His covenant. " Arewe not like little children that, while they are being whipped, willpromise any thing; but, when the whipping is over, will perform nothing?Or like unto iron that is very soft and malleable while it is in thefire, but, when it is taken out of the fire, returns presently to itsformer hardness? This was Jacob's fault: he made a vow when he was indistress, but he forgot his covenant, and God was angry with him, andchastised him in his daughter, Dinah, and in his two sons, Simeon andLevi; and at last God Himself was fain to call him from heaven to keepcovenant; and after that time God blessed Jacob exceedingly. We read ofDavid, that he professes of himself, "That he would go to God's house, and pay the vows which his lips uttered, and his mouth had spoken, whenhe was in trouble. " But, how few are there that imitate David in thisthing. 3. Let us examine ourselves concerning this Solemn League and Covenantwhich we are to renew this day. And here I demand an answer to thisquestion. Quest. Are we not covenant-breakers? Do we not make the timesperilous by our falsifying of our oath and covenant with God? In ourcovenant we swear to six things. 1. "That we will endeavour to be humbled for our own sins, and for thesins of the kingdom:" But where shall we find a mourner in England forhis own abominations, and for the abominations that are committed in themidst of us? It is easy to find a censurer of the sins of the land, buthard to find a true mourner for the sins of the land. 2. We swear "that we will endeavour to go before one another in theexample of a real reformation. " But who makes conscience of this part ofthe oath? What sin hast thou left, or in what one thing hast thoureformed since thou didst take this covenant? We read, "That theyentered into a covenant to put away their wives and children by them, "which was a very difficult and hard duty, and yet they did it. But whatbosom-sin, what beloved sin, as dear to thee as thy dear wife andchildren, hast thou left for God's sake, since thou tookest this oath? Iread, That the people took an oath to make restitution, which was acostly duty, and yet they performed it. But alas! where is the man thathath made restitution of his ill-gotten goods since he took thiscovenant? I read, that king Asa deposed his mother Maachah, her even, from being queen, after he had entered into covenant: and that thepeople, after they had sworn a covenant, brake in pieces all the altarsof Baal thoroughly. But where is this thorough reformation. We say, wefight for a reformation, but I fear lest in a little time, we fight awayour reformation. Or, if we fight it not away, yet we should dispute itaway. For all our religion is turned into questions, in so much thatthere are some that call all religion into question, and in a littlewhile will lose all religion in the crowd of questions. There was a timenot many years ago, when God did bless our ministry in the city, to theconversion of many people unto God; but now there are many that studymore to gain parties to themselves, than to gain souls to God. The greatwork of conversion is little thought on, and never so few, if any atall, converted as in these days wherein we talk so much of reformation. And is this to keep covenant with God? 3. We swear "to endeavour to amend our lives, and reform not onlyourselves, but also those that are under our charge. " But where is thatfamily reformation? Indeed I read of Jacob that when he went to performhis vow and covenant, he first reformed his family. And that Joshuaresolved, and performed it, "for himself and his family to serve theLord. " And so did Josiah. And oh! that I could add, And so do we. Butthe wickedness committed in our families proclaims the contrary to allthe world. What noblemen, what aldermen, what merchants, families, aremore reformed since the covenant than before? We speak and contend muchfor a church-reformation, but how can there be a church-reformation, unless there be a family-reformation? What though the church-worship bepure, yet if the worshippers be impure, God will not accept of theworship? And if families be not reformed, how will your worshippers bepure? 4. We swear to endeavour "to bring the churches of God in the threekingdoms to the nearest uniformity in religion confession of faith, formof church government, directory for worship, and catechising. " But arethere not some that write against an uniformity in religion, and call itan idol? Are there not many that walk professedly contrary to thisclause of the covenant? There are three texts of scripture that peoplekeep quite the contrary way. The first is, "Take no thought what yeshall eat; take no thought for to-morrow. " And most people take thoughtfor nothing else. The second is, "Seek ye first the kingdom of God andHis righteousness;" and most people seek this last of all. The thirdtext is, "Labour not for the meat that perisheth, but for the meat thatendureth for ever;" and most people labour not for the meat thatendureth for ever, but for the meat that perisheth. As these three textsare kept, so do many people keep this part of the oath; for there werenever more divisions and differences in the church, never moredeformity, and pleading against uniformity, than now there is. 5. We swear "to endeavour the extirpation of popery, prelacy, superstition, heresy, and schism. " And yet, notwithstanding, there aresome that have taken the oath that contend earnestly for a toleration ofall religions. 6. We swear "against a detestable indifferency and neutrality in thiscause, which so much concerneth the glory of God. " And yet how many arethere amongst us like unto Gallio, that care not what becomes of thecause of God, so they may have peace and quiet? That will not be thebackwardest of all, and yet will be sure not to be too forward; for fearlest, if the times turn, they should be noted amongst the chief of thefaction? That are very indifferent which side prevail, so they may havetheir trading again? That say as the politicians say, That they would becareful not to come too near the heels of religion, lest it should dashout their brains: and as the king of Arragon told Beza, That he wouldwade no further into the sea of religion, than he could safely return toshore. In all these six particulars, let us seriously search and try ourhearts, whether we be not among the number of those that make the timesperilous. The third use is for humiliation. Let the consideration of ourcovenant-breaking be a heart-breaking consideration to every one of usthis day: let this be a mighty and powerful argument to humble us uponthis day of humiliation. There are five considerations that areexceedingly soul-humbling, if God bless them to us. 1. The consideration of the many commandments of God, that we have oftenand often broken. 2. The consideration of the breaking of Jesus Christfor our sins, how He was rent and torn for our iniquities. 3. Theconsideration of the breaking of the bread, and pouring out of the winein the sacrament, which is a heart-breaking motive and help. 4. Thebroken condition that the kingdoms of England, Scotland, Ireland, andGermany, are in at this time. 5. The many vows and covenants that wehave broken; our sacrament-covenants, our fasting-covenants, oursick-bed covenants; and especially the consideration of our oftenbreaking our national covenant, which you come this day to renew. Thisis a sin in folio, a sin of a high nature: and if ever God awaken ourconscience in this life, a sin that will lie like a heavy _incubus_ uponit. A greater sin than to sin against a commandment, or against anordinance. A sin not only of disobedience, but of perjury; a sin ofinjustice, of spiritual adultery, a sin of sacrilege, a sin of greatunkindness, a sin that not only makes us disobedient, but dishonest; forwe account him a dishonest man, that keeps not his word. A sin that notonly every good Christian, but every good heathen doth abhor; a sin thatnot only brings damnation upon us, but casteth such an horrible disgraceand reproach upon God, that it cannot stand with God's honour not to beavenged of a covenant-breaker. Tertullian saith, "That when a Christianforsakes his covenant, and the colours of Christ, and turns to serve asthe devil's soldier, he puts an unspeakable discredit upon God andChrist. " For it is as much as if he should say, "I like the service ofthe devil better than the service of God. " And it is just as if asoldier that hath waged war under a captain, and afterwards forsakeshim, and turns to another; and after that, leaves this other captain, and turns to his former captain. This is to prefer the first captainbefore the second. This makes God complain, "What iniquity have yourfathers found in Me, that they have gone far from Me?" And, "Hath anynation changed their god, which yet are no gods? But My people havechanged their glory for that which doth not profit. " Basil brings in thedevil insulting over Christ, and saying, "I never created nor redeemedthese men, and yet they have obeyed me and contemned Thee, O Christ, even after they have covenanted to be Thine. " And then he adds, "Iesteem this honouring of the devil over Jesus Christ at the great day, to be more grievous to a true saint than all the torments in hell. " Asaying worthy to be written in letters of gold. Seeing then thatcovenant-breaking is so great an abomination, the Lord give us hearts tobe humbled for this great abomination this day. And this will be anotable preparation to fit you for the renewing of your covenant. For weread, that Nehemiah first called his people to fast before he drew themunto a covenant: according to which pattern, you are here met to prayand humble your souls for your former covenant-breaking; and then tobind yourselves anew unto the Lord our God. As wax, when it is melted, will receive the impression of a seal, which it will not do before: sowill your hearts, when melted into godly sorrow for our sins, receivethe seal of God abidingly upon them which they will not do when hardenedin sin. Is every man that sins against the covenant to be accounted acovenant-breaker, and a perjured sacrilegious person? By no means. For, as every failing of a wife doth not break covenant between her and herhusband, but she is to be accounted a wife, till she, by committingadultery, break the covenant: so, every miscarriage against the covenantof grace, or against this national covenant doth not denominate us, in agospel account, covenant-breakers: but then God accounts us, accordingto His gospel, to break covenant when we do not only sin, but commit sinagainst the covenant; when we do not only sin out of weakness, but outof wickedness; when we do not only fail, but fall into sin; when weforsake and renounce the covenant; when we deal treacherously in thecovenant, and enter into league and covenant with those sins which wehave sworn against; when we walk into anti-covenant paths, and willinglydo contrary to what we swear; then are we perjured, and unjust, andsacrilegious, and guilty of all those things formerly mentioned. The fourth use presents unto you a divine, and therefore a sure projectto make the times happy; and that is, let all covenant-takers labour tobe covenant-keepers. It hath pleased God, to put it in your hearts torenew your covenant, the same God enabled you to keep covenant. It issaid, "The king made a covenant before the Lord. And he caused all thatwere present in Jerusalem and Benjamin to stand to it. And the kingstood by a pillar, and made a covenant before the Lord. And all thepeople stood to the covenant. " This is your duty, not only to take thecovenant, but to stand to the covenant; and to stand to it maugre allopposition to the contrary, as we read, "And they entered into acovenant to seek the Lord God of their fathers. That whosoever would notseek the Lord God of Israel, should be put to death, whether small orgreat, whether man or woman. " For it is not the taking, but the keepingof the covenant, that will make you happy. God is styled, "A God keepingcovenant. " O that this might be the honour of this city! That we may sayof it, London is a city keeping covenant with God. Great and many arethe blessings entailed upon covenant-keepers. "Now, therefore, if yewill obey My voice indeed, and keep My covenant, then ye shall be apeculiar treasure unto Me, above all people: for all the earth is Mine;and ye shall be unto Me a kingdom of priests, and an holy nation. " "Allthe paths of the Lord are mercy and truth unto such as keep Hiscovenant. " There are three covenants, I shall persuade you in a specialmanner to stand to. 1. The covenant you made with God in baptism. A Christian (saithChrysostom) should never step out of doors, or lie down in his bed, orgo into his closet, but he should remember the time when he did renouncethe devil and all his works. Oh, let us not forget that which we oughtalways to remember! Let us remember to keep that covenant, as we everdesire God should remember us in mercy at the great day. 2. The covenant we make with God in our afflictions. Famous is thatpassage of Pliny in one of his epistles, to one that desired rules fromhim how to order his life aright; I will (saith he) give you one rule, which shall be instead of a thousand: That we should persevere to besuch, when we are well, as we promise to be when we are sick. A sentencenever to be forgotten: the Lord help us to live accordingly. 3. The covenant which you are to take this day. The happiness or miseryof England doth much depend upon the keeping or breaking of thiscovenant. If England keep it, England by keeping covenant shall standsure. If England break it, God will break England in pieces. If Englandslight it, God will slight England. If England forsake it, God willforsake England, and this shall be written upon the tomb of perishingEngland, "Here lieth a nation that hath broken the covenant of theirGod. " Remember what you have heard this day, that it is the brand of areprobate to be a covenant-breaker, and it is the part of a fool to vowand not to pay his vows. And God hath no delight in the sacrifice offools. "Better not to vow, than to vow and not to pay. " It is such ahigh profanation of God's name, as that God cannot hold acovenant-breaker guiltless; it is perjury, injustice, spiritualadultery, sacrilege. And the very lifting up of our hands this day, (ifyou do not set heart and hand on work to keep covenant) will be asufficient witness against you at the great day. We read "that Jacob andLaban entered in covenant, and took a heap of stones, and they calledthe place Mizpah, the Lord watch between me and thee, " and made them awitness, and said "this heap is a witness. " "The God of Abraham judgebetwixt us. " Such is your condition this day. You enter into covenant tobecome the Lord's, and to be valiant for His truth, and against Hisenemies, and the very stones of this church shall be witness againstyou, if you break covenant; the name of this place may lie calledMizpah. The Lord will watch over you for good, if you keep it, and forevil if you break it; and all the curses contained in the book of thecovenant shall light upon a willing covenant-breaker. The Lord fastenthese meditations and soul-awakening considerations upon your hearts. The Lord give you grace to keep close to the covenant and a goodconscience, which are both lost by breaking covenant. There are four things I shall persuade you unto in pursuance of yourcovenant. 1. To be humbled for your own sins, and for the sins of thekingdom; and more especially, because we have not, as we ought, valuedthe inestimable benefit of the gospel, that we have not laboured toreceive Christ in our hearts, nor to walk worthy of Him in our lives, which are the causes of other sins and transgressions so much aboundingamongst us. Gospel sins are greater than legal sins, and will bringgospel curses, which are greater than legal curses. And therefore let usbe humbled according to our covenant, for all our gospel abominations. 2. You must be ambitious to go before one another in an example of realreformation. You must swear vainly no more, be drunk no more, break theSabbath no more. You must remember what David says. "But unto the wickedGod saith, What hast thou to do to take My covenant in thy mouth? Seeingthou hatest instruction, and castest My words behind thee. " To sinwillingly, after we have sworn not to sin, is not only to sin against acommandment, but to sin against an oath, which is a double iniquity, andwill procure a double damnation. And he that takes a covenant to reform, and yet continueth unreformed, his covenant will be unto him as thebitter water of jealousy was to the woman guilty of adultery, which madeher belly to swell, and thigh to rot. 3. You must be careful to reformyour families, according to your covenant, and the example of Jacob andJoshua, and the godly kings fore-mentioned. 4. You must endeavour, according to your places and callings, to bring the churches of God inthe three kingdoms to the nearest conjunction, and uniformity inreligion. O blessed unity! how comes it to pass, that thou art so muchslighted and contemned? Was not unity one of the chief parts of Christ'sprayer unto His Father, when He was here upon the earth? Is not unityamongst Christians one of the strongest arguments to persuade the worldto believe in Christ? Is it not the chief desire of the holy apostles, that we "should all speak the same things, and that there should be nodivision amongst us?" Is not unity the happiness of heaven? Is it notthe happiness of a city, to be at unity with itself? "Is it not a goodand pleasant thing for brethren to dwell together in unity?" How comesit to pass then that this part of the covenant is so much forgotten? TheLord mind you of it this day; and the Lord make this great and famouscity, a city of holiness, and a city of unity within itself: for ifunity be destroyed, purity will quickly also be destroyed. The church ofGod is _Una_, as well as _Sancta_; it is but one church, as well as itis a holy church. And "Jesus Christ gave some to be apostles, etc. Tillwe all come to the unity of the faith. " The government of Christ isappointed for keeping the church in unity, as well as purity. Thesethings which God hath joined together, let no man put asunder. Thatgovernment which doth not promote unity as well as purity, is not thegovernment of Christ. Oh, the misery of the kingdom where churchdivisions are nourished and fomented! A kingdom or church againstitself, cannot stand. Would it not be a sad thing, to see twelve in afamily, and one of them a Presbyterian, another an Independent, anothera Brownist, another an Antimonian, another an Anabaptist, another aFamilist, another for Prelatical government, another a Seeker, another aPapist, and the tenth, it may be, an Atheist, and the eleventh a Jew, and the twelfth a Turk? The Lord in His due time heal our divisions, andmake you His choice of instruments, according to your places, that theLord may be one, and His name one in the three kingdoms. _Quest. _ But some will say, "How shall I do to get up my heart to thishigh pitch, that I may be a covenant-keeper?" I will propound thesethree helps. 1. Labour to be always mindful of your covenant, accordingto that text, "God is always mindful of His covenant. " It was the greatsin of the people of Israel, that they were unmindful of the covenant. They first forgot the covenant, and afterwards did quickly forsake it. He that forgets the covenant, must needs be a covenant-breaker. Let ustherefore remember it, and carry it about us as _quotidianumargumentum_, and _quotidianum munimentum_. 1. Let us make the covenant adaily argument against all sin and iniquity; and when we are tempted toany sin, let us say, "I have sworn to forsake my old iniquity, and, if Icommit this sin, I am not only a commandment-breaker, but anoath-breaker. I am perjured. I have sworn to reform my family, andtherefore I will not suffer a wicked person to tarry in my family; Ihave sworn against neutrality and indifferency, and therefore I will bezealous in God's cause. " 2. Let us make this covenant a daily munimentand armour of defence, to beat back all the fiery darts of the devil:when any one tempts thee by promise of preferment to do contrary to thycovenant, or threatens to ruin thee for the hearty pursuing of thycovenant, here is a ready answer, "I am sworn to do what I do, and, if Ido otherwise, I am a perjured wretch. " This is a wall of brass, toresist any dart that shall be shot against thee for well-doing, according to thy covenant. Famous is the story of Hannibal, which hetold king Antiochus, when he required aid of him against the Romans, "When I was nine years old (saith he) my father carried me to the altar, and made me take an oath to be an irreconcilable foe to the Romans. Inpursuance of this oath, I have waged war against them thirty-six years. To keep this oath, I have left my country, and am come to seek aid atyour hands, which, if you deny, I will travel all over the world, tofind out some enemies to the Roman state. " If an oath did so mightilyoperate in Hannibal; let the oath you are to take this day work aspowerfully upon you; and make your oath an argument to opposepersonal-sins and family sins, and to oppose heresy, schism, and allprofaneness; and to endeavour to bring the church of God in the threekingdoms to the nearest conjunction and uniformity. And let this oath bearmour-proof against all temptations to the contrary. And know this onething, that if the covenant be not a daily argument and muniment againstsin, it will become, upon your breaking of it, a daily witness againstyou, as the book of the law was, and an "everlasting shame andreproach" unto you and yours. 2. Let us have high thoughts of thecovenant. Actions and affections follow our apprehensions. If thyjudgment be belepered with a corrupt opinion about the covenant, thyaffections and actions will quickly be belepered also: and therefore youought to endeavour, according to your places, that nothing be spoken orwritten that may tend to the prejudice of the covenant. 3. You must takeheed of the cursed sin of self-love, which is placed in the forefront, as the cause of all the catalogue of sins here named; "Because men arelovers of themselves, therefore they are covetous, " etc. , and thereforethey are covenant-breakers. A self-seeker cannot but be acovenant-breaker: this is a sin you must hate as the very gates of hell. And this is the second sin I promised in the beginning of my sermon tospeak on: but the time, and your other occasions will not permit. Thereis a natural self-love, and a divine self-love, and a sinful self-love. This sinful self-love is, when we make ourselves the last end of all ouractions, when we so love ourselves, as to love no man but ourselves, according to the proverb, "Every man for himself. " When we pretend Godand His glory, and the common good, but intend ourselves, and our ownprivate gain and interest; when we serve God upon politic designs. Wherethis sinful self-love dwells, there dwells no love to God, no love tothy brother, no love to church or state. This sinful self-love is thecaterpillar that destroyeth church and commonwealth. It is from thissinful self-love that the public affairs drive on so heavily, and thatchurch-government is not settled, and that our covenant is so muchneglected. Of this sin, I cannot now speak; but, when God shall offeropportunity, I shall endeavour to uncase it you. In the meantime, theLord give you grace to hate it as hell itself. THE NATIONAL COVENANTS. [Illustration: Fac-simile of old Title page of following Ceremony. ] THE FORM and ORDER OF THE CORONATION OF CHARLES II. King of _SCOTLAND_, _ENGLAND_, _FRANCE_, and _IRELAND_. As it was acted and done at _SCOON_, the First Day of _January_, 1651. By the Reverend Mr. Robert Douglas, Minister at _Edinburgh_, and one ofthe Members of the _Westminster_ Assembly of _Divines_. 1 Chron. Xxix. 23. _Then_ Solomon _sat on the Throne of the Lord as King, in stead of_ David _his Father, and prospered, and all_ Israel _obeyedhim. _ Prov. Xx. 8. _A King that sitteth in the Throne of Judgment, scatterethaway all Evil with his Eyes. _ Prov. Xxv. 5. _Take away the Wicked from before the King, and his Throneshall be established in Righteousness. _ GLASGOWPrinted for George Paton, and are to be Sold at his Shop in _Linlithgow_, and other Booksellers in Town and Country. 