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 fetch in the Gentiles." Yet I hope in God, there shall many of the Jews come in 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 shall we 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, they would not come to Him, to make them worthy.—Always, says the Lord, go out, 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 cheer to be lost; therefore go and fetch in the Gentiles. I thank the Lord that ye are come in. I know not a town in the kingdom of Scotland that is not come in, except one, and I am afraid for the wrath of God to light on that shortly. Always God hath His own time. But trow ye, that God will give that honour to every one? Nay. I protest in my own silly judgment (howbeit I cannot scance upon kings crowns) that it were the greatest honour that ever king Charles got, to subscribe the covenant. But trow ye that every minister and every burgh will come in? Nay: if you 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 over jelly to come in; but those whose hearts the Lord had touched, they came in and kept the blyth day. Indeed I was afraid once, that Christ would have left old Scotland, and gone to new Scotland, and that He would have left old England, and gone to new England: and think ye not but He can easily do this? Has He not a famous church in America, where He may go? Indeed I know not a kingdom in all the world, but if their plots had gone on, they had been at antichrist's shore ere now; but all his limbs and 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 not put it on, now put it on, and come away to the marriage: and I thank the Lord, that ye are prevailed with, by God's assisting of our faithful brethren to bring you in; the Lord grant that ye may come in with your wedding 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. I tell you that it is no matter of sport, to board with God: therefore come away with your wedding garment; for the Master of the feast sees you, 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 and who came in yesterday, and who will come in to-day, and who are going to put on their wedding garment, and cast away their duds. Away with your duds of pride, your duds of greed and of malice; away with all these duds, and be like the poor blind man in the gospel, who when he knew that 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 with a word of the wedding garment I will end.

This wedding garment consists of three pieces: 1. There is one piece of it looks to God, and that is holiness. 2. There is another piece of it looks to ourselves, and that is sobriety. 3. Another piece of it looks to our neighbour, and that is righteousness.

The first is holiness; I charge you to put it on: ye that are the provost and bailies, I love you dearly, and all the members of the town; 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 and Christian fellowship well; but drunkenness and gluttony, feasting and carousing I hate, especially now when the kirk of Scotland is going in dool-weed: therefore be sober. 1. Be sober in your apparel; I think there is too much of gaudy apparel among you. 2. Be sober in your conceits. 3. Be sober in your judgments. 4. Be sober in your self-conceiting. 5. Be sober in your speaking. 6. Be sober in your sleeping. 7. Be sober in your lawful recreations. 8. Be sober in your lawful pleasures: and finally be sober in all respects; that it may be seen ye are the people that have renewed your covenant.

3. Be righteous. I know not if ye have false weights and balances among you; but whether there be or not, I give you all charge, who have sworn the covenant, to be righteous.

In a word, this wedding garment is Jesus Christ; "Put ye on the Lord Jesus Christ." I cannot give you a better counsel nor Christ gave to Martha; forget the many things, and choose that one thing which is needful; and with David, still desire that one thing, "To behold the beauty of the Lord in His temple;" and with Paul, "Forget the things that are behind, and press forward to the prize of the high-calling thro' Jesus Christ." The Lord fill your hearts with the love of Christ.

If thou askest, What will this garment do to thee? I answer, This garment serves, 1. For necessity. 2. For ornament. 3. For distinction.

1. For necessity. And this is threefold. 1. To cover thy nakedness, and hide thy shame. 2. To defend thy body from the cold of winter, and heat of summer. 3. For necessity, to hold in the life of the body. So put on Jesus Christ this wedding garment; and, 1. He shall cover the shame of thy nakedness with the white linen of His righteousness. 2. He shall defend thee when the wind of trial begins to blow rough and hard, and when the blast of the terrible One is arising, to rain fire and brimstone upon the world; "Then He shall be a tabernacle for a shadow in the day time from the heat, and a place of refuge for a covert from storm and from rain." "A refuge from the storm, and shadow from the heat, when the blast of the terrible ones is as a storm against the wall." When men are pursuing, He shall be a brazen wall about thee; and when they pursue thee, He shall keep thee in His bosom.

2. A garment is for an ornament. Who is the best favoured body; and the trimmest 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 in it," because the Lord hath put upon it, "Broidered work, bracelets and ornaments."

3. A garment is for distinction. There must be a distinction among you, between you and the wicked world, because ye have renewed your covenant with God: and this distinction must not only be outwardly (for an hypocrite may seem indeed very fair) but it must be by inward application. I desire you all that are hearing me, not only to put it on, but to hold it on: put it on, and hold it on; for it is not like another garment, neither in matter, nor shape, nor in use, nor in durance. I may not insist to handle it, but it is not like other garments, especially it is not like a bridegroom's garment, which he has on to-day, and off to-morrow. Therefore I charge you all your days, to hold 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 not preaching to you, that ye cry not, "Crucify Him, crucify Him." I fear that many who last Sabbath, yesterday and this day, have been crying Hosanna, 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 of Jerusalem, that your tongues never cease in crying, Hosanna, till Christ come and dwell in your soul.

Ye that are masters of this college, if ye count me worthy to speak to you, I would have you keep your garments clean, and take heed that ye be not spotted with uncovenanted spots. Ye that are scholars, take heed what sort of learning and traditions ye drink in, and hold your garments clean. We hear of too many colleges in the land, that are spotted; but we hope in God that ye are yet clean: and young and old of you, take all heed 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 your garments, but especially ye that have subscribed your covenant, take heed to your garments; for blyth will your adversaries be, to see any spot 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 therefore put on your wedding garment, hold it on, and hold it clean; walk wisely and before the world.

Now I commend you to Him Who is able to strengthen, stablish and settle you: to Him be glory, honour and dominion, for ever and ever. Amen.



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 the Renovation of the National Covenant.

By the Reverand Mr. Andrew Cant, sometime Minister of the Gospel at Aberdeen.

1 Peter v 3, Neither as being Lords over God's Heritage: but being examples 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 thou shalt become a plain, and he shall bring forth the head-stone thereof with shoutings, crying, Grace, grace unto it."

—Zech. iv. 7.

I perceive that God will have His temple built, which had been long neglected; partly by the worldliness of the people, who had greater care of their own houses, than of the house of God; as appears by the prophet Haggai, chap. i. 3,4. He reproves them for this fault, that they cared more for their own houses than for the house of God; partly, because of the great impediments and difficulties they apprehended in the work. Yet God, having a purpose to have it builded, sends His prophets to stir them up to the building of it. As for impediments He promises to remove them all, and assures them of this by Haggai and Zechariah; yea, He shews to Zerubbabel and the people, that although impediments were as mountains, yet they should be removed.

I need not stand upon introductions and connections: this verse I have read, shows the scope of the prophet; viz. God will have His work going on, and all impediments removed. These times require that I should rather insist upon application to the present work of reformation in hand, than to stand upon the temple of Jerusalem, which we know well enough 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 long neglected the re-edifying of it; partly, men being given more to build their own houses, nor the house of Christ; and partly, because of the great impediments that have discouraged God's people to meddle with it. Now, it hath pleased God to stir up prophets, noblemen, and people of the land, to put their hands to this work. And I think God saith to you in this text, "Who art thou, O great mountain? thou shalt become a plain."

There are two parts in this text; 1. An impediment removed, under the name 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 work goeth up, and is finished, the impediment being removed, "He shall bring forth the head-stone thereof with shoutings, crying, Grace, grace be unto 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 the work, 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 mountain removed, "Thou shalt become a plain." The three in the work are; 1. A work growing and going up. 2. A work finished, "He shall bring forth the head-stone thereof." 3. A work praised, "He shall bring forth the head-stone thereof with shoutings, crying, Grace, grace be unto it." I shall 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 is called a great mountain; under this are comprehended all impediments and difficulties impeding the building; all being taken together make up a great mountain, which is unpassable; the enemies who impede this work were this mountain: look and ye will see the adversaries of Judah become a great mountain in the way of that work.

That ye may take up this mountain the better, I find that kings are called mountains in Scripture; and good kings are so called, for these three, 1. For their sublimity; as mountains are high above the valleys, so are kings lifted up in majesty above their subjects: some apply that place to kings, "Hear ye, O mountains, the Lord's controversy, and ye strong foundations of the earth." 2. They are called mountains for their strength to guard their people. David saith, "God hath made my mountain strong." 3. Good kings are called mountains, by reason of their influence for peace to the people: "The mountains shall bring peace to the people, and the little hills by righteousness." I find also, that the strong enemies of the church are called mountains, because of the great impediments to the kirk's building that are made by them, as ye may see in Psalm cxliv.

This mountain (that I may speak more plainly) is Prelacy, which hath ever been the mountain in the way of our reformation. It may be, some of you that hear me, are not of my judgment concerning episcopacy; for my judgment, I ever condemned it, as having no warrant for it to be in Christ'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, is intolerable: but such is the prelacy of this kirk, it is antichristian. I may easily prove, that amongst many marks of antichrist, these two are most evident, false doctrine and tyranny in government: where antichrist is, there is tyrannical government, imposing laws upon the consciences of God's people; where antichrist is, there is idolatry, superstition and error; these two are clearly in our prelacy: their idolatry, superstition, and error may be seen in their service-book, their tyranny may be seen in their book of canons. I think there are none here, but they may see this mountain: no greater tyranny hath ever been used by antichrist, than hath been used by our prelates, and exercised upon this kirk.

This mountain being seen by you all; I would have you take a view of the quality of it. I find in Scripture, that the enemies of the kirk being called mountains, are so called, because of these three qualities: the first is in Psalm lxxvi. 4. they are called "mountains of prey;" so called, because from them the robbers rush down to the vallies, and prey upon the passengers. The second is in Jer. li. 25, Babylon, a great enemy to God's kirk, is called a "destroying mountain;" the word in its own language, is called a pestiferous mountain, (so called) because the pest destroys. The third is in Isa. ii. 14, they are called "mountains of pride;" compared with the twelfth verse, you will find these mountains called "mountains of pride."

Our mountain of prelacy hath all these three bad qualities: 1. It is a mountain from which they have, like robbers, made a prey of the kirk of Christ. Tell me, I pray you, and I appeal to your own consciences, who are my brethren, if there be any privilege or liberty that ever Christ gave us, but they have taken it from us, and made a prey of it. 2. This mountain is a pestiferous mountain; it hath been the mountain that hath been as a pest, to infect the kirk of Christ with superstition, heresy and error; and withal, it hath been a destroying mountain; for they have destroyed the fair carved work of our first reformation. 3. They are mountains of pride; for greater pride cannot be, than there is upon this mountain; they rule as tyrants over their brethren, and as lords over God'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 have mounted up; at first, commissioners for the kirk, and then obtained vote in parliament, and then they usurped all the liberties of the kirk benefices, and then constant moderators to make up this mountain; and at last, the high commission is given to make the mountain strong; it is like to Daniel's tree. "The tree grew, and was strong;" and from it, we that are ministers of Christ have our wreck.

And let me speak to you noblemen, these artificial and stooted mountains have over-topped you who are the natural mountains; and if they have not done so, What means the great seal then? and if way could have made for it, they should have carried the white wand and privy-seal also: and this is just with God, that they have over-topped you; for every one of you came with your own shovel-ful, to make up this mountain. It was thought expedient to rear up this mountain, to command and bear down poor ministers. Albeit, it is true, we have been borne down by them; yet ye that are the high mountains, have not been free from their hurt: it is very like to Jotham's parable, "The trees of the forest will have a king over them; they come to the olive-tree, and say, Be thou king over us: the olive saith, I will not leave my fatness to be king: they came to the fig-tree, and said, Be thou our king; the fig-tree saith, I will not leave my sweetness to be king: they come likewise to the vine, and say, Be thou our king; the vine saith, I will not leave my strength to be king: they come to the bramble and said, Be thou our king; then said the bramble to the trees, If indeed ye anoint me king over you, then come and put your trust under my shadow; and if not, let fire come forth of the bramble, and devour the tall cedars of Lebanon." The olive-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 the ministry would not leave the sweet fruits of their ministry, to bear rule in the kirk: the vines of the ministry would not leave the strong consolations of God, whereby many souls were comforted, to bear rule in the 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 come forth from these brambles upon the tall cedars of this land, I leave to your own thoughts to judge. Always this is the mountain which ye see all reared up this day, and standing in the way of our reformation.

2. The second thing in this great mountain is this, It is a mountain reproved: "Who art thou, O great mountain? before Zerubbabel." When he saith of Zerubbabel, it is not only meant of Zerubbabel, but of the rest of God's people. There, Zerubbabel, Joshua, and the rest of God's people obeyed the voice of the Lord; and in the 14th verse, all these are said to work in the house of the Lord: so under Zerubbabel, all the rest of the people are comprehended; even so in this work of ours, all that are joined to this work, for the building of this work, are to be accounted workers; and for them also is this mountain reproved, "Who art thou, O great mountain?" Who art thou, who will impede this work, or shall be able to impede it, seeing God will have it forward. It is impossible for thee to impede it, in these three respects: 1. In respect of the work itself. 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 is His, and He is in it. The Lord saith, "Be thou strong, Zerubbabel, and Joshua, and the remnant of the people and work, for I am with you, saith the Lord of hosts." If God be with a work, who is he that will let or impede it? God is with this work of reformation, as ye yourselves can witness; and by all our expectations this mountain is shaken, and (God be 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 is said, "that God stirred up the spirit of Zerubbabel, and of Joshua, and of the people, and they came and wrought in the house of the Lord." When God stirs up men to do a good work, nothing on earth can stay it: I am sure if ever God stirred up men to a good work, He hath stirred us up to this, both noblemen, ministers and people. Wherefore, "Who art thou, O great 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, as ye may see in the adversaries of the Jews. Who are they that impede our work? Even men that seek honour and preferment of this world, enemies to religion, fighting against God; to whom, I may say that word in Job, "Who hath hardened himself against God, and prospered?" With one word more 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 hill of 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 hill of 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 in it forever." And think ye to prevail against the people of Zion? She hath stronger mountains to guard her than ye have, "As the mountains are round about Jerusalem, so the Lord is round about His people, from henceforth 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 impediments before Zerubbabel, and his people; God is able to remove all that impedes His work; even the mightiest enemies that oppose themselves to the work of God. Ye may observe a fourfold power of God against these mountains.

1. A determining power, whereby He sets such bounds to the greatest mountains, that ye see they fall not upon the vallies, albeit they overtop them. The Lord hath set bounds to the great kings in the world which they could not pass, when they have set themselves against the Lord's people. We may see an example of this in Sennacherib. "Therefore thus saith the Lord concerning the king of Assyria, He shall not come up to this city, nor shoot an arrow against it, nor come before it with shield, nor cast a bank against it." Ye are afraid of the king, that he come against you: fear not, the Lord by His restraining power is able to keep him back, that he shall not shoot so much as a bullet against this city.

2. God removes impediments by His assisting power, as He promised to do before Cyrus. "I will go before thee, and make the crooked places straight; I will break in pieces the gates of brass, and cut in sunder the iron bars." Albeit for any thing we see, there be brazen gates, and iron 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 all crooked places straight, and to break the brazen gates, and to cut in sunder the iron bars.