1741. THE NATIONAL COVENANTS CORONATION SERMON AT SCONE. [15] _BY ROBERT DOUGLAS. _ And he brought forth the king's son, and put the crown upon him; andgave him the testimony, and they made him king and anointed him, andthey clapped their hands, and said, God save the king. And Jehoiada made a covenant between the Lord, and the king, and thepeople, that they should he the Lord's people; between the king also, and the people. --_2 Kings_ xi, 12, 17. In this text of Scripture you have the solemn enthronizing of Joash, ayoung king, and that in a very troublesome time; for Athaliah, themother of Ahaziah, had cruelly murdered the royal seed, and usurped thekingdom by the space of six years. Only this young prince was preservedby Jehosheba, the sister of Ahaziah, and wife to Jehoiada, the highpriest, being hid with her in the house of the Lord, all that time. Good interpreters do conjecture, though Joash be called the son ofAhaziah, that he was not his son by nature, but by succession to thecrown. They say, that the race of Solomon ceased here, and the kingdomcame to the posterity of Nathan, the son of David, because, 'tis said, "the house of Ahaziah had no power to keep still the kingdom;" whichthey conceive to be for the want of children in that house, and becauseof the absurdity and unnaturalness of the fact, that Athaliah, thegrandmother, should have cut off her son's children. I shall not standon the matter, only I may say, if they were Ahaziah's own children, itwas a most unnatural and cruel act for Athaliah to cut off her ownposterity. For the usurpation, there might have been two motives. _First_, Itseemeth when Ahaziah went to battle, Athaliah was left to govern thekingdom, and, her son Ahaziah being slain before his return, she thoughtthe government sweet, and could not part with it, and because the royalseed stood in her way, she cruelly destroyed them, that she might reignwith the greater freedom. _Secondly_, She was earnest to set up a falseworship, even the worship of Baal, which she thought could not be sowell done, as by cutting off the royal race, and getting the sole powerin her hand, that she might do what she pleased. The business you are about this day, is not unlike: you are to invest ayoung king in the throne, in a very troublesome time, and wicked menhave risen up and usurped the kingdom, and put to death the late kingmost unnaturally. The like motives seemed to have prevailed with them. _First_, These men by falsehood and dissimulation, have gotten power intheir hands, which to them is so sweet, that they are unwilling to partwith it; and because the king and his seed stood in their way, they havemade away the king, and disinherited his children, that the sole powermight be in their hand. _Secondly_, They have a number of damnableerrors, and a false worship to set up, and intend to take away theordinances of Christ, and government of His kirk: all this cannot bedone, unless they have the sole power in their hands, and this theycannot have until the king and his posterity be cut off. But I leavethis, and come to the present solemnity; there's a prince to beenthroned, good Jehoiada will have the crown put upon his head. It may be questioned why they went about this coronation in a time of sogreat hazard, when Athaliah had reigned six years. Had it not beenbetter to have defeated Athaliah, and then to have crowned the king? Tworeasons may be rendered why they delay the coronation. (1) To crown theking was a duty they were bound to. Hazard should not make men leavetheir duty; they did their duty, and left the success to God. (2) Theycrowned the young king, to endear the people's affections to their ownnative prince, and to alienate their hearts from her that had usurpedthe kingdom. If they had delayed (the king being known to be preserved), it might have brought on not only compliance with her, but alsosubjection to her government, by resting in it, and being content to layaside the righteous heir of the crown. The same is observed in our case; and many wonder that you should crownthe king in a dangerous time, when the usurpers have such power in theland. The same reasons may serve to answer for your doing. (1) It is ournecessary duty to crown the king upon all hazards, and to leave thesuccess to God. (2) It appeareth now it hath been too long delayed. Delay is dangerous, because of the compliance of some, and treachery ofothers. If it shall be delayed longer, it is to be feared that the mostpart shall sit down under the shadow of the bramble, the destroyingusurpers. I come to the particular handling of the present text: and, to speakfrom it to the present time, I have read the twelfth and seventeenthverses, because of these two which meet together in the crowning of aking, and his renewing the covenant. Amongst many particulars which maybe handled from this text, I shall confine myself to these five, 1. Thecrown, "He put the crown upon his head. " 2. The testimony, "He gave himthe testimony. " 3. The anointing, "They anointed him. " These three arein the twelfth verse. As for that which is spoken of the people's joy, we shall give it a touch when we come to the people's duty. 4. Thecovenant between God and king and the people; "Jehoiada made a covenantbetween God and the king and the people, that they should be the Lord'speople. " 5. The covenant between the king and the people; "between theking also and the people. " I. The First thing is the crown is put upon his head. A crown is themost excellent badge of royal majesty. To discourse on crowns in a stateway, I shall leave unto statesmen, and lay only these three before youof the crown. I. In putting on of the crown, it should be well fastened, for kings'crowns are oftentimes tottering, and this is a time wherein they totter. There are two things which make kings' crowns to totter, great sins, andgreat commotions and troubles; take heed of both. 1. There are many sins upon our king and his family: sin will make thesurest crown that ever men set on to totter. The sins of former kingshave made this a tottering crown. I shall not insist here, seeing therehath been a solemn day of humiliation thro' the land on Thursday last, for the sins of the royal family; I wish the Lord may bless it; anddesire the king may be truly humbled for his own sins, and the sins ofhis father's house, which have been great; beware of putting on thesesins with the crown; for if you put them on, all the well-wishers to aking in the three kingdoms will not be able to hold on the crown, andkeep it from tottering, yea, from falling. Lord, take away thecontroversy with the royal family, that the crown may be fastened sureupon the king's head, without falling or tottering. 2. Troubles and commotions in a kingdom make crowns to totter. A crownat the best, and in the most calm times, is full of troubles; which, ifit were well weighed by men, there would not be such hunting aftercrowns. I read of a great man who, considering the trouble and care thataccompanied the crown, said, "He would not take it up at his foot, though he might have it for taking. " Now, if a crown at the best be sofull of troubles, what shall one think of a crown at the worst, whenthere are so great commotions, wherein the crown is directly aimed at?Surely it must be a tottering crown at the best, especially when formersins have brought on these troubles. As the remedy of the former is truehumiliation, and turning unto God; so the remedy of the latter, speakingof David's crown, "Thou settest a crown of pure gold upon his head. " Godset on David's crown, and therefore it was settled, notwithstanding ofmany troubles. Men may set on crowns, and they may throw them off again;but when God setteth them on, they will be fast. Enemies have touchedthe crown of our king, and cast it off in the other kingdom, and havemade it totter in this kingdom. Both the king who is to be crowned, andyou who are to crown him, should deal earnestly with God, to set thecrown on the king's head, and to keep it on against all the commotionsof this cruel generation. II. A king should esteem more of the people he reigneth over, than ofhis crown. Kings used to be so taken up with their crowns, that theydespise their people. I would have a king following Christ the King ofHis people, who saith of them, "Thou shalt be a crown of glory in thehand of the Lord, and a royal diadem in the hand of thy God. " Christaccounteth His people, His crown and diadem; so should a king esteem thepeople of the Lord, over whom he ruleth, to be his crown and diadem. Take away the people, and a crown is but an empty symbol. III. A king, when he getteth the crown on his head, should think, atthe best it is but a fading crown. All the crowns of kings are butfading crowns: therefore they should have an eye upon that "crown ofglory that fadeth not away. " And upon a "kingdom that cannot be shaken. "That crown and kingdom belongeth not to kings as kings, but untobelievers; and a believing king hath this comfort, that when "he hathendured a while, and been tried, he shall receive the crown of life, which the Lord hath promised to them that love Him. " II. The Second thing in this solemnity is the testimony. By this ismeant the law of God, so called, because it testifieth of the mind andwill of God. It was commanded, "When the king shall sit upon the throneof his kingdom, he shall write him a copy of this law in a book, and itshall be with him, that he may read therein all the days of his life. "The king should have the testimony for these three uses. 1. For hisinformation in the ways of God. This use of the king's having "the bookof the law" is expressed, "That he may learn to fear the Lord his God. "The reading of other books may do a king good for government, but nobook will teach him the way to salvation, but the book of God. Christbiddeth "search the scriptures; for in them ye think ye have eternallife, and they testify of Me. " He is a blessed man, "who meditateth inthe law of the Lord day and night. " King David was well acquaintedherewith. Kings should be well exercised in scripture. It is reported ofAlphonsus, king of Arragon, that he read the Bible fourteen times withglosses thereupon. I recommend to the king to take some hours forreading the Holy Scriptures; it will be a good means to make himacquainted with God's mind, and with Christ as Saviour. 2. For hisdirection in government. Kings read books that may teach them to governwell, but all the books a king can read will not make him govern toplease God, as this book. I know nothing that is good in government, buta king may learn it out of the book of God. For this cause, Joshua iscommanded "that the book of the law shall not depart out of his mouth;"and he is commanded "to do according to all that is written therein. " Heshould not only do himself that which is written in it, but do, andgovern his people according to all that is written in it. King Davidknew this use of the testimony, who said, "Thy testimonies are mydelight, and my counsellors. " The best counsels that ever a king gettethare in the book of God: yea, the testimonies are the best and surestcounsellors; because altho' a king's counsellors be never so wise andtrusty, yet they are not so free with a king as they ought: but thescriptures tell kings very freely, both their sins and their duty. 3. For preservation and custody. The king is _custos utriusque tabulę_, the keeper of both tables. Not that he should take upon him the power, either to dispense the word of God, or to dispense with it: but that heshould preserve the word of God and true religion, according to the wordof God, pure, entire, and uncorrupted, within his dominions, andtransmit them so to posterity; and also be careful to see his subjectsobserve both tables, and to punish the transgressors of the same. III. The Third thing in this solemnity is the "anointing of the king. "The anointing of kings was not absolutely necessary under the OldTestament, for we read not that all the kings of Judah and Israel wereanointed. The Hebrews observe that anointing of kings was used in threecases. 1. When the first of a family was made king, as Saul, David. 2. When there was a question for the crown, as in case of Solomon andAdonijah. 3. When there was an interruption of the lawful succession byusurpation as in the case of Joash. There is an interruption, by theusurpation of Athaliah, therefore he is anointed. If this observationhold, as it is probable, then it was not absolutely necessary under theOld Testament; and therefore far less under the New. Because it may be said that in our case there is an interruption byusurpation, let it be considered that the anointing under the OldTestament was typical; although all kings were not types of Christ, yetthe anointing of kings, priests and prophets, was typical of Christ, andHis offices; but, Christ being now come, all those ceremonies cease:and, therefore, the anointing of kings ought not to be used in the NewTestament. If it be said, anointing of kings hath been in use amongst christians, not only papist but protestant, as in the kingdom of England, and ourlate king was anointed with oil, it may be replied, they who used itunder the New Testament took it from the Jews without warrant. It wasmost in use with the bishops of Rome, who, to keep kings and emperorssubject to themselves did swear them to the Pope when they wereanointed, (and yet the Jewish priests did never swear kings tothemselves. ) As for England, although the Pope was cast off, yet thesubjection of kings to bishops was still retained, for they anointed theking and swore him to the maintenance of their prelatical dignity. Theyare here who were witnesses at the coronation of the late king; thebishops behoved to perform that rite; and the king behoved to be swornto them. But now by the blessing of God, popery and prelacy are removed:the bishops as limbs of Antichrist are put to the door; let theanointing of kings with oil go to the door with them, and let them nevercome in again. The anointing with material oil maketh not a king the anointed of theLord, for he is so without it; he is the anointed of the Lord who, bydivine ordinance and appointment is a king. God called Cyrus Hisanointed; yet we read not that he was anointed with oil. Kings areanointed of the Lord, because, by the ordinance of the Lord, theirauthority is sacred and inviolable. It is enough for us to have thething, tho' we want the ceremony, which being laid aside, I will givesome observations of the thing. 1. A king, being the Lord's anointed, should be thinking upon a betterunction, even that spiritual unction wherewith believers are anointed. "The anointing ye have received of Him abideth in you. " And "He thathath anointed us, is God, who hath also sealed us. " This anointing isnot proper to kings, but common to believers: few kings are so anointed. A king should strive to be a good Christian, and then a good king: theanointing with grace is better than the anointing with oil. It is ofmore worth for a king to be the anointed of the Lord with grace, than tobe the greatest monarch of the world without it. 2. This anointing may put a king in mind of the gifts, wherewith kingsshould be endowed, for discharge of their royal calling. For anointingdid signify the gifts of office. It is said of Saul, when he wasanointed king; "God gave him another heart. " And "The Spirit of God cameupon him. " It is meant of a heart for his calling, and a spirit ofability for government. It should be our desire this day, that our kingmay have a spirit for his calling; as the spirit of wisdom, fortitude, justice and other princely endowments. 3. This anointing may put subjects in mind of the sacred dues of theauthority of a king. He should be respected as the Lord's anointed. There are diverse sorts of persons that are enemies to the authority ofkings; as 1. Anabaptists, who deny there should be kings in the NewTestament: they would have no kings nor civil magistrates. 2. The latePhotinians, who speak respectfully of kings and magistrates, but theytake away from them their power, and the exercise of it in theadministration of justice. 3. Those who rise against kings in openrebellion, as Absalom and Sheba, who said, "What have we to do withDavid, the son of Jesse? To your tents, O Israel. " 4. They who do notrebel openly, yet they despise a king in their heart, like these sons ofBelial, who said of Saul, after he was anointed king, "Shall this mansave us? And they despised him, and brought him no presents. " All thesemeet in our present age. 1. Anabaptists, who are against the being ofkings, are very rife. You may find, to our great grief, a great numberof them in that army, that hath unjustly invaded the land, who havetrampled upon the authority of kings. 2. These are also of the secondsort, who are secretly Photinians in this point, they allow of kings inprofession; but they are against the exercise of their power in theadministration of justice. 3. A third sort are in open rebellion, evenall that generation which are risen up not only against the person of aking, but against kingly government. 4. There is a fourth, who professthey acknowledge a king; but despise him in their heart, saying "Shallthis man save us?" I wish all had David's tenderness, whose heart didsmite him, when he did but cut off the lap of Saul's garment, that wemay be far from cutting off a lap of the just power and greatness whichGod hath allowed to the king, and we have bound ourselves by covenantnot to diminish. I have gone through the three particulars contained in verse 12. I cometo the other two, in verse 17, which appertain also to this day's work;for our king is not only to be crowned, but to renew a covenant withGod, and His people; and to make a covenant with the people. Answerablehereto, there is a twofold covenant in the words, one between God, andthe king, and the people: God being the one party, the king and thepeople, the other; another between the king and the people, the kingbeing the one party, and the people the other. The covenant with God is the fourth particular propounded, to be spokenof. The sum of this covenant, ye may find in Josiah's renewing thecovenant, "to walk after the Lord, and keep His commandments andtestimonies, with all the heart, and to perform the words of thecovenant. " The renewing of the covenant was after a great defectionfrom God, and the setting up of a false worship. The king and thepeople of God bound themselves before the Lord, to set up the trueworship, and to abolish the false. Scotland hath a preference in thisbefore other nations. In time of defection, they have renewed a covenantwith God, to reform all; and because the king, after a great defectionin the families, is to renew the covenant, I shall mention someparticulars from the league and covenant. 1. We are bound to maintain the true reformed religion, in doctrine, worship, discipline, and government, established in this kingdom, and toendeavour the reformation of religion in the other two kingdoms, according to the word of God, and the example of the best reformedkirks. By this article, the king is obliged, not only to maintainreligion as it was established in Scotland, but also to endeavour thereformation of religion in his other kingdoms. The king would considerwell, when it shall please God, to restore him to his government there, that he is bound to endeavour the establishment of the work ofreformation there, as well as to maintain it here. 2. According to the second article, the king is bound without respect ofpersons, to extirpate popery, prelacy, superstition, heresy, schism, andprofaneness, and whatsoever shall be found contrary to sound doctrine, and the power of godliness. And therefore popery is not to be sufferedin the royal family, nor within his dominions; prelacy once plucked upby the root, is not to be permitted to take root again; all heresy anderror whatsoever must be opposed by him, to the uttermost of his power;and by the covenant, the king must be far from toleration of any falsereligion within his dominions. 3. As the people are bound to maintain the king's person and authority, in the maintenance of the true religion, and liberties of the kingdom:so the king is bound with them, to maintain the rights and privileges ofthe parliament and the liberties of the subjects, according to thethird article. 4. We are bound to discover, and to bring unto condign punishment, allsuch as have been, or shall be, incendiaries, malignants, or evilinstruments, in hindering the reformation of religion; dividing the kingfrom the people, or one of the kingdoms from another, or making anyfaction, or parties amongst the people. Hereby the king is bound to havean eye upon such, and neither allow of them nor comply with them; but toconcur according to his power, to have them censured and punished, as isexpressed in the fourth article. I shall sum up all in this, that a king, in entering into covenant withGod, should do as kings did of old, when they entered in covenant; theyand their people went on in the work of reformation, as appeareth here. "And all the people of the land went into the house of Baal, and brakeit down, " &c. And godly Josiah, when he entered in covenant, made athorough reformation. There is a fourfold reformation in scripture, andcontained in the league and covenant. 1. A personal reformation. 2. Afamily reformation. 3. A reformation of judicatories. 4. A reformationof the whole land. Kings have had their hand in all the four; andtherefore I recommend them to our king. 1. A personal reformation. A king should reform his own life, that hemay be a pattern of godliness to others; and to this he is tied by thecovenant. The godly reformers of Judah were pious and religious men. Aking should not follow Machiavelli's counsel, who requireth not that aprince should be truly religious, but saith, "that a shadow of it, andexternal simulation, are sufficient. " A devilish counsel; and it is justwith God to bring a king to the shadow of a kingdom, who hath but theshadow of religion. We know that dissembling kings have been punished ofGod; and let our king know that no king but a religious king, can pleaseGod. David is highly commended for godliness; Hezekiah a man eminentfor piety; Josiah, a young king, commended for the tenderness of hisheart, when he heard the law of the Lord read; he was much troubledbefore the Lord, when he heard the judgments threatened against hisfather's house, and his people. It is earnestly wished that our king'sheart may be tender and truly humbled before the Lord, for the sins ofhis father's house, and of the land; and for the many evils that areupon that family, and upon the kingdom. 2. A family reformation. The king should reform his family, after theexample of godly kings. Asa, when he entered in covenant, spared not hismother's idolatry. The house of our king hath been much defiled byidolatry. The king is now in covenant, and to renew the covenant, letthe royal family be reformed; and, that it may be a religious family, wherein God will have pleasure, let it be purged, not only of idolatry, but of profanity and looseness, which hath abounded in it. Much hathbeen spoken of this matter; but little hath been done in it. Let theking and others, who have charge in that family, think it lieth uponthem, as a duty, to purge it. And if ye would have a family well purged, and constitute, take David for a pattern, in the purgation andconstitution of his, "The froward heart, wicked persons, and slanderers, he will have far from him: but his eyes are upon the faithful of theland, that they may dwell with him. " If there be a man better thananother in the land, he should be for the king, and his family: ye mayextend his reformation to the court. A profane court is dangerous for aking. It hath been observed as a provoking sin in England, which hathdrawn down judgment upon king and court, as appeareth this day. It is tobe wished that such were in the court, as David speaketh of in thatpsalm. Let the king see to it, and resolve with David, "That he whoworketh deceit, shall not dwell within his house: and he who tellethlies, shall not tarry in his sight. " 3. Reformation in judicatories. It should be carefully seen to, thatjudicatories be reformed; and that men, fearing God and hatingcovetousness, may be placed in them. A king in covenant, should do asJehoshaphat did. "He set judges in the land, and said, take heed what yedo; ye judge not for men, but for the Lord, who is with you in judgment:wherefore now, let the fear of the Lord be before you. " 4. The reformation of the whole land, the king's eye should be upon it. "Jehoshaphat went out through the people, from Beersheba to mountEphraim; and brought them back to the Lord God of their fathers. " Ourland hath great need of reformation; for there is a part of it that hathscarce ever yet found the benefit of reformation, they are lying withoutthe gospel. It will be a good work for a covenanted king, to have a carethat the gospel may be preached through the whole land. Care also shouldbe taken, that they who have the gospel may live suitably thereto. If aking would be a thorough reformer, he must be reformed himself, otherwise he will never lay reformation to heart. To make a king a goodreformer, I wish him these qualifications, according to the truth and insincerity, wherewith they report Trajan the emperor to have been endued;he was, 1. Devout at home. 2 Courageous in war. 3. Just in hisjudicatures. 4. Prudent in all his affairs. True piety, fortitude, justice and prudence, are notable qualifications in a prince who wouldreform a kingdom, and reform well. I come now to the fifth and last particular; and that is the covenantmade between the king and the people: when a king is crowned andreceived by the people, there is a covenant or mutual contract betweenhim and them, containing conditions, mutually to be observed: time willnot suffer to insist upon many particulars. I shall only lay before youthese three particulars. 1. It is clear from this covenant, that a kinghath not absolute power to do what he pleaseth: he is tied to conditionsby virtue of a covenant. 2. It is clear from this covenant, that apeople are bound to obey their king in the Lord. 3. I shall present theking with some directions for the right government of the people who arebound to obey. 1. It is clear, that the king's power is not absolute, as kings andflattering courtiers apprehend; a king's power is a limited power bythis covenant; and there is a threefold limitation of the king's power. 1. In regard of subordination. There is power above his, even God'spower, whom he is obliged to obey; and to whom he must give an accountof his administration, (and yesterday ye heard that text, "by Me kingsreign. ") Kings have not only their crowns from God, but they must reignaccording to His will. He is called the "Minister of God;" he is butGod's servant. I need not stay upon this; kings and all others willacknowledge this limitation. 2. In regard of laws, a king is sworn athis coronation, to rule according to the standing received laws of thekingdom. The laws he is sworn to, limit him that he cannot do againstthem, without a sinful breach of this covenant between the king and thepeople. 