3. God hath a changing power, whereby He makes mountains plain: how easy is it with God, to make the highest mountain that impedes His work a plain? "The king's heart is in the hand of the Lord, as the rivers of waters, to turn it whithersoever He will." Lord make our mountains thus plain.

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 is lifted up shall be brought low."

By this which hath been said, ye may understand how a mountain may be made 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 haughty heart, makes it toward and plain: we have seen such a change by experience. This work had many enemies at the beginning, that impeded it, whom God hath taken by the heart, and made plain; yea, He hath made them furtherers of the work.

2. There is another way of making mountains plain, to wit, making plain in wrath; when God overthrows the mountains that stand up impeding His work. Assure yourselves, if God bring not down this mountain we have to do 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 shall become 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 within yourselves, How shall it come down? Ye must not think that it will come down of its own accord; God useth instruments to pull down. I find that God 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 the holy One and thy Redeemer, behold I will make thee a new threshing instrument having teeth; thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff; thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them." Mark these words, although Jacob be a worm, despised by the great ones of the world, yet God will make him a threshing instrument, to beat these mountains in pieces. The professors of this land are despised by the mountains; yet fear not, for the sharp threshing instrument is made, I hope it shall beat the mountains in pieces. We think them very high, but if we had faith, that word would be verified. "Ye shall say to this mountain, remove to yonder place, and it shall be removed, and nothing shall be impossible unto you."

But one is saying, I have not faith, that all that are joined this day against the mountain shall continue. I hope they shall continue, I hope they shall; but if they do not, we trust not in men, that they shall bring down this mountain, but in God, who hath said, "Behold I am against thee, O destroying mountain, I will stretch out My hand upon thee, I will roll thee down from the rocks, and make thee a burnt mountain; they shall not take of thee a stone for a corner, nor a foundation; thou shalt be desolate for ever." This mountain ye see so exalted, although men would hold it up, yet God will bring it down, and make it a burnt mountain: even so, O Lord, do.

2. In the second place consider how this mountain may be made a plain: I told you it was but an artificial mountain, a stooted mountain, standing upon weak pillars; if ye would take a look of the whole frame of the mountain, it stands upon two main pillars; and upon the top of the mountain stands the house of Dagon, an house of false worship, and take me the pillars from episcopacy, and it shall fall; take episcopacy away, and the house of Dagon shall fall. The two main pillars that prelacy stands on are a civil and secular arm, and an ecclesiastical tongue, so to speak.

1. The secular arm is the authority of princes, which have ever upholden that mountain: ye know secular princes uphold antichrist, and prelacy in this land is upholden by the secular power. 2. The second pillar I call ecclesiastical, that is, prelacy in this land hath been upholden by the tongues of kirkmen, preaching up this mountain, or, by their pens, writing up this mountain: and these are the two pillars whereupon our mountain of prelacy is stooted, the secular power, and the tongues of kirkmen. Let the king withdraw his power and authority from the prelates, and they shall fall suddenly in dross; let kirkmen and ministers withdraw their tongues and pens from them, and our mountain (ere ye look about you) shall become a plain. As these two stoot up this mountain, 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's house stands on, that I may be avenged for my two eyes." The Philistines were never more cruel to Samson in pulling out his eyes, than our prelates would have been to us: they pressed to put out our eyes, and ere ever we were aware, they thought to lead us to Dagon's house, even to the tents of popery and idolatry. Let us come to this main pillar of Dagon's house, and apply all our strength to pull it down; that we may not 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 this mountain, may fall to the ground.

I hear some say, Minister, for all you are saying, the mountain will not come down at this time; ye think nothing but it will come down. I assure you, I would have it down, but ye must not think us that silly, as to think it will come down, because we have many for us; we trust not in men, 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 come down: it appears they will come down, if there were no more but their pride, avarice, cruelty, and loose living to pull them down, especially when all these are come to height, as they are come to in them. And so much 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. It is a work growing and going up; "He shall bring forth." 2. It is a work finished; "He shall bring forth the head-stone thereof." 3. It is a work praised; "He shall bring forth the head-stone thereof with shouting, crying, grace, grace, be unto it." We shall speak of all these three shortly.

1. It is a work going up; it was impeded, but now it is going up. There is something here very considerable; the work goes not up until the mountain be made a plain. The mountain must not be pared or topped, but it must altogether become plain, otherwise the work cannot go up, the mountain of prelacy must not be pared nor topped, something taken away, but it must be brought down wholly, otherwise the work of Reformation cannot go on, neither Christ's house go up.

It will be said, What ails you? You shall have your desires, but the estate of bishops must stand; it is impossible to bring it down altogether; the king may not want an estate, (truly a good one both to kirk and commonwealth) ye shall have them brought within the old bounds and caveats set down to them; they shall not hurt the kirk any more. The Lord knows how loath I was to speak from this place; but seeing God hath thrust me out, I must speak the truth.

I say to you these quarters are not to be taken, because the mountain is not of God's making, but of man's; therefore make it what ye will, God will be displeased with it; yea it is impossible to set caveats to keep them. I appeal to all your consciences, Is it possible to set caveats to their pride and avarice? Their pride and avarice will break through ten thousand caveats. I will clear this impossibility by similitudes. Tell me, if a fountain in the town of Edinburgh were poisoned, whether were it 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 to stop up the fountain, than to guard it: this prelacy is the poisoned fountain, wherefrom the kirk of Christ hath been poisoned with the poison of error and superstition. Now the question is, Whether it be safer 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, so long as it remains. I will give you another similitude: If the town of Edinburgh were (as many towns have been, and are) taken and possest by cruel and obstinate enemies, who would take all your liberties from you, would not suffer your magistrates to judge, and would spoil you of your goods, and use all the cruelty that could be devised against the inhabitants, if God give you occasion to be free of such a cruel and obstinate enemy: what would you do if this were proponed to you? Why may not you suffer the enemy to abide within the town? We shall take all their weapons from them, they shall never hurt you any more. Would ye not think it far better to put them out of the town altogether; both because the inhabitants would be in fear, so long as they were in the town, and because the town would never be sure: for there might be traitors among yourselves, who would steal in weapons for their hands; and so they would bring you under the former tyranny, yea under a greater. Even so it is in this case; the crudest and greatest enemies that ever the kirk of Scotland saw are those prelates; they have spoiled us of all our liberties, and exercised intolerable tyranny over us. Now the Lord is shewing a way how to be quit of them: consider the condition offered. What ails you? May ye not let them abide within the kirk: we shall take all their weapons from them; as admission of ministers, excommunication, and that terrible high commission; they shall never hurt 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 be secure; yea, I assure you, there are as many traitors among ourselves, as would steal in the weapons again in their hands; then shall our latter estate be worse than our first: if our yoke be heavy under them now, it shall be heavier then; if they chastise us now with whips, they shall chastise us then with scorpions. I think I hear men speak like that word, "Hew down the tree, cut down his branches, shake off his leaves, scatter his fruits; nevertheless leave the stump of his roots with a band of iron and brass." The interpretation of that part of the vision is set down in the 26th verse; "Thy kingdom shall be sure unto thee, after that thou hast known that the heavens bear rule." I hear men say, 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 be left banded with iron. (If it were till they knew God, it were something, but there is no appearance of that.) Consider, O man, who saith that. "No man, but the watcher, and the holy One, even He that made Nebuchadnezzar's kingdom sure to him." If God had made this estate sure to them, it would and should stand; and if God would bind down the stump of it with iron bands, we would never fear the growth of it, nor the 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 branches of it, with all the leaves of its dignity, and we should taste of the bitter fruit of it: ye that are covenanters, be not deceived, if ye leave so much as a hillock of this mountain in despite of your hearts it shall grow to a high mountain, which shall fill both kirk and commonwealth. If the kirk would be quit of the troubles of it, and if ye would have this work of reformation going up, this mountain must be made a plain altogether, otherwise the Spirit of God saith, Ye shall never prosper.

The second thing in this is a work finished; "He shall bring forth the head-stone thereof." When a head-stone is put on a house, the house is finished: ye who are reverend fathers in the kirk, who have seen the work of our first reformation, ye saw it going up, and brought to such a perfection, that the cope-stone was put on; purity of doctrine, and administration of sacraments, and sweetness of government, whereby the kirk was ruled; but woe's us all, we see with you now the roof taken off, the glorious work pulled down, and lying desolate. Now, it hath pleased God to turn again, and offer a re-edifying of this work, as He did here to the people of this temple: seeing therefore the Lord hath stirred up our spirits, to crave a re-edifying of Christ's kirk, let us never 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 triumph before the victory; ye will not see it go up at leisure. Ye are deceived; we sing not the triumph before the victory; some of us are afraid that it go not up so suddenly. I must say to you, if it be God's work, (as it is indeed) all the powers of the world shall never be able to hinder the putting on of the cope-stone. Ay, but say ye, It will be hindered; ere ye get the work forward, ye will find the dint of the fire and sword. Let it be so, if God will have it so, that will not impede the work: if our blood be spilt in this cause, the cope-stone shall be put on with our blood; for the kirk of God hath never prospered better nor by the blood of saints. Fear not, beloved, this work, whether it be done peaceably or with persecution, the cope-stone shall be put on it. Ye know in the beginning of the reformation, there was small likelihood that the work should go up, and be finished, because of the great power that was against it; yet the Lord brought it forward against all impediments; and put the cope-stone on it: that same God lives yet, and is as able to put the cope-stone on this work, as He was then, if ye believe.

The third thing in this work is a work praised; "He shall bring forth the head-stone thereof with shoutings, crying, grace, grace unto it." All ye that build and behold the work, will love the work, and will all wish it well. He alludes by appearance, who, when the foundation of a common work is laid, rejoices, and when it is finished, rejoices. Ye may see this clear in Ezra iii. 11: at the laying of the foundation of this temple, the people shouted with a great shout: if they did that at the laying of the foundation, much more shall they do it at the bringing forth 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 the work. Ye may see it was a common wish. "Thus saith the Lord of hosts, As ye shall use this speech in the land of Judah, and cities thereof, when I shall bring again their captivity: the Lord bless thee, O habitation of justice, and mountain of holiness."

2. It comprehends under it a thanksgiving; the workers give all praise to the work. When the builders laid the foundation of the temple, they set 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, and His mercy endureth forever."

3. The third thing it comprehends under it, is a faithful acknowledgment that 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 will find it thus, "Not by might nor by power, but by My Spirit, saith the Lord of hosts:" ye may easily apply this. Our work that God is bringing up, and will finish, should be a praised work, our wishes should be to it: "The Lord bless thee, O habitation of justice, and mountain of holiness." Our song of thanksgiving should be in our mouths, "God is good, and His mercy endureth forever."—Albeit it go up, let us not ascribe any thing to ourselves, but let us ascribe all to the grace of God; and this will stop all the mouths of disdainers, who say, "Who are ye, 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 of hosts."

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 are Edom; 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 that are well-wishers, crying, grace, grace be unto it. In those former years, the shout of raze, raze, hath been louder than grace, grace; but now, 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 not cry grace, grace, for fear of authority. What shall I say to these neutrals? They are so incapable of admonition, that it will be a spending of time to crave their concurrence to the work. To whom shall I speak then? My text is an apostrophe, if I may use one; that which I shall use first is God's own words from Isaiah, "Hear, O heavens, hearken, O earth, for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against Me."

I will next turn me to strangers and foreigners. All ye of reformed kirks (What! have I said strangers? These men who are brought up in the kirk, are strangers from the womb; but) ye are joined with us in a corporation; come therefore with your fellow-feeling, let us hear your shouts and cries of, grace, grace, be unto the Kirk of Scotland; and let your wishes condemn these ungrateful neutrals, who profess themselves children of this kirk, and yet will not rejoice with us for the good of our mother.

Now, ye have heard this text in all these six steps. 1. A mountain seen. 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 all well-willers, wishing grace unto the work. And seeing I have ado with this great mountain; both with mountains that impede this work, and all ranks of persons, removers of the work, I will direct my speech to these with the apostrophe in the text.

And first, To the mountains lying in the way of this reformation: I rank them in two sorts, viz., prelates, and upholders of prelates. O prelates, if I had hope to come speed with you, I would exhort you in the name of Christ, to lay down your worldly dignity, and help us to exalt the kirk of Christ: but I fear ye have hardened yourselves so against the truth, that nothing will prevail with you, except ye keep your 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 whom Christ and His Anointed have been slain; the dew and rain of God's grace are not on you: ye may well receive fatness from beneath, to make you great in this world; but from above, ye are not bedewed with the grace of God, without which, whatever your bodies be, ye have clean souls. Under this curse I leave you, and turn to you, O great mountains; great men, 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. And if exhortance will not prevail with you, I charge you in the name of the great God, and His Son Jesus Christ, to whom one day ye must give your account, that ye in nowise underprop this mountain; the which if ye obey, I am sure the Lord will bless you, and your posterity; but if ye will not, though ye were never so high a mountain in this kingdom, ye shall become a plain.

In particular, I speak to all ranks of persons. O noblemen, who are the high mountains of this kingdom, bow your tops, and look on the kirk of Christ, lying in the vallies, sighing, groaning, swooning and looking towards you with pitiful looks: if the Sun of Righteousness hath shined on you, let her have a shadow, as ye would have God to be a shadow to you in the day of your distress.

Barons and gentlemen, who are as the pleasant hills coming from the mountains (I speak to you for the relation that is betwixt you and the mountains, for by your descent ye are hewn out of the mountains) my heart is glad to see you lift your tops, as the palms of your hands reached to the mountains, that they and ye may be as a shelter for the kirk of Christ. I pray you separate not your hands from theirs, till our work be brought forth with shouting.

Burrows (Burghs), who are as the vallies God hath blessed with the fatness of the earth, and the merchandise of the sea; the mountains and hills are looking to you, and ye to them: join yourselves in an inseparable union, and compass the vineyard of Christ; be to her a wall of defence, lest the wild beasts of the wood waste it, and the wild beasts of the forest devour it.

Ministers, and my faithful brethren in Christ, whose feet are beautiful upon the mountains, say unto Zion, "Behold thy God reigneth." I tell you, within these two years, an honest man's feet were not beautiful upon the streets of Edinburgh. We might have gone home to our houses again, and shaken the dust off our feet for a conviction against this unthankful generation; but now (God be praised) they are beautiful, and we are comely in their eyes, not for any thing in us, for we lay all down 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." I pray you, if ye have any love to the kirk of Christ, withdraw both your tongues and pens from this mountain, and apply them against it; apply your wits, engines, spirits, and all your strength to beat down this mountain; yea, tread upon it, and use the sharp threshing instruments which God hath put into your hands, and thresh upon that mountain, till it be beaten small as the chaff.