3. In regard of government, the total government is not upon aking. He hath counsellors as a parliament or estates in the land, whoshare in the burden of government. No king should have the solegovernment: it was never the mind of those who received a king to rulethem, to lay all government upon him, to do what he pleaseth, withoutcontrolment. There is no man able alone to govern all. The kingdomshould not lay that upon one man, who may easily miscarry. The estatesof the land are bound in this contract to bear the burden with him. These men who have flattered kings to take unto themselves an absolutepower, to do what they please, have wronged kings and kingdoms. It hadbeen good that kings, of late, had carried themselves so, as thisquestion of the king's power might never have come in debate; for theyhave been great losers thereby. Kings are very desirous to have thingsspoken and written, to hold up their arbitrary and unlimited power; butthat way doth exceedingly wrong them. There is one, a learned man, Iconfess, who hath written a book for the maintenance of the absolutepower of kings, called _Defensio Regis_, whereby he hath wronged himselfin his reputation, and the king in his government. As for the fact, intaking away the life of the late king, (whatever was God's justice init) I do agree with him to condemn it, as a most unjust and horrid act, upon their part who did it: but when he cometh to speak of the power ofkings, in giving unto them an absolute and unlimited power, urging thedamnable maxim, _quod libet licet_, he will have a king to do what hepleaseth, _impune_, and without controlment. In this, I cannot butdissent from him. In regard of subordination some say, that a king is accountable to nonebut God. Do what he will, let God take order with it; this leadeth kingsto atheism, let them do what they please, and to take God in their ownhand: in regard of laws, they teach nothing to kings but tyranny: and inregard of government, they teach a king to take an arbitrary power tohimself, to do what he pleaseth without controlment. How dangerous thishath been to kings, is clear by sad experience. Abuse of power andarbitrary government, hath been one of God's great controversies withour king's predecessors. God in His justice, because power hath beenabused, hath thrown it out of their hands: and I may confidently saythat God's controversy with the kings of the earth is for theirarbitrary and tyrannical government. It is good for our king to learn to be wise in time, and know that hereceiveth this day a power to govern, but a power limited by contract;and these conditions he is bound by oath to stand to. Kings are deceivedwho think that the people are ordained for the king; and not the kingfor the people; the Scripture sheweth the contrary. The king is the"minister of God for the people's good. " God will not have a king, inan arbitrary way, to encroach upon the possessions of subjects, "Aportion is appointed for the prince. " And it is said, "My princes shallno more oppress My people; and the rest of the land, shall they giveunto the house of Israel, according to their tribes. " The king hath hisdistinct possessions and revenues from the people; he must not oppressand do what he pleaseth, there must be no tyranny upon the throne. I desire not to speak much upon this subject. Men have been very tenderin meddling with the power of kings; yet, seeing these days have broughtforth debates concerning the power of kings, it will be necessary to beclear in this matter. Extremities would be shunned. A king should keepwithin the bounds of the covenant made with the people, in the exerciseof his power; and subjects should keep within the bounds of thiscovenant, in regulating that power. Concerning the last, I shallpropound these three to your consideration. 1. A king, abusing his power to the overthrow of religion, laws andliberties, which are the very fundamentals of this contract andcovenant, may be controlled and opposed; and if he set himself tooverthrow all these by arms, then they who have power, as the estates ofa land, may and ought to resist by arms: because he doth, by thatopposition, break the very bonds, and overthroweth all the essentials ofthis contract and covenant. This may serve to justify the proceedings ofthis kingdom against the late king, who, in an hostile way, set himselfto overthrow religion, parliaments, laws and liberties. 2. Every breach of covenant, wherein a king falleth, after he hathentered into covenant, doth not dissolve the bond of the covenant. Neither should subjects lay aside a king for every breach, except thebreaches be such as overthrow the fundamentals of religion, and of thecovenant with the people. Many examples of this may be brought fromscripture. I shall give but one. King Asa entered solemnly intocovenant with God and the people. After that, he falleth in grosstransgressions and breaches. He associated himself and entered intoleague with Benhadad, king of Syria, an idolater; he imprisoned Hanani, the Lord's prophet, who reproved him, and threatened judgment againstthat association, and at that same time he oppressed some of the people:and yet, for all this, they neither laid him aside, nor accounted him anhypocrite. 3. Private persons should be very circumspect about that which they doin relation to the authority of kings. It is very dangerous for privatemen, to meddle with the power of kings, and the suspending them from theexercise thereof. I do ingenuously confess that I find no example of it. The prophets taught not such doctrine to their people, nor the apostles, nor the reformed kirks. Have ever private men, pastors or professors, given in to the estates of a land as their judgment, unto which theyresolve to adhere, that a king should be suspended from the exercise ofhis power? And, if we look upon these godly pastors, who lived in kingJames's time, of whom one may truly say, more faithful men lived not inthese last times: for they spared not to tell the king his faults, tohis face: yea, some of them suffered persecution for their honesty andfreedom, yet we never read nor have heard, that any of these godlypastors joined with other private men, did ever remonstrate toparliament or estate as their judgment, that the king should besuspended from the exercise of his royal power. II. It is clear from this covenant, that people should obey their kingin the Lord: for, as the king is bound by the covenant to make use ofhis power to their good; so, they are bound to obey him in the Lord inthe exercise of that power. About the people's duty to the king, takethese four observations. 1. That the obedience of the people is in subordination to God; for thecovenant is first with God, and then with the king. If a king commandany thing contrary to the will of God--in this case, Peter saith, "it isbetter to obey God, than man. " There is a line drawn from God to thepeople, they are lowest in the line: and have magistrates inferior andsupreme above them, and God above all. When the king commandeth thepeople that which is lawful, and commanded by God, then he should beobeyed; because he standeth in right line under God, who hath put him inhis place. But if he command that which is unlawful, and forbidden ofGod, in that he should not be obeyed to do it; because he is out of hisline. That a king is to be obeyed with this subordination, is evidentfrom scripture; take one place for all. At the beginning, ye have bothobedience urged to superior powers, as the ordinance of God, anddamnation threatened against those who resist the lawful powers. It is said by some, that many ministers in Scotland would not have kingJESUS, but king Charles to reign. Faithful men are wronged by suchspeeches. I do not understand these men. For, if they think that a kingand JESUS are inconsistent, then they will have no king: but I shall befar from entertaining such thoughts of them. If they think the doing anecessary duty for king Charles is to prefer his interest to Christ's, this is also an error. Honest ministers can very well discern betweenthe interest of Christ, and of the king. I know no minister that settethup king Charles, with prejudice to Christ's interest. There are three sorts of persons who are not to be allowed in relationto the king's interest, 1. Such as have not been content to oppose aking in an evil course, (as they might lawfully do) but contrary tocovenant vows and many declarations, have cast off kings and kinglygovernment. These are the sectaries. 2. These who are so taken up with aking, as they prefer a king's interest to Christ's interest; which wasthe sin of our engagers. 3. They who will have no duty done to a king, for fear of prejudicing Christ's interest. These are to be allowed, whourge duty to a king in subordination to Christ. I shall desire that men may be real, when they make mention of Christ'sinterest; for these three mentioned profess and pretend the interest ofChrist. The sectaries cover their destroying of kings with Christ'sinterest; whereunto, indeed, they have had no respect, being enemies toHis kingdom. And experience hath made it undeniable. The engagersalleged they were for Christ's interest; but they misplaced it. Christ'sinterest should have gone before, but they drew it after the interest ofa king, which evidenced their want of due respect to Christ's interest. As for the third, who delay duty for fear of preferring the king'sinterest to Christ's, I shall not take upon me to judge theirintentions. I wish they may have charity to those who think they may doduty to a king in subordination to Christ, yea, that they ought andshould do duty, whatever men's fears be of the prejudice that mayfollow. If to be against the suspending of the king from the exercise of hispower, and to be for the crowning of the king, according to the publicfaith of the kingdoms, he first performing all that kirk and staterequired of him in relation to religion, and civil liberties: if thisbe, I say, to prefer a king to Christ, let all men that are unbiassed, be judges in the case. We shall well avow, that we crown a king insubordination to God and his interest, in subordination to Christ's, which we judge, not only agreeable to the word of God, but also, that weare bound expressly in the covenant, to maintain the king in thepreservation and defence of the true religion, and liberties of thekingdom, and not to diminish his just power and greatness. 2. That the covenant between God and the king and the people, goethbefore the covenant between the king and the people; which sheweth, thata people's entering covenant with God doth not lessen their obedienceand allegiance to the king, but increaseth it, and maketh the obediencefirmer: because we are in covenant with God, we should the more obey acovenanted king. It is a great error to think, that a covenantdiminisheth obedience, it was ever thought accumulative. And indeed truereligion layeth strict ties upon men in doing of their duty. "Whereforeye must needs be subject not only for wrath, but also for conscience'sake. " A necessity to obey is laid upon all. Many subjects obey forwrath, but the godly obey for conscience' sake. 3. That a king covenanted with God should be much respected by hissubjects. They should love him. There is an inbred affection in thehearts of the people to their king. In the 12th verse it is said, that"the people clapped their hands for joy, and said, God save the king. "They had no sooner seen their native king installed in his kingdom, butthey rejoiced exceedingly, and saluted him with wishes of safety. Whatever be men's affections, or respects, this day, to our king, certainly it is a duty lying on us both to pray for, and rejoice in hissafety. The very end that God hath in giving us kings maketh this clear. "That we may live under them in godliness and honesty. " And therefore, prayers and supplications are to be made for all kings; even for thosethat are not in covenant; much more for these that are in covenant. Yeare receiving this day a crowned covenanted king, pray for saving graceto him, and that God would deliver him and us, out of the hand of thesecruel enemies, and bless his government, and cause us to live a quietand peaceable life under him in all godliness and honesty. 4. That as the king is solemnly sworn to maintain the right of thesubjects against enemies, and is bound to hazard his life, and all thathe hath for their defence: so, the people are also bound to maintain hisperson and authority, and to hazard life, and all that they have, indefending him. I shall not take the question in its full latitude, taking in what apeople are bound to in pursuing of a king's right in another nation, which is not our present question. Our question is, what a people shoulddo when a kingdom is unjustly invaded by a foreign enemy, who seekeththe overthrow of religion, king and kingdom. Surely, if men be tied toany duty to a king and kingdom, they are tied in this case. I have twosorts of men to meet with here, who are deficient in doing thiscovenanted duty: 1. These who do not act against the enemy. 2. These whodo act for the enemy. 1. The first I meet with, are they who act not, but lie by, to behold what will become of all: three sorts of men actnot for the defence of an invaded kingdom; 1. Those who withdrawthemselves from public councils, as from parliament or committee ofestates: this withdrawing is not to act. 2. These act not who, upon anapprehension of the desperate state of things, do think that all is insuch a condition, by the prevailing of the enemy, that there is noremedy: and therefore that it is best to sit still; and see how thingsgo. They who do not act upon scruple of conscience. I shall ever respecttenderness of conscience; and I wish there be no more but tenderness. Ifthere be no more, men will strive to have their consciences wellinformed. They may be supposed to scruple upon one of these grounds: 1. To act insuch a cause, for the king's interest; sure I am, this was not a doubtbefore, but all seemed to agree to act for the king's interest, insubordination to Christ's, and this day there is no more sought. We ownthe king's interest only in a subordination to Christ's. Or, 2. To joinwith such instruments as are enemies to the work of God. Our answer tothe estates' query resolves that such should not be entrusted: but we donot count these enemies who profess repentance, and declare themselvessolemnly to be for the cause and the covenant, and evidence theirwillingness to fight for them. If it be said their repentance is butcounterfeit, we are bound to think otherwise in charity, till thecontrary be seen: no man can judge of the reality of hearts: for we havenow found by experience, that men who have been accounted above allexception have betrayed their trust. If any who have not yet repented oftheir former course shall be intrusted, we shall be sorry for it; andplainly say, that it ought not to be. But I think there must be more in this, that men say they cannot act. For myself, I love not that word in our case; it is too frequent, hecannot act, and he cannot act. I fear there be three sorts of personslurking under this covert. 1. Such as are pusillanimous, who have nocourage to act against the enemy; the word is true of them, they cannotact because they dare not act. 2. Such as are selfish men, serving theiridol credit: he hath been a man of honour, and now he feareth there willbe no credit to fight against this prevailing enemy: therefore he cannotact, and save his credit. Be who thou wilt that hast this before thee, God shall blast thy reputation. Thou shalt neither have honour norcredit, to do a right turn in God's cause. 3. Such as are compilers, whocannot act, because they have a purpose to comply. There are that cannotact in an army, but they can betray an army by not acting; there arethat cannot act for safety of a kingdom, but they betray it by notacting. In a word, there are who cannot join to act with those whom theyaccount malignants (I speak not of declared and known malignants; but ofsuch as have been, and are, fighting for the cause; yet by them esteemedmalignants), but they can join with sectaries, open and declared enemiesto kirk and kingdom. I wish subjects, who are bound to fight for thekingdom, would lay by that phrase of not acting, which is so frequent inthe mouth of compliers, and offensive to them, who would approvethemselves in doing duty for endangered religion, king and kingdom. That men may be the more clear to act, I shall offer to yourconsideration some passages of Scriptures, about those who do not actagainst a common enemy. 1. There are many reproved for lying still while an enemy had invadedthe land: as Reuben, with his divisions: Gilead, Dan, and Asher seekingthemselves, are all reproved for not joining with the people of God, whowere willing to jeopard their lives against "a mighty oppressing enemy. "But there is one passage concerning Meroz, which fitteth our purpose, "The angel of the Lord said, Curse ye Meroz, curse ye bitterly theinhabitants thereof; they came not to the help of the Lord, to the helpof the Lord against the mighty. " What this Meroz was, is not clear: yetall interpreters agree that they had opportunity and power to havejoined with, and helped the people of the Lord, and it is probable theywere near the place of the fight. They are cursed for not coming to thehelp of the Lord's people. This may be applied to those in the land, whowill not help the Lord against the mighty. 2. Another passage you have. Reuben and Gad having a multitude ofcattle, and having seen the land of Gilead, that it was a place forcattle, they desire of Moses and the princes, that the land may be giventhem, and they may not pass over Jordan. Moses reproveth them in thesewords, "Shall your brethren go to war; and shall ye sit still? Whereforediscourage ye the heart of the children of Israel?" Reuben and Gad maketheir apology, showing that they have no such intention to sit still, only they desire their wives and little ones may stay there: theythemselves promise to go over Jordan, armed before Israel, and not toreturn before they were possessed in the land. Then Moses said untothem, "If you do so, then this shall be your possession. But, if ye donot so, behold, ye have sinned against the Lord, and be sure your sinswill find you out. " I may apply this to them that cannot act; will ye sit still, when therest of your brethren are to hazard their lives against the enemy? Wehave reason to reprove you. If Moses, that faithful servant of God, wasstill jealous of Reuben and Gad, even after their apology and promise toact--for he saith, "If ye do not so"--have not honest and faithfulservants of God, ground to be jealous of their brethren who refuse toact? Let them apologize what they will; for their not acting, I say, they sin against the Lord, and their sins shall find them out. It willbe clearly seen, upon what intention they do not act. 3. A third passage. Saul hath David enclosed, that he can hardly escape. In that very instant there cometh a messenger to Saul, saying, "Hastethee, and come; for the Philistines have invaded the land. " At thehearing of this message, "Saul returned from pursuing after David, andwent against the Philistines. " It is true, the Lord did provide for hisservant David's escape, by this means: but, if ye consider Saul, he tookit not so. Nothing moved him to leave this pursuit but the condition ofthe land, by the invading of an enemy. Three things might have movedSaul to stay and pursue David. 1. He hath him now in a strait, and hathsuch advantage, that he might have thought not to come readily by thelike. 2. That altho' the Philistines be enemies, yet David is the mostdangerous enemy; for he aimeth at no less than the crown. It were betterto take conditions off the enemy, than to suffer David to live, and takethe crown. 3. He might have said, if I leave David at this time andfight with the Philistines, and be beaten, he will get a power in hishand to undo me and my posterity. These may seem strong motives; butSaul is not moved with any of them. The present danger is thePhilistines invading the land, and this danger is to be opposed, come ofthe danger from David what will. As if Saul had said, I will let Davidalone, I will meet with him another time, and reckon with him: nowthere is no time for it, the Philistines are in the land, let us makehaste against them. I wish that many of our countrymen had as great alove to their country, and as public a spirit for it, as this profaneking had, then there would not be so many questions for acting, as menmake this day. The objections I have been touching are in men's thoughts and heads. First, some say, now the malignants are under, for this enemy is theirrod. It is best to put them out of having any power: yea, there are somewho would more willingly go to undo these, whom they account malignants, than against the common enemy, who are wasting the land. If they hadSaul's resolution, they would say, the Philistines are in the land, letthem alone, we will reckon with them at another time; we will now goagainst the common enemy. They have also the second objection, the malignants are more dangerousenemies than the sectaries. I shall not now compare them to equaldistance, and abstract from the present danger: but I shall compare themto the present posture of affairs. I am sure the sectaries having powerin their hands, and a great part of the land in their possession, arefar more dangerous than malignants, who have no power for the present:and therefore, the resolution should be, the sectaries have invaded theland, and are destroying it, let us go against them. 3. The third observation weigheth much with many. The malignants, beingemployed to fight for their country, may get such power in their handsas may hurt the cause. For answer: 1. The resolution given the query ofthe estates provideth against that, for therein is a desire that no suchpower should be put in their hand. 2. This fear goeth upon asupposition, that they do not repent their former course. This is anuncharitable judgment. We are bound to be more charitable of menprofessing repentance, for with such we have to do only. And, to speaka word by the way to you who have been in a malignant course. Littlegood is expected from you, I pray you be honest, and disappoint them. Iwish you true repentance, which will both disappoint them, and beprofitable to yourselves. 3. I desire it may be considered, whether ornot, fear of a danger to come from men, if they prevail against thecommon enemy, being only clothed with a capacity to fight for theircountry, be an argument against rising to oppose a seen and certaindanger, coming from an enemy, clothed with power, and still prevailing. I conceive, it ought to be far from any, to hinder men to defend theircountry in such a case. I confess, indeed, the cause which we maintainhath met with many enemies, who have been against it, which requirethmuch tenderness; therefore men are to be admitted to trust, with suchexceptions as may keep them out who are still enemies to the cause ofGod, have not professed repentance, renounced their former courses, anddeclared themselves for cause and covenant. I doubt not, but it shall befound, that the admitting such to fight in our case as it standeth, isagreeable to the word of God, and is not against the former publicresolutions of kirk and state. The second sort of persons we are to meet with, are such as act for theenemy, against the kingdom. If they be cursed who will not come out tohelp the Lord against the mighty; what a curse shall be upon them, whohelp the mighty against the Lord, as they do who act for the enemy?Three ways is the enemy helped against the cause and people of God. 1. By keeping correspondence with them, and giving them intelligence;there is nothing done against kirk or state, but they have intelligenceof it. A baser way hath never been used in any nation. Your counsels andpurposes are made known to them. If there be any such here (as I fearthey be), let them take this to them, they are of these who help themighty against the Lord, and the curse shall stick to them. 2. By strengthening the enemies' hands with questions, debates anddeterminations, in papers tending to the justifying of their unjustinvasion. Whatever have been men's intentions in taking that way, yetthe thing done by them, hath tended to the advantage of the enemy, andhath divided these who should have been joined in the cause, to thegreat weakening of the power of the kingdom, and this, interpretatively, is to act for the mighty against the Lord. 3. By gross compliance with the enemy, and going into them, doing allthe evil offices they can, against their native kingdom. If Meroz wascursed for not helping, shall not these perfidious covenant-breakers andtreacherous dealers against a distressed land be much more accursed, forhelping and assisting a destroying enemy, so far as lieth in theirpower? These words may be truly applied to them who are helpingstrangers, enemies to God, His kirk, and religion, "Both he thathelpeth, shall fall; and he that is holpen shall fall down, and they allshall fall together. " III. The third particular about this covenant remains to be spoken of;_to wit_, Some directions to the king, for the right performing of hisduty, whereof I shall give seven. 