Shall I pass you that are commons? Truly my delight hath not been so great upon this mountain, as to make me overlook you. My good people, beloved in Christ, have ye nothing to contribute for this work? Have ye not so much power as the mountains and hills have? Or, have ye not such substance as the vallies? Yet something ye have, give it, and it will be acceptable, 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, as in the rams' horns that blew down Jericho: send up your prayers, and cry with the Psalmist, "Bow thy heavens, O Lord, and come down, touch the mountains, 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 strange children, whose mouth speaketh vanity, their right hand is a right hand of 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 no more, let us have your shouts and hearty crying, "grace, grace be unto it." Time will not suffer me to speak any more, yet time shall never bereave 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 last cry, Grace, grace be unto this work of reformation in the kirk of Scotland.

To this grace I recommend you, and close with that wish of the Apostles in the New Testament. The grace of God be with you all. Amen.



THE SOLEMN LEAGUE AND COVENANT.



THE SOLEMN LEAGUE AND COVENANT:

For Reformation and Defence of Religion, the Honour and Happiness of the King, and the Peace and Safety of the Three Kingdoms of Scotland, England, and Ireland; agreed upon by Commissioners from the Parliament and Assembly of Divines in England, with Commissioners of the Convention of Estates, and General Assembly in Scotland; approved by the General Assembly of the Church of Scotland, and by both Houses of Parliament and Assembly of Divines in England, and taken and subscribed by them, Anno 1643; and thereafter, by the said authority, taken and subscribed by all Ranks in Scotland and England the same year; and ratified by the Act of 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 King Charles II. at Spey, June 23, 1650; and at Scoon, January 1, 1651.

We Noblemen, Barons, Knights, Gentlemen, Citizens, Burgesses, Ministers of 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 of God, and the advancement of the kingdom of our Lord and Saviour Jesus Christ, the honour and happiness of the King's Majesty and his posterity, and the true publick liberty, safety, and peace of the kingdoms, wherein every one's private condition is included: And calling to mind the treacherous and bloody plots, conspiracies, attempts, and practices of the enemies of GOD, against the true religion and professors 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, the distressed estate of the church and kingdom of England, and the dangerous estate of the church and kingdom of Scotland, are present and public testimonies; we have now at last, (after other means of supplication, remonstrance, protestation, and sufferings,) for the preservation of ourselves and our religion from utter ruin and destruction, according to the commendable practice of these kingdoms in former times, and the example of GOD'S people in other nations, after mature deliberation, resolved and determined to enter into a mutual and solemn League and Covenant, wherein we all subscribe, and each one of us for himself, with our hands lifted up to the most High GOD, do swear,

I. That we shall sincerely, really, and constantly, through the grace of GOD, endeavour, in our several places and callings, the preservation of the reformed religion in the Church of Scotland, in doctrine, worship, discipline, and government against our common enemies; the reformation of religion in the kingdoms of England and Ireland, in doctrine, worship, discipline, and government, according to the Word of GOD, and the example of the best reformed Churches: and shall endeavour to bring the Churches of God in the three kingdoms to the nearest conjunction and uniformity in religion, confession of faith, form of church-government, directory for worship and catechising; that we, and our posterity after us, may, as brethren, live in faith and love, and the Lord may delight to dwell in the midst of us.

II. That we shall, in like manner, without respect of persons endeavour the extirpation of Popery, Prelacy, (that is, church-government by Archbishops, Bishops, their Chancellors, and Commissaries, Deans, Deans and Chapters, Archdeacons, and all other ecclesiastical Officers depending on hierarchy,) superstition, heresy, schism, profaneness, and whatsoever shall be found to be contrary to sound doctrine and the power of godliness, lest we partake in other men's sins, and thereby be in danger to receive of their plagues; and that the Lord may be one, and His name one, in the three Kingdoms.

III. We shall, with the same sincerity, reality, and constancy, in our several vocations, endeavour, with our estates and lives, mutually to preserve the rights and privileges of the Parliaments, and the liberties of the kingdoms; and to preserve and defend the King's Majesty's person and authority, in the preservation and defence of the true religion, and liberties of the kingdoms; that the world may bear witness with our consciences of our loyalty, and that we have no thoughts or intentions to diminish his Majesty's just power and greatness.

IV. We shall also, with all faithfulness, endeavour the discovery of all such as have been or shall be incendiaries, malignants, or evil instruments, by hindering the reformation of religion, dividing the king from his people, or one of the kingdoms from another, or making any faction or parties amongst the people, contrary to this League and Covenant; that they may be brought to public trial, and receive condign punishment, as the degree of their offences shall require or deserve, or the supreme judicatories of both kingdoms respectively, or others having power 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 providence of GOD, granted unto us, and hath been lately concluded and settled by both Parliaments; we shall each one of us, according to our place and interest, endeavour that they may remain conjoined in a firm peace and union to all posterity; and that justice may be done upon the wilful opposers thereof, in manner expressed in the precedent article.

VI. We shall also, according to our places and callings, in this common cause of religion, liberty, and peace of the kingdoms, assist and defend all those that enter into this League and Covenant, in the maintaining and pursuing thereof; and shall not suffer ourselves, directly or indirectly, by whatsoever combination, persuasion, or terror, to be divided and withdrawn from this blessed union and conjunction, whether to make defection to the contrary part, or to give ourselves to a detestable indifferency or neutrality in this cause which so much concerneth the glory of GOD, the good of the kingdom, and honour of the King; but shall, all the days of our lives, zealously and constantly continue therein against all opposition, and promote the same, according to our power, against all lets and impediments whatsoever; and, what we are not able ourselves to suppress or overcome, we shall reveal and make known, that it may be timely prevented or removed: All which we shall do as in the sight of God.

And, because these kingdoms are guilty of many sins and provocations against GOD, and His Son JESUS CHRIST, as is too manifest by our present distresses and dangers, the fruits thereof; we profess and declare, before GOD and the world, our unfeigned desire to be humbled for our own sins, and for the sins of these kingdoms; especially, that we have not as we ought valued the inestimable benefit of the Gospel; that we have not laboured for the purity and power thereof; and that we have not endeavoured to receive CHRIST in our hearts, nor to walk worthy of Him in our lives; which are the causes of other sins and transgressions so much 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, to amend our lives, and each one to go before another in the example of a real reformation; that the Lord may turn away His wrath and heavy indignation, and establish these churches and kingdoms in truth and peace. And this Covenant we make in the presence of ALMIGHTY GOD, the Searcher of all hearts, with a true intention to perform the same, as we shall answer at that great day, when the secrets of all hearts shall be disclosed; most humbly beseeching the LORD to strengthen us by His HOLY SPIRIT for this end, and to bless our desires and proceedings with such success, as may be deliverance and safety to His people, and encouragement to other Christian churches, groaning under, or in danger of, the yoke of antichristian tyranny, to join in the same or like association and covenant, to the glory of GOD, the enlargement of the kingdom of JESUS CHRIST, and the peace and tranquility of Christian kingdoms 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 to join with the committee of the honourable Convention of Estates, and the commissioners of the Honourable Houses of the Parliament of England, for bringing the kingdoms to a more near conjunction and union, received from the aforesaid committees the covenant after-mentioned, as the result of their consultations: and having taken the same, as a matter of so public concernment and of so deep importance doth require, unto their gravest consideration, did with all their hearts, and with the beginnings of the feelings of that joy, which they did find in so great measure upon the renovation of the National Covenant of this kirk and kingdom, all with one voice approve and embrace the same, as the most powerful mean, by the blessing of GOD, for the settling and preserving the true protestant religion, with perfect peace in his majesty's dominions, and propagating the same to other nations, and for establishing his majesty's throne to all ages and generations. And therefore, with their best affections, recommended the same to the Hon. Convention of Estates, that being examined and approved by them, it may be sent with all diligence to the kingdom of England, that being received and approven there, the same may be, with public humiliation, and all religious and answerable solemnity, sworn and subscribed by all true professors of the reformed religion, and all his majesty's good subjects 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 into our hands; let us stir up and awaken our hearts unto it. We deal with God 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 His goodness, Who now reacheth out unto us a strong and seasonable arm of assistance. The goodness of God procuring succour and help to a sinful and afflicted people (such are we) ought to be matter of fear and trembling, even to all that hear of it. We are to exalt and acknowledge Him this day, Who is fearful in praises, swear by that name which is holy and reverend, enter into a covenant and league that is never to be forgotten by us nor our posterity, and the fruit I hope of it shall be so 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, the like hath not been in any age or oath we read of in sacred or human history, yet sufficiently warranted in both.