1. A king, meeting with many difficulties in doing of duty, by reason ofstrong corruption within and many temptations without: he should becareful to seek God by prayer, for grace to overcome these impediments, and for an understanding heart to govern his people. Solomon, having inhis option to ask what he would, he asked an understanding heart, to goout and in before his people; knowing that the government of a peoplewas a very difficult work, and needed more than ordinary understanding. A king hath also many enemies (as our king hath this day), and a prayingking is a prevailing king. Asa, when he had to do with a mighty enemy, prayed fervently and prevailed. Jehoshaphat was invaded by a mightyenemy, He prayed and did prevail. Hezekiah prayed against Sennacherib'shuge army and prevailed. Sir, you have many difficulties and oppositionsto meet; acquaint yourself with prayer, be instant with God, and He willfight for you. Prayers are not in much request at court; but acovenanted king must bring them in request. I know a king is burthenedwith multiplicity of affairs, and will meet with many diversions; but, sir, you must not be diverted. Take hours, and set them apart for thatexercise: men being once acquainted with your way, will not dare todivert you. Prayer to God will make your affairs easy all the day. Iread of a king, of whom his courtiers said, "He spoke oftener with God, than with men. " If you be frequent in prayer, you may expect theblessing of the Most High upon yourself, and upon your government. 2. A king must be careful of the kingdom which he hath sworn tomaintain. We have had many of too private a spirit, by whomself-interest hath been preferred to the public; it becometh a king wellto be of a public spirit, to care more for the public than his owninterest. Senates and states have had mottoes written over the doors oftheir meeting-places. Over the senate house of Rome was written, _Nequid respublica detrimenti capiat_. I shall wish this may be writtenover your assembly-houses; but there is another which I would havewritten with it, _Ne quid ecclesia detrimenti capiat_. Be careful ofboth; let neither kirk nor state suffer hurt; let them go together. Thebest way for the standing of a kingdom is a well constitute kirk. Theydeceive kings who make them believe that the government of the kirk--Imean presbyterial government--cannot suit with monarchy. They suit well, it being the ordinance of Christ, rendering unto God what is God's, andunto Cęsar what is Cęsar's. 3. Kings who have a tender care of the kirk are called nursing fathers. You should be careful that the gospel may have a free passage throughthe kingdom; and that the government of the kirk may be preserved entireaccording to your solemn engagement. The kirk hath met with manyenemies, as papists, prelates, malignants, which I pass as knownenemies: but there are two sorts more, who at this time should becarefully looked on. 1. Sectaries, great enemies to the kirk, and to allthe ordinances of Christ, and more particularly to presbyterialgovernment, which they have, and would have, altogether destroyed. Aking should set himself against these, because they are enemies, as wellto the king as to the kirk, and strive to make both fall together. 2. Erastians, more dangerous snares to kings than sectaries; because kingscan look well enough to these, who are against themselves, and theirpower, as sectaries, who will have no king. But erastians give morepower to kings than they should have, and are great enemies topresbyterial government; for they would make kings believe that there isno government but the civil, and derived from thence, which is a greatwrong to the Son of God, who hath the government of the kirk distinctfrom the civil, yet no ways prejudicial to it, being spiritual, and ofanother nature. Christ did put the magistrate out of suspicion, that Hiskingdom was not prejudicial to civil government, affirming, "My kingdomis not of this world. " This government, Christ hath not committed tokings, but to the office-bearers of His house, who, in regard of civilsubjection, are under the civil power as well as others; but, in theirspiritual administration, they are under Christ, who hath not given untoany king upon earth the dispensation of spiritual things to His people. Sir, you are in covenant with God and His people, and are obliged tomaintain presbyterial government, as well against erastians assectaries. I know this erastian humour aboundeth at court. It may be, some endeavour to make you encroach upon that for which God hathpunished your predecessors. Be who he will that meddleth with thisgovernment to overturn it, it shall be as heavy to him as theburthensome stone to the enemies of the kirk. "They are cut in pieces, who burden themselves with it. " 3. A king in covenant with the people ofGod, should make much of these who are in covenant with him, having inhigh estimation the faithful ministers of Christ, and the godly peopleof the land. It is rare to find kings lovers of faithful ministers andpious people. It hath been the fault of our own kings to persecute thegodly. 1. Let the king love the servants of Christ, who speak the truth. Evil kings are branded with this, that they contemned the prophets. WhenAmaziah had taken the gods of Seir, and set them up for his gods, aprophet came to him and reproved him; unto whom the king said, "Who madethee of the king's council? Forbear, lest thou be smitten. " Thiscontempt of the prophet's warning is a forerunner of followingdestruction. Be a careful hearer of God's word; take with reproof;esteem of it, as David did, "It shall be an excellent oil, which shallnot break my head. " To make much of the faithful servants of Christ, will be an evidence of reality. 2. Let the king esteem well of godlyprofessors. Let piety be in account. It is a fault very common, thatpious men, because of their conscientious and strict walking, are hatedby the profane, who love to live loosely: it is usual with profane mento labour to bring kings to a distaste of the godly; especially when menwho have professed piety have become scandalous, whereupon they areready to judge all pious men to be like them; and take occasion to speakevil of piety. I fear at this time, when men who have been commended forpiety, have fallen foully and betrayed their trust, that men will takeadvantage to speak against the godly of the land; beware of this, for itis Satan's policy to put piety out of request: let not this move any;fall who will, piety is still the same, and pious men will makeconscience both of their ways and trust; remember, they are precious inGod's eyes who will not suffer men to despise them, without theirreward. Sir, let not your heart be from the godly in the land, whateverhath fallen out at this time: I dare affirm, there are very many reallygodly men who, by their prayers, are supporting your throne. 4. A king should be careful whom he putteth in places of trust, as amain thing for the good of the kingdom. It is a maxim, that trust shouldnot be put in their hands who have oppressed the people, or havebetrayed their trust. There is a passage in a story meet for thispurpose: one Septimus Arabinus, a man famous, or rather infamous, foroppression, was put out of the Senate, but re-admitted about this time;Alexander Severus being chosen to the empire, the Senators did entertainhim with public salutations and congratulations. Severus, espyingArabinus amongst the senators, cried out, _O numina! Arabinus non solumvivit, sed in senatum venit_. Ah! Arabinus not only liveth, but he is inthe senate. Out of just indignation, he could not endure to see him. Asall are not meet for places of trust in judicatures, so all are not meetfor places of trust in armies. Men should be chosen who are godly, andable for the charge. But there are some who are not meet for trust. 1. They who are godly, but have no skill or ability for the places. A man may be a truly godlyman who is not fit for such place; and no wrong is done to him nor togodliness, when the place is denied to him. I wonder how a godly man cantake upon him a place, whereof he hath no skill. 2. They who haveneither skill nor courage, are very unmeet; for, if it be a place ofnever so great moment, faint-heartedness will make them quit it. 3. Theywho are both skilful and stout, yet are not honest, but perfidious andtreacherous, should have no trust at all. Of all these we have sadexperience, experience which should not move you to make choice ofprofane and godless men, by whom a blessing is not to be expected, butit should move you to be wary in your choice; I am confident such maybe had, who will be faithful for religion, king and kingdom. 5. There hath been much debate about the exercise of the king's power;yet he is put in the exercise of his power, and this day put in a bettercapacity to exercise it by his coronation. Many are afraid that theexercise of his power shall prove dangerous to the cause, and indeed Iconfess there is ground of fear, when we consider how this power hathbeen abused by former kings: therefore, Sir, make good use of thispower, and see that you rather keep within bounds, than exceed in theexercise of it. I may very well give such a counsel as an old counsellorgave to a king of France; he, having spent many years at court, desiredto retire into the country for enjoying privacy fit for his age; and, having obtained leave, the king his master required him to sit down, andwrite some advice of government, to leave behind him, which he out ofmodesty declined: the king would not be denied, but left with him penand ink and a sheet of paper; he, being alone, after some thoughts, wrote with fair and legible characters in the head of the sheet, _modus_; in the middle of the sheet, _modus_; and in the foot of thesheet, _modus_; and wrote no more in all the paper, which he wrapped upand delivered to the king; meaning that the best counsel he could givehim, was, that he should keep temper in all things. Nothing more fit fora young king than to keep temper in all things. Take this counsel, Sir, and be moderate in the use of your power. The best way to keep power, ismoderation in the use of it. 6. The king hath many enemies, even such as are enemies to his familyand to all kingly government; and are now in the bowels of this kingdom, wasting and destroying; bestir yourself, according to vows and oathsthat are upon you, to be active for the relief of Christ's kingdom, borne down by them, in all the three kingdoms; and for the relief ofthis kingdom grievously oppressed by them. We shall earnestly desirethat God would put that spirit upon our king, now entered upon publicgovernment, which He hath put upon the deliverers of His people fromtheir cruel oppressors. In speaking of the king's behaviour to enemies, one thing I cannot pass. There is much spoken of a treaty with this enemy: I am not of thejudgment of some, who distinguish a treaty before invasion and afterinvasion, and say, treatying is very lawful before invasion; because itis supposed that there is a little wrong done; but after invasion, whena kingdom is wronged and put to infinite losses, then they say a treatyis to be shunned; but in my judgment, a treaty may be lawful afterinvasion and wrongs sustained; the end of war is peace, neither shoulddesire of revenge obstruct it, providing it be such a treaty and peaceas is not prejudicial to religion, nor to the safety of the kingdom, norto the undoubted right of the king, nor to the league and covenant, whereunto we are so solemnly engaged. But, I must break off this treaty with a story related in Plutarch. Thecity of Athens was in a great strait, wherein they knew not what to do. Themistocles in this strait said he had something wherein to give hisopinion, for the behoof of the state, but he thought it not fit todeliver himself publicly. Aristides, a man of great trust, is appointedto hear him privately, and to make an account as he thought meet. WhenAristides came to make his report to the senate, he told them thatThemistocles' advice was indeed profitable, but not honest, whereuponthe people would not so much as hear it. There is much whispering of atreaty, they are not willing to speak publicly of it: hear them inprivate, and it may be the best advice shall be profitable, but nothonest. If a treaty should be, let it be both profitable and honest, andno lover of peace will be against it. 7. Seeing the king is now upon the renewing of the covenants, it shouldbe remembered that we enter into covenant, according to our professiontherein, with reality, sincerity, and constancy, which are thequalifications of good covenanters. Many doubt of your reality in thecovenant, let your sincerity and reality be evidenced by yourstedfastness and constancy; for many have begun well, but have not beenconstant. In the sacred history of kings, we find a note upon kingsaccording to their carriages: one of three sentences is written uponthem. 1. Some kings have this written on them, "He did evil in the sightof the Lord. " They neither begin well, nor end well; such an one wasAhaz, king of Judah, and divers others in that history. 2. Others havethis written on them, "He did that which was right in the sight of theLord, but not with a perfect heart. " Such an one was Amaziah king ofJudah. He was neither sincere nor constant: when God blessed him withvictory against the Edomites, he fell foully from the true worship ofGod, and set up the gods of Edom. 3. A third sentence is written uponthe godly kings of Judah, "He did right in the sight of the Lord, with aperfect heart. " As Asa, Hezekiah, Jehoshaphat, and Josiah, they wereboth sincere and constant. Let us neither have the first nor the second, but the third written upon our king, "He did right in the sight of theLord, with a perfect heart. " Begin well, and continue constant. Before I close, I shall seek leave to lay before our young king, twoexamples to beware of, and one to follow. The two warning examples, oneof them is in the text, another in our own history. The first example is of Joash. He began well, and went on in a godlyreformation all the days of Jehoiada; but, it is observed, "That afterthe days of Jehoiada, the princes of Judah came, and did obeisance tothe king, and he hearkened unto them. " It appeareth, they had been lyingin wait till the death of Jehoiada; and took the opportunity to destroythe true worship of God, and set up false worship, flattering the kingfor that effect: for it is said, "They left the house of the Lord, andserved groves and idols;" and were so far from being reclaimed by theprophet of the Lord that was sent unto them, that they conspired againstZechariah, the son of Jehoiada, who reproved them mildly for theiridolatry, and stoned him with stones, and slew him at the king'scommandment. And it is said, "Joash remembered not the kindness thatJehoiada his father had done to him, but slew his son. " Sir, take thisexample for a warning. You are obliged by the covenant to go on in thework of reformation. It may be, some great ones are waiting their time, not having opportunity to work for the present, till afterward they maymake obeisance, and persuade you to destroy all that hath been done inthe work of God, these divers years. Beware of it; let no allurement orpersuasion prevail with you, to fall from that which this day you bindyourself to maintain. Another example I give you, yet in recent memory, of your grandfather, king James. He fell, to be very young, in a time full of difficulties:yet there was a godly party in the land who did put the crown upon hishead. And when he came to some years, he and his people entered into acovenant with God. He was much commended by godly and faithful men, comparing him to young Josiah standing at the altar, renewing a covenantwith God; and he himself did thank God that he was born in a reformedkirk, better reformed than England: for they retained many popishceremonies: yea better reformed than Geneva; for they keep some holydays; charging his people to be constant and promising himself tocontinue in that reformation, and to maintain the same. Notwithstandingof all this, he made a foul defection: he remembered not the kindness ofthem who had held the crown upon his head; yea he persecuted faithfulministers for opposing that course of defection: he never rested till hehad undone presbyterial government and kirk assemblies, setting upbishops, and bringing in ceremonies, against which formerly he hadgiven large testimony. In a word, he laid the foundation whereupon hisson, our late king, did build much mischief to religion, all the days ofhis life. Sir, I lay this example before you the rather because it is sonear you, that the guiltiness of the transgression lieth upon the throneand family, and it is one of the sins for which you have professedhumiliation very lately. Let it be laid to heart, take warning, requitenot faithful men's kindness with persecution; yea, requite not the Lordso, who hath preserved you to this time, and is setting a crown uponyour head. Requite not the Lord with apostasy and defection from a sworncovenant: but be stedfast in the covenant, as you would give testimonyof your true humiliation for the defection of these that went beforeyou. I have set up these two examples before you, as beacons to warn you tokeep off such dangerous courses, and shall add one for imitation, which, if followed, may happily bring with it the blessing of that godly man'sadherence to God. The example is of Hezekiah, who did that "which wasright in the sight of the Lord. " It is said of him, "He trusted in theLord God of Israel, and he clave unto the Lord, and departed not fromfollowing Him, but kept His commandments. " And "The Lord was with him, and he prospered whithersoever he went forth. " Sir, follow this example, cleave unto the Lord, and depart not fromfollowing Him, and the Lord will be with you, and prosper you, whithersoever you go. To this Lord, from whom we expect a blessing uponthis day's work, be glory and praise for ever. Amen. CHARLES II. TAKING THE COVENANTS. Sermon being ended, prayer was made for a blessing upon the doctrinedelivered. The king began to renew the covenants. First the NationalCovenant and then the Solemn League and Covenant were distinctly read. After the reading of these covenants, the minister prayed for grace toperform the contents of the covenants, and for faithful stedfastness inthe oath of God: and then (the ministers, commissioners of the GeneralAssembly, desired to be present, standing before the pulpit) headministered the oath unto the king, who, kneeling and lifting up hisright hand, did swear in the words following. "I Charles, king of Great Britain, France and Ireland, do assure anddeclare, by my solemn oath, in the presence of Almighty God, thesearcher of hearts, my allowance and approbation of the NationalCovenant, and of the Solemn League and Covenant above written, andfaithfully oblige myself to prosecute the ends thereof in my station andcalling; and that I for myself and successors, shall consent and agreeto all acts of parliament enjoining the national covenant and the solemnleague and covenant, and fully establishing presbyterial government, thedirectory for worship, confession of faith, and catechisms, in thekingdom of Scotland, as they are approven by the General Assemblies ofthis Kirk, and Parliament of this kingdom; and that I shall give myroyal assent, to acts and ordinances of parliament passed, or to bepassed, enjoining the same in my other dominions: and that I shallobserve these in my own practice and family, and shall never makeopposition to any of these, or endeavour any change thereof. "[16] After the king had thus solemnly sworn the National Covenant, the Leagueand Covenant, and the King's Oath, subjoined unto both, being drawn upin a fair parchment; the king did subscribe the same, in presence ofall. Thereafter the king ascended the stage, and sitteth down in the chair ofstate. Then the lords, great constable, and marshal, went to the fourcorners of the stage, with the lion going before them; who spoke to thepeople these words, "Sirs, I do present unto you the king CHARLES, therightful and undoubted heir of the crown, and dignity of this realm:this day is by the parliament of this kingdom appointed for hiscoronation; and are you not willing to have him for your king, andbecome subject to his commandments?" In which action, the king's majesty stood up, showing himself to thepeople, in each corner; and the people expressed their willingness, bycheerful acclamations in these words, "God save the king, CHARLES theSecond. " Thereafter the king's majesty, supported by the constable and marshal, cometh down from the stage, and sitteth down in the chair, where heheard the sermon. The minister, accompanied with the ministersbefore-mentioned, cometh from the pulpit toward the king, and requireth, if he was willing to take the oath, appointed to be taken at thecoronation? The king answered, he was most willing. Then the oath of coronation, as it is contained in the eighth act of thefirst parliament of king James, being read by the lion, the tenorwhereof followeth: "Because that the increase of virtue, and suppressing of idolatry, craveth, that the prince and the people be of one perfect religion;which of God's mercy is now presently professed within this realm:therefore it is statuted and ordained, by our sovereign lord, my lordregent, and three estates of this present parliament: that all kings, princes, and magistrates whatsoever, holding their place, whichhereafter at any time shall happen to reign, and bear rule over thisrealm, at the time of their coronation, and receipt of their princelyauthority, make their faithful promise, in the presence of the eternalGod; that, enduring the whole course of their lives, they shall servethe same eternal God to the uttermost of their power, according as Hehath required in His most holy Word, revealed and contained in the Newand Old Testaments; and, according to the same words, shall maintain thetrue religion of Christ Jesus, the preaching of His holy Word, and dueand right ministration of the sacraments now received and preachedwithin this realm: and shall abolish and gainstand all false religions, contrary to the same: and shall rule the people committed to theircharge, according to the will and command of God, revealed in Hisforesaid Word, and according to the loveable laws and constitutionsreceived in this realm, no ways repugnant to the said Word of theeternal God; and shall procure to the uttermost of their power, to thekirk of God and whole Christian people, true and perfect peace, in timecoming. The rights and rents, with all just privileges of the crown ofScotland, to preserve and keep inviolated: neither shall they transfer, nor alienate the same. They shall forbid and repress, in all estates anddegrees, rife oppression, and all kind of wrong: in all judgments theyshall command and procure that justice and equity be keeped to allcreatures, without exception, as the Lord and Father of Mercies, bemerciful unto them: and out of their lands and empire they shall becareful to root all heretics, and enemies to the true worship of God, that shall be convict by the true kirk of God, of the foresaid crimes;and that they shall faithfully affirm the things above written by theirsolemn oath. " The minister tendered the oath unto the king, who, kneeling and holdingup his light hand, swore in these words, "By the Eternal and AlmightyGod, who liveth and reigneth for ever, I shall observe and keep allthat is contained in this Oath. " This done, the king's majesty sat down in his chair and reposeth himselfa little. Then the king riseth from his chair, and is disrobed by the lord greatchamberlain, of the princely robe wherewith he entered the kirk, and isinvested by the said chamberlain, in his royal robes. Thereafter, the king being brought to the chair on the north side of thekirk, supported as formerly; the sword was brought by Sir WilliamCockburn of Langtown, gentleman usher from the table, and delivered tolion king of arms; who giveth it to the lord great constable, whoputteth the same in the king's hand, saying, "Sir, receive this kinglysword, for the defence of the faith of Christ, and protection of Hiskirk, and of the true religion, as it is presently professed within thiskingdom, and according to the national covenant and league and covenant, and for executing equity and justice, and for punishment of all iniquityand injustice. " This done, the great constable receiveth the sword from the king, andgirdeth the same about his side. Thereafter, the king sitteth down in his chair, and then the spurs wereput on him by the earl Marshall. Thereafter, Archibald, Marquiss of Argyle, having taken the crown in hishands, the minister prayed, to this purpose: "That the Lord would purge the crown from the sins and transgressions ofthem that did reign before him; that it might be a pure crown; that Godwould settle the crown upon the king's head: and, since men that set iton were not able to settle it, that the Lord would put it on, andpreserve it. " And then the said Marquiss put the crown on the king'shead. Which done, the lion king of arms, the great constable standing by him, causeth an herald to call the whole noblemen, one by one, according totheir ranks, who, coming before the king, kneeling, and with their handtouching the crown on the king's head, swore these words, "By theEternal and Almighty God, who liveth and reigneth for ever; I shallsupport thee to my uttermost. " And when they had done, then all thenobility held up their hands and "swore to be loyal and true subjects, and faithful to the crown. " The earl Marshall, with the lion, going to the four corners of thestage, the lion proclaimeth the obligatory oath of the people; and thepeople, holding up their hands all the time, did swear, "By the Eternaland Almighty God, who liveth and reigneth for ever, we become your liegemen, and truth and faith shall bear unto you, and live and die with youagainst all manner of folks whatsoever, in your service, according tothe National Covenant, and Solemn League and Covenant. " Then did the earls and viscounts put on their crowns, and the lionlikewise put on his. Then did the lord chamberlain loose the swordwherewith the king was girded, and drew it, and delivered it drawn intothe king's hands; and the king put it into the hands of the greatconstable, to carry it naked before him. Then John, earl of Crawford andLindsay, took the sceptre, and put it in the king's right hand, saying, "Sir, receive this sceptre, the sign of royal power of the kingdom, thatyou may govern yourself right, and defend all the Christian peoplecommitted by God to your charge, punishing the wicked, and protectingthe just. " Then did the king ascend the stage, attended by the officers of thecrown, and nobility, and was installed in the royal throne by Archibald, Marquiss of Argyle, saying, "Stand, and hold fast from henceforth theplace whereof you are the lawful and righteous heir, by a long andlineal succession of your fathers, which is new delivered unto you byauthority of Almighty God. " When the king was set down upon the throne, the minister spoke to him aword of exhortation as followeth. "Sir, you are set down upon the throne in a very difficult time, I shalltherefore put you in mind of a scriptural expression of a throne. "It issaid, Solomon sat on the throne of the Lord. " Sir, you are a king, and aking in covenant with the Lord; if you would have the Lord to own you tobe His king, and your throne to be His throne, I desire you may havesome thoughts of this expression. 1. "It is the Lord's throne. Remember you have a King above you, theKing of kings, and Lord of lords, who commandeth thrones. He settethkings on thrones, and dethroneth them at His pleasure: therefore take aword of advice; be thankful to Him who hath brought you through manywanderings to set you upon this throne. Kiss the Son lest He be angry, and learn to serve Him with fear who is terrible to the kings of theearth. 2. "Your throne is the Lord's throne, and your people the Lord's people:let not your heart be lifted up above your brethren. They are yourbrethren, not only flesh of your flesh, but brethren by covenant withGod. Let your government be refreshing unto them as the rain upon themown grass. 3. "Your throne is the Lord's throne. Beware of making His throne athrone of iniquity: there is such a throne, which frameth mischief by alaw; God will not own such a throne, it hath no fellowship with Him. Sir, there is too much iniquity upon the throne by your predecessors, who framed mischief by a law, such laws as have been destructive toreligion, and grievous to the Lord's people; you are on the throne, andhave the sceptre, beware of touching mischievous laws therewith: but, asthe throne is the Lord's throne, let the laws be the Lord's laws, agreeable to His word, such as are terrible to evil-doers, andcomfortable to the godly, and a relief to the poor and oppressed in theland. 4. "The Lord's throne putteth you in mind whom you should have about thethrone. Wicked counsellors are not for a king upon the Lord's throne;Solomon knew this, who said, 'Take away the wicked from before the king, and his throne shall be established in righteousness:' and 'A king uponthe throne scattereth away all evil with his eyes. ' 5. "The Lord's throne putteth you in mind, that the judgment on thethrone should be the Lord's. Take the exhortation, 'Hear the word of theLord, O king of Judah, that sittest upon the throne, thou and thyservants and thy people, execute ye judgment and righteousness, anddeliver the spoiled out of the hand of the oppressors, and do no wrong, do no violence to the stranger, the fatherless nor the widow, neithershed innocent blood in this place. For if ye do this thing indeed, thenshall there enter by the gates of this house kings sitting upon thethrone of David. But, if ye will not hear these words, I swear bymyself, saith the Lord, that this house shall become a desolation. ' And'I will prepare destroyers against thee. ' "Sir, destroyers are prepared for the injustice of the throne. I entreatyou to execute righteous judgment, if ye do it not, your house will be adesolation; but, if ye do that which is right, God shall remove thedestroyers: and you shall be established on your throne; and there shallyet be dignity in your house, for your servants, and for your people. "Lastly, If your throne be the throne of the Lord, take a word ofencouragement against throne adversaries. Your enemies are the enemiesof the Lord's throne: make your peace with God in Christ, and the Lordshall scatter your enemies from the throne; and He shall magnify you yetin the sight of these nations, and make the misled people submitthemselves willingly to your government. "Sir, If you use well the Lord's throne on which you are set, then thetwo words in the place cited, spoken of Solomon sitting on the throne ofthe Lord, 'He prospered and all Israel obeyed him, ' shall belong untoyou; your people shall obey you in the Lord, and you shall prosper inthe sight of the nations round about. " Then the lord chancellor went to the four corners of the stage, the lionking of arms going before him, and proclaimed his majesty's free pardonto all breakers of penal statutes, and made offer thereof: whereupon thepeople cried, "God save the king. " Then the king, supported by the great constable and marshall, andaccompanied with the chancellor, arose from the throne, and went out ata door prepared for the purpose, to a stage; and sheweth himself to thepeople without, who clapped their hands, and cried with a loud voice along time, "God save the king. " Then, the king returning, and sitting down upon the throne, deliveredthe sceptre to the Earl of Crawford and Lindsay, to be carried beforehim: thereafter the lion king of arms rehearsed the royal line of thekings upward to Fergus the First. Then the lion called the lords one by one who, kneeling and holdingtheir hands betwixt the king's hands, did swear these words, "By theEternal and Almighty God, who liveth and reigneth for ever, I do becomeyour liege man, and truth and faith shall bear unto you, and live anddie with you, against all manner of folks whatsoever in your service, according to the National Covenant and Solemn League and Covenant. " And every one of them kissed the king's left cheek. When these solemnities were ended, the minister, standing before theking on his throne, pronounced this blessing: "The Lord bless thee, and save thee; the Lord hear thee in the day oftrouble; the name of the God of Jacob defend thee; the Lord send theehelp from the sanctuary and strengthen thee out of Zion. Amen. " After the blessing was pronounced, the minister went to the pulpit andhad the following exhortation, the king sitting still upon the throne. Ye have this day a king crowned, and entered into covenant with God andHis people; look, both king and people, that ye keep this covenant; andbeware of the breach of it. That ye may be the more careful to keep it, I will lay a few things before you. I remember when the Solemn League and Covenant was entered into by bothnations. The commissioners from England being present in the East kirkof Edinburgh, a passage was cited out of Nehemiah, which I shall nowagain cite. Nehemiah requireth an oath of the nobles and people, torestore the mortgaged lands, which they promise to do; after the oathwas tendered, he did shake his lap, and said, "So God shake out everyman from his house, and from his labour, that performeth not thispromise, even thus be he shaken out and emptied. And all thecongregation said, Amen. " Since that time, many of those who were in the covenant, are shaken outof it; yea, they have shaken off the covenant, and laid it aside. It istrue, they are prospering this day, and think that they prosper, bylaying aside the covenant; but they will be deceived. That word spokenthen shall not fall to the ground; God shall shake them out of theirpossession, and empty them for their perfidious breach of the covenant. The same I say to king and nobles, and all that are in covenant; if youbreak that covenant, being so solemnly sworn, all these who have touchedyour crown, and sworn to support it, shall not be able to hold it on;but God will shake it off, and turn you from the throne: and yenoblemen, who are assistant to the putting on of the crown, and settingthe king upon the throne, if ye shall either assist, or advise the kingto break the covenant, and overturn the work of God, He shall shake youout of your possessions, and empty you of all your glory. Another passage I offer to your serious consideration. After thatZedekiah had promised to proclaim liberty to all the Lord's people, whowere servants, and entered into a covenant, he and his princes let themgo free, and according to the oath had let them go; afterwards theycaused the servants to return, and brought them into subjection. Whatfolloweth upon this breach? "Ye were now turned, and had done right inMy sight, in proclaiming liberty; but ye turned, and made them servantsagain. " And therefore, "I will give the men who have transgressed Mycovenant, who have not performed the words of the covenant, which theymade before me, when they cut the calf in twain, and passed between theparts thereof; I will even give them into the hands of their enemies, into the hand of them that seek their life, even Zedekiah and hisprinces. " If the breach of the covenant made for the liberty of servants was sopunished, what shall be the punishment of the breach of a covenant forreligion, and the liberty of the people of God? There is nothing moreterrible to kings and princes than to be given into the hand of enemiesthat seek their life: if ye would escape this judgment, let kings andprinces keep their covenant made with God: your enemies who seek yourlife, are in the land; if ye break the covenant, it may be feared Godwill give you over unto them as a prey: but, if ye keep the covenant, itmay be expected God will keep you out of their hands. Let not the place ye heard opened, be forgotten, for in it ye have anexample of divine justice against Joash and the princes, for breakingthat covenant. The princes who enticed to that breach, are destroyed:and it is said, "The army of the Syrians came with a small company ofmen, and the Lord delivered a very great host into their hand;" becausethey had forsaken the Lord God of their fathers: so they executedjudgment against Joash. "His own servants conspired against him and slewhim on his bed. " The conspiracy of servants or subjects against their king is a wickedcourse: but God in His righteous judgment suffereth subjects to conspireand rebel against their princes, because they rebel against God: and Hesuffereth subjects to break the covenant made with a king, because hebreaketh the covenant made with God. I may say freely, that a chiefcause of the judgment upon the king's house hath been the grandfather'sbreach of covenant with God, and the father's following his steps inopposing the work of God, and His kirk within these kingdoms; they brokecovenant with God, and men have broken covenant with them: yea, mostcruelly and perfidiously have invaded the royal family and trodden uponall princely dignity. Be wise by their example: you are now sitting upon the throne of thekingdom, and your nobles about you. There is One above you, even Jesus, the King of Zion; and I as His servant, dare not but be free with you: Icharge you, Sir, in His name, that you keep this covenant in all points;if you shall break this covenant and come against His cause, I assureyou the controversy is not ended between God and your family: but willbe carried on to the further weakening, if not the overthrow of it: butif you shall keep this covenant, and befriend the kingdom of Christ, itmay be from this day God shall begin to do you good. Although yourestate be very weak, God is able to raise you, and make you reign, maugre the opposition of all your enemies: and howsoever it shall pleasethe Lord to dispose, you shall have peace toward God, through Christ theMediator. As for you who are nobles and peers of the land, your share is great inthis day of coronation; ye have come and touched the crown, and swornto support it; ye have handled the sword and the sceptre, and have setdown the king upon his throne. 1. I charge you to keep your covenant with God; and see that ye never bemoved yourselves to come against it in any head, or article thereof; andthat ye give no counsel to the king to come against the doctrine, worship, government and discipline of the kirk, established in thisland, as ye would eschew the judgment of covenant-breakers. If the kingand ye who are engaged to support the crown, conspire together againstthe kingdom of Christ, both ye that do support and he that is supportedwill fall together. I press this the more, because it is a rare thing tosee a king and great men for Christ. In the long catalogue of the kings, which ye have heard recited this day, they will be found few who havebeen for Christ. 2. I charge you also, because of your many oaths to the king; that youkeep them inviolable. Be faithful to him, according to your covenant. The oaths of God are upon you; if, directly or indirectly, ye doanything against his standing, God, by whom ye have sworn, will beavenged upon you for the breach of His oath. And now, I will shut up all with one word more to you. Sir, you are theonly covenanted king with God and His people in the world; many haveobstructed your entry in it: now, seeing the Lord hath brought you inover all these obstructions, only observe to do what is containedtherein; and it shall prove an happy time for you and your house. Andbecause you are entered in times of great difficulty, wherein smallstrength seemeth to remain with you in the eyes of the world, forrecovering your just power and greatness; therefore take the counselwhich David when he was dying gave to his son Solomon, "Be strong, andshow thyself a man; and keep the charge of the Lord thy God: to walk inHis ways, and keep His commandments; that them mayest prosper in allthat thou doest, and whithersoever thou turnest thyself. " After this exhortation, the minister closed the whole action withprayer; and, Psalm xx. Being sung, he dismissed the people with theblessing. Then did the king's majesty descend from the stage with the crown uponhis head; and, receiving again the sceptre in his hand, returned withthe whole train, in a solemn manner, to his palace, the sword beingcarried before him. THE ACTS RESCISSORY. FIRST PARLIAMENT OF CHARLES II. January, 1661. --7. --"_Act concerning the League and Covenant anddischarging the renewing thereof without his Majesties Warrand andapprobation. _ "Forasmuch as the power of Armes, and entering into, and making ofLeagues and Bonds, is an undoubted privilege of the Crown, and a properpart of the Royal Prerogative of the Kings of this Kingdom, and that inrecognisance of His Majesties just Right, the Estates of Parliament ofthis His most ancient Kingdom of Scotland, have declared it high Treasonto the Subjects thereof, of whatsoever number, lesse or more, upon anypretext whatsoever, to rise, or continue in Armes, or to enter intoLeagues and Bonds, with Forraigners, or among themselves, without HisMajesties special Warrand and Approbation, had and obtained thereto, andhave Rescinded and Annulled all Acts of Parliament, Conventions ofEstates, or other Deeds whatsoever, contrary to, or inconsistent withthe same; And whereas during these troubles, there have occurred diversthings, in the making and pursuance of Leagues and Bonds, which may beoccasion of jealousie in and betwixt his Majesties Dominions ofScotland, England, and Ireland. Therefore and for preventing of allscruples, mistakes or jealousies that may hereafter arise upon thesegrounds, The King's Majesty with advice and consent of His Estates ofParliament, doth hereby Declare, that there is no Obligation upon thisKingdom by Covenant, Treaties or otherwise, to endeavour by Armes aReformation of Religion in the Kingdom of England, or to meddle with thepublick Government and Administration of that Kingdom. And the King'sMajesty with advice and consent foresaid, doth Declare, That the Leagueand Covenant, and all Treaties following thereupon, and Acts or Deedsthat do, or may relate thereto, are not obligatory, nor do infer anyobligation upon this Kingdom, or the Subjects thereof, to meddle orinterpose by Armes, or any seditious way, in any thing concerning theReligion and Government of the Churches of England and Ireland, or inwhat may concern the Administration of His Majesties Government there. And further, His Majesty, with advice and consent of his Estates, dothhereby Discharge and Inhibite all His Majesties Subjects within thisKingdom, that none of them may presume upon any pretext of any Authoritywhatsoever, to require the renewing or swearing of the said League andCovenant, or of any other Covenants, or publick Oaths concerning theGovernment of the Church or Kingdom, without His Majesties specialWarrand and Approbation; And that none of His Majesties Subjects offerto renew and swear the same, without His Majesties Warrand, as said is, as they will be answerable at their highest peril. " SAME PARLIAMENT. --_15. --"Act Rescinding and Annulling the pretendedparliaments in the years 1640, 1641, etc. _ "The Estates of Parliament, considering that the Peace and Happiness ofthis Kingdom, and of His Majesties good subjects therein, doth dependupon the Safetie of His Majesties Person, and the maintenance of HisRoyal Authority, Power, and Greatness: And that all the miseries, confusions, and disorders which this Kingdom hath groaned under, thesetwenty-three years, have issued from, and been the necessarie andnatural products of these neglects, contempts, and invasions, which, inand from the beginning of these troubles, were upon the specious (butfalse) pretexts of Reformation (the common cloak of all rebellions)offered unto the Sacred Person and Royal Authority of the King'sMajesty, and His Royal Father of blessed memory. And notwithstanding, that by the Sacred Right, inherent to the Imperial Crown (which HisMajesty holds immediatelie from God Almightie alone) and by the ancientconstitution and fundamental Laws of the Kingdom; the power ofconvocating and keeping Assemblies of the Subjects; the power ofCalling, Holding, Proroguing and Disolving of Parliaments, and making ofLaws; the power of entering into Bonds, Covenants, Leagues and Treaties;the power of raising Armes, keeping of Strengths and Forts are Essentialparts, and inseparable privileges of the Royal Authoritie andPrerogative of the Kings of this Kingdom: Yet, such hath been themadness and delusion of these times, that even Religion itself, whichholds the Right of Kings to be Sacred and Inviolable, hath beenpretended unto, for warrand of these injurious Violations andIncroachments, so publickly done and owned, upon and against HisMajesties just Power, Authority and Government; By making and keeping ofunlawful Meetings and Convocations of the People; By entering intoCovenants, Treaties and Leagues; By seizing upon, and possessingthemselves of His Majesties Castles, Forts and Strengths of the Kingdom:and by Holding of Pretended Parliaments, making of Laws, and raising ofArmes for the maintaining of the same; and that not only withoutwarrand, but contrary to His Majesties express Commands. And althoughthe late King's Majesty, out of His meer grace and respects to this Hisnative Kingdom, and the peace and quiet of His people, and forpreventing the consequences which such bad example and practice mightoccasion, to the disturbance of the peace of his other Kingdoms, waspleased in the year, one thousand six hundred and forty one, to comeinto this Countrey, and by his own presence, at their pretendedParliaments and other wayes, to comply with, and give way to, manythings neerly concerning the undoubted Interest and Prerogative of theCrown, expecting that such unparalleled Condescentions should have madeHis Subjects ashamed of their former miscariages, and the very thoughtsthereof, to be hatefull to them and their posteritie for ever. Yet, suchwas the prevalencie of the spirit of Rebelion that raged in manie forthe time, that not content with that peace and happiness which, evenabove their desires, was secured to them: nor of these manie Grants ofhonour and profit, by which His Majestie endeavoured to endear the mostdesperat of them to their duty and obedience, they then, when HisMajesty had not left unto them anie pretence or shaddow of anie newdesire to be proposed, either concerning themselves or the Kingdom, didmost unworthilie engage to subvert His Majesties Government, and thepublick peace of the Kingdom of England: For which purpose, havingjoined in a League with some there, they, for the better prosecution ofthe same, did assume unto themselves the Royal Power, kept and heldParliaments at their pleasure; by the pretended Authoritie of which, they laid new exactions upon the people (which in one month did farexceed what ever by the Kings Authoritie had been raised in a wholeyear) levied Armes, sent out Edicts, requiring obedience unto theirunlawful demands; and with all manner of violence pursued such as out ofduty to His Majesties Authoritie opposed them by fines, confinements, imprisonment, banishment, death, and forfeiture of their property; andwith their Armie thus raised, invaded His Majesties Kingdom of England, and joyned with such as were in Arms against His Majestie there. Andthus maintaining their usurped power, and violently executing the sameagainst all Law, Conscience, Honour and Humanity, have made themselvesinstruments of much loss, shame and dishonour to their native Countrey, and have justly forfeited anie favour they might have pretended to, fromHis Majesties former concessions. And forasmuch as now it hath pleasedAlmighty God, by the power of His own right hand, so miraculously torestore the Kings Majestie to the Government of his Kingdoms, and to theexercise of His Royal Power, and Soveraigntie over the same, The Estatesof Parliament do conceive themselves obliged, in discharge of theirdutie and conscience to GOD and the Kings Majestie, to imploy all theirPower and interest, for vindicating His Majesties Authoritie from allthese violent invasions that have been made upon it, and so far aspossible to remove out of the way everything that may retain anieremembrance of these things, which have been so injurious to HisMajestie and His Authoritie, so predjudicial and dishonourable to theKingdom, and destructive to all just and true interests within the same. And considering that, besides the unlawfulness of the Publick Actingsduring the troubles, most of the Acts in all and every of the Meetingsof these pretended Parliaments, do highly encroach upon, and aredestructive of that Sovereign Power, Authority, Prerogative, and Rightof Government, which by the law of GOD, and the ancient Laws andConstitutions of this Kingdom, doth reside in, and belong unto, theKings Majestie, and do reflect upon the honour, loyaltie, and reputationof this Kingdom; or are expired, and serve only as testimonies ofdisloyaltie and reproach upon the Kingdom, and are unfit to be anylonger upon Record. Therefore the Kings Majestie and Estates ofParliament do hereby Rescind and Annull the pretended Parliaments, keptin the years one thousand six hundred and fourty, one thousand sixhundred and fourty one, one thousand six hundred and fourty four, onethousand six hundred and fourty five, one thousand six hundred andfourty six, one thousand six hundred and fourty seven, and one thousandsix hundred and fourty eight, and all Acts and Deeds past and done inthem, and Declares the same to be henceforth void and null. And HisMajesty, being unwilling to take any advantage of the failings of HisSubjects during these unhappy times, is resolved not to retain anyremembrance thereof, but that the same shall be held in everlastingoblivion: and that all difference and animosities be forgotten, His goodsubjects may in a happy union, under His Royal Government, enjoy thathappiness and peace, which His Majestie intends, and really wisheth untothem as unto himself, doth therefore, by advice and consent of HisEstates of Parliament, grant His full assurance and indemnity to allpersons that acted in, or by virtue of the said pretended Parliaments, and other Meetings flowing from the same, to be unquestioned in theirLives or Fortunes, or any Deed or Deeds done by them in their saidusurpation, or by virtue of any pretended Authority derived therefrom, excepting alwayes such as shall be excepted in a general Act ofIndemnity, to be past by His Majestie in this Parliament. And it ishereby declared that all Acts, Rights and Securities, past in any of thepretended Meetings above written, or by virtue thereof, in favours ofany particular persons for their civil and private interests shall standgood and valid unto them, untill the same be taken into furtherconsideration, and determined in this, or the next Session of thisParliament. " SECOND SESSION OF FIRST PARLIAMENT OF CHARLES II. Edinburgh, May, 1662. --_Act for preservation of His Majesties Person, Authority and Government. _ The Estates of Parliament, taking into their consideration the miseries, confusions, bondage and oppressions, this Kingdom hath groaned undersince the year, one thousand six hundred and thirty seven years, withthe causes and occasions thereof: Do, with all humble duty andthankfulness, acknowledge His Majesties unparrallel'd grace andgoodness, in passing by the many miscarriages of His Subjects, andrestoring the Church and State to their ancient Liberties, Freedom, Rights and Possessions; and the