The parties engaging in this league, are three kingdoms, famous for the knowledge and acknowledgment of Christ above all the kingdoms in the world; to swear before such a presence should mould the spirit of man into a great deal of reverence. What then to be engaged, to be incorporated, and that by sacred oath, with such an high and honourable fraternity? An oath is to be esteemed so much the more solemn, by how much greater the persons are that swear each to other; so in this business, where kingdoms swear mutually.

And as the solemnity of an oath is to be measured by the persons swearing, so by the matter also that is to be sworn to. God would not swear to the covenant of Works, He intended not to honour it so much, it was not to continue, it was not worthy of an oath of His; but to the Covenant of Grace, which is the Gospel, He swears, and repents not of it. God swears for the salvation of men, and of kingdoms: and if kingdoms swear, what subject of an oath becometh them better than the preservation and salvation of kingdoms, by establishing the kingdom of a Saviour amongst them, even our Lord and Saviour Jesus Christ, Who is a Mediator and Saviour for nations as well as particular persons?

The end also is great and honourable, as either of the former. "Two are better than one," saith He, Who knoweth what is best, and from Whom alone every thing hath the goodness it hath. Association is of divine offspring; not only the being of creatures, but the putting of them together. The cluster as well as the grape is the work of God. Consort and harmony amongst men, especially amongst saints, is very pleasing unto the Lord. If, when but two or three agree and assent upon any thing on earth, it shall be confirmed in heaven, and for this, because they gather together in His name; much more when two or three kingdoms shall meet, and consent together in His name, and for His name, that God "may be 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 own blessedness, "Father, that they may be one, as Thou in Me." Unity among His churches and children must needs therefore be very acceptable unto Him: 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 and kingdoms are near to God, His patience towards them, His compassions over them more than particular persons sheweth it plainly. But kingdoms willingly 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 the rule from His mouth: what a price doth He set upon such? Especially, when (as we this day) sensible of our infirmity, and of an unfaithful heart not steady with our God, but apt to start from the cause, if we feel the knife or the fire; who bind ourselves with cords, as a sacrifice to the horns of the altar; we invocate the name of the great God, 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 far as the Lord shall assist us by His grace, to advance the kingdom of the Lord Jesus Christ here upon earth, and make Jerusalem once more the praise of the whole world, notwithstanding all the contradictions of men.

What is this but the contents and matter of our oath? What do we covenant? What do we vow? Is it not the preservation of religion, where it is reformed, and the reformation of religion, where it needs? Is it not the reformation of three kingdoms, and a reformation universal, in doctrine, discipline, and worship, in whatsoever the word shall discover unto us? To practise is a fruit of love; to reform, a fruit of zeal; but so to reform, will be a token of great prudence and circumspection in each of these churches: and all this to be done according to God's word, the best rule, and according to the best reformed churches, and best interpreters of this rule. If England hath obtained to any greater perfection in so handling the word of righteousness, and truths that are according to godliness, as to make men more godly, more righteous: and, if in the churches of Scotland any more light and beauty in matters of order and discipline, by which their assemblies are more orderly: or, if to any other church or person, it hath been given better to have learned Christ in any of His ways, than any of us, we shall humbly bow, and kiss their lips that can speak right words unto us, in this matter, and help us into the nearest uniformity with the word and mind of Christ in this great work of Reformation.

Honourable and reverend brethren, there cannot be a more direct and effectual way to exhort and persuade the wise, and men of sad and serious spirits (and such are you to whom I am commanded to speak this day) than to let into their understandings the weight, and worth, and great importance of the work, they are persuaded unto. This oath is such, and, in the matter and consequence of it, of such concernment, as I can truly say, It is worthy of us; yea, of all these kingdoms; yea, of all the kingdoms of the world; for it is swearing fealty and allegiance unto Christ, the King of kings; and giving up of all these kingdoms which are in His inheritance, to be subdued more to His throne, and ruled more by His sceptre, upon whose shoulders the government is laid, and "of the increase of whose government and peace there shall be no end." 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 setting his feet upon two of God's kingdoms, the one upon the sea, the other upon the earth, lifting up his hand to heaven, as you are to do this day, 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 His Christ, and He shall reign forever." His oath was for the full and final accomplishment, this of yours for a gradual, yet a great performance towards it.

That which the apostles and primitive times did so much and so long pray for, tho' never long with much quietness enjoyed; that which our fathers in these latter times have fasted, prayed and mourned after, yet attained not; even the cause which many dear saints now with God, have furthered by extremest sufferings, poverty, imprisonment, banishment, death, even ever since the first dawning of reformation: that and the very same is the very cause and work that we are come now, through the mercy of Jesus Christ, not only to pray for, but swear to. And surely it can be no other, but the result and answer of such prayers and tears, of such sincerity and sufferings, that three kingdoms should be thus born, or rather new-born in a day; that these kingdoms should be wrought about to so great an engagement, than which nothing is higher. For this end kings reign, kingdoms stand, and states are upheld.

It is a special grace and favour of God unto you, brethren, (Reverend and Honourable) to vouchsafe you the opportunity, and to put into your hearts, as this day, to engage your lives and estates in matters so much concerning Him and His glory. And if you should do no more, but lay a foundation stone in this great work, and by so doing engage posterity after you to finish it, it were honour enough: but there may yet further use be made of you, who now are to take this oath. You are designed as chief master-builders, and choice instruments for the effecting of this settled peace and reformation; which, if the Lord shall please to finish in your hands, a greater happiness on earth, nor a greater means to augment your glory and crown in heaven, you are not capable of. And this, 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 know not. God hath set His covenant like the heavens, not only for duration, but like also for extension. The heavens move and roll about, and so communicate their light, and heat, and virtue, to all places and parts of the earth; so doth the covenant of God; so may this gift be given to other covenants, that are framed to this pattern. How much this solemn league and oath may provoke other reformed churches to a further reformation of themselves; what light and heat it may communicate abroad to other parts of the world, it is only in Him to define, to whom is given the utmost ends of the earth for His inheritance, and worketh by His exceeding great power great things out of small beginnings.

But however, this I am sure of, it is a way in all probability most likely to enable us to preserve and defend our religion against our common enemies; and possibly a more sure foundation this day will be laid for ruining popery and prelacy, the chief of them, than yet hath been led unto in any age. For popery hath been a religion ever dexterous in fencing and mounting itself by association and joint strength. All sorts of professors amongst them are cast into fraternities and brotherhoods; and these orders carefully united by vow one with another, and under some more general notion of common dependence. Such states also and kingdoms, as they have thus made theirs, they endeavour to improve and secure by strict combinations and leagues each to other; witness of late years that la sainte ligue, the holy league. It will not be unworthy your consideration, whether, seeing the preservation of popery hath been by leagues and covenant, God may not make a league or covenant to be the destruction of it. Nay, the very rise of popery seemeth to be after such a manner, by kings, that is kingdoms assenting and agreeing perhaps by some joint covenant (the text saith, "with one mind," why not then with one mouth) to give their power and strength unto the beast, and make war against the Lamb. For you read, "the Lamb shall overcome the beast," and possibly with the same weapons. He is the Lord of lords, and King of kings, He can unite kings and kingdoms, and give them one mind also to destroy the whore, and be her utter ruin. And may not this day's work be a happy beginning of such a blessed expedition?