great Obligations thereby lying uponthem to express all possible care and zeal in the preservation of HisMajesties person, (in whose honour and happinesse consisteth the goodand welfare of His people) and in the security and establishment of HisRoyal Authority and Government, against all such wicked attempts andpractices for the time to come. And, since the rise and progress of thelate troubles did, in a great measure, proceed from some treasonable andseditious positions infused into the people. That it was lawfull toSubjects for Reformation, to enter into Covenants and Leagues, or totake up Arms against the King, or those Commissionated by Him, andsuch-like: And that many Wilde and rebellious courses were taken andpractised in pursuance thereof, by unlawful meetings and gatherings ofthe people, by mutinous and tumultuous petitions, by insolent andseditious Protestations against His Majesties Royal and just commands, by entering into unlawfull Oaths and Covenants, by usurping the name andpower of Council Tables and Church Judicatories, after they were by HisMajesty discharged, by treasonable Declarations, that His Majesty wasnot to be admitted to the exercise of His Royal power, untill He shouldgrant their unjust desires and approve their wicked practices, byrebellions rising in Arms against His Majestie and such as hadCommission from Him; And by the great countenance, allowance andencouragement given to these pernicious courses by the multitude ofseditious Sermons, Libels, and Discourses, preached, printed andpublished in defence thereof: And considering that as the present age isnot full freed of those distempers; so posterity may be apt to relapsetherein, if timous remeed be not provided. Therefore the King's Majestieand Estates of Parliament do Declare that these positions, That it islawfull to Subjects, upon pretence of Reformation, or other pretencewhatsoever, to enter into Leagues and Covenants, or to take up armsagainst the King; or that it is lawfull to subjects, pretending HisMajestys Authority, to take up Arms against His person or thoseCommissionated by Him, or to suspend Him from the exercise of his RoyalGovernment, or to put limitations upon their due obedience andallegiance, Are Rebellious and Treasonable, And that all theseGatherings, Convocations, Petitions, Protestations, and Erecting andkeeping of Council-tables, that were used in the beginning, and forcarrying on, of the late troubles, were unlawful and seditious: Andparticularly, that these Oaths, whereof the one was commonly called TheNational Covenant, (as it was sworn and explained in the year onethousand, six hundred and thirty-eight, and thereafter) and the otherentituled, A Solemn League and Covenant, were, and are in themselvesunlawful Oaths, and were taken by, and imposed upon, the Subjects ofthis Kingdom, against the fundamental laws and liberties of the same;and that there lyeth no obligation upon any of the Subjects from thesaids Oaths, or either of them, to endeavour any change or alteration ofGovernment either in Church or State; And therefore Annuls all Acts andConstitutions, Ecclesiastical or Civil, approving the said pretendedNational Covenant or League and Covenant, or making any interpretationsof the same or either of them. And also, it is hereby Declared by HisMajesty and Estates of Parliament, That the pretended assemblie kept atGlasgow in the year one thousand six hundred and thirty eight, was initself (after the same was by His Majestie discharged, under the pain ofTreason) an unlawfull and seditious Meeting; and that all Acts, Deeds, Sentences, Orders, or Decreets past therein, or by vertue of anypretended Authority from the same, were in themselves from thebeginning, are now, and in all time coming, to be reputed unlawful, voidand null; And that all Ratifications or Confirmations of the same, pastby whatsoever Authority or in whatsoever Meetings, shall from henceforthbe void and null. Likeas, His Majesty and Estates of Parliament, reflecting on the sad consequences of these rebellious courses, andbeing carefull to prevent the like for the future, have thereforeStatute and Ordained, and by these presents Statutes and Ordains, that, if any person or persons shall hereafter Plot, contrive or intenddestruction to the King's Majesty, or any bodily harm tending to deathor destruction, or any restraint upon his Royal Person, or to deprive, depose, or suspend Him from the stile, Honour and Kingly Name of theImperial Crown of this Realm, or any others His Majesties Dominions, orto suspend him from the exercise of His Royal Government, or to levy Waror take up Arms against His Majesty or any commissionated by Him, orshall entice any strangers or others to invade any of His MajestiesDominions; and shall by writing, printing, preaching or other maliciousand advised speaking, express or declare such their Treasonableintentions, every such person or persons, being upon sufficientprobation legally convicted thereof, shall be deemed, declared andadjudged Traitors, and shall suffer forfeiture of life, honour, lands, and goods as in cases of high Treason. And further, it is by His Majestyand Estates of Parliament Declared, Statute and Enacted, That if anyperson or persons shall, by Writing, Printing, Praying, Preaching, Libelling, Remonstrating, or by any malicious and advised speaking, express, publish, or declare any words or sentences to stir up thepeople to the hatred or dislike of His Majesties Royal Prerogative andSupremacy in causes Ecclesiastick, or of the Government of the Church byArchbishops and Bishops as it is now settled by Law, or to Justifie anyof the deeds, actings, practices or things above-mentioned and declaredagainst by this present Act: that every such person or persons sooffending, and being, as said is, Legally convicted thereof, are herebydeclared incapable to enjoy or exerce any place or imployment, Civil, Ecclesiastical, or Military, within this Church and Kingdom, and shallbe lyable to such further pains as are due by the Law in such cases;Provided alwayes, that no person be processed for any of the offencesaforesaid, contained in this Act, (other than these that are declared tobe high Treason) unless it be by order from His Majesty, or by order ofHis Privy Council for the time; neither shall they incur any of thepenalties above-mentioned, unless they be pursued within eight Monthsafter the offence committed, and sentenced thereupon within four Monthsafter the intenting of the Process. And it is also Declared, that if HisMajesty grant His pardon to any person convicted for any of the offencescontained in this present Act; after such pardon, the party pardonedshall be restored to all intents and purposes, as if he had never beenpursued nor convicted any thing in this Act to the contrary, notwithstanding. THE TORWOOD EXCOMMUNICATION. [17] After public worship, Mr. Cargill proceeded thus:--We have now spoken ofexcommunication, of the nature, subject, causes, and ends thereof. Weshall now proceed to the action itself, being constrained by theconscience of our duty, and by zeal for God, to excommunicate some ofthose who have been the committers of such great crimes, and authors ofthe great mischiefs of Britain and Ireland, but especially those ofScotland. In doing this, we shall keep the names by which they areordinarily called, that they may be better known. I, being a minister of Jesus Christ, and having authority and power fromHim, do, in His name and by His Spirit, excommunicate and cast out ofthe true Church, and deliver up to Satan, Charles II. , king, etc. , andthat upon the account of these wickednesses:-- 1st, For his high contempt of God, in regard that after he hadacknowledged his own sins, his father's sins, his mother's idolatry, andhad solemnly engaged against them in a declaration at Dunfermline, the16th of August, 1650, he hath, notwithstanding all this, gone on moreavowedly in these sins than all that went before him. 2ndly, For his great perjury in regard that, after he had twice at leastsolemnly subscribed that covenant, he did so presumptuously renounce, and disown, and command it to be burnt by the hands of the hangman. 3rdly, Because he hath rescinded all the laws for establishing thatreligion and reformation engaged unto in that covenant, and enacted lawsfor establishing its contrary; and also is still working for theintroduction of Popery into these lands. And 4thly, For commanding armies to destroy the Lord's people, who werestanding in their own just defence, and for their privileges and rights, against tyranny, and oppression and injuries of men, and for the bloodhe hath shed on fields, and scaffolds, and seas, of the people of God, upon account of religion and righteousness (they being willing in allother things to render him obedience, if he had reigned and ruledaccording to his covenant and oath), more than all the kings that havebeen before him in Scotland. 5thly, That he hath been still an enemy to, and persecutor of, the trueProtestants; a favourer and helper of the Papists, both at home andabroad; and hath, to the utmost of his power, hindered the due executionof the laws against them. 6thly, For his bringing guilt upon the kingdom, by his frequent grantsof remissions and pardons to murderers (though it is in the power of noking to pardon murder, being expressly contrary to the law of God), anindulgence which is the only way to embolden men to commit murders, tothe defiling of the land with blood. And Lastly, To pass by all other things, his great and dreadful uncleannessof adultery and incest, his drunkenness, his dissembling both with Godand men, and performing his promises, where his engagements were sinful. Next, By the same authority, and in the same name, I excommunicate and castout of the true Church, and deliver up unto Satan, James, Duke of York, and that for his idolatry (for I shall not speak of any other sin butwhat hath been perpetrated by him in Scotland), and for setting upidolatry in Scotland to defile the Lord's land, and for his enticing andencouraging to do so. Next, In the same name, and by the same authority, I excommunicate and castout of the true Church, and deliver up unto Satan, James, Duke ofMonmouth, for coming unto Scotland at his father's unjust command, andleading armies against the Lord's people, who were constrained to rise, being killed in and for the worshipping of the true God, and forrefusing, that morning, a cessation of arms at Bothwell Bridge, forhearing and redressing their injuries, wrongs and oppressions. Next, I do, by virtue of the same authority, and in the same name, excommunicate and cast out of the true Church, and deliver up untoSatan, John, Duke of Lauderdale, for his dreadful blasphemy, especiallyfor that word to the Prelate of St. Andrews, "Sit thou at my right hand, until I make thine enemies thy footstool;" his atheistical drolling onthe Scriptures of God, and scoffing at religion and religious persons;his apostasy from the covenants and reformation, and his persecutingthereof, after he had been a professor, pleader, and presser thereof;for his perjury in the business of Mr. James Mitchell, who being inCouncil gave public faith that he should be indemnified, and that, tolife and limb, if he would confess his attempt on the Prelate; andnotwithstanding this, before the Justiciary Court, did give his oaththat there was no such act in Council; for his adultery and uncleanness;for his counselling and assisting the king in all his tyrannies, overturning and plotting against the true religion; for his gaming onthe Lord's day, and lastly for his usual and ordinary swearing. Next, I do, by virtue of the same authority, and in the same name, excommunicate, cast out of the true Church, and deliver up to Satan, John, Duke of Rothes, for his perjury in the matter of Mr. JamesMitchell; for his adulteries and uncleanness; for his allotting of theLord's day to his drunkenness; for his professing and avowing hisreadiness and willingness to set up Popery in this land at the king'scommand: and for the heathenish, and barbarous and unheard of cruelty(whereof he was the chief author, contriver, and commander, notwithstanding his having engaged otherwise), to that worthygentleman, David Hackstoun of Rathillet, and lastly, for his ordinarycursing, swearing, and drunkenness. And, I do, by virtue of the same authority, and in the same name, excommunicate, and cast out of the true Church and deliver up to Satan, Sir George M'Kenzie, the King's Advocate, for his apostasy in turninginto a profligacy of conversation, after he had begun a profession ofholiness; for his constant pleading against, and persecuting unto thedeath, the people of God, and for alleging and laying to their chargethings which in his conscience he knew to be against the word of God, truth and right reason, and the ancient laws of this kingdom; for hispleading for sorcerers, murderers, and other criminals, that before Godand by the laws of the land ought to die, and for his ungodly, erroneous, fantastic, and blasphemous tenets printed in his pamphletsand pasquils. And, Lastly, I do by virtue of the same authority, and in the same name, excommunicate, and cast out of the true Church, and deliver up to Satan, Dalziell of Binns, for his leading armies, and commanding the killing, robbing, pillaging and oppressing of the Lord's people, and freesubjects of this kingdom; for executing lawless tyrannies and lustfullaws; for his commanding to shoot one Findlay at a post at Newmills, without any form of law, civil or military (he not being guilty ofanything which they themselves accounted a crime); for his lewd andimpious life, led in adultery and uncleanness from his youth, with acontempt for marriage, which is an ordinance of God; for all hisatheistical and irreligious conversation, and lastly, for his unjustusurping and retaining of the estate of that worthy gentleman, WilliamMure of Caldwell, and his other injurious deeds in the exercise of hispower. Now I think, none that acknowledge the word of God, can judge thesesentences to be unjust; yet some, it may be, to flatter the powers, will call them disorderly and informal, there not being warning given, nor probation led. But for answer: there has been warning given, if notwith regard to all these, at least with regard to a great part of them. And, for probation, there needs none, their deeds being notour andpublic, and the most of them such as themselves do avow and boast of. And as the causes are just, so, being done by a minister of the Gospel, and in such a way as the present persecution would admit of, thesentence is just, and there is no king, nor minister on earth, withoutrepentance of the persons, can lawfully reverse these sentences upon anysuch account. God being the Author of these ordinances to the ratifyingof them, all that acknowledge the Scriptures of truth, ought toacknowledge them. Yet perchance, some will think that though they be notunjust, yet that they are foolishly rigorous. We shall answer nothing tothis, but that word which we speak with much more reason than they thatfirst used it, "Should he deal with our sister, as with an harlot?"Should they deal with our God as an idol? Should they deal with Hispeople as murderers and malefactors, and we not draw out His swordagainst them? ACT AGAINST CONVENTICLES. [18] Forasmuch as the assembling and convocating of his majesty's subjects, without his majesty's warrant and authority, is a most dangerous andunlawful practice, prohibit and discharged by several laws and acts ofparliament, under high and great pains: and that notwithstandingthereof, diverse disaffected and seditious persons, under the speciousbut false pretences of religion and religious exercises, presume tomake, and be present at conventicles and unwarrantable meetings andconventions of the subjects, which are the ordinary seminaries ofseparation and rebellion, tending to the prejudice of the public worshipof God in the churches, to the scandal of the reformed religion, to thereproach of his majesty's authority and government, and to thealienating of the hearts and affections of the subjects from that dutyand obedience they owe to his majesty, and the public laws of kingdom. For the suppressing and preventing of which for the time to come, hismajesty, with advice and consent of his estates of parliament, haththought fit to statute and enact, likeas they do hereby statute andcommand, that no outed ministers who are not licensed by the council, and no other persons not authorized, or tolerate by the bishop of thediocese, presume to preach, expound scripture, or pray in any meeting, except in their own houses, and to those of their own family; and thatnone be present at any meeting, without the family to which they belong, where any not licensed, authorized, nor tolerate as said is, shallpreach, expound scripture, or pray: declaring hereby, all such who shalldo in the contrary, to be guilty of keeping of conventicles; and thathe, or they, who shall so preach, expound, or pray, within any house, shall be seized upon and imprisoned, till they find caution, under thepain of five thousand merks, not to do the like thereafter, or elseenact themselves to remove out of the kingdom, and never return withouthis majesty's license; and that every person who shall be found to havebeen present at any such meetings, shall be _toties quoties_, finedaccording to their qualities, in the respective sums following, andimprisoned until they pay their fines, and further, during the council'spleasure, viz. , each man or woman, having land in heritage, life-rent, or proper wadset, to be lined in a fourth part of his or her valuedyearly rent; each tenant labouring land, in twenty-five pounds Scots;each cottar, in twelve pounds Scots, and each serving man, in a fourthpart of his yearly fee: and where merchants or tradesmen do not belongto, or reside within burghs royal, that each merchant or chief tradesmanbe fined as a tenant, and each inferior tradesman as a cottar: and ifany of the persons above-mentioned shall have their wives, or any oftheir children living in family with them, present at any such meeting, they are therefore to be fined in the half of the respective finesaforesaid, consideration being had to their several qualities andconditions. And if the master or mistress of any family, where any suchmeetings shall be kept, be present within the house for the time, theyare to be fined in the double of what is to be paid by them, for beingpresent at a house conventicle. And it is hereby declared, thatmagistrates of burghs royal are liable, for every conventicle to be keptwithin their burghs, to such fines as his majesty's council shall thinkfit to impose; and that the master or mistress of the house where theconventicle shall happen to be kept, and the persons present thereat, are to relieve the magistrates, as the council shall think fit to orderthe same; it being notwithstanding free to the council to fine theinhabitants of burghs for being present at conventicles within orwithout burghs, or where their wives or children shall be present at thesame. And further, his majesty understanding that divers disaffected personshave been so maliciously wicked and disloyal, as to convocate hismajesty's subjects to open meetings in the fields, expressly contrary tomany public laws made thereanent, and considering that these meetingsare the rendezvouses of rebellion, and tend in a high measure to thedisturbance of the public peace, doth therefore, with advice and consentforesaid, statute and declare, that whosoever, without license orauthority foresaid, shall preach, expound scripture, or pray, at any ofthose meetings in the field, or in any house where there be morepersons than the house contains, so as some of them be without doors(which is hereby declared to be a field conventicle) or who shallconvocate any number of people to these meetings, shall be punished withdeath, and confiscation of their goods. And it is hereby offered andassured, that if any of his majesty's good subjects shall seize andsecure the persons of any who shall either preach or pray at thesefield-meetings, or convocate any persons thereto, they shall, for everysuch person so seized and secured, have five hundred merks paid untothem for their reward, out of his majesty's treasury, by thecommissioners thereof, who are hereby authorised to pay the same; andthe said seizers and their assistants are hereby indemnified for anyslaughter that shall be committed in the apprehending and securing ofthem. And, as to all heritors and others aforesaid, who shall be presentat any of these field-conventicles, it is hereby declared, they are tobe fined, _toties quoties_, in the double of the respective finesappointed for house conventicles; but prejudice of any other punishmentdue to them by law as seditious persons and disturbers of the peace andquiet of the kirk and kingdom. And, seeing the due execution of laws is the readiest means to procureobedience to the same; therefore, his majesty, with consent and adviceforesaid, doth empower, warrant, and command all sheriffs, stewarts ofstewartries, lords of regalities, and their deputes, to call beforethem, and try all such persons who shall be informed to have kept, orbeen present at, conventicles within their jurisdictions, and to inflictupon these who shall be found guilty, the respective fines exprest inthis act; they being always countable to the commissioners of hismajesty's treasury, for the fines of all heritors within their bounds. And his majesty, for the encouragement of the said sheriffs, stewarts, and lords of regalities, to be careful and diligent in their dutiestherein, doth allow to themselves all the fines of any persons withintheir jurisdictions, under the degree of heritors; and requires thelords of his majesty's privy council to take exact trial of their careand diligence herein; and if the sheriffs, stewarts, and bailiffs, benegligent in their duties, or if the magistrates within burghs shall benegligent in their utmost diligence, to detect and delate to the councilall conventicles within their burghs, that the council inflict suchcensures and punishments upon them as they shall think fit. And thelords of his majesty's privy council are hereby required to be carefulin the trial of all field and house-conventicles kept since the firstday of October, one thousand six hundred and sixty-nine, and before thedate hereof, and that they punish the same conform to the laws and actsof state formerly made thereanent. And lastly, his majesty, beinghopeful that his subjects will give such cheerful obedience to the lawsas there shall not be long use of this act, hath therefore, with adviceforesaid, declared that the endurance thereof shall only be for threeyears, unless his majesty shall think fit that it continue longer. THE SANQUHAR DECLARATION. [19] It is not amongst the smallest of the Lord's mercies to this poor landthat there have been always some who have given their testimony againstevery course of defection, (that many are guilty of) which is a tokenfor good, that He doth not as yet intend to cast us off altogether, butthat He will leave a remnant in whom He will he glorious, if they, through His grace, keep themselves clean still, and walk in His way andmethod, as it has been walked in and owned by Him in our predecessors oftruly worthy memory, in their carrying on of our noble work ofreformation in the several steps thereof, from popery, prelacy, andlikewise Erastian supremacy, so much usurped by him, who (it is true sofar as we know) is descended from the race of our kings, yet he hath sofar deborded from what he ought to have been, by his perjury andusurpation in Church matters, and tyranny in matters civil, as is knownby the whole land, that we have just reason to account it one of theLord's great controversies against us, that we have not disowned him andthe men of his practices, (whether inferior magistrates or any other) asenemies to our Lord and His crown, and the true Protestant andPresbyterian interest in thir lands, our Lord's espoused bride andChurch. Therefore, although we be for government and governors such asthe Word of our God and our Covenant allows, yet we for ourselves andall that will adhere to us as the representatives of the truePresbyterian Kirk and Covenanted nation of Scotland, considering thegreat hazard of lying under such a sin any longer, do by thir presentsdisown Charles Stuart, that has been reigning (or rather tyrannizing aswe may say) on the throne of Britain these years bygone, as having anyright, title to, or interest in, the said Crown of Scotland forgovernment, as forfeited several years since, by his perjury and breachof covenant both to God and His Kirk, and usurpation of His crown androyal prerogatives therein, and many other breaches in mattersecclesiastic, and by his tyranny and breach of the very _leges regnandi_in matters civil. For which reason we declare, that several years sincehe should have been denuded of being king, ruler, or magistrate, or ofhaving any power to act, or to be obeyed as such. As also, we, beingunder the standard of our Lord Jesus Christ, Captain of Salvation, dodeclare a war with such a tyrant and usurper, and all the men of hispractices, as enemies to our Lord Jesus Christ and His cause andcovenants; and against all such as have strengthened him, sided with, orany wise acknowledged him in his tyranny, civil or ecclesiastic, yea, against all such as shall strengthen, side with, or any wise acknowledgeany other in the like usurpation and tyranny, far more against such aswould betray or deliver up our free reformed mother-kirk unto thebondage of antichrist, the Pope of Rome. And by this we homologate thattestimony given at Rutherglen, the 29th