Prelacy, another common enemy, that we covenant and swear against. What hath been, or what hath the strength of it been, but a subtile combination of clergymen, formed into a policy or body of their own invention, framing themselves into subordination and dependence one upon another; so that the interest of each is improved by all, and a great power by this means acquired to themselves, as by sad experience we have lately found. The joints and members of this body, you know, were knit together by the sacred engagement of an oath, the Oath of Canonical Obedience, as they called it. You remember also, with what cunning industry they endeavoured lately, to make this oath and covenant more sure for themselves and their posterity, and intended a more public, solemn and universal engagement; than since Popery, this cause of theirs, was ever maintained or supported by: and questionless, Ireland and Scotland also must at last have been brought into this holy league with England. But blessed be the Lord, and blessed be His good hand, the parliament that, from the indignation of their spirits against so horrid a yoke, have dashed out the very brains of this project, and are now this day present before the Lord, to take and give possession of this blessed ordinance, even an oath and covenant, as solemn, and of as large extent, as they intended theirs; uniting these three kingdoms into such a league and happy combination, as will doubtless preserve us and our reformation against them, though their iniquity, in the mysteries of it, should still be working amongst us. Come, therefore (I speak in the words of the prophet) "let us join ourselves to the Lord," and one to another, and each to all, "in a perpetual covenant that shall not be forgotten."

We are now entering upon a work of the greatest moment and concernment to us, and to our posterity after us, that ever was undertaken by any of us, or any of our forefathers before us, or neighbouring nations about us; 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 first commandment, and therefore of the highest and noblest order and rank of duties, 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. Jacob sware by the fear of his father Isaac, as if he coveted to inherit his father'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 by the 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 an humble obedient frame. "Thou shall fear the Lord thy God, and serve Him, and swear by His name." The apostle Paul was sensible of this engagement, 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 the heart, and the whole man must be interested, if we expect this worship to be acceptable. "Accept the free-will offering of my mouth, and teach me 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 witness betwixt us, who searcheth the heart: "With Him is wisdom and strength, the deceived and deceiver are His." He hath wisdom to discover, and strength to punish, if our hearts be not upright to our brethren in this matter. Let us be contented with this, that the words of our covenant be bands; it may not be, so much as in the desire of our hearts, that they should become snares, no not to the weakest and simplest person that joineth with us. On the whole work make your address unto God, as Jacob did to his father Isaac, and let there be the like fear and jealousy over your spirits. "My father peradventure will feel me, and I shall seem to Him as a deceiver, and I shall bring a curse 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 us formerly, and by the command of authority, the fruit whereof, though great, yet answered not our expectation; the Lord surely hath been displeased with the slightness of our hearts in the work. I beseech you be more watchful, and stir up your hearts with more industry this day than ever before. As it is the last oath you are likely to take in this kind, so it is our last refuge, Tabula post naufragium. If this help us not, we are likely to remain to our dying day an unhappy people; but if otherwise, "You will indeed swear with all your hearts, and seek the Lord with your whole desire, God will be found, and give you rest round about."

And having sworn, and entered into this solemn engagement to God and man, make conscience to do accordingly; otherwise it is better thou shouldst not vow. As is said of fasting, "It is not the bowing down of the head for a day;" so of this solemn swearing, It is not the lifting up of the hand for a day, but an honest and faithful endeavouring after the contents of this covenant, all our days. A truce-breaker is reckoned up amongst the vilest of Christians, so a covenant-breaker is listed amongst 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 and oath, tho' the contents of it prove not for him, nay possibly against him, yet he will keep it for his oath's sake, such an one "shall have his habitation with the most High, and dwell in His tabernacle." And as for you, reverend brethren, that are ministers of the gospel, there is yet another obligation will lie upon you: let us look to ourselves, and make provision to walk answerable to this our covenant, for the gospel's sake: it will reflect a great aspersion upon the truth of the gospel, if we should be false or inconstant in any word or purpose, tho' in a matter of less consequence, as you can easily collect from that apology of Paul. How much more in such a case as this is, if we should be found to purpose, nay more, to vow, and covenant, and swear, and all this according unto the flesh, and with us there should be, notwithstanding all 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 start aside, or give back, or go on uncomfortably, there is a twofold grace or qualification to be laboured after.

1. We must get courage, spirits that are bold and resolute. It is said in Haggai, that "the Lord stirred up the Spirit of Zerubbabel, governor of Judah, and the spirit of Joshua, the high priest, and the spirit of all the remnant of the people, and they came and did work in the house of the Lord." The work of God's house, reformation work especially, is a stirring work: read history, you find not any where, reformation made in any age, either in doctrine or discipline, without great stir and opposition. This was foretold by the same prophet, the promise is, "He will fill His house with glory." But what goeth before. "Yet once it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land," that is, all nations, as in the words following. This place is applied to the removing Jewish rites, the moveables of God's house. The like you find in the apostles' times, the truth being preached, some believed, others did not. Here beginneth the stir. Those that believed not, "took unto themselves certain lewd fellows of the baser 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, as men that turn the world upside down. In such a work therefore, men had need be of stout, resolute and composed spirits, that we may be able to go on in the main, and stir in the midst of such stirs, and not be amazed at any such doings. It may possibly happen, that even amongst yourselves, 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 midst of all, he is himself, turneth not aside from his work, but steereth on his course. I beseech you, let it be seriously considered, if you mean to do any such work in the house of God, as this is; if you mean to pluck up what many years ago was planted, or to build up what so long ago was pulled down, and to go thro' with this work and not be discouraged, you must beg of the Lord this excellent spirit, this resolute, stirring spirit, otherwise you will be outspirited, and both you 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 and merciful: Jesus Christ was a Lion, and yet a Lamb also; in one place, He telleth them He cometh to send "fire on the earth:" and, in another place, rebuketh His disciples "for their fiery spirits." There was the like composition in Moses, and in Paul; and it is of great use, especially in this work of reformation. I have not observed any disputes carried on with more bitterness in men's writings, and with a more unsanctified heat of spirit, yea, and by godly men too, than in controversies about discipline, church government, ceremonies, and the like. 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 root out every plant His heavenly Father hath not planted; and yet let us do it in an orderly way, and with the Spirit of Christ, whose servants we are. "The servant of the Lord must not strive, but be gentle to all men, apt to teach, patient, in meekness instructing those that oppose." We solemnly engage this day our utmost endeavours for reformation; let us remember this, that too much heat, as well as too much coldness, may harden 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 to come; let us not be wanting to the opportunity God hath put into our hands this day; and then I can promise you, as the prophet, "Consider this day and upwards, even from this day, that the foundation of the Lord's work is laid, consider it, from this day will I bless you saith the Lord." Nay, we have received, as it were, the first fruits of this promise; for, as it is said of some men's good "works, they are manifest before-hand." Even so may be said of the good work of this day, it is manifested before-hand. God hath, as it were before-hand, testified His acceptance; while we were thinking and purposing this free-will offering, He was protecting and defending our army, causing our enemies, the enemies of this work, to flee before us, and gave us a victory, not to be despised. Surely this oath and covenant shall be Judah's joy, the joy and comfort of this whole kingdom, yea, of all the three kingdoms.