of May, 1679, and all thefaithful testimonies of these who have gone before, as also of these whohave suffered of late. And we do disclaim that Declaration published atHamilton, June, 1679, chiefly because it takes in the king's interest, which we are several years since loosed from, because of the foresaidreasons, and others, which may after this (if the Lord will) bepublished. As also we disown, and by this resent the reception of theDuke of York, that professed papist, as repugnant to our principles andvows to the Most High God, and as that which is the great, though notalone, just reproach of our Kirk and nation. We also by this protestagainst his succeeding to the crown; and whatever has been done, or anyare essaying to do in this land (given to the Lord), in prejudice to ourwork of reformation. And to conclude, we hope after this none will blameus for, or offend at our rewarding these that are against us as theyhave done to us as the Lord gives opportunity. This is not to excludeany that have declined, if they be willing to give satisfactionaccording to the degree of their offence. _Given at Sanquhar, June 22nd, 1680. _ PROTESTATION AGAINST THE UNION. [20] It will, no doubt, be reputed by many very unseasonable to protest atthis time, against this Union, now so far advanced and by their lawestablished; but the consideration of the superabundant, palpable andeminent sins, hazards, and destructions to religion, laws, and libertiesthat are in it, and natively attend it, is such a pressing motive, thatwe can do no less, for the exoneration of our consciences in shewing ourdislike of the same, before the sitting down of the British Parliament, lest our silence should be altogether interpreted, either a direct orindirect owning of, or succumbing to the same: and though, havingabundantly and plainly declared our principles formerly, andparticularly in our last declaration, May 21, 1703, against the thenintended Union; and waiting for more plain discovery of dissatisfactionwith, and opposition unto this abominable course, by these of bettercapacitie, yet being herein so far disappointed in our expectations ofsuch honourable and commendable appearances, for the laudable laws, andantient constitutions of this kingdom, both as to sacred and civilconcerns, all these appearances, whither by addresses or protestationsbeing so far lame and defective, as that the resolutions and purposes ofsuch have never been fairly and freely remonstrat to the contrivers, promoters and establishers of this Union. The consideration of which, and the lamentable case and condition the land already is, and may bein, by reason of the same, hath moved us, after the example and inimitation of the cloud of witnesses who have gone before us, to protestagainst the same, as being contrar to the Word of God, and repugnant toour former Union with England in the terms of the Solemn League andCovenant. And whereas it hath been the good will and pleasure of Almighty God, togrant unto this nation a glorious and blessed reformation of the trueChristian religion, from the errors, idolatry, and superstition ofpopery and prelacy, and there withall to bless us with the power andpurity of heavenly doctrine, worship, discipline, and government in theChurch of God, according to His will revealed in the Holy Scriptures;and to let us have all this accompanyed and attended with many great andsingular blessings, in the conversion and comfort of many thousands, andin reforming and purging the land from that gross ignorance, rudenessand barbarity, that once prevailed among us. Wherefore our zealous andworthy forefathers, being convinced of the benefit and excellency ofsuch incomparable and unvaluable mercies, thought it their duty, notonly by all means to endeavour the preservation of these, but also totransmit to posterity a fair _depositum_ and copy in purity andintegrity, and as a fit expedient and mean to accomplish and perfect thesame, they entered into the National Covenant (no rank or degree ofpersons, from the highest to the lowest excepted) wherein they boundthemselves to defend the reformation of religion in every part and pointof the same, with their lives and fortunes to the outmost of theirpower, as may be seen in the National Covenant of this Church andkingdom, which was five times solemnly sworn. Likeas the Lord was so pleased to bless our land, and to beautify itwith His presence, that our neighbour nations of England and Ireland, who beheld this, and were groaning under and likeways aiming at theremoval and abolishing of popery and prelacy, had sought and obtainedassistance from this nation to help them in their endeavours for thatend, and had been owned of God with success, they likeways thought itfit to enter into a most Solemn League and Covenant with this Church andkingdom for reformation and defence of religion, wherein, with theirhands lifted up to the most High God, they do bind and oblige themselvesto maintain, preserve and defend, whatever measure and degree ofreformation they had attained unto, and mutually to concurr, each withanother with their lives and fortunes in their several places andcallings, in opposition to all the enemies of the same, as may be seenat large in the Solemn League and Covenant. By means of which, thesenations became (as it were) dedicated and devoted to God in a peculiarand singular manner, above all other people in the world and that by anindisolvable and indispensable obligation to perform, observe andfulfill the duties sworn too, and contained therein, from which no poweron earth can absolve us. And so to prosecute and carry on the ends ofthe same, and to evidence our firm adherance to it, with the outmost ofour endeavours, in opposition to every thing contradictory or contrarunto or exclusive of these our sacred vows. We have from time to timefor these several years bypast, emitted and published severaldeclarations and publick testimonies against the breaches of the same, as is evident not only from our declarations of late, but also from allthe wrestlings and contendings of the faithful in former times, allwhich we here adhere to, approve of, and homologate, as they are foundedupon the Word of God and are agreeable thereto. And in this juncture to perpetuat and transmit to posterity thetestimony of this Church, and to acquit ourselves as faithful to God, and zealous for the concerns of religion, and every thing that's dear tous as men and Christians. We here testify and protest against theprompters to, promoters or establishers of, and against every thing thathath tended to the promoting, advancing, corroborating, or by lawestablishing such a wicked and ruining Union; and hereby we also declareagainst the validity of the proceedings of the late Parliament withreference to the carrying on, and establishing the said Union; and thattheir acts shall not be look't upon as obligatory to us, nor ought to beby posterity, nor any way prejudicial to the cause of God, and thecovenanted work of reformation in this Church, nor to the beeing, liberty, and freedom of Parliaments, according to the laudable andantient pratique of this kingdom, the which we do not only forourselves, but also in the name of all such as shall join or concurrwith us in this our protestation, and therefore we Protest. In regard, That the said Union is a visible and plain subversion of thefundamental antient constitutions, laws and liberties of this kingdom, which we as a free people have enjoyed for the space of about twothousand years, without ever being fully conquered, and we have hadsingular and remarkable stepts of Providence preventing our uttersinking, and preserving us from such a deludge and overthrow, which someother nations more mighty and opulent than we, have felt, and whosememory is much extinct: while by this incorporating Union with Englandin their sinful terms, this nation is debased and enslaved, its antientindependency lost and gone, the parliamentary power dissolved which wasthe very strength, bulwork and basis of all liberties and priviledges ofpersons of all ranks, of all manner of courts and judicatories, corporations and societies within this kingdom; all which, now, must beat the disposal and discreation of the British Parliament, (to which, bythis Union, this nation must be brought to full subjection) and furderthe number of peers, who have many times ventured their lives for theinterest of their country, having reputation and success at home andwere famous and formidable abroad: and the number of barons and burrowsfamous sometime, for courage and zeal for the interest of their country(and, more especially in our reforming times) all these, reduced to suchan insignificant and small number in the Brittish Parliament, we say, (as is also evident from the many protestations given in to the lateParliament against this Union) how far it is contrary to the honour, interest, foundamental laws, and constitutions of this kingdom, and apalpable surrender of the soveraignity, rights and priviledges of thenation; and how by this surrender of parliament and soveraignity thepeople are deprived and denuded of all security, as to any thing that'sagreed to by this Union, and all that's dear to them, is daily in dangerto be encroached upon, altered or subverted by the said BrittishParliament, managed intirely by the English, who seldom have consultedour well-fare, but rather have sought opportunity to injure us, and arenow put in a greater capacity with more ease to act to our prejudice:and poor people to be made lyable to taxes, levies and unsupportableburdens, and many other imminent hazards and impositions, all which wehere protest against. As also that which is little considered (tho' most lamentable), how thefoundamental constitutions should be altered, subverted, and overturned, not only, _renitente and reclamante populo_, but also by such men, who, if the righteous and standing laws of the nation were put in execution, are uncapable of having any vote or suffrage in any judicatory; seeingthe Covenants National and Solemn League, which had the assent andconcurrence of the three estates of Parliament, and the sanction of thecivil law, cordially and harmoniously assenting to, complying with, andcoroborrating the acts and canons of ecclesiastick courts in favour ofthese covenants, whereby they became the foundation whence any had rightto reign or govern in this land, and also became the foundation, limitation, and constitution of the government and succession to thecrown of this realm, and the qualification of all magistrats supreame, and subordinate, and of all officers in church, state, or army, andlikewise the ground and condition of the peoples obedience andsubjection, as may be seen in the acts, laws, and practise of thesetimes: witness the admission of Charles II. To the government, _Anno_1651. From all which it is evident how blind such men have been, who notonly have enslaved the nation, but have rendered themselves unfamous bysuch an open and manifest violation of these solemn and sacred vows tothe most High God, to the obligation of which they as well as the restof the land, are indispensibly bound. But ah! when we mention these Covenants, how notorious and palpable isthe breach of, and indignity done to these solemn vows by this sinfulUnion, by means whereof they come to be buried in perpetual oblivion, and all means for prosecuting their ends are so blockt up by thisincorporating Union with England, as that what ever is or may be done oracted contrair thereunto, or in prejudice thereof by any of the enemiesof the same, cannot be remeided in a due and impartial exercise ofchurch discipline, and execution of the laws of the land against suchtransgressors. And if we would open our eyes and consider a little withreference to our national Covenant, we may clearly see that thisincorporating Union is directly contrar to that particular oath and vowmade to God by us in this kingdom, which we are obliged to fulfill andperform in a national state and capacity, as we are a particular nationby ourselves, distinct in the constitution of our government and lawsfrom these of England, and from all others: But now when we cease to bea particular nation, we being no way distinct from that of England(which is the very genuine and inevitable effect of this Union) how thencan we keep our national vows to God, when we shall not be a particularnation, but only (by means of this incorporating Union) made a part ofanother nation, whose government is manag'd, as is very well known, inmany things directly contrar to what is contained in this nationalCovenant of this land; though we have charity to believe, there shallmultitudes be found in the land who will grant and acknowledgethemselves bound to the observation of that oath by an indispensibility, which no power on earth can disolve. And what a palpable breach is this wicked Union of our Solemn League andCovenant, which was made and sworn with uplifted hands to the most HighGod, for purging and reforming His house in these three nations fromerror, heresie, superstition and profaneness, and whatever is contrar tosound and pure doctrine, worship, discipline, and government in thesame: And so it involves this nation in most fearful perjury before God, being contrar to the very first article of the Covenant wherein we swearto contribute our outmost endeavours in our several places and callingsto reform England in doctrine, worship, discipline, and government; butby this Union both we and they are bound up for ever from all endeavoursand attempts of this nature, and have put ourselves out of a capacity togive any help or assistance that way; But on the contrar they came to behardened in their deformation, impious and superstitious courses. Andhow far contrar to the second article, where we solemnly abjure prelacyfor ever, when by this Union, prelacy comes for ever to be establishedand settled on the surest and strongest foundations imaginable, as isevident from the ratification of the articles in the English Parliament, with the exemplification of the same in the Scots Parliament, where theprelatick government in England is made a foundamental article of theUnion: so it is also impossible for us to fulfill the other part of thatarticle, where we forswear schism, which a legal tolleration of errorswill infer and fix among us, as the native result and inevitableconsequence of this Union; and how far this is contrar to the Word ofGod, and to our covenants, any considering person may decern. As to thethird article, any may see how far it is impossible for us to preservethe rights, liberties, and priviledges of Parliament and kingdom, whendivested both of our Parliaments and liberties in a distinct nationalway, or yet as according to the same article, where we are obliged tomaintain and defend the king, his majesty's person and government indefence and preservation of the true religion; how can it be supposed, that we can answer our obligation to this part of the Covenant, when acorrupt religion is established, as is by this Union already done, whenprelatick government is made a foundamental thereof. And it is a clearbreach of the fourth article of the Solemn League and Covenant, where weswear to oppose all malignants and hinderers of reformation andreligion, and yet by this Union, the prelats, who themselves are thevery malignants and enemies to all further reformation in religion arehereby settled and secured in all their places of power and dignity, without the least appearance or ground of expectation of any alterationfor ever. How offensive and displeasing unto God this accursed Union is, may befurther evident by its involving this land in a sinful conjunction andassociation with prelats, malignants, and many other enemies to God andGodliness, and stated adversaries to our reformation of religion andsworn-to principles in our Covenants National and Solemn League, andparticularly as this Union imbodys and units us in this land in thestrickest conjunction and association with England, a land so deeplyalready involved in the breach of Covenant, and pestered with so manysectaries, errors and abominable practices, and joins us in issue andinterest with these that are tollerators, maintainers and defenders ofthese errors, which the Word of God strictly prohibits, and our sacredCovenants plainly and expressly abjures. And further, how far anddeeply it ingages this land in a confedracy and association with God'senemies at home and abroad in their expeditions and counsels; a courseso often prohibeted by God in His word, and visibly pleagued in manyremarkable instances of providences, as may be seen both in sacred andhistorical records, and the unlawfulness thereof, on just and scripturalgrounds, demonstrate by famous divines, even of our own Church andnation, and set down as a cause of God's wrath against this Church andkingdom. And how detestable must such an Union be, whose native tendencyleads to wear off, from the dissenting party in England, all sight, sense, consideration and belief of the indispensibility of the SolemnLeague, and hardening enemies in their opposition to it, and these ofall ranks in the habitual breach of it: yea also, how shamefully itleads to the obliterating and extinguishing all the acts of parliamentsand assemblies made in favours of these covenants and reformation, especially between 1638 and 1649 inclusive. And not only so, but to atrampling on all the blood of martyrs during the late tyrannical reigns, and a plain burying of all the testimonies of the suffering andcontending party in this land, in their firm, faithful and constantadherance to the covenanted work of reformation, and their declarations, protestations, and wrestlings against all the indignities done unto, andusurpations made upon the royal crown and prerogative of the Mediator, and all the priviledges and instrinsick rights of this Church; we say, not only burying these in perpetual oblivion by this cope-stone of theland's sins and defections, but also opposing and condemning these asmatters of the least concern and trivial, as not being worthy of thecontending and suffering for, whereby these who ventured their lives andtheir all, may be reputed to have dyed as fools, and suffered justly. We cannot here omit also to declare and testify against theconstitution of the British Parliament, not only upon the considerationof the foresaid grounds and reasons, but also upon the account of thesinful mixture and unlawful admission of bishops and churchmen, to havea share in the legislative power, or in any place in civil courts oraffairs, and thereto act or vote forensically in civil matters, a thingexpressly forbidden and discharged by Christ the only Head and Lord ofHis own house, whose Kingdom, as Mediator, is not of this world, butpurely spiritual; and so the officers in His house must be spiritual; sothat the civil power of Church men is a thing inconsistent andincompatible with that sacred and spiritual function. Upon whichconsideration, how palpable a sin will it be to subject to, or accept ofany oath that may be imposed by the said British Parliament, for themaintenance and support of such an Union, or for recognoseing, owningand acknowledging the authority of the said Parliament, and that becauseof our swearing, and promising subjection to the said Parliament, we dothereby homologate the foresaid sinful constitution, and swear, andpromise subjection to the bishops of England who are a considerable partof that Parliament, and so we shall be bound and oblidged to maintainand uphold them in their places, dignities, and offices, which iscontrar to the Word of God and our covenants, while the very firstarticle of the Solemn League oblidges us to endeavour the reformation ofthe religion in the kingdom of England, in doctrine, worship, discipline, and government, according to the Word of God, as well as inScotland. And it is very well known that the government of bishops isnot according to the Word of God, but contrar to it, and likewayscontrar the second article of the Solemn League whereby we are obligedto the extirpation of prelacy, that is, church government byarchbishops, bishops, &c. , which we will be obliged by such an oath tomaintain and defend. And besides, from the consideration of the personthat by the patrons and establishes of this Union, and by the secondarticle of the Union itself, is nominated and designed to succeed afterthe decease of the present Queen Anne, in the government of thesenations, to wit the Prince of Hanover, who hath been bred and brought upin the Luthren religion, which is not only different from, but even inmany things contrar unto that purity, in doctrine, reformation, andreligion, we in these nations had attained unto, as is very well known. Now, the admitting such a person to reign over us, is not only contrarto our Solemn League and Covenant, but to the very Word of God itself;requiring and commanding one from among their brethren, and not astranger who is not a brother, to be set over them: whereby undoubtedlyis understood, not only such who were of consanguinity with the peopleof the land, but even such as served and worshipped the God of Israel;and not any other, and that in the true and perfect way of worshippingand serving Him, which He Himself hath appointed, as they then did, towhich this intended succession is quite contrary. And besides this, heis to be solemnly engaged and sworn to the prelats of England, tomaintain, protect, and defend them in all their dignities, dominion, andrevenues, to the preventing and excluding all reformation out of thesenations for ever. And upon the like and other weighty reasons and considerations (aspopish education, conversation, etc. ) We protest against, and disown thepretended Prince of Wales from having any just right to rule or governthese nations, or to be admitted to the Government thereof: and whereas(as is reported) we are maliciously aspersed by these who professthemselves of the Presbyterian perswasion, especially the Laodiceanpreachers, that we should be accessory to the advancement of him whomthey call the Prince of Wales to the throne of Britain: Therefore to letall concerned be fully assured of the contrary, We protest and testifieagainst all such so principled to have any right to rule in thir lands, because we look upon all such to be standing in a stated opposition toGod and our covenanted work of reformation. Not that we contemn, deny orreject civil government and governours (as our former declaredprinciples to the world make evident) but are willing to maintain, own, defend and subject to all such governours as shall be admitted accordingto our Covenants, and laws of the nation, and act in defence of ourcovenanted work of reformation, and in defence of the nations ancientliberties and priviledges, according to the laudable laws and practiqueof this kingdom. And further, We cannot but detest, abominate and abhor, and likewaysprotest against the vast and unlimitted tolleration of error andsectaries, which, as a necessary and native consequence of this Union, will inevitably follow thereupon, and whereby a plain and patent way islaid open for these errors, which will certainly have a bad influenceupon all the parts, pieces, and branches of the reformation, both indoctrine, worship, discipline, and government, yea even upon the mostmomentuous and fundamental articles of the Christian faith: For herebyAnabaptists, Erastians, Socinians, Arminians, Quakers, Theists, Atheists, and Libertines of all kinds, with many others (which aboundand swarm in that land) will come crouding and thronging in among us, venting and vomiting up their damnable and hellish tenets and errors tothe destruction of souls, and great dishonour of God in many respects, and that without any check or control by civil authority, as is evidentfrom the present practice of England, as having gotten full and freelibertie for all this by means of this accursed Union. How then oughtnot every one to be affrayed, when incorporating themselves with such apeople so exposed to the fearful and tremendous judgments of God, because of such gross impieties and immoralities (not that our land isfree of such hainous wickednesses as may draw down a judgment, but therethese evils are to a degree) for what unparalelled, universal, nationalperjury is that land guilty of, both toward God and man (though therewere no more) by the breach of the Solemn League and Covenant that theyonce made with this nation, for the defence and reformation of religion:but also what abominable lasciviousness, licentiousness, luxury, arrogancy, impiety, pride and insolence, together with the vilest ofwhoredoms, avowed breach of Sabbath, and most dreadful blasphemies, yea, the contempt of all that's sacred and holy; gets liberty to reign andpredomine without check or challenge, so that joining with such people, cannot but expose us, as well as them, to the just judgment of God, while continuing in these sins. And here we cannot pass by the unfaithfulness of the present ministers(not that we judge all of them to be cast in the same ballance) who atthe first beginning of this work seemed to be so zealously set againstit, and that both in their speeches, sermons and discourses (which wasduty). But yet in a very little after flinched from, and becamegenerally so dumb, silent, indifferent or ambiguous to the admiration ofmany, so that people knew not what to construct. But from what cause or motive they were so influenced, they know bestthemselves: Sure their duty both to God and man was, to shew and declarehow shameful, hurtful, and highly sinful this course was as socircumstantiat. And if ministers faithfulness and zeal to the concernsof Christ had led them to such freedom and plainness, as was duty insuch a matter, and had discovered how contrary this Union was to thefundamental laws and sworn principles, by all probability they mighthave had such influence as to stop such an unhallowed and unhappyproject. But it seems their policy hath utwitted their piety, theirpleasing of Man in conniving at, if not complying with their design thatwas carried on, hath weighed more with them, than the pleasing of God, in their witnessing and testifying against it. (But to say no more) bythe negligence of ministers on the one hand, and the politicks ofstatesmen on the other hand, this wicked and naughty business has beencarryed on and accomplished, to the provocking of God, enslaving thenation, and bringing the same under manifest perjury and breach ofCovenant. But how to evite the judgments pronunced against such, we knownot, but by returning to their first love, taking up their first ground, and standing to sworn Covenants, solemnly unto God, and adhereing to thecause of God, and the faithful testimonies of this Church, and seekingback unto the old path, abandoning and shaking off and forsaking allthese God-provoking and land-ruining courses; we say, We know and areperswaded, there can be no mean to retrive us in this land, but byunfeigned repentance, and returning unto Him from whom we have so deeplyrevolted. And among the politicks of this Age, it could not but bereckoned the wisdom of the nation, if ever they get themselves recoveredout of the snare, to animadvert upon all such, as have had any hand inthe contriving or manadging it, as being enemies both to God and theircountry; which course, if it had been taken in former times, with suchwho were enemies to religion and liberty, it would have deterred suchfrom being so active in this fatal stroak. Upon these and many more weighty considerations, plain and demonstrableevils in this complex mass of sin and misery, all the true lovers ofZion who desire to be found faithful to God, to their vows and swornprinciples, and who seek to be found faithful in their generation andduty of the day: and all such, who desire, love and respect the honour, independency, liberty and priviledge of their native countrey, especially in such a juncture, when long threatned judgments are soimminent, and religion and liberty as it were, in their last breathing, will easily find it to be their bound duty (as they would not conspirewith adversaries to religion and liberty) to show no favour or respect, and give no encouragement or assistance that may tend to the upholdingor supporting this Union; but that it is their duty and concernment (aswell as ours) to testify and declare against the same, and to concurrwith their utmost endeavours to stop and hinder the same, and to denytheir accession to, connivance at, or complyance with any thing that maytend to the continuing such an unsupportable yoke upon themselves ortheir posterity. And now to draw this, our protestation, to a conclusion, we heartilyinvite, and in the bowels of our Lord Jesus Christ intreat all in bothnations, who tender the glory of God, the removing the causes of Hiswrath, indignation and imminent judgments upon us, and who desire thecontinuance of His tabernacle, gospel ordinances, and gracious presenceamong us, and seek and contend earnestly for the faith once delivered tothe saints; and labour to follow the footsteps of these who throu' faithand patience inherit the promise, the noble cloud of witnesses who havegone before us; we say, we heartily invite and intreat such to considertheir ways, and to come and join in a harmonious, zealous, and faithfulwithstanding all and every thing that may be like a hightning, orcope-stone of our defections, and particularly to join with us(according to our reformation, Covenants, Confession of Faith, andtestimonies of our Church, as agreeable to the sacred and unerring ruleof faith and manners, the Holy Scriptures) in this our protestation andtestimony. And for these effects, we desire that this our protestationmay be a standing testimony to present and succeeding ages, against thesinfulness of this land-ruining, God-provoking, soul destroying andposterity-enslaving and ensnaring Union, and this _ad futurum reimemoriam_. And to evite the brand and odium of passing the bounds of ourstation, and that this our protestation may be brought to the view ofthe world; we have thought fit to publish and leave a copy of the sameat Sanquhar by a part of our number, having the unanimous consent of thewhole so to do. _Given on the 2nd day of October, 1707. _ SECESSION FROM THE REVOLUTION CHURCH. [21] We, Mr. John Mackmillan, present minister of the Gospel at Balmaghie, and Mr. John Mackneil, Preacher of the Gospel, being most odiously andinvidiously represented to the world as schismaticks, separatists andteachers of unsound and divisive doctrine, tending to the detriment ofChurch and State, and especially by Ministers with whom we wereembodied, while there remained any hope of getting grievances redressed. Therefore, that both Ministers and Professors may know theunaccountableness of such aspersions, let it be considered that thisbacksliding Church (when we with others might have been big withexpectations for advancement in Reformation) continued in theirdefections from time to time, still, as occasion was given, evidencingtheir readiness to comply with every new backsliding course, instancethat of the Oath of Alledgance, and Bond of Assurance to the presentQueen; which additional step to the former gave occasion and rise to ourunhappy contentions and divisions. And now at this time, for the gloryof God, the vindication of truth and of ourselves (as conscience andreason obligeth us), to make evident to the world the groundlesness ofthese aspersions and calumnies as renters and dividers, and particularlyin the commissions late odious and malicious lybel, wherein arecontained many gross falsehoods, such as swearing persons not to paycess, and travelling throw the country with scandalous persons in arms, which, as they are odious culumnies in themselves, so they will never beproven by witnesses: and, as to our judgment anent the cess, we reckonit duty in the people of God to deny and withhold all support, succour, aid, or assistance that may contribute to the upholding or strengtheningthe man of sin, or any of the adversaries of truth, (as the Word of Godinstructs us) or for supporting any in such a way, as tending to theestablishing the kingdom of Satan, and bringing down the kingdom of theSon of God, in a course tending this way, how deeply these nations areengadged (contrar to the Word of God and our indispensible oaths andcovenants, whereby these lands were solemnly devoted to God) is toopalpable and plain, especially in the sinful terms of the late Godprovoking, religion destroying, and land ruining union: we judge it mostnecessary to give to the world a brief and short account of ourprinciples in what we own or disown (referring for larger, more ampleinformation, to several protestations and testimonies given by some ofthe godly heretofore at different times and places) and hereby thattruth may be vindicated and our consciences exonered. We declare to the world our hearty desire to embrace and adhere to thewritten Word of God, contained in the Holy Scriptures of the Old and NewTestament, as the only and compleat rule and adequat umpire of faithand manners, and whatever is founded thereupon, and agreeable thereunto;such as our Confession of Faith; Larger and Shorter Catechisms;Directory for Worship; Covenants National and Solemn League; theacknowledgment of sin and engagement to duties; causes of God's wrath, and the ordinary and perpetual officers of Christ's appointment, aspastors, doctors, elders and deacons, and the form of Church government, commonly called Presbyterian. Next, we declare our firm adherence to all the faithful contendings fortruth, whether of old or of late, by ministers and professors, andagainst whatever sinful courses, whether more refined or more gross, andparticularly the public resolutions Cromwel's usurpation, the tolerationof sectaries, and heresies in his time, and against the sacraligioususurpation and tyranny of Charles II. , the unfaithfulness of ministersand professors in complying with him, and accepting his indulgencesfirst and last. And in a word to everything agreeable to the matter ofthis our testimony, as it is declared in page 25 and 26 of theInformatory Vindication; printed _Anno_ 1687. Likeways, we declare our adherence unto the testimony against theabominable toleration granted by the Duke of York, and given in to theministers at Edinburgh, by that faithful minister and now glorifiedmartyr, Mr. James Renwick, January 17, 1688. And to whatever wrestlingsor contendings have been made, or testimonies given against theendeavours of any in their subtle and sedulous striving to insinuate andengadge us in a sinful confederacy with a malignant interest and cause, contrar to the Word of God, our Solemn League and Covenant, andtestimony of this Church. Next, we bear testimony against persons being invested with royal powerand authority in thir covenanted lands, without a declaration of theirhearty complyance with, and approbation of the National and SolemnLeague and Covenant and engadgment to prosecute the ends thereof, byconsenting to and ratifying all acts and laws made in defence of theseCovenants, agreeable to the Word of God, and laudable acts and practiseof this kirk and kingdom in our best times. Moreover, we bear testimony against all confederacies and associationswith popish prelats and malignants, contrary to the Word of God and oursolemn engadgments. The magistrats adjourning and dissolving ofassemblies, and not allowing them time to consider and exped theiraffairs: their appointing them dyets and causes of Fasts, particularlythat in January 14: and the Thanksgiving Aug. 26, _Anno_ 1708, which isa manifest encroachment upon, and destructive to the priviledges of thisChurch: their protecting of curats in the peaceable exercise of theirministry, some in kirks, others in meeting houses, yea, even in theprincipal city of the kingdom, if qualified according to law by swearingthe Oath of Alledgance. Their not bringing unto condign punishmentenemies to the Covenant and cause of God, but advancing such to placesof power and trust: all which we here bear testimony against. Next, we bear testimony against lukewarmness and unfaithfulness inministers anent the corruptions and defections the Church was guilty ofin the late times, not yet purged and removed by censures, and otherways, as was duty. And their not leaving faithful and joint testimoniesagainst all the encroachments made upon the Church by the civil powers, since the year 1690. And we bear testimony against the settling theconstitution of this Church, according as it was established in the year1592. And the ministers not testifying against this deed, seems toimport a disowning all the reformation attained to betwixt 1638 and 1649inclusive. At least cowardice in not daring to avouch the same, or theirbeing ashamed to own it, because many famous and faithful acts ofassemblies, especially about the year 1648, would have made them lyableto censure, even to the length of silencing and deposition; for theirdefection and unfaithfulness during the late times, of the landsapostasie. Particularly, the weakning the hands and discouraging thehearts of the Lord's suffering people, by their bitter expressions, andaspersions cast on them for their zeal and tenderness, which would notallow them to comply with a wicked, arbitrary and bloody council as manyof them did. Their not renewing the Covenant buried for upwards of fiftyyears by the greatest part of the land, contrar to the former practiseof this Church, especially after some grosser steps of defection. Theirreceiving of perjured curats into ministerial communion, withoutcovenant tyes and obligations and evident signs of their repentance, contrary to the former practise of this Church. Their receiving some laxtested men, and curates, elders, into kirk offices, without someapparent signs at least of their repentance in a publick appearance, contrar to the former practise of this Church in such like cases, evident by the Acts of the Assemblies. Their not protesting formally, faithfully and explicitly against the magistrate adjourning anddissolving of Assemblies, and recording the same, contrar to thepractise of this Church in our reforming times. We are not concerned tonotice the protestation of some few persons at particular times, seeingtheir precipitancy and rashness in this matter, (as they accounted it)was afterward apologized for; and that it was not the deed of theAssembly. Their not asserting in any explicit and formal act the divineright of Presbytry, and the instrinsick power of the Church, thoughoften desired by many privat Christians, and some several members, theirnot confirming and ratifying the Acts of the Assemblies that were madein our best times for strengthening and advancing the work ofreformation, contrar to the former practise of this Church. Theiradmitting in many places, ignorant and scandalous persons to the Lord'stable, contrar to the Acts of former Assemblies: Their not protestingagainst the present sinful confederacy with papists, malignants, andother enemies of religion and godliness; contrar to the Word of God, andformer practise of this Church: their offensive partiality in theirrespective judicatories as to some particular members, where, the morelax and scandalous are overlooked and past by, and the more faithful andzealous are severely dealt with and handled, contrar to the rule ofequity and the former practise of this Church: Their refusing andshifting to receive and redress the people's just and great grievances, and little regard had to prevent the giving offence to the Lord'speople, and small endeavours to have these things removed that arestumbling and offensive to them, contrar to the Apostle's rule andpractise, who became all things to all Men that by all means he mightsave some: their not declaring faithfully and freely against the sins ofthe land former and latter, without respect of persons, contrar to thatexpress precept, "Set the trumpet to thy mouth, and show My people theirtransgressions, and the house of Jacob their sin. " Lastly, we bear testimony against Ministers sinful and shameful silence, when called to speak and act by preaching and protesting against thisunhallowed Union, which, as it is already the stain, so we swear it willprove the ruin and bain of this poor nation; though some of them, wegrant, signified their dislike thereof, before and about the time it wasconcluded, yet there was no plain and express protestation, faithfullyand freely given in to the Parliament, shewing the sinfulness and dangerof this cursed Union, being contrar, not only to the honour, interest, and fundamental laws, and constitutions of the kingdom, and a palpablesurrender of the sovereignty, rights and priviledges of the nation, butalso a manifest breach of our Solemn League and Covenant, which wasmade and sworn with uplifted hands to the most high God, for purging andreforming the three nations from error, heresy, superstition andprophaneness, and whatever is contrar to sound doctrine, the power ofgodliness, and the purity of worship, discipline and government in thesame. And so it involves this nation into a most fearful perjury beforeGod, being contrar to the first article of the Covenant, wherein weswear to contribute with our outmost endeavours, in our several placesand callings, to reform England in Doctrine, Worship, Discipline andGovernment; But by this Union we are bound up for ever from allendeavours and attempts of this nature, and have put ourselves out ofall capacity to give any help or assistance that way, as ye may see morefully in the late protestation against the Union, published at Sanquhar, October 22, 1707. Let none say, That what we have done here flows from ambition to exaltourselves above others, for as we have great cause, so we desire gracefrom the Lord, to be sensible of what accession we have with others inthe land, to the provoking of His Spirit, in not walking as becomes theGospel, according to our Solemn Engagements, neither proceeds it fromirritation or inclination (by choice or pleasure) to discover ourmother's nakedness or wickedeness, or that we love to be of acontentious spirit, for our witness is in heaven (whatever the world maysay) that it would be the joy of our hearts, and as it were aresurrection from the dead, to have these grievances redressed andremoved, and our backsliding and breaches quickly and happily healed, but it is to exoner consciences by protesting against the defections ofthe land, especially of Ministers: and seeing we can neither with safetyto our persons, nor freedom in our consciences, compear before theJudicatories, while these defections are not acknowledged and removed, so we must, so long decline them, and hereby do decline them, asunfaithful judges in such matters: in regard they have, in so great ameasure, yielded up the priviledges of the Church into the hands andwill of her enemies, and carried on a course of defection contrar to theScriptures, our Covenants, and the acts and constitutions of this ourChurch. And hereby we further protest and testify against whatever theymay conclude, or determine, in their ecclesiastick courts by acts, ratifications, sentences, censures, &c. , that have been, or shall bemade or given out by them, and protest that the same may be made voidand null, and not interpreted as binding to us or any who desire firmlyto adhere to the Covenanted work of Reformation. But let none look upon what we have here said, to be a vilipending orrejecting of the free, lawful, and rightly constitute courts of Christ, for we do acknowledge such to have been among the first most effectualmeans appointed of God for preserving the purity and advanceing thepower of reformation in the Church of Christ; the sweet fruits andblessed effects whereof, this Church hath sometimes enjoyed, and whichwe have been endeavouring and seeking after, and are this day longingfor. We detest and abhorr that principle of casting off the ministry, wherewith we are odiously and maliciously reproached by these who labourto fasten upon us the hateful names of schismaticks, separatists, despisers of the Gospel: but, herein as they do bewray their enmity tothe cause we own, so till they bring in their own principles andpractices, and ours also, and try them by the law and testimony, themeasuring line of the sanctuary, the Word of God, and the practice ofthis Church, when the Lord keeped house with, and rejoiced over her as abridegroom over his bride, they can never prove us schismaticks orseparatists from the kirk of Scotland upon the account of our non-unionwith the backslidden multitude, ministers and others. Finally, that we may not be judged by any, as persons of an infalliblespirit, and our actions above the cognisance of the judicatories ofChrist's appointment: we appeal to the first free, faithful and rightlyconstitute Assembly in this Church, to whose decision and sentence inthe things, lybelled against us we willingly refer ourselves, and craveliberty to extend and enlarge this our Protestation, Declinature, andAppeal as need requires. JO. MACKMILLAN. JO. MACKNEIL. BALMAGHIE MANSE, _Sept. 24th, 1708_. "THE CHIEFEST AMONG TEN THOUSAND. " AIRD & COGHILL PRINTERS, GLASGOW. FOOTNOTES: [Footnote 1: This Exhortation was prepared by "Reverend Ministers of theGospel, " who met at Edinburgh, February, 1638, and "sent to every one ofthe Lords of Council severally, " inviting them to subscribe theCovenant. ] [Footnote 2: Aberdeen, Crail and St. Andrews were the only burghs inScotland that had no Commissioners at the renewing of the NationalCovenant in Edinburgh. Henderson was appointed to proceed to St. Andrewsto secure its approval of the movement, and his mission resulted incomplete success. This sermon was preached there about the end of March, 1638. ] [Footnote 3: The author of this "Discourse and Exhortation" and of thetwo Sermons that follow, was ordained minister of Pitsligo, and in 1664was inducted to St. Nicholas' Church, Aberdeen. Part of the inscriptionon his tombstone is, "A Boanerges and Barnabas: a Magnet and Adamant. "He was a member of the Assembly at Glasgow, 1638. This Exhortation wasat the renewing of the National Covenant at Inverness, 25th April, 1638. ] [Footnote 4: This sermon was delivered in 1638, immediately after theRenovation of the National Covenant and Celebration of the Lord'sSupper. ] [Footnote 5: This sermon was preached at a "General Meeting" inGreyfriars Church, Edinburgh, on 13th June, 1638, after the Renovationof the Covenant. In Erskine's edition, Black-Fryar is a misprint forGray-Fryar. ] [Footnote 6: Mr. Nye was an Independent and a distinguished member ofthe Westminster Assembly. This Exhortation was given to the House ofCommons and the "Reverend Divines" of the Westminster Assembly beforethey took the Solemn League and Covenant, and was published by order ofthe House of Commons. ] [Footnote 7: This Address was given to the House of Commons and theWestminster Assembly before taking the Covenant and was published byorder of the House of Commons. ] [Footnote 8: Mr. White. ] [Footnote 9: Mr. Nye. ] [Footnote 10: Mr. Henderson. ] [Footnote 11: Dr. Gouge. ] [Footnote 12: Mr. Caryl was a member of the Westminster Assembly. ThisSermon was given at Westminster "at that Publick Convention (ordered bythe Honourable House of Commons) for the taking of the Covenant, by allsuch of all Degrees as wilfully presented themselves, upon Friday, October 6, 1643. " The House of Commons thanked Caryl for the Sermon andordered its publication. ] [Footnote 13: Mr. Case, a member of the Westminster Assembly, gave thissermon and the one that follows, at the taking of the Covenant in MilkStreet Church, London; the former on Saturday evening, 30th September, 1643, and the other on 1st October, on "the Sabbath-day in the morning, "immediately before the Covenant was taken. Both sermons, together withone on the Fast, 27th September, wore dedicated to the Commissionersfrom the Church of Scotland to the Westminster Assembly. ] [Footnote 14: This Sermon was delivered by Rev. Edmond Calamy, a memberof the Westminster Assembly, on January 14, 1645, "before the then LordMayor of the City of London, Sir Thomas Adams; together with theSheriffs, Aldermen, and Common Council of the said City, being the dayof their taking the Solemn League and Covenant, at Michael Basenshaw, London. "] [Footnote 15: The coronation of Charles II. Took place at Scone, 1stJanuary, 1651. In the "chamber of presence, " the nation'srepresentatives invited the King to accept the crown; to which the Kingreplied: "I do esteem the affections of my good people more than thecrown of many Kingdoms, and shall be ready, by God's assistance, tobestow my life in their defence, wishing to live no longer than I maysee religion and this kingdom flourish in all happiness. " Thereafter, they proceeded to the "Kirk of Scoon, in order and rank, and accordingto their quality. " The "King first settles himself in his chair forhearing of sermon. All being quietly composed unto attention, Mr. RobertDouglas, Moderator of the Commission of the General Assembly, afterincalling on God by prayer, preached the following sermon. " After theSermon, the king took the National Covenant and the Solemn League andCovenant. ] [Footnote 16: This second coronation oath is inserted in the 15th act ofparliament, and in the parliament, Feb. 7th, 1649; and is, with thefirst coronation oath following, insert and approven in the declarationof the General Assembly 27th July, 1649. ] [Footnote 17: At Torwood, Stirlingshire, September 1660, Donald Cargillpronounced this sentence of Excommunication against Charles II. ; theDukes of York, Monmouth, Lauderdale, and Rothes; Sir George M'Kenzie, the King's Advocate; and Dalziell of Binns. ] [Footnote 18: There were several acts for the suppression of fieldpreachings. This one was prepared by Archbishop Sharpe and issued in1670. ] [Footnote 19: On June 22nd, 1680, this Declaration was read by RichardCameron at Sanquhar, amid the breathless silence of the inhabitants whoflocked to the spot. It marked "an epoch, " writes Burton, "in the careerof the Covenanters. "] [Footnote 20: The faithful followers of the Reformers and Martyrs, whocould not identify themselves with the Church and State at theRevolution, maintained their separate existence and testimony throughtheir "Societies, " and they prepared and published this paper againstthe Union with England. Its full title is "The Protestation andTestimony of the United Societies of the witnessing Remnant of theanti-Popish, anti-Prelatic, anti-Erastian, anti-Sectarian, truePresbyterian Church of Christ in Scotland, against the sinfulincorporating Union with England and their British Parliament, concludedand established, May, 1707. "] [Footnote 21: The Rev. John Mackmillan, minister of Balmaghie, endeavoured for years to convince the Established Church that the Churchhad submitted at the Revolution to invasions of her independence by theState, and to persuade her to return to the attainments of theReformation. Bitter opposition to his efforts led to his secession fromthe Church, after tabling this "Protestation, Declinature and Appeal. "Mr. John Mackneil joined in the Declinature. A tablet in memory of Mr. Mackmillan has been recently erected in Balmaghie Church by hisgreat-great-grandson, Dr. John Grieve, Glasgow. Part of the inscriptionis, "A Covenanter of the Covenanters: a Father of the ReformedPresbyterian Church: a Faithful Minister of Jesus Christ. "]