Jesus Christ, King of the saints, govern us by His Spirit, strengthen us by 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 Him without fear, in holiness and righteousness before Him, all the days of our life." Grant unto us also, that when this life is finished, and we gathered to our fathers, there may be a generation out of our loins to stand up in this cause, that His great and reverend name may be exalted from one generation to another, until He Himself shall come, and perfect all 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, and beloved in the Lord) to crave your patience a little. It were both sin and shame to us in this so acceptable a time in this day, which the Lord hath 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 large profession of duty, and owe much more; nor to our native kingdom, so abundant in affection towards you; nor to our own hearts, which exceedingly rejoice to see this day. We have greater reason than the leprous men sitting in a time of great extremity at the gates of Samaria, to say one to another, "We do not well, this day is a day of good tidings, and we hold our peace." It is true, the Syrians are not yet 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 the church 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 His people come willingly in the day of His power (and how shall they not be willing in the day of His power?) to enter into a religious covenant with Him, and amongst themselves, whatsoever be the condition of the people of God, whether in sorrow and humiliation before deliverance, or in rejoicing and thanksgiving after deliverance. This is it which the Lord waits for at their hands, which they have been used to perform, and with which He hath been so well pleased, that it hath been the fountain of many deliverances and blessings unto them. When a people begin to forget God, He lifteth up His hand against them, and smiteth them: and when His people, humbled before Him, lift up their hands, not only in supplication, but in covenant before the most high God, He is pleased (such is His mercy and wonderful compassion) first, to lift His hand unto them, saying, "I am the Lord your God;" as we have it three times in two verses of the 20th of Ezekiel: and next He stretcheth out His hand against His enemies and theirs. It is the best work of faith, to join in covenant with God, the best work of love and Christian communion, to join in covenant with the people of God; the best work of the best zeal, to join in covenant for reformation, against the enemies of God and religion; the best work of true loyalty, to join in covenant for the preservation of our king and superiors; and the best proof of natural affection, (and to be without natural affection is one of the great sins of the Gentiles) to join in covenant for defence of our native country, liberties and laws: such as from these necessary ends do withdraw, and are not willing to enter into covenant, have reason to enter 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 example not only of the people of God of old, of the reformed churches of Germany, and the low countries; but of our own noble and Christian progenitors in the time of the danger of religion, which is expressed in the covenant itself. The defect was, they went not on thoroughly to enter into a solemn covenant, an happiness reserved for this time, which had they done, the corruptions and calamities of these days might have been prevented. And if the Lord shall be pleased to move, loose, and enlarge the hearts of His people in his majesty's dominions to take this covenant, not in simulation, nor in lukewarmness, as those that are almost persuaded to be Christians, but as becometh the people of God, it shall be the prevention of many evils and miseries, and a means of many and rich blessings, spiritual and temporal, to ourselves, our little ones, 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 there were grown by their rents, and lordly dignities, by their exorbitant power over all sorts of his majesty's subjects, ministers and others, by their places in parliament, council, college of justice, exchequer, and high commission, to a monstrous dominion and greatness, and, like giants, setting their one foot on the neck of the church, and the other on the neck of the state, were become intolerably insolent. And when the people of God, through their oppression in religion, liberties and laws, and what was dearest unto them, were brought so low, that they choose rather to die, than to live in such slavery, or to live in any other place, rather than in their own native country: then did the Lord say, "I have seen the affliction of My people, and I have heard their groaning, and am come down to deliver them." The beginnings were small and contemptible in the eyes of the presumptuous enemies, such as used to be the beginnings of the greatest works of God; but were so seconded and continually followed by the undeniable evidences of divine providence, leading them forward from one step to another, that their mountain became strong in the end. No tongue can tell what motions filled the hearts, what tears were poured forth from the eyes, and what cries came from the mouths of many thousands in that land, when they found an unwonted flame warming their breasts, and perceived the power of God, raising them from the dead, and creating for them a new world, wherein shall dwell religion and righteousness. When they were destitute both of monies and munition, which, next unto the spirit and arms of men, are the sinews of war, the Lord brought them forth out of His hid treasures, which was wonderful in their eyes, and matter of astonishment to their hearts: when they were many times at a pause in their deliberations, and brought to such perplexity, that they knew not what to choose, or to do for prosecuting the work of God, only their eyes were towards Him; not only the fears and furies, but the plots also and policies of the adversaries opened the way unto them, their devices were turned upon their own heads, and served for promoting of the work of God. The purity of their intentions elevated above base and earthly respects, and the constant peace of their hearts in the midst of many dangers, did bear them out against the malicious accusations and aspersions put upon their actions: all which were sensible impressions of the good providence of God, and legible characters of His work; which the church and kingdom of England, exercised at this time with greater difficulty than theirs, have in part already found; so shall the parallel be perfected to their greater comfort in the faithful pursuing of the work unto the end.

Necessity, which hath in it a kind of sovereignty, and is a law above all laws, and therefore is said to have no law, doth mightily press the church and kingdom of Scotland at this time. It is no small comfort unto them, that they have not been idle, and at ease, but have used all good and lawful means of supplications, declarations and remonstrances to his majesty, for quenching the combustion in this kingdom: and after all these, that they sent commissioners to his majesty, humbly to mediate for a reconcilement and pacification. But the offer of their humble service was rejected from no other reason, but that they had no warrant nor capacity for such a mediation; and that the intermixture of the government of the church of England, with the civil government of the kingdom, was such a mystery as could not be understood by them. Although it be true, which was at that time often replied, that the eighth demand of the treaty, and the answer given thereunto, concerning the uniformity of religion, was a sufficient ground of capacity; and the proceedings of the houses of parliament against episcopal government, as a stumbling block hindering reformation, and as a prejudice to the civil state, was ground enough for their information. The commissioners having returned from his majesty without success, and the miseries of Ireland, and the distresses of England, and the dangers and pressures of the kingdom of Scotland, growing to greater extremity; such as were intrusted with the public affairs of the kingdom, were necessitate, according to the practice of former times, his majesty having denied a parliament, to call a convention of the estates, for considering of the present affairs, and for providing the best remedies: which, immediately upon their meeting, by the special providence of God, did receive information of divers treacherous attempts of papists, in all the three kingdoms, as if they had been called for that effect. And by the same providence, commissioners were sent from both houses of parliament, to consider with the estates of the kingdom of Scotland, of such articles and propositions, as might make the conjunction betwixt the two nations more beneficial and effectual for the securing of religion and liberty against papists and prelates, with their adherents. Their consultations with the commissioners of the General Assembly did in the end bring forth a covenant, as the only means after all other had been essayed, for the deliverance of England and Ireland out of the depths of affliction, preservation of the church and kingdom of Scotland from the extremity of misery, and the safety of our native king and his kingdoms, from destruction and desolation. This is the manifold necessity which nature, religion, loyalty and love hath laid upon them.

Nor is it unknown in this honourable, reverend and wise audience, what errors and heresies in doctrine, what superstition and idolatry in worship, what usurpation and tyranny in government, what cruelty against the souls and bodies of the saints have been set on foot, exercised and executed for many generations, and now of late by the Roman church: all which we hope, through the blessing of God upon this work, shall be brought to an end. Had the Pope at Rome the knowledge of what is doing this day in England, and were this covenant written on the plaster of the wall over against him, where he sitteth, Belshazzar-like in his sacrilegious pomp, it would make his heart to tremble, his countenance to change, his head and mitre to shake, his joints to loose, and all his cardinals and prelates to be astonished.